X38n0681_梵網菩薩戒經義疏發隱問辯
卍新續藏第 38 冊 No. 0681 梵網菩薩戒經義疏發隱問辯
No. 681
菩薩戒問辯
後學云棲寺沙門 袾宏 述
恭誦發隱。語語放光。言釋迦之慾言。發天臺之未發。精透處夢士頓醒。懇切處石人下淚。音圓旨遠。信法寶之神珠。事核詞工。誠青囊之妙藥。敢不欽奉。又何異同。妄現魔身。輒爾饒舌。指玉體而問瘡疣。知其失眼。向金錍而求抉剔。意在復明。伏惟發矇。人天有賴。匇匇草草。冀恕其狂。
淳熙稽首。
(一)問。齋戒交神。姬孔之大法。垂戒訓俗。聖王之宏規。今學者已遵三戒(謂色鬥得)。兼體四毋(謂意必固我)。則終身可行。一心無累。況五經五行。各符五戒。為出假菩薩之所修習。如天臺智者之所稱揚。亦已至矣。何必背儒童之教。束護明之律耶。
答。儒釋禁戒。大略相似。而疏密不同。如五戒。一曰不殺。謂絕無所殺也。而儒止言無故不殺牛羊犬豕。不言不殺。止言釣不綱弋不宿。不言不釣弋。是知儒戒成世間善。佛戒成出世間善。儒受佛戒。自古有之。無足異者。且出假菩薩先曾入真。既從真而假。則世出世間隨所欲行罔弗如意。不背儒童。兼持佛律。亦復何礙。
(二)問。道藏既竊佛藏。則道戒亦
同佛戒矣。受彼金科。猶吾梵網。犯他青律。即我吉羅。雖凈明塗炭。北斗太微。例若小乘。似難概取。余固宜任之也。
答。道之為戒。與世律似遠而實同。與佛律似近而實異。蓋天上天下統御之勢不殊。世出世間聖凡之分迥別。且道戒雖亦止惡行善。要其所歸。惟是藉靜養而固氣潛神。積功行而留形住世。是以持道戒則飛昇九霄。持佛戒乃超出三界。梵網金科不可同日語明矣。
(三)問。大明律令。監前代之科條。聖祖聰明。晰人情之隱伏。王難烈于地獄。見報速于來生。奈何不遵。又敷別戒。
答。現報者今世之殃。來生則苦輪無盡。王難者色身之慘。地獄則慧命俱沈。況政刑止懲治凡民。在世道尚為末務。而梵網正成全開士。于佛教尤屬大乘。不可同日語又明甚矣。
(四)問。舊戒出無佛之世。名為尸羅。性戒本當人之心。不拘持。受必受則滋五陰之稠林。從新又廣眾生之異見。固當寂寂。安取紛紛。
答。若高談無佛之世。直論當人之心。則不但老瞿曇絕口毗尼。優波離羞稱羯磨。即使束五部置之高閣。褫三衣懸之樹端。未足為過。如或不然。法林惟恐不稠。正見惟患不廣耳。何紛紛之足厭。
(五)問。持如空之戒相。龐老斥為迷人。能觀空而得道。天臺許其
【現代漢語翻譯】 現代漢語譯本： 這和佛的戒律一樣。接受道教的金科玉律，就像我們佛教的《梵網經》一樣。觸犯道教的青律，就等同於觸犯我的吉羅（指罪過）。即使凈明道教遭受塗炭之禍，北斗、太微星官受到影響，也只能算是小乘教法，難以全部概括。我還是應該聽之任之吧。
回答：道教的戒律，與世俗的法律表面上相去甚遠，實際上卻相同；與佛教的戒律表面上相近，實際上卻不同。因為天上天下的統御之勢沒有區別，而世間和出世間、聖人和凡人的區分卻截然不同。而且道教的戒律雖然也是止惡行善，但其最終歸宿，只是通過靜養來鞏固精氣，潛藏精神，積累功德和修行來留住形體，長生於世。因此，持守道教的戒律可以飛昇九霄，而持守佛教的戒律則可以超出三界。所以《梵網經》和道教的金科玉律不可相提並論，這一點非常明確。
(三)問：大明律令，借鑑前代的科條，聖祖（指明太祖朱元璋）英明，洞察人情的隱秘。王法的懲罰猛烈于地獄，現世報應快于來生。為什麼不遵守，又要另外敷設戒律呢？
回答：現世報應是今生的災禍，來生則是無盡的痛苦輪迴。王法的懲罰是色身的慘痛，地獄則是慧命的沉淪。況且政刑只是懲治凡民，在世間道義上還算是次要的事務。而《梵網經》正是成全菩薩，在佛教中尤其屬於大乘教法。不可相提並論，這一點又非常明確了。
(四)問：舊戒產生於沒有佛的時代，名為尸羅（śīla，戒律）。性戒（自性戒）本就在人的心中，不應該拘泥於持守。如果一定要受戒，必定會滋長五陰（色、受、想、行、識）的稠林，從而又廣泛產生眾生的不同見解。所以應當寂靜無為，為什麼要紛紛擾擾呢？
回答：如果高談沒有佛的時代，直接談論人的本心，那麼不但老瞿曇（釋迦牟尼佛）會閉口不談毗尼（vinaya，戒律），優波離（Upāli，持戒第一的弟子）會羞於談論羯磨（karma，業），即使把五部律藏束之高閣，把三衣（袈裟）懸掛在樹端，也不算過分。如果不是這樣，還唯恐法林不夠茂盛，正見還唯恐不夠廣泛呢！哪裡會厭煩紛紛擾擾呢？
(五)問：持守如虛空般的戒相，龐居士（Páng Jūshì）斥責為迷惑之人。能夠觀空而得道，天臺宗（Tiāntāi）允許其...
【English Translation】 English version: It's the same as the Buddha's precepts. Accepting their golden rules is like our Buddhist 'Brahma Net Sutra' (Fànwǎng jīng). Violating their green laws is equivalent to violating my Jíló (吉羅, meaning transgression). Even if the Jingming (凈明) sect suffers devastation, and the Běidǒu (北斗, Big Dipper) and Tàiwēi (太微, Taiwei enclosure) constellations are affected, it can only be considered as Hinayana (小乘, Lesser Vehicle) teachings, difficult to fully encompass. I should just let it be.
Answer: The precepts of Daoism seem far from worldly laws but are actually the same; they seem close to Buddhist precepts but are actually different. Because the power to govern heaven and earth is no different, while the distinction between the mundane and the transcendent, the saintly and the ordinary, is vastly different. Moreover, although Daoist precepts also aim to stop evil and do good, their ultimate goal is only to strengthen essence and qi (氣), conceal the spirit, accumulate merit and practice to preserve the physical body and live long in the world. Therefore, upholding Daoist precepts allows one to ascend to the nine heavens, while upholding Buddhist precepts allows one to transcend the three realms. The Brahma Net Sutra and the golden rules of Daoism cannot be mentioned in the same breath, this is very clear.
(3) Question: The Great Ming Code (Dàmíng lǜlì) draws on the laws of previous dynasties. The Sacred Ancestor (Shèngzǔ, referring to the Hongwu Emperor) was wise and insightful, understanding the hidden aspects of human nature. The punishment of the king's law is more severe than hell, and retribution comes faster than the next life. Why not obey it, and instead establish separate precepts?
Answer: Present retribution is the misfortune of this life, while the next life is endless suffering in the cycle of rebirth. The punishment of the king's law is the suffering of the physical body, while hell is the sinking of the wisdom-life. Moreover, political punishment only punishes ordinary people, and is still a secondary matter in worldly morality. The Brahma Net Sutra, however, is precisely for the accomplishment of Bodhisattvas, and especially belongs to the Mahayana (大乘, Great Vehicle) teachings in Buddhism. They cannot be mentioned in the same breath, this is very clear.
(4) Question: The old precepts arose in an age without the Buddha, and are called Śīla (尸羅, precepts). The nature precepts (性戒, self-nature precepts) are originally in people's hearts, and should not be rigidly adhered to. If one must receive precepts, it will surely nourish the thick forest of the five skandhas (五陰, form, feeling, perception, volition, consciousness), and thus widely generate different views among sentient beings. Therefore, one should be quiet and inactive, why be so tumultuous?
Answer: If we talk loftily about an age without the Buddha, and directly discuss the original mind of people, then not only would old Gautama (釋迦牟尼佛, Śākyamuni Buddha) shut his mouth about Vinaya (毗尼, monastic rules), and Upāli (優波離, foremost disciple in upholding precepts) be ashamed to speak of Karma (羯磨, action), even if we bound the five divisions of the Vinaya and placed them on a high shelf, and hung the three robes (袈裟, kasaya) on the end of a tree, it would not be excessive. If not, we would only fear that the forest of Dharma is not dense enough, and only worry that right views are not widespread enough! Why would we be tired of the tumult?
(5) Question: Holding precepts that are like empty space, Layman Pang (Páng Jūshì) rebukes as deluded people. Being able to contemplate emptiness and attain the Way, the Tiantai (天臺) school allows it...
具足。具足已超智贊自在。迷人豈異缺破雜穿。而又云空見擾心。破其定共。空心邪僻。壞我律儀將安取衷。不流惡見。且經云。若有得空者。終不破于戒。復何指耶。
答。空有二。契真空則萬法俱備。何須更習毗尼。墮頑空則眾善皆隳。豈不有傷戒品。執莽蕩。輕軌儀。其失大矣。
(六)問。發心許破戒。大乘容犯戒。此或與其能權。恣其攝化耳。乃若持陀羅尼者已為具戒。持了義經者已為具戒。習禪定者能救四重五逆之違戒。則一定一慧反在式叉之先。一咒一文足省堅持之力矣。豈各有宗旨歟。
答。發心菩薩持戒之心。過於聲聞百千萬億倍。安有許容破犯之理。良繇菩薩見機行權。利生益物。不狥故跡。暗合成規。似破非破。正持戒之極也。走杖不云叛父。引裾豈曰慢君。亦忠孝之極也。若夫經咒之齊戒力。則亦如來隨時偏贊。因事特標。說法之常規耳。故時而崇律。百行總隸毗尼。時而尚禪。萬法皆趣正受。主賓互換。機實雙流。不可拘常。輒生異議。若據一代時教門庭。則因戒生定。因定發慧。自是不易常法。
(七)問。在家出家。何取形跡。得無所得。安問后先。欲表凈戒。輒言早離塵緣。將䇿深心。因示壯年成道。佛語足證。前史難憑。可得作此解否。
答。略
【現代漢語翻譯】 現代漢語譯本： 問：已經具足戒律，具足之後就能超越一切，讚歎自在。迷惑之人難道和那些殘缺、破損、混雜、穿漏的人有什麼不同嗎？卻又說空見擾亂心神，破壞禪定。空心邪僻，敗壞我的律儀，將如何是好？不流於惡見。而且經中說，如果有人證悟空性，終究不會毀壞戒律。這又是指什麼呢？ 答：空有兩種。契合真空，則萬法具備，何須再學習毗尼（Vinaya，戒律）？墮入頑空，則一切善行都會毀壞，豈不是會傷害戒律？執著于粗獷放蕩，輕視規矩儀式，那過失就太大了。 問：發菩提心就允許破戒，大乘佛教容許犯戒，這或許是因為他們能夠隨機應變，放任他們去攝受教化罷了。如果說持陀羅尼（Dharani，咒語）的人就已經具足戒律，持了義經的人就已經具足戒律，修習禪定的人能夠救贖四重五逆的違戒之罪，那麼禪定和智慧反而排在戒律之前，一個咒語一篇文章就足以省去堅持戒律的努力了。難道各有各的宗旨嗎？ 答：發菩提心的菩薩，持戒之心超過聲聞（Sravaka，小乘修行者）百千萬億倍，怎麼會有允許破戒犯戒的道理？正是因為菩薩見機行事，利益眾生，不拘泥於舊的模式，暗中符合規範，看似破戒卻並非破戒，這正是持戒的極致。拄著枴杖不說是背叛父親，拉著衣襟不說是怠慢君王，這也是忠孝的極致。至於經咒的齊戒之力，那也是如來佛隨時讚歎，因為特殊情況而特別標榜，是說法的一種常規罷了。所以有時推崇戒律，一切行為都隸屬於毗尼；有時推崇禪定，一切法門都趨向于正受。主賓互相轉換，機用實在雙流，不可拘泥於常理，隨便產生不同的議論。如果根據一代時教的門庭來看，那麼因戒生定，因定發慧，這自是不變的常法。 問：在家修行和出家修行，為什麼要執著于外在的形跡？得到與否，又怎麼能問先後順序？想要表明清凈的戒律，就總是說要早日離開塵世的因緣；想要籌劃深遠的心願，就總是說要展示壯年成道。佛語足以證明，前代的歷史難以憑信。可以這樣理解嗎？ 答：簡略。
【English Translation】 English version: Question: Having fully possessed the precepts, and having fully possessed them, one can transcend everything and praise freedom. Are those who are deluded any different from those who are incomplete, broken, mixed, or flawed? Yet, it is said that empty views disturb the mind and destroy meditation. An empty and wicked mind corrupts my discipline; what should I do? Not flowing into evil views. Moreover, the sutra says, 'If someone attains emptiness, they will never break the precepts.' What does this refer to? Answer: There are two kinds of emptiness. If one is in accordance with true emptiness, then all dharmas are complete; why is it necessary to further study the Vinaya (discipline)? If one falls into stubborn emptiness, then all good deeds will be destroyed; wouldn't this harm the precepts? Holding onto recklessness and disregarding rules and rituals is a great mistake. Question: Generating Bodhicitta (the aspiration for enlightenment) allows breaking precepts, and Mahayana Buddhism tolerates breaking precepts. Perhaps this is because they can adapt to circumstances and allow them to gather and transform beings. If one who holds a Dharani (mantra) already possesses the precepts, one who holds a sutra of definitive meaning already possesses the precepts, and one who practices meditation can redeem the transgression of the four major offenses and five rebellious acts, then meditation and wisdom are placed before the precepts, and one mantra or one article is enough to save the effort of upholding the precepts. Do they each have their own principles? Answer: A Bodhisattva who generates Bodhicitta has a mind of upholding the precepts that exceeds that of a Sravaka (a Hearer, a follower of Hinayana) by hundreds of thousands of billions of times. How can there be a reason to allow breaking the precepts? It is precisely because Bodhisattvas act according to circumstances, benefit sentient beings, and do not adhere to old patterns, secretly conforming to norms, seemingly breaking the precepts but not actually breaking them; this is the ultimate upholding of the precepts. Walking with a cane is not called betraying one's father, and pulling on one's lapel is not called disrespecting one's ruler; this is also the ultimate in loyalty and filial piety. As for the power of sutras and mantras to align with the precepts, that is also the Thus Come One's (Tathagata's) occasional praise, specially highlighting it due to special circumstances; it is a convention of teaching the Dharma. Therefore, sometimes precepts are revered, and all actions are subordinate to the Vinaya; sometimes meditation is valued, and all dharmas lead to right reception. Host and guest alternate, and the function of the mechanism truly flows in both directions. One should not be bound by the constant and casually generate different opinions. If based on the teachings of a generation, then from precepts comes meditation, and from meditation comes wisdom; this is an unchanging constant law. Question: Why cling to external forms in lay and monastic practice? Whether one attains or not, why ask about the order of precedence? To express pure precepts, one always says to leave the worldly causes and conditions early; to plan profound aspirations, one always says to demonstrate attaining the Way in youth. The Buddha's words are sufficient to prove this, and the history of previous generations is difficult to rely on. Can it be understood this way? Answer: Briefly.
形跡。泯后先。此理論則然耳。既已示現同凡。則誕生有時。出家有日。成道有候。說法有期。烏容混耶。非身現身。身必擬於常形。非時現時。時必合乎世歷。且孔曰儒童。老曰迦葉。亦示現耳。然而昌平李下。函谷杏壇。始末端繇。歷歷可指。即其例也。
(八)問。無心犯戒。既從末減。求末減者。皆學無心。不簡不羈。任情任意。習忘而真忘。似非故作。如夢而復夢。應是業因。
答。故求末減。減則不能。才學無心。心便成有。如斯犯戒。罪烏可逃。真修行人自不應爾。
(九)問。佛心喜舍。取其物者稱其心。劫事堪懲。掠其剩者減其罪。此乃上求下化。胡為與盜同科。若以法身觀。劫物即佛物。佛物即世物時時為盜。那得不犯。
答。佛無吝物之意。而偷盜者自爾成愆。父本愛子為懷。而忤逆者必然獲罪。理應如是。佛亦何心。若夫取劫賊物則有二別。出慈心者。無過而且多功。出貪心者。比例而均作盜。質之經疏。有定論矣。
(十)問。荸荷豬驅豕就屠。示定業而殺輪且止。吉祥佛列俎受享。分罪報而冤氣將沈。大烹以養聖賢。聖賢能使烹者不怨。是或解冤之道。意亦菩薩之權。
答。菩薩之現殺。則所謂剝割斬剉。而未嘗惱害一微細生靈者也。聖賢之享烹
【現代漢語翻譯】 現代漢語譯本 形跡（事物留下的痕跡）。泯滅了先後順序。這個理論是這樣的。既然已經示現（佛菩薩應機變化顯現各種化身）同於凡人，那麼誕生有一定的時間，出家有特定的日子，成道有一定的時機，說法有既定的時期，怎麼能夠混淆呢？如果不是以佛身示現，那麼這個身形必定符合常人的形態；如果不是在特定的時間示現，那麼這個時間必定符合世俗的歷法。而且孔子被稱為儒童，老子被稱為迦葉（均為示現），也是一種示現。然而昌平的李樹下，函谷關的杏壇，事情的始末端倪，都可以歷歷在目地指出來，這就是例子。
（八）問：無心犯戒，既然是從輕處罰。那麼那些追求從輕處罰的人，都學習無心，不加約束，任意妄為，學習遺忘而達到真正的遺忘，好像不是故意做作；如同做夢之後又做夢，應該是業力所致。
答：如果故意追求從輕處罰，那是不可能實現的。如果才開始學習無心，那麼這個心就變成了有心。像這樣犯戒，罪過怎麼能夠逃脫呢？真正的修行人不應該這樣。
（九）問：佛以慈悲喜捨之心對待眾生，拿取他的東西的人稱讚他的心。搶劫的事情應該懲罰，掠奪剩餘東西的人應該減輕他的罪過。這是向上求佛，向下教化眾生。為什麼和盜賊一樣對待呢？如果以法身（佛所證的真如之身）來看，搶劫的物品就是佛的物品，佛的物品就是世間的物品，時時都在偷盜，怎麼能夠不犯戒呢？
答：佛沒有吝惜財物的意思，但是偷盜的人自己造成了罪過。父親本來是愛護兒子的，但是忤逆不孝的人必然會獲罪。道理應該是這樣。佛又有什麼私心呢？至於拿取劫賊的財物，則有兩種區別。出於慈悲心的人，沒有過錯而且有很多功德；出於貪心的人，按照比例來平均地算作盜竊。這些在經書和疏解中，都有明確的論斷。
（十）問：荸薺、荷花、豬被驅趕去屠宰，這是顯示了定業（不可改變的業力），但是殺戮的輪迴應該停止。吉祥佛（指過去世的佛）被擺在祭祀的俎上接受享用，分擔罪報，那麼冤氣將會沉寂。用豐盛的食物來供養聖賢，聖賢能夠使烹飪的人不生怨恨。這或許是化解冤仇的方法，也是菩薩的權宜之計。
答：菩薩示現殺戮，就是所謂的剝皮、割肉、斬首、剁碎，但是未曾惱害任何一個微小的生命。聖賢享用烹飪的食物
【English Translation】 English version Traces (the marks left by things). Obliterating the order of before and after. This theory is indeed so. Since it has already manifested as being the same as ordinary people, then birth has a certain time, renunciation has a specific day, enlightenment has a definite opportunity, and teaching has a scheduled period. How can these be confused? If it is not manifesting as a Buddha-body, then this body must conform to the common form. If it is not manifesting at a specific time, then this time must conform to the worldly calendar. Moreover, Confucius is called Ru Tong (Confucian Child), Lao Tzu is called Kasyapa (both are manifestations), which are also manifestations. However, under the plum trees of Changping, and at the apricot altar of Hangu Pass, the beginning and end of the matter, the clues can be pointed out clearly. This is the example.
(8) Question: If one violates precepts unintentionally, it is said to be punished leniently. Then those who seek lenient punishment all learn to be unintentional, unrestrained, and act arbitrarily, learning to forget and achieving true forgetting, seemingly not deliberately acting; like dreaming after dreaming, it should be due to karmic causes.
Answer: If one deliberately seeks lenient punishment, it is impossible to achieve. If one just starts learning to be unintentional, then that mind becomes intentional. With such violations of precepts, how can one escape the consequences? True practitioners should not be like this.
(9) Question: The Buddha treats all beings with a mind of loving-kindness, compassion, joy, and equanimity. Those who take his things praise his heart. Robbery should be punished, and those who plunder the surplus should have their crimes reduced. This is seeking the Buddha above and transforming sentient beings below. Why treat them the same as thieves? If viewed from the perspective of the Dharmakaya (the body of truth realized by the Buddha), the robbed items are the Buddha's items, and the Buddha's items are the world's items. One is stealing at all times, so how can one not violate the precepts?
Answer: The Buddha has no intention of being stingy with possessions, but the thief himself creates the offense. A father originally loves his son, but those who are disobedient will inevitably be punished. The principle should be like this. What selfish intention does the Buddha have? As for taking the property of robbers, there are two distinctions. Those who act out of compassion have no fault and even have much merit; those who act out of greed are proportionally considered as theft. These have definite conclusions in the sutras and commentaries.
(10) Question: Water chestnuts, lotus flowers, and pigs being driven to slaughter show fixed karma (unalterable karmic force), but the cycle of killing should stop. Auspicious Buddhas (referring to Buddhas in past lives) are placed on sacrificial altars to receive offerings, sharing the retribution of sins, so the resentment will subside. Using lavish food to nourish sages and virtuous people, sages and virtuous people can make those who cook not resentful. This may be a way to resolve grievances, and also a skillful means of Bodhisattvas.
Answer: When a Bodhisattva manifests killing, it is the so-called skinning, cutting flesh, beheading, and chopping, but without ever harming a single tiny living being. Sages and virtuous people enjoy cooked food
。則所謂食是大夫祿。不食是大夫福者也。果能殺而無害。方可行權。若知福有所歸。自宜慎口。方丈萬錢。智者不為矣。
(十一)問。一心一切心。一切心一心。一心一切戒。一戒一切心。一切心一戒。一切戒一心。而曰何戒定出何心。似為不遍。按經第一輕戒。則標孝順心慈心。十三謗毀戒。則標孝順心慈悲心之類。蓋宜標而標。何須補入耶。
答。總觀心地本體。則體惟一念。本自圓成。細析心地法門。則門有萬殊。不妨分屬。故云三十心者皆一毛頭也。復以一二分屬戒相者。毛頭之上更出毛頭也。譬天王雖名大主。亦應列任六曹。六曹猶未遍周。豈不重開百職。經始標某心某心者。六曹之謂也。今復增某心某心者。百職之謂也。如取義之相近。亦令余可例推。便初學易知簡行。在智者神融意會而已。
(十二)問。心地自合理。心地自得宜。佛性之性。是人性之性。佛性常住。是人性常住。為當先從心地發光。佛性起用。何理不合。何事不宜。奚必斂睫而借目于迦文。按圖而索驥于戒本。資他五十八寶。用盡則貧。隱己千百億珠。漫藏無益耶。
答。心雖體含萬法。賴致方知。地雖種具千華。乘時乃發。笑貧人之借寶。不知善用則富室可成。羨力士之懷珠。不知莫指則奇珍竟隱。
【現代漢語翻譯】 現代漢語譯本：那麼，所謂『食是大夫祿，不食是大夫福』，意思是說，如果真的能做到殺生而沒有害處，才可以行使權變。如果知道福報有所歸屬，自然應該謹慎自己的口腹之慾。用萬貫錢財來換取方丈之地，有智慧的人是不會做的。
（十一）問：『一心一切心，一切心一心；一心一切戒，一戒一切心，一切心一戒，一切戒一心』，但說何戒由何心而出，似乎不夠全面。按照經文，第一條輕戒就標明孝順心、慈心，第十三條誹謗戒則標明孝順心、慈悲心之類。應該標明的已經標明了，為什麼還要補充呢？
答：總的來看，心地的本體，其體只有一個念頭，本來就是圓滿成就的。仔細分析心地的法門，則有萬千差別，不妨分別歸屬。所以說三十心都只是一毛頭。再用一兩個心來分屬戒相，那就是在毛頭上又生出毛頭。比如天王雖然名為大主，也應該列職於六曹。六曹尚且不能周遍，豈不是要重開百職？經文開始標明某心某心，就是六曹的意思。現在又增加某心某心，就是百職的意思。如果選取意義相近的，也可以讓其他人可以類推，方便初學者容易理解和實踐。對於有智慧的人來說，則是精神融會貫通而已。
（十二）問：心地自然合理，心地自然適宜。佛性（Buddha-nature）的『性』，就是人性的『性』。佛性常住，就是人性常住。是應當先從心地發出光明，佛性才起作用，這樣什麼道理不合，什麼事情不適宜？為什麼一定要閉上眼睛向迦文（Kāśyapa）借眼睛，按照圖紙向戒本（Śīla-sūtra）索求駿馬？依靠別人的五十八寶，用盡了就貧窮；隱藏自己的千百億寶珠，隨意藏匿又有什麼用呢？
答：心雖然本體包含萬法，但要依靠致用才能顯現。地雖然種子具備千華，但要乘著時節才能萌發。嘲笑貧窮的人借寶，卻不知道善於利用，貧窮的家室也可以變成富室。羨慕力士懷抱寶珠，卻不知道沒有指引，奇珍最終也會被埋沒。
【English Translation】 English version: Then, the so-called 'eating is an official's salary, not eating is an official's blessing' means that if one can truly kill without harm, then one can exercise expediency. If one knows where blessings belong, one should naturally be careful about one's desires. To exchange ten thousand coins for a square foot of land, a wise person would not do it.
(XI) Question: 'One mind is all minds, all minds are one mind; one mind is all precepts, one precept is all minds, all minds are one precept, all precepts are one mind,' but saying which precept comes from which mind seems incomplete. According to the scriptures, the first minor precept marks filial piety and compassion, and the thirteenth precept against slander marks filial piety and compassion. What should be marked has already been marked, so why add more?
Answer: Looking at the essence of the mind-ground as a whole, its essence is only one thought, originally complete and perfect. Analyzing the Dharma gates of the mind-ground in detail, there are ten thousand differences, which can be assigned separately. Therefore, it is said that the thirty minds are all just one hair tip. To assign one or two minds to the characteristics of the precepts is like growing hair on top of hair. For example, although the Heavenly King is called the Great Lord, he should also be listed in the Six Ministries. If the Six Ministries are not comprehensive enough, wouldn't it be necessary to reopen hundreds of offices? The scriptures initially mark a certain mind, which is the meaning of the Six Ministries. Now adding a certain mind is the meaning of hundreds of offices. If you choose meanings that are similar, you can also allow others to infer by analogy, making it easy for beginners to understand and practice. For the wise, it is a spiritual fusion and understanding.
(XII) Question: The mind-ground is naturally reasonable, and the mind-ground is naturally appropriate. The 'nature' of Buddha-nature (Buddha-nature), is the 'nature' of human nature. Buddha-nature is permanent, and human nature is permanent. Should we first let the light shine from the mind-ground, and then Buddha-nature comes into play, so that what principle is not in accordance, and what matter is not appropriate? Why must we close our eyes and borrow eyes from Kāśyapa (Kāśyapa), and search for a steed according to the drawing in the Śīla-sūtra (Śīla-sūtra)? Relying on other people's fifty-eight treasures, one becomes poor when they are used up; hiding one's own hundreds of billions of jewels, what is the use of burying them randomly?
Answer: Although the mind inherently contains all dharmas, it relies on application to manifest. Although the earth has seeds with thousands of flowers, it sprouts when the time is right. Laughing at the poor man borrowing treasures, not knowing that with good use, a poor family can become a rich one. Envying the strong man holding jewels, not knowing that without guidance, the rare treasures will eventually be buried.
然則圖非是驥。識驥必假良圖。眼不屬人。因人能開翳眼。即心為戒。因盡理之玄談。因戒攝心。實救病之良藥也。烏可忽諸。
(十三)問。不顯不誓。不習學佛。我則昏矣。僻教僻說。不化眾生。人則昏矣。以其昏昏。使人昏昏。豈止倚肆而酤。何異指佛而謗。但名輕垢。實所未知。
答。不誓不願等。非全不知進道也。勇猛之心未發。則美業難成。僻教僻說等。非全不知利物也。引導之方未精。則化功莫就。不開重過。止列微愆。固有繇矣。
(十四)問。出家之法。不向國王禮拜而求法。不向父母禮拜而求法。法不在。六親不必敬。法不在。鬼神不必禮。但知法師語可信。有百里千里向之禮拜而求法者。法師(云云)當作如是釋也。今疏曰。率土之濵皆王臣。民無二王。即世尊矣。可不拜乎。經曰。護佛戒如事父母。四眾下座。如孝順父母矣。可不拜乎。又大經廣孝道而慢親。大眾首國王而慢君。果稱佛旨否乎。假令君父受戒成道。拜之豈便損福。不然。以佛禮佛是常不輕。何須辨而又辨如東林遠乎。
答。僧之為名。名曰出家。僧之為道。道曰出世。出家則不當拘以家人父子之規。出世則不當局以世法君臣之禮。蓋是君父敬佛而及彼僧徒。決非僧徒恃佛而慢于君父。若夫道在君父
【現代漢語翻譯】 現代漢語譯本：如此說來，圖畫並非就是千里馬本身。要識別千里馬，必須憑藉好的圖畫。眼睛不能自己看東西，需要藉助別人才能去除眼中的障礙。以心為戒，是因為要窮盡事理的玄妙談論。通過持戒來攝心，實際上是醫治疾病的良藥啊。怎麼可以忽略呢？
（十三）問：不發誓愿，不學習佛法，我就會陷入昏昧。偏頗的教義和說法，不能教化眾生，人們就會陷入昏昧。用自己的昏昧，使別人也陷入昏昧，這豈止是倚仗店舖賣酒，和指著佛像而誹謗有什麼區別？只是名義上是輕微的過失，實際上卻完全不知道。
答：不發誓愿等等，並非完全不知道要精進修道。只是勇猛之心尚未發起，美好的事業就難以成就。偏頗的教義和說法等等，並非完全不知道要利益他人。只是引導的方法不夠精妙，教化的功用就難以成就。這裡沒有揭示嚴重的過失，只是列舉了輕微的過錯，自然是有原因的。
（十四）問：出家的方法，是不向國王禮拜而求法，不向父母禮拜而求法。如果佛法不在，六親就不必尊敬。如果佛法不在，鬼神就不必禮拜。只要知道法師的話可以相信，就有百里千里地去向他禮拜而求法的人。法師（這樣）應當這樣解釋。現在疏文中說：整個國土之內都是國王的臣民，百姓沒有侍奉兩個國王的道理，國王就是世尊啊。可以不禮拜嗎？經書中說：護持佛的戒律如同侍奉父母。四眾弟子下座，如同孝順父母一樣啊。可以不禮拜嗎？又，《大經》中廣泛宣揚孝道卻輕慢父母，大眾以國王為首卻輕慢君主，這果真符合佛的旨意嗎？假如君王和父親受戒成道，禮拜他們難道會損失福報嗎？不然，以佛禮佛是常不輕菩薩的行為。何須辨析了又辨析，像東林寺的慧遠大師那樣呢？
答：僧侶的名稱，叫做『出家』。僧侶的修行，叫做『出世』。出家就不應當被家人父子的規矩所束縛，出世就不應當被世俗君臣的禮儀所侷限。應該是君王和父親尊敬佛，並且尊敬那些僧侶。絕不是僧侶依仗佛而輕慢君王和父親。如果道在君王和父親那裡……
English version: Thus, a picture is not the steed itself. To recognize a steed, one must rely on a good picture. The eyes cannot see on their own; they need the help of others to remove the obstacles in their vision. Taking the mind as precepts is because one wants to exhaustively discuss the profound principles of things. Using precepts to control the mind is truly a good medicine for curing illness. How can it be neglected?
(13) Question: Without making vows, without studying the Buddha's teachings, I will fall into confusion. Deviant teachings and explanations cannot transform sentient beings; people will fall into confusion. Using one's own confusion to confuse others, is this not just relying on a shop to sell wine? What difference is there between pointing at the Buddha and slandering him? It is only nominally a minor fault, but in reality, one knows nothing at all.
Answer: Not making vows, etc., does not mean one completely does not know to advance on the path. It is just that the heart of courage has not yet been aroused, so beautiful deeds are difficult to accomplish. Deviant teachings and explanations, etc., do not mean one completely does not know to benefit others. It is just that the methods of guidance are not refined enough, so the work of transformation is difficult to achieve. Not revealing serious faults, but only listing minor errors, naturally has its reasons.
(14) Question: The method of leaving home (出家, chūjiā - becoming a monk), is not to bow to the king to seek the Dharma, not to bow to parents to seek the Dharma. If the Dharma is not present, the six kinds of relatives (六親, liùqīn - father, mother, elder brother, younger brother, wife, and children) need not be respected. If the Dharma is not present, ghosts and spirits need not be worshipped. As long as one knows that the words of the Dharma master are trustworthy, there will be people who travel hundreds or thousands of miles to bow to him and seek the Dharma. The Dharma master (should) explain it in this way. Now the commentary says: Within the entire land, all are subjects of the king; the people do not serve two kings, the king is the World Honored One (世尊, Shìzūn - Buddha). Can one not bow? The sutra says: Protecting the Buddha's precepts is like serving one's parents. The four assemblies (四眾, sìzhòng - monks, nuns, laymen, and laywomen) descend from their seats, like being filial to one's parents. Can one not bow? Furthermore, the Great Sutra extensively promotes filial piety but neglects parents, the assembly takes the king as the head but neglects the ruler. Does this truly accord with the Buddha's intention? Suppose the ruler and father receive the precepts and attain enlightenment, would bowing to them diminish one's blessings? If not, worshipping the Buddha with the Buddha's rites is the practice of Bodhisattva Never Disparaging (常不輕, Chángbùqīng). Why must one analyze it again and again, like Huiyuan (慧遠, Huìyuǎn) of Donglin Temple?
Answer: The name of a monk is called 'leaving home'. The practice of a monk is called 'transcending the world'. Leaving home means one should not be bound by the rules of family, father, and son. Transcending the world means one should not be restricted by the worldly etiquette of ruler and subject. It should be that the ruler and father respect the Buddha and extend that respect to the monks. It is absolutely not that the monks rely on the Buddha to disrespect the ruler and father. If the Dao is with the ruler and father...
【English Translation】 Thus, a picture is not the steed itself. To recognize a steed, one must rely on a good picture. The eyes cannot see on their own; they need the help of others to remove the obstacles in their vision. Taking the mind as precepts is because one wants to exhaustively discuss the profound principles of things. Using precepts to control the mind is truly a good medicine for curing illness. How can it be neglected?
(13) Question: Without making vows, without studying the Buddha's teachings, I will fall into confusion. Deviant teachings and explanations cannot transform sentient beings; people will fall into confusion. Using one's own confusion to confuse others, is this not just relying on a shop to sell wine? What difference is there between pointing at the Buddha and slandering him? It is only nominally a minor fault, but in reality, one knows nothing at all.
Answer: Not making vows, etc., does not mean one completely does not know to advance on the path. It is just that the heart of courage has not yet been aroused, so beautiful deeds are difficult to accomplish. Deviant teachings and explanations, etc., do not mean one completely does not know to benefit others. It is just that the methods of guidance are not refined enough, so the work of transformation is difficult to achieve. Not revealing serious faults, but only listing minor errors, naturally has its reasons.
(14) Question: The method of leaving home (出家, chūjiā - becoming a monk), is not to bow to the king to seek the Dharma, not to bow to parents to seek the Dharma. If the Dharma is not present, the six kinds of relatives (六親, liùqīn - father, mother, elder brother, younger brother, wife, and children) need not be respected. If the Dharma is not present, ghosts and spirits need not be worshipped. As long as one knows that the words of the Dharma master are trustworthy, there will be people who travel hundreds or thousands of miles to bow to him and seek the Dharma. The Dharma master (should) explain it in this way. Now the commentary says: Within the entire land, all are subjects of the king; the people do not serve two kings, the king is the World Honored One (世尊, Shìzūn - Buddha). Can one not bow? The sutra says: Protecting the Buddha's precepts is like serving one's parents. The four assemblies (四眾, sìzhòng - monks, nuns, laymen, and laywomen) descend from their seats, like being filial to one's parents. Can one not bow? Furthermore, the Great Sutra extensively promotes filial piety but neglects parents, the assembly takes the king as the head but neglects the ruler. Does this truly accord with the Buddha's intention? Suppose the ruler and father receive the precepts and attain enlightenment, would bowing to them diminish one's blessings? If not, worshipping the Buddha with the Buddha's rites is the practice of Bodhisattva Never Disparaging (常不輕, Chángbùqīng). Why must one analyze it again and again, like Huiyuan (慧遠, Huìyuǎn) of Donglin Temple?
Answer: The name of a monk is called 'leaving home'. The practice of a monk is called 'transcending the world'. Leaving home means one should not be bound by the rules of family, father, and son. Transcending the world means one should not be restricted by the worldly etiquette of ruler and subject. It should be that the ruler and father respect the Buddha and extend that respect to the monks. It is absolutely not that the monks rely on the Buddha to disrespect the ruler and father. If the Dao is with the ruler and father...
而禮。自名禮道。眾生即佛而禮。自名禮佛。斯亦無不可者。其在今日。當如之何。亦隨時而已。時以佛法為重。優容我等曰勿拜。則遵內教可也。時以人倫為重。定為成式曰當拜。則遵王制可也。此何所據。薩婆多論云。比丘違王制者得罪。諸經要集謂愚人妄行法教。展轉教他。不聽禮父母尊親。此不合聖意。反招無知之罪。經論屢開。斯足據耳。然則遠祖非歟。曰。爾時拜禮未定。下僧俗議。而遠正論不阿。理應如是。何過之有。
(十五)問。是戒也。受之者必其有心有情。犯之者等於木石木頭矣。又云一切地水是我先身。一切火風是我本體。亦得傳戒及乎先身。受法逮乎本體歟。美人草聽歌按節。或是淫緣。生公石聞經點頭。寧無佛性。請得度之。
答。地水火風之說。止是發明物我稟同。痛癢機一。故殺他即是殺己。殺畜無殊殺人也。豈謂木石類均解思惟修。假使聖僧再講石前。未必不成強項。狂客重歌草畔。豈能更學敲檀。若夫一人發真。虛空消殞。乃至無情說法。無情作佛。歷有明文。又云若人識得心。大地無寸土。土既即心。水火與風亦如是矣。本來成佛。何以度為。
(十六)問。看病信屬孝慈之心。然我身亦是聖賢之器。念盲龜逗孔之不易。思扁鵲洞垣之為難。肯施無益之撫
【現代漢語翻譯】 現代漢語譯本：至於禮拜。自己命名為禮道。眾生即是佛而禮拜，自己命名為禮佛。這些都沒有什麼不可以的。至於今天，應當如何做呢？也只是隨順時勢罷了。時勢以佛法為重，寬容我們說『不要拜』，那麼遵從內教就可以了。時勢以人倫為重，確定為成規說『應當拜』，那麼遵從王制就可以了。這有什麼依據呢？《薩婆多論》說，比丘違背王制會獲罪。《諸經要集》說愚人胡亂施行佛法教義，輾轉教導他人，不聽從禮拜父母尊親，這不符合聖人的意思，反而招致無知的罪過。經論屢次開示，這些就足夠作為依據了。那麼遠祖（指之前的僧人）的做法不對嗎？答：當時拜禮的規矩還沒有確定，下問僧俗的意見，而遠祖以正論而不阿附，道理上應當是這樣，有什麼過錯呢？
（十五）問：戒律這件事，受戒的人必須是有心有情的。違犯戒律的人就等於木石木頭一樣了。又說一切地水是我的前身，一切火風是我的本體，也可以給前身傳戒，讓本體得到佛法嗎？美人草聽歌按著節拍，或許是淫慾的因緣。生公（竺道生）的石頭聽經點頭，難道沒有佛性嗎？請允許度化它們。
答：地水火風的說法，只是爲了闡明萬物與我稟性相同，痛癢相關聯。所以殺害他人就是殺害自己，殺害畜生和殺害人沒有區別。難道說木石也具有思考和修行的能力嗎？假使聖僧再次在石頭前講經，未必不會使石頭更加頑固。輕狂的客人再次在草旁唱歌，難道能讓草學習敲擊樂器嗎？如果一個人真正覺悟，虛空都會消散，甚至無情之物也能說法，無情之物也能成佛，歷來都有明確的記載。又說如果人認識了自己的心，大地上就沒有一寸土地不是自己的。土地既然就是心，水火與風也是如此。本來就已經成佛了，還需要度化什麼呢？
（十六）問：看病這件事，確實屬於孝順慈悲的心。然而我的身體也是聖賢的器物。想到盲龜遇到木孔的不容易，想到扁鵲能夠看穿墻壁的困難。難道肯施加沒有益處的撫慰嗎？
【English Translation】 English version: As for prostrations, one names it the 'path of prostration.' Sentient beings, being none other than the Buddha, prostrate, naming it 'prostrating to the Buddha.' There is nothing wrong with this. As for today, what should be done? It simply depends on the circumstances. If the circumstances prioritize the Buddha-dharma, and graciously tell us 'do not prostrate,' then following the inner teachings is acceptable. If the circumstances prioritize human ethics, and establish a fixed rule saying 'one should prostrate,' then following the royal decrees is acceptable. What is the basis for this? The Sarvastivada Vinaya says that a bhikshu who violates the royal decrees commits an offense. The Collection of Essential Scriptures says that foolish people recklessly practice and teach the Buddha-dharma, instructing others in turn, and do not listen to the prostration of parents and elders. This does not accord with the intentions of the sages, and instead invites the sin of ignorance. The scriptures and treatises repeatedly open up this point, and this is sufficient as a basis. Then, were the distant ancestors (referring to previous monks) wrong? Answer: At that time, the rules for prostration were not yet fixed. The opinions of monks and laypeople were sought, and the distant ancestors, with correct views, did not flatter. In principle, it should be like this. What fault is there?
(15) Question: As for precepts, those who receive them must have mind and sentience. Those who violate them are equivalent to wood and stone. Furthermore, it is said that all earth and water are my former bodies, and all fire and wind are my original substance. Can precepts also be transmitted to former bodies, and can the Dharma be attained by the original substance? The 'beauty grass' moves in time with the singing, perhaps due to karmic conditions of lust. The stone of Sheng Gong (Zhu Daosheng) nodded while listening to the sutra, does it not have Buddha-nature? Please allow them to be liberated.
Answer: The saying of earth, water, fire, and wind, is merely to elucidate that all things and I share the same nature, and that pain and itching are interconnected. Therefore, killing others is killing oneself, and killing animals is no different from killing people. Does this mean that wood and stone also have the ability to think and cultivate? If a holy monk were to lecture in front of the stone again, it might not make the stone even more stubborn. If a frivolous guest were to sing beside the grass again, could it learn to play percussion instruments? If a person truly awakens, the void will dissolve, and even inanimate objects can preach the Dharma and become Buddhas. There are clear records of this throughout history. It is also said that if a person recognizes their own mind, there is not an inch of land on earth that is not their own. Since land is the mind, water, fire, and wind are also like this. Originally, one is already a Buddha, what is there to liberate?
(16) Question: Caring for the sick is indeed a matter of filial piety and compassion. However, my body is also a vessel of sages. Thinking of the difficulty of a blind turtle encountering a hole in a log, and thinking of the difficulty of Bian Que (a legendary doctor) seeing through walls, would one be willing to offer useless comfort?
摩。用染必死之疫癘。凡菩薩人。應知方便。
答。福田無上。仁人固以看病為先。慧海多門。智者寧無保身之哲。或親己。或使人。或用財。或效力。皆可也。釋尊運兜羅而愈疾。撫摩未必無功。孔兒處危地以全身。疫癘何能必染。蓋是救人為急。欲罷不能。非比冒難故行。可已不已。且古之悲田。今之養濟。皆聖主良臣看病之大慈也。豈必以吮疽按癩為救療。嘗藥哺食為慇勤耶(前頁孔兒。戒疏事義中作庾襄事。存考)。
(十七)問。賣男女而供眾。鬻弟子而行慈。彼為法來。安忍貨取。設彼菩提已發。是我輕垢罪成。道人而可以輕販。南詢之士寒心。父母而隨之覓求。受供之人同獄。一何無善巧至此乎。
答。古人懇語垂訓。危言示誠。有其辭則然而其實不盡然者。感恩之極。而曰銘肌刻骨。豈真有事錐刀。攄衷之至。而曰瀝膽披肝。未必掀翻臟腑。就使捨身為法。竭命尊賢。亦大士之常法耳。攜妻挈子而事梵志。九男二女而養耕夫。古有高模。今無繼跡云爾。
(十八)問。善慧自稱大士。志公自表觀音。溫陵反戒焚身。大慧曲求蔭侄。皆犯輕戒。乃得重名。豈各有合理處耶。
答。塵中凡士。或可常評。格外奇人。毋容跡論。初生而指天指地。不妨我是如來。將死而默囑
默傳。何礙自名菩薩。預稱慈氏。遠指圓通。奚不可者。且溫陵善發藥王隱義。自不唐棄色身。杲老不減臨濟宗風。豈得未除恩愛。蓋宜晦則晦。宜彰則彰。或守經常。或行權變。不應以自讚毀他共視。豈得以違理犯法同條者哉。
(十九)問。五夏以前專精戒律。五夏以後。聽教參禪。此通小乘。非指大器。今乃六時時誦。疑防教門禪門。當是一法融通。無間心地性地乎(防。或疑妨字。存考)。
答。非常大器。過量圓人。既不拘夏后夏前。自相應即小即大。才持戒品。已達教相全文。正受毗尼。便悟禪宗妙旨。建立則繁興萬法。不礙六時。掃蕩則屏絕纖塵。奚存一念。遠公常禮有定。永明自行不虧。豈被小根。故為細事。凡我後學。愿各深思。
(二十)問。佛心徹於三際。大光滿於十方。豈不知經入支那。法流震旦。香油辛味。並沿五印之土風。戒品律儀。未盡九州之垢罪。憎之則謗。任之則寬。佛隴南山。既爾闕然。儒典王章。似應相濟。
答。佛心雖徹三際。救弊則姑據一時。佛光雖滿十方。取信則專從本土。待夫時至遠被。自合比例旁通。是以儒典王章。似難並用。情宜勢便。豈病雙行。法固與世相推。禮亦憑義可起。或曰毗尼與修多羅異。譬世律令制自一人。舍利目連所不
【現代漢語翻譯】 現代漢語譯本：有人私下傳播佛法，為什麼不能自稱為菩薩？預先稱自己是彌勒菩薩（慈氏，Maitreya，未來佛），遙指圓滿通達的境界，又有什麼不可以的呢？況且溫陵的善發（Shanfa of Wenling，人名）以藥王菩薩（Bhaisajyaraja，以醫治眾生身心疾病著稱的菩薩）的隱義來闡釋佛法，自然不會輕易捨棄色身。杲老（Gao Lao，人名）的禪風不亞於臨濟宗（Linji school，禪宗五家之一），難道是因為沒有去除恩愛之情嗎？應該隱藏的時候就隱藏，應該彰顯的時候就彰顯，或者遵守常規，或者施行權變。不應該把自讚毀他和違背道理、觸犯法律的事情相提並論。
（十九）問：在出家受戒后的前五年，專門研究戒律，五年之後，聽聞教理、參研禪法，這通常是小乘佛教（Hinayana，佛教早期流派）的做法，不是針對大乘根器的人。現在有人每天六時都誦經，懷疑這樣會妨礙教門和禪門，難道應該將佛法融會貫通，達到無間的心地和性地嗎？（『防』字，或許是『疑』或『妨』字，有待考證）。
答：這對於非常具有大乘根器、超越常人的圓滿之人來說，既不拘泥於五年之前或之後，自然能夠相應地從小乘通達大乘。才開始持守戒律，就已經通達了教法的全部內容；正在接受比丘戒（Bhikkhu，佛教出家男眾所受的戒律），就已經領悟了禪宗的精妙旨意。建立時，可以繁興萬法，不妨礙六時誦經；掃除時，可以屏絕一切細微的塵埃，哪裡還存在一個念頭？遠公（Yuan Gong，慧遠大師，東晉時期僧人）經常禮佛有定數，永明（Yongming，永明延壽大師，宋代僧人）的修行也沒有虧缺，難道是被小乘根器所限制嗎？所以不要因為細小的事情而產生疑惑。希望我們後來的學人，各自深入思考。
（二十）問：佛心徹照過去、現在、未來三世，佛光充滿十方世界，難道不知道佛經傳入中國，佛法流傳震旦（Zhendan，中國的古稱），香油、辛辣的味道，都沿襲了古印度（Five Indies，五印，古代印度的五個區域）的風俗，戒律的條文，未能完全消除九州（Nine Provinces，九州，古代中國的代稱）的罪惡。憎恨它就是誹謗，放任它就是寬容。佛隴（Fo Long，地名）南山（Nan Shan，地名）的戒律，既然已經殘缺不全，儒家的典籍和王者的法度，似乎應該互相補充。
答：佛心雖然徹照三世，但救治弊端，姑且依據一時的情況。佛光雖然充滿十方，但取得信任，就專門從本土的風俗習慣出發。等到時機成熟，佛法自然會廣泛傳播，自然會合乎比例地旁通其他文化。因此，儒家的典籍和王者的法度，似乎難以完全並用。情理上適宜，形勢上方便，難道會妨礙兩者並行嗎？佛法本來就與世俗相互推移，禮儀也憑藉義理可以興起。或者有人說，毗尼（Vinaya，戒律）與修多羅（Sutra，經）不同，譬如世俗的律令由一人制定，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）和目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）也不能...
【English Translation】 English version: Why can't someone who secretly transmits the Dharma call themselves a Bodhisattva? Why can't they preemptively call themselves Maitreya (Maitreya, the future Buddha), and remotely point to the state of perfect understanding? Moreover, Shanfa of Wenling (Shanfa of Wenling, a person's name) explains the Dharma with the hidden meaning of Bhaisajyaraja (Bhaisajyaraja, a Bodhisattva known for healing the physical and mental illnesses of sentient beings), so naturally he will not easily abandon his physical body. Gao Lao's (Gao Lao, a person's name) Chan style is no less than that of the Linji school (Linji school, one of the five schools of Chan Buddhism), is it because he has not removed the feelings of love? One should hide when it is appropriate to hide, and one should reveal when it is appropriate to reveal, either adhering to the norm or implementing expedient changes. One should not equate self-praise and slander of others with things that violate reason and break the law.
(19) Question: For the first five years after ordination, one specializes in the precepts, and after five years, one listens to teachings and practices Chan meditation. This is usually the practice of Hinayana (Hinayana, an early school of Buddhism), not for those with Mahayana capacity. Now someone recites scriptures six times a day, suspecting that this will hinder the teaching and Chan schools. Should the Dharma be integrated to achieve a seamless state of mind and nature? (The word 'fang', possibly 'yi' or 'fang', remains to be verified).
Answer: For those with very great Mahayana capacity and extraordinary perfection, they are not bound by the time before or after five years, and they can naturally understand from Hinayana to Mahayana. As soon as they begin to uphold the precepts, they have already understood the entire content of the teachings; while receiving the Bhikkhu precepts (Bhikkhu, the precepts received by ordained Buddhist monks), they have already realized the subtle meaning of the Chan school. When establishing, one can flourish all dharmas without hindering the six periods of recitation; when sweeping away, one can eliminate all subtle dust, where can a single thought exist? Yuan Gong (Yuan Gong, Master Huiyuan, a monk of the Eastern Jin Dynasty) often prostrated to the Buddha with a fixed number, and Yongming's (Yongming, Master Yongming Yanshou, a monk of the Song Dynasty) practice was not deficient, were they limited by Hinayana capacity? Therefore, do not be confused by small matters. I hope that all of us later learners will think deeply.
(20) Question: The Buddha's mind penetrates the three times, and the Buddha's light fills the ten directions. Does he not know that the scriptures entered China and the Dharma flowed to Zhendan (Zhendan, the ancient name of China), and the flavors of sesame oil and spices followed the customs of the Five Indies (Five Indies, the five regions of ancient India), and the articles of the precepts have not completely eliminated the sins of the Nine Provinces (Nine Provinces, an ancient name for China). To hate it is to slander, to indulge it is to be tolerant. Since the precepts of Fo Long (Fo Long, a place name) Nan Shan (Nan Shan, a place name) are already incomplete, the Confucian classics and the laws of the king should complement each other.
Answer: Although the Buddha's mind penetrates the three times, to remedy the shortcomings, it is based on the situation at one time. Although the Buddha's light fills the ten directions, to gain trust, it is based on the local customs and habits. When the time is ripe, the Dharma will naturally spread widely, and it will naturally be proportional to other cultures. Therefore, the Confucian classics and the laws of the king seem difficult to be fully used together. If it is appropriate in reason and convenient in situation, will it hinder the two from running in parallel? The Dharma originally shifts with the world, and rituals can also arise by virtue of righteousness. Or someone says that Vinaya (Vinaya, precepts) is different from Sutra (Sutra, scriptures), just as secular laws are made by one person, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) and Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) cannot...
得與。然雖如是。金口洪音。凡夫贊片辭而莫得。袞衣寸缺。巧者補一線以何妨。神而化之。與民宜之。學佛者不可不知也。
(二十一)問。經稱國賊。如操懿溫莽之流。為國賊使命。是亦國賊也。或是戒其從逆否。如下文言。又似降虜之人矣。
答。使命者。非必為賊使命也。通二國之情。合兩軍之戰。危彼社稷。害彼人民。故云約與國。戰必克。今之所謂良臣。古之所謂民賊也。
(二十二)問。盜聽說戒。力士之杵冥加。廣施經文。惡人之目難掩。得無相礙。愿折群疑。
答。說戒者。非平日講說之說。蓋半月誦說之說也。凡半月共行布薩。乃眾僧自舉愆尤。示彼惡流。必生異謗。故惟除國主不許餘人。若夫布衍經文。宣揚義趣。又何過焉。薦導先亡。祓除患難。皆曰至心讀誦。不聞掩帙秘藏。以此利人。正契佛心。是名法施。
前問答竟。
僧俗雜問
發隱成。周咨大眾。於時緇素善友各陳所見。合從者從之。義未顯者。為略辯如左。法喜之樂當何如也。
(一)問。經疏鈔如祖父子。混合不分似為不可。
答。此行布圓融義也。祖不是父。父不是子。行布義也。祖父子孫。交參共濟。圓融義也。織錦而聯綴千絲。調羹而合和五味。味不可分而具
足。絲不可析而自明。蓋此經是華嚴流類。天真父子。非異非同。幸毋以常格局之。
(二)問。科經之例。總別相對。今初曰總明大意。次合對別。乃並列四科。或恐未安。
答。總別相對。多種不同。有一總一別對者。誠如所問。有一總對二別者。對三別四別者。其對均也。楞嚴要解敘聽眾。初總標。二嘆德。三列名。是一總對二別也。華嚴玄談初總序名意。二歸敬請加。三開章釋文。四謙贊迴向。是一總對三別也。今列四科。亦一總對三別也。若據華嚴即總即別。又安可以數量局之。
(三)問。文中經論所載戒相多種。傳記所辯受法不同。經論蓋指地持瓔珞等。傳記蓋指梵網本。乃至制旨本。今解似不合此。
答。若指梵網六本為受法。則下文良繇機悟偏圓義即不成。何以故。梵網六本。誰授偏機者。誰授圓機者。當知此六是登壇授戒羯磨儀式。隨意可用。其云傳記所辯。自是諸書雜集中論議發揮戒法詳略。乃隨機耳。豈有壇上正羯磨時。分別偏圓各各為說耶。
(四)問。等覺中。初曰觀達無明源底邊際。二曰斷最後微細無明。三曰與無明父母別。而妙覺中但曰無所斷者名無上士。則知無明至等覺悉已斷盡。云何教義謂十地斷四十品無明。又破一品名等覺。又破一品名妙覺
【現代漢語翻譯】 現代漢語譯本： 足夠了。真如自性光明，無需分析就能明白。這部經屬於《華嚴經》的流派，是天真自性的父子關係，並非不同也並非相同。希望不要用常規的框架來限制它。 （二）問：通常科判經文的例子，都是總說和別說相對。現在一開始是總明大意，接下來是對應別說，卻並列了四科，恐怕不太妥當。 答：總說和別說相對，有多種不同的方式。有一種是一個總說對應一個別說，正如你所問的。也有一種是一個總說對應兩個別說，或者對應三個別說、四個別說，它們的對應關係都是一樣的。《楞嚴經要解》敘述聽眾時，先總標，再讚歎功德，然後列出名字，就是一個總說對應兩個別說。《華嚴玄談》一開始總序名義，然後歸敬請加，接著開章釋文，最後謙贊迴向，就是一個總說對應三個別說。現在列出四科，也是一個總說對應三個別說。如果按照《華嚴經》的觀點，總說即是別說，別說即是總說，又怎麼可以用數量來侷限它呢？ （三）問：文中經論所記載的戒相有很多種，傳記所辨析的受戒方法也各不相同。經論大概指的是《地持經》、《瓔珞經》等，傳記大概指的是《梵網經》的根本，乃至制旨的各種版本。現在的解釋似乎與這些不符。 答：如果把《梵網經》的六個版本作為受戒的方法，那麼下文所說的『良繇機悟偏圓』的意義就無法成立。為什麼呢？《梵網經》的六個版本，誰是用來傳授給偏機者的？誰是用來傳授給圓機者的？應當知道這六個版本是登壇授戒的羯磨（karma，業）儀式，可以隨意使用。你所說的傳記所辨析的，自然是各種書籍、雜集中討論發揮戒法的詳略，乃是隨機施教罷了。難道在壇上進行正式的羯磨時，還要分別偏圓，各自為他們解說嗎？ （四）問：在等覺位中，首先是觀達無明（avidya，無知）的源頭、底部和邊際，其次是斷除最後微細的無明，再次是與無明的父母訣別。而在妙覺位中，只說『無所斷者名無上士』，那麼可以知道無明到等覺位都已經斷盡了。為什麼教義上說十地斷四十品無明，又說破一品無明名為等覺，又說破一品無明名為妙覺呢？
【English Translation】 English version: Enough. The true nature of reality is self-illuminating and can be understood without analysis. This scripture belongs to the lineage of the Avatamsaka Sutra (Huayan Jing), representing the relationship between the true nature and its manifestations, neither different nor the same. Hopefully, it should not be confined by conventional frameworks. (2) Question: In the usual examples of classifying scriptures, the general and the specific are relative. Now, it begins with a general explanation of the main idea, followed by a correspondence to the specific, but it lists four categories in parallel, which may not be appropriate. Answer: The relativity between the general and the specific has many different forms. One form is one general corresponding to one specific, as you asked. There is also one general corresponding to two specifics, or corresponding to three or four specifics; their correspondence is the same. When the Shurangama Sutra (Lengyan Jing) Commentary describes the audience, it first generally outlines, then praises the virtues, and then lists the names, which is one general corresponding to two specifics. The Avatamsaka Sutra Profound Discourse (Huayan Xuantan) initially generally introduces the meaning of the name, then pays homage and requests blessings, then opens the chapter to explain the text, and finally humbly praises and dedicates, which is one general corresponding to three specifics. Now, listing four categories is also one general corresponding to three specifics. If according to the Avatamsaka Sutra, the general is the specific and the specific is the general, then how can it be limited by quantity? (3) Question: There are many kinds of precepts recorded in the scriptures and treatises, and the methods of receiving precepts distinguished in the biographies are also different. The scriptures and treatises probably refer to the Bodhisattva-bhumi Sutra (Dichijing), Garland Sutra (Yingluo Jing), etc., and the biographies probably refer to the root of the Brahma Net Sutra (Fanwang Jing), and even the various versions of imperial decrees. The current interpretation does not seem to conform to these. Answer: If the six versions of the Brahma Net Sutra are taken as the method of receiving precepts, then the meaning of 'good causes arise from understanding the partial and complete' mentioned below will not be established. Why? Among the six versions of the Brahma Net Sutra, who is used to transmit to those with partial understanding? Who is used to transmit to those with complete understanding? It should be known that these six versions are karma (karma, action) rituals for ascending the altar and conferring precepts, which can be used at will. What you said about the distinctions made in the biographies are naturally the detailed and brief discussions and elaborations on the precepts in various books and collections, which are merely expedient teachings. Could it be that during the formal karma on the altar, one would separately explain to those with partial and complete understanding? (4) Question: In the stage of Near-Perfect Enlightenment (Dengjue), first is observing and understanding the source, bottom, and boundaries of ignorance (avidya, ignorance), second is cutting off the last subtle ignorance, and third is bidding farewell to the parents of ignorance. But in the stage of Wonderful Enlightenment (Miaojue), it only says 'one who has nothing to cut off is called the Supreme Being (Anuttara-purusa)', then it can be known that ignorance has been completely cut off by the stage of Near-Perfect Enlightenment. Why does the doctrine say that the Ten Grounds (Dasabhumi) cut off forty grades of ignorance, and also say that breaking one grade of ignorance is called Near-Perfect Enlightenment, and breaking one grade of ignorance is called Wonderful Enlightenment?
。共破四十二品。二義皆出智者。稍似不同。若為融會。
答。等覺無明已盡。然存有所斷。亦是無明。並斷俱無。名為更斷。是知等覺斷惑。妙覺斷斷。能斷斷者。方名永斷諸無明也故斷。四十二品而入妙覺也。
(五)問。梵網單喻。何以言人法喻。
答。梵網是喻。菩薩戒是人法。合而言之。故曰人法喻也。又問何得輒立經名。噫。稱讚不可思議功德佛護念經。什師易云佛說阿彌陀經。夫彌陀聖號。人所樂聞。名以義起。易之無不可者。大師易梵網曰菩薩戒。亦此意也。今合而言之。非有增也。何不可之有。
(六)問。疏云煩惱常有故不說障。次云輕業不障輕報不障。皆指障戒。今說不障真性。何也。
答。不障真性。出其繇也。繇不障性。故不障戒也。此三障名。自古所有。原非指戒。疏乃引用。意云煩惱障不障戒耳。良繇輕業彰于身口。中人亦易為防。煩惱起於一心。智者猶或難免。此而障戒。盡天下無人得受戒矣。故特明之。
(七)問。論興廢中。第三亦云。爾時恒興。爾時即廢。今曰常興鮮廢。何也。
答。此文當以出入恒有一句為興。后入勝定道時。隨勝得名者。明入時非無。因殊勝定道映蔽戒名。其實有也。下則明其退緣。言必須退定道時。乃廢
【現代漢語翻譯】 現代漢語譯本：有人問：共破四十二品無明，以及等覺菩薩更斷無明的二義，都出自智者大師的著作，但似乎有所不同，應該如何融會貫通？ 回答：等覺菩薩雖然已經幾乎斷盡無明，但仍然存在需要斷除的部分，這部分也屬於無明。將這部分無明連同之前斷除的無明一起斷盡，稱為『更斷』。由此可知，等覺菩薩斷除惑業，妙覺菩薩斷除『斷』本身。能夠斷除『斷』的，才可稱為永遠斷除了所有無明。因此，斷除四十二品無明才能進入妙覺的境界。 有人問：《梵網經》只是一個比喻，為什麼說是人、法、喻三者兼具？ 回答：《梵網經》是比喻，菩薩戒是人與法。將兩者合在一起說，所以說是人、法、喻三者兼具。又有人問，為什麼可以隨意更改經名？要知道，稱讚不可思議功德佛護念經，鳩摩羅什法師翻譯為《佛說阿彌陀經》。阿彌陀佛的聖號，人們樂於聽聞，經名因義而起，更改它沒有什麼不可以的。智者大師將《梵網經》改為《菩薩戒》，也是這個意思。現在將兩者合在一起說，並沒有增加什麼，有什麼不可以的呢？ 有人問：疏鈔中說『煩惱常有，所以不說障』，接著又說『輕業不障，輕報不障』，都是指障礙戒律。現在說不障礙真性，這是為什麼？ 回答：不障礙真性，是說明其根本原因。因為不障礙真性，所以不障礙戒律。這三種障礙的名稱，自古以來就存在，原本不是指障礙戒律。疏鈔只是引用了這些名稱，意思是說煩惱障不障礙戒律。這是因為輕微的業表現在身口上，一般人也容易防範。而煩惱從內心生起，即使是智者也難以避免。如果煩惱會障礙戒律，那麼天下就沒有人能夠受戒了。所以特別說明這一點。 有人問：在論述興廢的文章中，第三點也說『那時恒常興盛，那時就廢棄』，現在說『常興鮮廢』，這是為什麼？ 回答：這裡的『興』，應當以『出入恒有一句』來理解。後來進入殊勝的禪定道時，隨著殊勝而得到名稱，說明進入時並非沒有戒，而是因為殊勝的禪定道掩蓋了戒律的名稱，實際上戒律是存在的。下面則說明其退轉的因緣，說必須在退失禪定道時，戒律才會廢棄。
【English Translation】 English version: Question: The destruction of the forty-two grades of ignorance (wuming), and the two meanings of the Equal Enlightenment Bodhisattva's further severing of ignorance, both originate from the works of Zhiyi (智者大師, Zhiyi, a prominent figure in the Tiantai school of Buddhism), but they seem somewhat different. How should they be reconciled? Answer: Although the Equal Enlightenment Bodhisattva has almost exhausted ignorance, there are still parts that need to be severed, which also belong to ignorance. Severing this part of ignorance together with the previously severed ignorance is called 'further severing'. From this, it can be known that the Equal Enlightenment Bodhisattva severs afflictions, and the Wonderful Enlightenment Bodhisattva severs the 'severing' itself. Only those who can sever the 'severing' can be called to have permanently severed all ignorance. Therefore, severing the forty-two grades of ignorance is necessary to enter the realm of Wonderful Enlightenment (妙覺, Miaojue, the state of perfect enlightenment). Question: The Brahma Net Sutra (梵網經, Fanwang jing) is just a metaphor. Why is it said to encompass person, dharma, and metaphor? Answer: The Brahma Net Sutra is a metaphor, and the Bodhisattva precepts are person and dharma. Combining the two together, it is said to encompass person, dharma, and metaphor. Someone also asked, why can the name of a sutra be changed arbitrarily? It should be known that the Sutra of Praising the Inconceivable Merits and Buddha's Protection was translated by Kumarajiva (鳩摩羅什, Jiumoluoshi, a famous translator of Buddhist texts) as the Amitabha Sutra (阿彌陀經, Amituo jing). The sacred name of Amitabha Buddha (阿彌陀佛, Amituo fo) is pleasing to people's ears. The name arises from the meaning, and there is nothing wrong with changing it. Zhiyi changed the Brahma Net Sutra to the Bodhisattva Precepts, which is also the same idea. Now, combining the two together, there is no increase, so what is wrong with it? Question: The commentary says, 'Afflictions are always present, so they are not said to be an obstacle,' and then says, 'Light karma does not obstruct, light retribution does not obstruct,' all referring to obstructing the precepts. Now it is said that it does not obstruct true nature. Why is this? Answer: Not obstructing true nature is to explain the fundamental reason. Because it does not obstruct true nature, it does not obstruct the precepts. The names of these three obstacles have existed since ancient times, and originally did not refer to obstructing the precepts. The commentary only quoted these names, meaning that the affliction obstacle does not obstruct the precepts. This is because light karma is manifested in body and speech, and ordinary people can easily prevent it. However, afflictions arise from the mind, and even wise people can hardly avoid them. If afflictions obstruct the precepts, then no one in the world would be able to receive the precepts. Therefore, this is specifically explained. Question: In the article discussing flourishing and decline, the third point also says, 'At that time, it is always flourishing, and at that time, it is abandoned.' Now it is said, 'Often flourishing and rarely abandoned.' Why is this? Answer: The 'flourishing' here should be understood as 'constantly having a phrase of entering and exiting'. Later, when entering the superior samadhi path, the name is obtained according to the superiority, indicating that it is not that there are no precepts when entering, but because the superior samadhi path obscures the name of the precepts. In reality, the precepts exist. The following explains the conditions for its decline, saying that the precepts will only be abandoned when the samadhi path is lost.
。及聲聞盡壽。菩薩成道。乃廢耳。如世人謂至死方休。明無休時也。據華嚴常恒說。熾然說。無間說。有興無廢。亦何礙也。
(八)問。戒師五德。一持戒。二十臘。三解律藏。四通禪思。五慧藏通玄。而地持云必須戒德嚴明善解三藏。今謂具二缺三。然戒德嚴明。必具臘矣。律詮戒。經詮定論詮慧。善解三藏。必具定慧矣。恐無缺焉。
答。下文不云乎。或可以戒該臘。以慧該定。則不具而具。似缺非缺。隱然五德。不必問也。但不直曰五德。而曰可該者。意自有在。若直以戒為久臘。則新學暫持者。必輕宿德耆年。若直以解為三學。則世智辯聰者。便謂真禪實慧。且疏中何不概云解律藏。解經藏。解論藏。而必曰禪思。必曰窮玄。豈特解義云乎哉。后地持本受戒式中解云亦五德意。亦之為言。即前該意也。又問解不兼臘。何得復云能誦則臘久。答。半月半月。積誦不休。豈非久臘。若專言解。聰利少年。昨日登壇。今日能講。何必久臘。
(九)問。燈明喻舍那。無待論矣。妙海在家菩薩。而與蓮華並稱。波勒因地未終。而曰釋迦為侶。夫傳法大任。必屬出家。極果世尊。不侔因地。以斯相比。固所未安。
答。舍那授法妙海。不說妙海授法釋迦。況僧俗者跡也。菩薩道中。何以跡
【現代漢語翻譯】 現代漢語譯本：以及聲聞乘修行直至生命盡頭，菩薩修行直至成就佛道，這種說法才會被停止。就像世俗之人所說的『至死方休』一樣，這表明了（佛法）是沒有停止的時候的。根據《華嚴經》所說的常恒不變、熾盛宣說、無有間斷的教義，佛法是有興盛而沒有衰敗的，這又有什麼妨礙呢？
（八）問：作為戒師應具備五種德行：一是持戒清凈，二是戒臘長久，三是精通律藏（Vinaya Pitaka，佛教戒律），四是通達禪定思維，五是智慧深邃通達玄理。而《瑜伽師地論·本地分》中說，（戒師）必須戒德嚴明，善於理解三藏（Tripitaka，經、律、論）。現在（你）說（具足五德的戒師）具備兩種德行，缺少三種德行。然而，戒德嚴明，必定具備戒臘了。律藏詮釋戒學，經藏詮釋定學，論藏詮釋慧學，善於理解三藏，必定具備定慧了。恐怕並沒有缺少什麼吧？
答：下文不是說了嗎？或許可以用持戒來涵蓋戒臘，用智慧來涵蓋禪定，那麼就是不具足而又具足，看似缺少卻又沒有缺少，隱約具備五種德行，不必再問了。只是不直接說具備五德，而說可以涵蓋，其中自有深意。如果直接以持戒清凈就代表戒臘長久，那麼新學之人暫時持戒，必定會輕視那些年長的宿德之人。如果直接以理解三藏就代表三學（戒定慧），那麼世俗的聰明辯才之人，就會認為這就是真正的禪定和智慧。而且疏文中為什麼不概括地說理解律藏、理解經藏、理解論藏，而一定要說禪定思維，一定要說窮究玄理呢？難道僅僅是理解字面意思嗎？後來的《瑜伽師地論·本地分·受戒式》中解釋說，也包含了五德的含義。這個『也』字，就是前面所說的涵蓋的意思。又問：理解（三藏）不能涵蓋戒臘，為什麼又說能背誦（戒律）就能戒臘長久呢？答：每半個月、每半個月，持續不斷地背誦，難道不是戒臘長久嗎？如果只說理解，聰明的少年，昨天才登壇受戒，今天就能講解（戒律），又何必戒臘長久呢？
（九）問：以燈來比喻盧舍那佛（Locana Buddha，報身佛），這無需爭論了。妙海（妙海菩薩）是在家菩薩，卻與蓮華（Padma，象徵清凈）並稱。波勒（Pala，護法者）因地修行尚未圓滿，卻說與釋迦（Sakyamuni，釋迦牟尼佛）為伴侶。傳法的大任，必定屬於出家僧侶。證得極果的世尊，與因地修行不同。用這些來相比，實在令人不安。
答：盧舍那佛向妙海菩薩傳法，並沒有說妙海菩薩向釋迦牟尼佛傳法。況且僧俗只是外在的表象。在菩薩道中，為什麼要執著于外在的表象呢？
【English Translation】 English version: And the sravakas (hearers) until the end of their lives, and the bodhisattvas (enlightenment beings) until they achieve Buddhahood, only then will this practice cease. Just as worldly people say 'cease only at death,' this indicates that (the Dharma) has no time of cessation. According to the Avatamsaka Sutra's (Flower Garland Sutra) teachings of constancy, continuous and radiant exposition, and uninterruptedness, the Dharma has flourishing without decline. What obstacle is there to this?
(8) Question: A preceptor should possess five virtues: first, upholding the precepts; second, seniority in monastic years (sila); third, understanding the Vinaya Pitaka (the collection of monastic rules); fourth, being versed in dhyana (meditative) thought; and fifth, possessing profound wisdom that penetrates the mysteries. However, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) states that (a preceptor) must have strict and clear moral conduct and be well-versed in the Tripitaka (the three baskets of Buddhist scriptures: Sutras, Vinaya, and Abhidharma). Now, you say that (a preceptor possessing the five virtues) possesses two virtues and lacks three. However, strict and clear moral conduct must include seniority in monastic years. The Vinaya explains the precepts, the Sutras explain samadhi (meditative concentration), and the Abhidharma explains wisdom. Being well-versed in the Tripitaka must include samadhi and wisdom. Isn't it that nothing is lacking?
Answer: Doesn't the following text say? Perhaps one can use upholding the precepts to encompass seniority in monastic years, and use wisdom to encompass samadhi. Then it is possessing without possessing, seemingly lacking but not lacking, implicitly possessing the five virtues. There is no need to ask further. It's just that it doesn't directly say possessing the five virtues, but says that they can be encompassed, there is a deeper meaning in this. If one directly equates upholding the precepts with seniority in monastic years, then newly learned individuals who temporarily uphold the precepts will inevitably look down upon those virtuous elders with long monastic years. If one directly equates understanding the Tripitaka with the three learnings (sila, samadhi, and prajna), then worldly clever and eloquent individuals will consider this to be true dhyana and wisdom. Moreover, why doesn't the commentary generally say understanding the Vinaya Pitaka, understanding the Sutra Pitaka, and understanding the Abhidharma Pitaka, but must say dhyana thought, must say thoroughly investigating the mysteries? Is it merely understanding the literal meaning? The later explanation in the Yogacarabhumi-sastra's section on receiving precepts also includes the meaning of the five virtues. The word 'also' is the meaning of encompassing mentioned earlier. Another question: Understanding (the Tripitaka) cannot encompass seniority in monastic years, why then say that being able to recite (the precepts) leads to long monastic years? Answer: Every half month, every half month, continuously reciting without stopping, isn't that long monastic years? If one only speaks of understanding, a clever and intelligent young person, having ascended the altar to receive precepts yesterday, can lecture (on the precepts) today, why must they have long monastic years?
(9) Question: Using a lamp to represent Locana Buddha (the Reward Body Buddha), there is no need for debate. Myohou (Wonderful Sea Bodhisattva) is a lay bodhisattva, yet is mentioned alongside the Padma (lotus, symbolizing purity). Pala (Guardian) has not yet completed the causal stage of practice, yet it is said that he is a companion of Sakyamuni (the historical Buddha). The great responsibility of transmitting the Dharma must belong to ordained monks. The Tathagata (One Thus Gone), who has attained the ultimate fruit, is different from the causal stage of practice. Comparing them in this way is truly unsettling.
Answer: Locana Buddha transmitted the Dharma to Myohou Bodhisattva, it is not said that Myohou Bodhisattva transmitted the Dharma to Sakyamuni Buddha. Moreover, ordained and lay are merely external appearances. In the Bodhisattva path, why cling to external appearances?
礙。雙林俗士。說法王庭。祇園比丘。傾心丈室。亦奚不可。若波勒者。德擬迦文。斯名等侶。何必三十二相。樹下成道。毫髮相似。不然。趙州古佛。仰山小釋迦。曹溪嶺南有佛出世。亦皆非耶。堯曰如天。天之侶也。老曰猶龍。龍之侶也。豈堯果穹窿上覆。老真夭矯青雲耶。據華嚴初發心時便成正覺。波勒不可以侶迦文。何子自待之淺。
(十)問。宗趣總別。舉宗遺趣。其義云何。又心地為宗。此宗是趣。良以心地為宗。則無所趣故。
答。賢首五門。姑據般若心經。未及余經。彼中原只舉宗而兼趣意。如華嚴玄談云。此經因果緣起理實法界以為宗趣。亦宗趣兼說也。且語之所尚曰宗。宗之所歸曰趣。意謂立此為宗。令趣何所。不謂宗更宗他也。此經心地為宗。止惡行善以歸心地。即是趣意。正合華嚴宗趣兼說之旨。蓋圓教宗趣。互用無定。或舉因為宗。令得果為趣。或舉果為宗。令修因為趣。因該果徹。如玄談中說。
(十一)問。乳味判教。亦有說乎。
答。據三聚出方等。可判生酥。而自古五時結經。原以梵網華嚴判歸乳味。良繇此經從心出一切法。喻從乳出酪酥醍醐也。又佛最初結戒喻牛最初出乳也。又涅槃最後之訓不離乎戒。喻醍醐最後之味不離乎乳也。
(十二)
【現代漢語翻譯】 現代漢語譯本：
『礙』。雙林俗士（指在雙林說法的在家居士）。說法王庭（在莊嚴的場所宣講佛法）。祇園比丘（祇園精舍的出家僧人）。傾心丈室（真心向佛）。這些難道不可以嗎？如果像波勒（一位有德行的居士）這樣的人，他的德行可以比擬釋迦牟尼佛（Gautama Buddha），這就可以稱得上是同等的人了。為什麼一定要有三十二相（thirty-two marks of a Buddha），在菩提樹下成道呢？難道非要毫髮都相似才行嗎？不然的話，趙州古佛（指趙州禪師），仰山小釋迦（指仰山慧寂禪師），曹溪（指六祖慧能）嶺南有佛出世，這些又該怎麼說呢？堯帝被讚美為像天一樣偉大，是天的同伴。老子被比喻為龍，是龍的同伴。難道堯帝真的像天一樣覆蓋一切，老子真的像龍一樣在青雲中飛騰嗎？按照《華嚴經》（Avatamsaka Sutra）所說，最初發菩提心的時候就成就正覺，那麼波勒（Pūrṇa）就不能僅僅被看作是釋迦牟尼佛（Gautama Buddha）的同伴了。你為什麼自己看得這麼淺呢？
（十）問：宗趣總別（doctrine and purpose, similarities and differences）。如果只說宗而遺漏了趣，這又是什麼意思呢？又說心地為宗，那麼這個宗本身是不是一種趣呢？因為如果以心地為宗，就應該無所追求才對。
答：賢首宗（賢首大師的宗派）有五門分別教義，這裡姑且根據《般若心經》（Heart Sutra）來解釋，還沒有涉及到其他的經典。在《般若心經》（Heart Sutra）中，原本只是提出了宗，但同時也包含了趣的含義。比如《華嚴玄談》（Commentary on the Avatamsaka Sutra）中說：『此經以因果緣起、理實法界為宗趣』，這就是宗和趣兼顧的說法。一般來說，語言所崇尚的目標叫做宗，宗所歸向的最終目的叫做趣。意思是說，設立這個為宗，是爲了引導人們趨向何處，而不是說宗之外還有其他的宗。這部經以心地為宗，通過止惡行善來回歸心地，這就是趣的含義。這正好符合《華嚴經》（Avatamsaka Sutra）宗趣兼顧的宗旨。圓教（Perfect Teaching）的宗和趣，可以互相轉換，沒有固定的定義。或者以因為宗，使人得到果為趣；或者以果為宗，使人修因為趣。因果相互包含，徹底明瞭，就像《華嚴玄談》（Commentary on the Avatamsaka Sutra）中所說的那樣。
（十一）問：用乳味來判別教義，有這種說法嗎？
答：根據三聚（三種戒律）出自方等時（Vaipulya），可以判為生酥。而自古以來五時判教（five periods of the Buddha's teachings），原本是將《梵網經》（Brahmajala Sutra）和《華嚴經》（Avatamsaka Sutra）判歸為乳味。這是因為這部經是從心生出一切法，比喻為從乳中產生酪、酥、醍醐。而且佛陀最初制定戒律，比喻為牛最初產出乳汁。而且《涅槃經》（Nirvana Sutra）最後的教誨也不離戒律，比喻為醍醐最後的味道也不離乳汁。
（十二） English version:
'Obstruction?' A layman in the Twin Trees (referring to a layperson preaching Dharma in the Twin Sala Trees). Preaching in the royal court of Dharma (expounding Buddhist teachings in a solemn place). A Bhikṣu (monk) in Jetavana (Jetavana Monastery). Devoting oneself to the abbot's chamber (sincerely turning to Buddhism). Are these not permissible? If someone like Pūrṇa (a virtuous layperson), whose virtue can be compared to Gautama Buddha, can be considered an equal. Why must one possess the thirty-two marks of a Buddha and attain enlightenment under the Bodhi tree? Must they be identical in every detail? Otherwise, what about the ancient Buddha Zhaozhou (referring to Zen Master Zhaozhou), Little Śākyamuni of Yangshan (referring to Zen Master Yangshan Huiji), and the emergence of a Buddha in Lingnan (referring to Huineng, the Sixth Patriarch) of Caoxi? Yao was praised as being like Heaven, a companion of Heaven. Laozi was likened to a dragon, a companion of dragons. Does Yao truly cover everything like the sky, and does Laozi truly soar through the clouds like a dragon? According to the Avatamsaka Sutra, one attains perfect enlightenment at the very moment of generating Bodhicitta (the aspiration for enlightenment); therefore, Pūrṇa cannot be merely regarded as a companion of Gautama Buddha. Why do you underestimate yourself so much?
(10) Question: Doctrine and purpose, similarities and differences. What does it mean to only speak of doctrine and omit purpose? Furthermore, it is said that the mind-ground is the doctrine; is this doctrine itself a purpose? Because if the mind-ground is the doctrine, there should be nothing to pursue.
Answer: The five teachings of the Xianshou School (the school of Master Xianshou) are provisionally based on the Heart Sutra, without yet addressing other scriptures. In the Heart Sutra, originally only the doctrine was mentioned, but it also included the meaning of purpose. For example, the Commentary on the Avatamsaka Sutra says: 'This sutra takes cause and effect, dependent origination, the principle of reality, and the Dharma Realm as its doctrine and purpose.' This is a statement that encompasses both doctrine and purpose. Generally speaking, the goal that language values is called doctrine, and the ultimate aim to which the doctrine leads is called purpose. It means that establishing this as the doctrine is to guide people towards what, not that there is another doctrine besides the doctrine itself. This sutra takes the mind-ground as the doctrine, and returning to the mind-ground through ceasing evil and practicing good is the meaning of purpose. This precisely aligns with the Avatamsaka Sutra's principle of encompassing both doctrine and purpose. The doctrine and purpose of the Perfect Teaching can be mutually transformed and have no fixed definition. Either the cause is taken as the doctrine, so that obtaining the result is the purpose; or the result is taken as the doctrine, so that cultivating the cause is the purpose. Cause and effect encompass each other, thoroughly understood, as described in the Commentary on the Avatamsaka Sutra.
(11) Question: Is there a saying that uses the flavors of milk to distinguish teachings?
Answer: According to the three aggregates (three kinds of precepts) originating from the Vaipulya (extensive) teachings, it can be classified as fresh cream. Since ancient times, the five periods of teachings have originally classified the Brahmajala Sutra and the Avatamsaka Sutra as having the flavor of milk. This is because this sutra generates all dharmas from the mind, which is likened to producing cheese, butter, and ghee from milk. Moreover, the Buddha's initial establishment of precepts is likened to a cow initially producing milk. Furthermore, the final teachings of the Nirvana Sutra do not depart from the precepts, which is likened to the final flavor of ghee not departing from milk.
(12)
【English Translation】 'Obstruction?' A layman in the Twin Trees (referring to a layperson preaching Dharma in the Twin Sala Trees). Preaching in the royal court of Dharma (expounding Buddhist teachings in a solemn place). A Bhikṣu (monk) in Jetavana (Jetavana Monastery). Devoting oneself to the abbot's chamber (sincerely turning to Buddhism). Are these not permissible? If someone like Pūrṇa (a virtuous layperson), whose virtue can be compared to Gautama Buddha, can be considered an equal. Why must one possess the thirty-two marks of a Buddha (thirty-two marks of a Buddha) and attain enlightenment under the Bodhi tree? Must they be identical in every detail? Otherwise, what about the ancient Buddha Zhaozhou (referring to Zen Master Zhaozhou), Little Śākyamuni of Yangshan (referring to Zen Master Yangshan Huiji), and the emergence of a Buddha in Lingnan (referring to Huineng, the Sixth Patriarch) of Caoxi? Yao was praised as being like Heaven, a companion of Heaven. Laozi was likened to a dragon, a companion of dragons. Does Yao truly cover everything like the sky, and does Laozi truly soar through the clouds like a dragon? According to the Avatamsaka Sutra (Avatamsaka Sutra), one attains perfect enlightenment at the very moment of generating Bodhicitta (the aspiration for enlightenment); therefore, Pūrṇa cannot be merely regarded as a companion of Gautama Buddha. Why do you underestimate yourself so much?
(10) Question: Doctrine and purpose, similarities and differences (doctrine and purpose, similarities and differences). What does it mean to only speak of doctrine and omit purpose? Furthermore, it is said that the mind-ground is the doctrine; is this doctrine itself a purpose? Because if the mind-ground is the doctrine, there should be nothing to pursue.
Answer: The five teachings of the Xianshou School (賢首大師的宗派) are provisionally based on the Heart Sutra (Heart Sutra), without yet addressing other scriptures. In the Heart Sutra (Heart Sutra), originally only the doctrine was mentioned, but it also included the meaning of purpose. For example, the Commentary on the Avatamsaka Sutra (Commentary on the Avatamsaka Sutra) says: 'This sutra takes cause and effect, dependent origination, the principle of reality, and the Dharma Realm as its doctrine and purpose.' This is a statement that encompasses both doctrine and purpose. Generally speaking, the goal that language values is called doctrine, and the ultimate aim to which the doctrine leads is called purpose. It means that establishing this as the doctrine is to guide people towards what, not that there is another doctrine besides the doctrine itself. This sutra takes the mind-ground as the doctrine, and returning to the mind-ground through ceasing evil and practicing good is the meaning of purpose. This precisely aligns with the Avatamsaka Sutra's (Avatamsaka Sutra) principle of encompassing both doctrine and purpose. The doctrine and purpose of the Perfect Teaching (Perfect Teaching) can be mutually transformed and have no fixed definition. Either the cause is taken as the doctrine, so that obtaining the result is the purpose; or the result is taken as the doctrine, so that cultivating the cause is the purpose. Cause and effect encompass each other, thoroughly understood, as described in the Commentary on the Avatamsaka Sutra (Commentary on the Avatamsaka Sutra).
(11) Question: Is there a saying that uses the flavors of milk to distinguish teachings?
Answer: According to the three aggregates (三種戒律) originating from the Vaipulya (Vaipulya) teachings, it can be classified as fresh cream. Since ancient times, the five periods of teachings (five periods of the Buddha's teachings) have originally classified the Brahmajala Sutra (Brahmajala Sutra) and the Avatamsaka Sutra (Avatamsaka Sutra) as having the flavor of milk. This is because this sutra generates all dharmas from the mind, which is likened to producing cheese, butter, and ghee from milk. Moreover, the Buddha's initial establishment of precepts is likened to a cow initially producing milk. Furthermore, the final teachings of the Nirvana Sutra (Nirvana Sutra) do not depart from the precepts, which is likened to the final flavor of ghee not departing from milk.
(12)
問。諸經皆有當機。此經何以不列聽眾。
答。不列當機者。此經是一切菩薩所同學。無一非機也。必論當機。則釋釋自是當機。故不說也。
(十三)問。華表因。實表果。今供舍那之華何不表因。
答。因果宛然。諸君自不察耳。此經以心地為宗。無一法不從心地中流。無一法不還歸心地者。菩薩萬行。若非出自一心。還歸一心。即不名佛因。不名佛果。今此華出舍那心地。表菩薩從自心中出無量因行。還以此華供養彼佛。表還以自心因行成自心果佛也。據華嚴因該果徹。不離因果。不落因果。拈來無一物不可供佛。舉起無一法不可為因。若執華必表因。非圓教義。何以故。有時華表因。實表果。開華后乃結實故。有時實表因。華表果。種核后乃生華故。有時定因慧果。凈極光通故。有時慧因定果。惑破心安故。惡可一途而取。一格而論乎。
(十四)問。體性虛空華光三昧。既入三昧。何有華光。而云任運自現。
答。如來妙定。非動非靜而常動靜。非出非入而常出入。此三昧號體性虛空。虛對實故。使體性不虛。當如山不納山。石不容石。一頑定耳。體本虛空。故華光任現。豈以既入三昧。便應灰滅不生。圓覺經如來入大光明藏三昧。而現起凈土。與十二大士更相酬答。抑又
【現代漢語翻譯】 現代漢語譯本：問：所有經典都有相應的聽眾，這部經為什麼沒有列出聽眾？ 答：不列出聽眾的原因是，這部經是一切菩薩共同學習的，沒有一個不是聽眾。如果一定要說聽眾，那麼釋迦牟尼佛（釋釋）自己就是聽眾，所以沒有特別說明。
問：（十三）鮮花代表因，果實代表果。現在用鮮花供養盧舍那佛（舍那）為什麼不代表因？ 答：因果關係清清楚楚，只是你們自己沒有察覺罷了。這部經以心地為根本宗旨，沒有一法不是從心地中流出，沒有一法不是迴歸心地的。菩薩的萬種修行，如果不是出自一心，迴歸一心，就不能稱為佛因，不能稱為佛果。現在這鮮花出自盧舍那佛的心地，代表菩薩從自己的心中生出無量的因行。再用這鮮花供養盧舍那佛，代表用自己的心地的因行成就自己心地的果佛。根據《華嚴經》的教義，因包含果，果徹悟因，不離因果，不落入因果。拿來任何一物都可以供佛，舉起任何一法都可以作為成佛的因。如果執著于鮮花一定代表因，就不是圓教的義理。為什麼呢？因為有時鮮花代表因，果實代表果，開花之後才結果實；有時果實代表因，鮮花代表果，種下果核之後才開花；有時是定因慧果，因為清凈到了極點，光明自然通達；有時是慧因定果，因為破除了迷惑，內心自然安定。怎麼可以用一種方式來理解，用一種標準來衡量呢？
問：（十四）體性虛空華光三昧，既然進入了三昧，為什麼還有華光？還說是自然顯現？ 答：如來的微妙禪定，非動非靜而常常處於動靜之中，非出非入而常常處於出入之中。這個三昧叫做體性虛空，因為虛空是相對於實有而言的，使體性不虛空。如果體性不虛空，就如同山不能容納山，石頭不能容納石頭一樣，只是一種頑固的禪定罷了。體性本來就是虛空的，所以華光自然顯現。難道因為進入了三昧，就應該像灰燼一樣熄滅不再產生嗎？《圓覺經》中，如來進入大光明藏三昧，而顯現出清凈的國土，與十二位大菩薩互相酬唱問答，難道不是這樣嗎？
【English Translation】 English version: Question: All sutras have specific audiences. Why does this sutra not list its audience? Answer: The reason for not listing the audience is that this sutra is studied by all Bodhisattvas; there is no one who is not an audience member. If we must discuss the audience, then Shakyamuni Buddha (釋釋) himself is the audience, so it is not mentioned.
Question (13): Flowers represent causes, and fruits represent effects. Why does offering flowers to Vairocana Buddha (舍那) not represent causes? Answer: The relationship between cause and effect is clear, but you yourselves have not perceived it. This sutra takes the mind-ground as its fundamental principle. There is no dharma that does not flow from the mind-ground, and no dharma that does not return to the mind-ground. The myriad practices of a Bodhisattva, if they do not originate from one mind and return to one mind, cannot be called a Buddha-cause or a Buddha-effect. Now, these flowers come from the mind-ground of Vairocana Buddha, representing the Bodhisattva generating limitless causal actions from their own mind. Then, using these flowers to make offerings to that Buddha represents using the causal actions of one's own mind to achieve the fruit-Buddha of one's own mind. According to the teachings of the Avatamsaka Sutra, the cause encompasses the effect, and the effect thoroughly understands the cause, without being separate from cause and effect, and without falling into cause and effect. Picking up anything can be offered to the Buddha, and raising up any dharma can be a cause for Buddhahood. If one insists that flowers must represent causes, then that is not the meaning of the perfect teaching. Why? Because sometimes flowers represent causes and fruits represent effects, as flowers bloom before bearing fruit. Sometimes fruits represent causes and flowers represent effects, as seeds are planted before flowers bloom. Sometimes it is wisdom as the result of Samadhi, because purity reaches its extreme and light naturally penetrates. Sometimes it is Samadhi as the result of wisdom, because delusion is broken and the mind is naturally at peace. How can one grasp it in one way or measure it by one standard?
Question (14): The Samadhi of the Essence of Emptiness and the Light of Flowers, since one has entered Samadhi, why is there still the light of flowers? And it is said to appear naturally? Answer: The Buddha's wonderful Samadhi is neither moving nor still, yet constantly in motion and stillness; neither exiting nor entering, yet constantly exiting and entering. This Samadhi is called the Essence of Emptiness because emptiness is relative to existence, making the essence not empty. If the essence were not empty, it would be like a mountain not containing a mountain, or a stone not containing a stone, merely a stubborn Samadhi. The essence is originally empty, so the light of flowers appears naturally. Is it that because one has entered Samadhi, it should be extinguished like ashes and no longer arise? In the Surangama Sutra, the Tathagata enters the Samadhi of the Great Light Treasury and manifests a pure land, engaging in mutual responses and questions with the twelve great Bodhisattvas. Is it not so?
何也。且三昧有百千萬億等名。不是一味寂靜。故有三昧。二乘尚不聞其名。菩薩猶未解其義。而執泥寂靜。則師子奮迅。師子頻呻等。皆成喧鬧矣。又問諸三昧皆有出入。何獨此中而說出入。答。出入非難。自在為難。二乘斂念方入。起念方出。不名自在。隨心自在。乃稱妙定也。據華嚴即入即出。依報正報互動圓融。不可思議。此特其小小者耳。何足為異。
(十五)問。佛言吾今來此八千返。表法而已。云何實說。
答。若據表法門中。句句字字無非表者。若據示現作則。就令實說何妨。蓋佛所說經。無一法不事理雙融。表實兼具。言表則必有實。舉實則表在中。此之往返。得無疑駭以為多耶。老子尚無世不出。雲門乃三作國王。此皆實有。不是表法。何獨如來八千之返。便無其事。且如來重重往返。既純表非實。華嚴重重法界。亦純表非實耶。空華佛事。水月道場。法性光中。萬轉千回。事出平常。全無奇特。何疑何駭。又問。科云橫指處會。今十處則不及余方。豎明往復。今八千則未周塵劫。何名如來悲願之廣。答。此謂借有盡彰無盡也。贊佛曰萬德。萬豈盡佛。號民曰百姓。百豈盡民。雖曰十處八千。即是橫無涯際。豎無終窮也。
(十六)問。疏稱蓮華二義。處濁不污。譬舍那居穢
【現代漢語翻譯】 何以如此說呢？要知道，三昧（Samadhi，一種精神集中狀態）有成百上千、成千上萬種不同的名稱，並非只有一種寂靜的狀態。所以才會有各種各樣的三昧。二乘（聲聞乘和緣覺乘）的修行者甚至沒有聽過這些三昧的名字，菩薩（Bodhisattva，立志成佛的修行者）也未能完全理解它們的含義。如果執著于沉溺在寂靜之中，那麼像『師子奮迅』（Śīghanavikrīḍita，獅子奮迅三昧，一種強大的禪定狀態）和『師子頻呻』（Siṃhavijṛmbhita，獅子頻申三昧，另一種禪定狀態）等三昧，豈不都變成喧鬧了嗎？ 又有人問，所有的三昧都有入定和出定，為什麼唯獨在這裡說出入呢？回答是，出入三昧並非難事，難的是自在。二乘的修行者需要收攝念頭才能入定，生起念頭才能出定，這不能稱為自在。隨心所欲，自在出入三昧，才稱得上是妙定。根據《華嚴經》（Avataṃsaka Sūtra），入定和出定是同時發生的，依報（環境）和正報（自身）相互交融，圓滿無礙，不可思議。這裡所說的出入，只不過是其中很小的一部分罷了，有什麼值得奇怪的呢？
（十五）問：佛說『我今來此八千返』，只是爲了表法而已，怎麼能說是真實的呢？
答：如果從表法的角度來看，每一句話、每一個字都無非是表法的。如果從示現作則的角度來看，就算是真實的說又有什麼妨礙呢？佛所說的經典，沒有哪一法不是事理雙融，表法和實義兼具的。說表法就必然有實義，說實義表法就在其中。對於佛的往返，不應該懷疑驚駭，認為次數太多。老子（Laozi，道家創始人）尚且有『無世不出』的說法，雲門（Yunmen，雲門文偃禪師）甚至三次作國王，這些都是真實發生的事情，不是表法。為什麼只有如來（Tathāgata，佛的稱號）的八千次往返，就被認為沒有其事呢？如果如來重重的往返，僅僅是表法而非真實，那麼《華嚴經》中重重的法界，也僅僅是表法而非真實嗎？空中的花朵所顯現的佛事，水中的月亮所顯現的道場，在法性的光明中，萬轉千回，這些事情都是平常的現象，完全沒有奇特之處，有什麼可懷疑可驚駭的呢？又有人問，科判說『橫指處會』，現在只說了十處，就不能涵蓋其他地方；『豎明往復』，現在只說了八千次，就不能周遍塵劫。這怎麼能說是如來悲願的廣大呢？答：這是說借用有限來彰顯無限。讚美佛說『萬德』，難道『萬』就能窮盡佛的功德嗎？稱百姓為『百姓』，難道『百』就能窮盡百姓的數量嗎？雖然說十處八千，實際上就是橫向沒有邊際，縱向沒有終窮。
（十六）問：疏文中說蓮花有二義：處在污濁之中而不被污染，譬如舍那（Vairocana，毗盧遮那佛）居住在穢土之中。
【English Translation】 Why is that? Furthermore, Samadhi (三昧, a state of mental concentration) has hundreds of thousands of millions of names. It is not just one flavor of stillness. Therefore, there are various Samadhis. Practitioners of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) have not even heard of their names, and Bodhisattvas (菩薩, beings who aspire to Buddhahood) have not yet understood their meanings. If one clings to and is immersed in stillness, then 'Lion's Vigorous Play' (師子奮迅, Śīghanavikrīḍita, a powerful state of Samadhi) and 'Lion's Frequent Roaring' (師子頻呻, Siṃhavijṛmbhita, another state of Samadhi) would all become noisy! Someone also asks: All Samadhis have entering and exiting. Why only speak of entering and exiting here? The answer is: Entering and exiting are not difficult; being at ease is difficult. Practitioners of the Two Vehicles must collect their thoughts to enter, and generate thoughts to exit. This is not called being at ease. Being at ease at will is called wonderful Samadhi. According to the Avataṃsaka Sūtra (華嚴經), entering and exiting occur simultaneously. The dependent retribution (依報, environment) and the direct retribution (正報, oneself) interpenetrate and are perfectly fused, inconceivable. What is said here is just a small part of that. What is there to be surprised about?
(15) Question: The Buddha said, 'I have come here eight thousand times,' which is just to represent the Dharma. How can it be said to be real?
Answer: If we consider it from the perspective of representing the Dharma, every phrase and every word is nothing but a representation. If we consider it from the perspective of demonstrating a model, what harm is there in speaking truthfully? None of the teachings spoken by the Buddha are not both principle and phenomena, both representation and reality. When speaking of representation, there must be reality. When speaking of reality, representation is within it. There should be no doubt or shock that the Buddha's comings and goings are too many. Laozi (老子, the founder of Taoism) even said, 'There is no age in which I do not appear.' Yunmen (雲門, Zen Master Yunmen Wenyan) even became king three times. These are all real events, not representations. Why is it that only the Tathāgata's (如來, title of the Buddha) eight thousand comings and goings are considered to be untrue? If the Tathāgata's repeated comings and goings are purely representations and not real, then are the repeated realms of Dharma in the Avataṃsaka Sūtra also purely representations and not real? The Buddha activities manifested by empty flowers, the practice places manifested by the moon in water, the ten thousand transformations and thousand returns in the light of Dharma-nature – these are all ordinary occurrences, not at all strange or unique. What is there to doubt or be shocked about? Someone also asks: The classification says 'Horizontal pointing meets the understanding,' but now only ten places are mentioned, which cannot encompass other places. 'Vertical explanation of coming and going,' but now only eight thousand times are mentioned, which cannot encompass all kalpas. How can this be called the vastness of the Tathāgata's compassion and vows? Answer: This is to say that we use the finite to reveal the infinite. When praising the Buddha, we say 'ten thousand virtues' (萬德). Can 'ten thousand' exhaust the Buddha's virtues? When calling the people 'the hundred surnames' (百姓), can 'hundred' exhaust the number of people? Although we say ten places and eight thousand times, it is actually horizontally boundless and vertically endless.
(16) Question: The commentary says that the lotus flower has two meanings: being in the turbid but not being defiled, like Vairocana (舍那, the Buddha Vairocana) residing in the impure land.
不染。以喻彰德。止成一義。云何二義。
答。二義者。一則華必處濁。不處高原。譬佛示居穢土。不居凈土也。一則華雖處濁而不污。譬佛居穢土而不染也。
(十七)問。古解經者。各有所宗。今解此經。當宗何者。如別有所宗。不應依就臺疏。如都無所宗。則是汗漫臆說。愿為剖示。
答。此有三句。一曰本宗。二曰兼宗。三曰無宗。言本宗者。即禪宗故。此宗即是心為宗故。心者群經之祖。萬法之源。心地二字。攝菩薩戒無弗盡故。又此心即是大華嚴故。言兼宗者。達心之士。不但瓶環釵釧色色皆金。亦復草木瓦礫無非金者。阿含小教。外道偏門。善巧用之。悉成圓義。何況臺教依而就之。誰謂不可。以我心宗。發彼義疏。臺之為教。不出心故。如必硬豎剎竿。各不相下。喻如同胞兄弟。而互相害。大忤逆故。言無宗者。覓心體相不可得故。常為心宗。不宗心故。故云並所謂心地者亦不可得也。又問。既云禪宗。又云華嚴。華嚴五教。禪居頓位。頓之去圓。未達一間。何得並舉。答清涼贊天臺四教理致圓備。而五教加頓。補臺之備而未備也。以達磨一宗無可安著。聊判歸頓。而實頓有二義。一但頓。二圓頓。此禪宗正圓頓之頓。然何以不名為圓。良繇專重直指見性以破漸宗。於法界緣起之
【現代漢語翻譯】 現代漢語譯本： 問：『不染』，用比喻來彰顯功德，只成就一個意義。為什麼說是兩個意義？ 答：兩個意義是：一是蓮花必定生長在污濁之處，不生長在高地。譬如佛示現居住在穢土，不住在凈土。二是蓮花雖然生長在污濁之處卻不被污染。譬如佛居住在穢土卻不被沾染。
問：古代解釋經典的人，各有自己的宗派。現在解釋這部經，應當以哪個宗派為宗？如果另外有所宗派，就不應該依據天臺宗的疏解。如果完全沒有宗派，那就是隨意猜測的說法。希望您能詳細說明。 答：這裡有三種說法。一是本宗，二是兼宗，三是無宗。所說的本宗，就是禪宗。這個宗派以心為宗。心是所有經典的祖先，萬法的根源。『心地』二字，包含菩薩戒沒有不完備的。而且這個心就是大《華嚴經》。所說的兼宗，通達心的人，不僅瓶子、戒指、釵釧都是金子，而且草木瓦礫沒有不是金子的。阿含小乘教義，外道偏頗的法門，善巧地運用它們，都能成就圓滿的意義。何況天臺宗的教義可以依據和遵循，誰說不可以呢？用我的心宗，來闡發天臺宗的義疏，天臺宗的教義，沒有超出心。如果一定要豎起旗幟，互不相讓，就像同胞兄弟互相殘害，是大逆不道的行為。所說的無宗，是因為尋找心的體性和相狀是找不到的。常常以心為宗，而不是執著於心。所以說，所謂的『心地』也是不可得的。又問：既然說是禪宗，又說是《華嚴經》，《華嚴經》有五教，禪宗屬於頓教的地位，頓教與圓教之間，還沒有達到圓滿的程度，怎麼能並列呢？答：清涼讚歎天臺宗的四教理致圓滿完備，而五教加上頓教，是補充天臺宗的完備而未完備之處。因為達摩一宗無法安立，姑且判歸於頓教。而實際上頓教有兩種意義，一是但頓，二是圓頓。這個禪宗正是圓頓的頓。然而為什麼不稱為圓呢？是因為專門重視直指見性，用來破除漸教的宗派，對於法界緣起的
【English Translation】 English version: Question: 'Non-attachment,' using metaphor to manifest virtue, only accomplishes one meaning. Why are there said to be two meanings? Answer: The two meanings are: first, the lotus flower must grow in turbid places, not in highlands. This is like the Buddha appearing to reside in defiled lands, not residing in pure lands. Second, although the lotus flower grows in turbid places, it is not defiled. This is like the Buddha residing in defiled lands but not being tainted.
Question: Ancient interpreters of scriptures each had their own school. Which school should be followed in interpreting this scripture now? If another school is followed, one should not rely on the commentaries of the Tiantai school. If there is no school at all, then it is just reckless speculation. I hope you can explain in detail. Answer: There are three statements here. First is the original school (本宗, běnzōng), second is the concurrent school (兼宗, jiānzōng), and third is no school (無宗, wúzōng). The so-called original school is the Chan school (禪宗, Chánzōng). This school takes the mind as its principle. The mind is the ancestor of all scriptures and the source of all dharmas. The two words 'mind-ground' (心地, xīndì) encompass the Bodhisattva precepts without being incomplete. Moreover, this mind is the great Avatamsaka Sutra (華嚴經, Huáyán jīng). The so-called concurrent school means that those who understand the mind, not only are bottles, rings, and hairpins all gold, but also grass, trees, tiles, and gravel are all gold. The Agama (阿含, Āhán) teachings of the Hinayana (小乘, xiǎoshèng), and the biased methods of external paths (外道, wàidào), if skillfully used, can all achieve perfect meaning. Moreover, the teachings of the Tiantai school can be relied upon and followed, who says it cannot? Using my mind school to elucidate the commentaries of the Tiantai school, the teachings of the Tiantai school do not go beyond the mind. If one must erect banners and not yield to each other, it is like siblings harming each other, which is a great act of rebellion. The so-called no school is because the substance and characteristics of the mind cannot be found. Always take the mind as the principle, but do not be attached to the mind. Therefore, it is said that the so-called 'mind-ground' is also unattainable. Furthermore, you ask: Since it is said to be the Chan school and also the Avatamsaka Sutra, the Avatamsaka Sutra has five teachings, and Chan belongs to the sudden (頓, dùn) position. The sudden teaching has not yet reached the perfect (圓, yuán) level, how can they be mentioned together? Answer: Qingliang (清涼, Qīngliáng) praised the Tiantai school's four teachings for being perfect and complete in principle, and the five teachings plus the sudden teaching supplement the Tiantai school's completeness that was not yet complete. Because the lineage of Bodhidharma (達磨, Dámó) cannot be established, it is tentatively classified as the sudden teaching. In reality, the sudden teaching has two meanings, one is the mere sudden (但頓, dàn dùn), and the other is the perfect sudden (圓頓, yuán dùn). This Chan school is precisely the perfect sudden. However, why is it not called perfect? It is because it specifically emphasizes direct pointing to seeing one's nature in order to break the gradual (漸, jiàn) school, regarding the origination of the Dharmadhatu (法界緣起, fǎjiè yuánqǐ)
義。雖具在中。而非所重。救時為急。無暇論故。如阿伽陀藥雖有輕骨之能。療病為急。無暇論故。不可遂謂無斯能也。又此宗本曰教外別傳。則小乘大乘一切乘所不能收。四教五教一切教所不能攝。不惟出彼漸階。亦復不居頓格。非但超乎頓位。亦復不受圓名。賢首判頓。亦不得已而姑為寄位云爾。豈可真以位分拘耶。
(十八)問。達磨西來。既號傳法正宗。何得臺宗。不與傳燈之列。為是高過禪宗。為是未稱直指。
答。此有二義。一者天臺教觀起自前故。中論一偈。教觀所宗。慧文傳之南嶽。南嶽傳之智者。達磨未來。人已修習。特繇智者乃大闡耳。二者天臺教觀。猶屬教故。達磨一宗。教外直指。才說教觀。早曲了也。是以教觀雖極玄妙。不出教乘中事耳。臺教不與禪宗。以是之故。非臺教立法有未善也。
(十九)問。內戒外刑。道俗各別。內書外典。權實迥殊。何得博引九經。巧附五罰。又教而不改。教者何尤。此里塾之言。春風沂水。鼓瑟自娛。此狂夫之態。不宜引入。以亂聖經。
答。法華謂治世語言資生業等。皆與實相不相違背。當知無書不可援引。且釋迦親為教主。而六群調達終不可化。將無教者之尤耶。又止謂鼓瑟不礙賢人。何曾道菩薩必須鼓瑟。幸惟逆志。毋但
【現代漢語翻譯】 現代漢語譯本： 義理雖然包含在其中，但並非所看重的。救助時局危難是當務之急，沒有時間去討論這些義理。就像阿伽陀藥（Agada medicine，一種萬能藥）雖然有使骨骼輕盈的能力，但治療疾病是當務之急，沒有時間去討論這個能力。不能因此就說它沒有這種能力。而且此宗的根本說是『教外別傳』，那麼小乘、大乘一切乘都不能涵蓋，四教、五教一切教都不能統攝。不僅超出那些漸修的階梯，也不屬於頓悟的範疇。不僅超越頓悟的地位，也不接受圓滿的名稱。賢首宗判為頓教，也是不得已而姑且寄託于那個位置罷了，怎麼能真的用位次來拘束它呢？ （十八）問：達磨（Bodhidharma，禪宗初祖）西來，既然號稱傳法正宗，為什麼天臺宗（Tiantai school，中國佛教宗派）不被列入《傳燈錄》的行列？是因為天臺宗高於禪宗，還是因為天臺宗未能直指人心？ 答：這有兩種解釋。一是天臺教觀（Tiantai teachings and contemplation）興起在前。中論（Madhyamaka-karika，中觀論）的一偈是天臺教觀所依據的。慧文（Huisi，南北朝時期僧人）傳給南嶽（Nanyue，地名），南嶽傳給智者（Zhiyi，天臺宗實際創始人）。達磨未來之前，人們已經修習天臺教觀了，只是因為智者才大大闡揚開來。二是天臺教觀仍然屬於教法，而達磨一宗是教外直指。一旦談論教觀，早就偏離了。因此，教觀即使再玄妙，也不出教乘中的事。天臺教不與禪宗並列，就是因為這個緣故，並非天臺教的立法有什麼不完善的地方。 （十九）問：內戒（internal precepts，佛教戒律）和外刑（external punishments，世俗刑罰），出家人和在家人各有不同；內書（internal texts，佛教經典）和外典（external texts，儒家經典），權巧方便和真實義理迥然不同。為什麼大量引用九經（Nine Classics，儒家經典），巧妙地附會五罰（Five Punishments，古代刑罰）？而且教化而不改變，教化者有什麼過錯？孔子說『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。』這是里巷私塾的言論，『春風沂水』，『鼓瑟自娛』，這是狂夫的姿態，不應該引入佛經，擾亂聖經。 答：《法華經》（Lotus Sutra）說，治理世間的語言和謀生的行業等，都與實相（true reality）不相違背。應當知道沒有哪本書不可以援引。而且釋迦（Sakyamuni，佛教創始人）親自作為教主，而六群比丘（group of six monks，指經常違反戒律的比丘）和提婆達多（Devadatta，釋迦牟尼的堂兄弟，反對釋迦牟尼）始終無法被教化，難道是教化者的過錯嗎？而且只是說鼓瑟不妨礙賢人，何曾說過菩薩必須鼓瑟？希望您能反過來思考，不要只是一味地……
【English Translation】 English version: Although the principles are contained within, they are not what is emphasized. Rescuing the urgent situation is the priority, and there is no time to discuss these principles. Just as Agada medicine (Agada medicine, a panacea) has the ability to lighten bones, treating the illness is the priority, and there is no time to discuss this ability. One cannot therefore say that it does not have this ability. Moreover, the fundamental principle of this school says 'a special transmission outside the teachings,' then neither the Hinayana, the Mahayana, nor any vehicle can encompass it, and neither the Four Teachings nor the Five Teachings can include it. It not only transcends those gradual stages of cultivation, but also does not belong to the category of sudden enlightenment. It not only surpasses the position of sudden enlightenment, but also does not accept the name of perfect completeness. The Huayan school's judgment of sudden teaching is also a temporary placement out of necessity; how can it be truly restricted by positions? (18) Question: Since Bodhidharma (Bodhidharma, the first patriarch of Zen) came from the West and is known as the legitimate transmission of the Dharma, why is the Tiantai school (Tiantai school, a Chinese Buddhist school) not included in the 'Transmission of the Lamp'? Is it because the Tiantai school is superior to Zen, or because the Tiantai school has not directly pointed to the mind? Answer: There are two explanations for this. First, the Tiantai teachings and contemplation (Tiantai teachings and contemplation) arose earlier. A verse from the Madhyamaka-karika (Madhyamaka-karika, Treatise on the Middle Way) is the basis of the Tiantai teachings and contemplation. Huisi (Huisi, a monk during the Northern and Southern Dynasties) transmitted it to Nanyue (Nanyue, a place name), and Nanyue transmitted it to Zhiyi (Zhiyi, the actual founder of the Tiantai school). Before Bodhidharma came, people were already practicing the Tiantai teachings and contemplation; it was only because of Zhiyi that it was greatly elaborated. Second, the Tiantai teachings and contemplation still belong to the teachings, while Bodhidharma's school directly points outside the teachings. Once you talk about teachings and contemplation, you have already deviated. Therefore, even if the teachings and contemplation are extremely profound, they are still within the realm of the teachings. The Tiantai school is not listed with the Zen school for this reason, not because there is anything imperfect about the Tiantai school's establishment of the teachings. (19) Question: Internal precepts (internal precepts, Buddhist precepts) and external punishments (external punishments, secular punishments) are different for monks and laypeople; internal texts (internal texts, Buddhist scriptures) and external texts (external texts, Confucian classics), expedient means and true meaning are completely different. Why are the Nine Classics (Nine Classics, Confucian classics) extensively quoted and cleverly associated with the Five Punishments (Five Punishments, ancient punishments)? Moreover, if teaching does not change people, what is the fault of the teacher? Confucius said, 'In late spring, after the spring clothes are ready, I would go with five or six adults and six or seven children to bathe in the Yi River, enjoy the breeze at the Rain Altar, and return singing.' This is the talk of a village school; 'spring breeze on the Yi River,' 'playing the zither for self-entertainment,' this is the behavior of a madman, and should not be introduced into Buddhist scriptures to disturb the sacred texts. Answer: The Lotus Sutra (Lotus Sutra) says that the language of governing the world and the occupations for making a living, etc., do not contradict true reality (true reality). It should be known that there is no book that cannot be cited. Moreover, Sakyamuni (Sakyamuni, the founder of Buddhism) personally acted as the teacher, but the group of six monks (group of six monks, referring to monks who often violated the precepts) and Devadatta (Devadatta, Sakyamuni's cousin, who opposed Sakyamuni) could never be taught, is it the fault of the teacher? Moreover, it only says that playing the zither does not hinder a virtuous person, and it has never said that a Bodhisattva must play the zither. I hope you can think in reverse, and not just blindly...
執辭。
(二十)問。經稱釋迦從華嚴沒。于閻浮出。乃十處說法。是先生人間。后昇天宮說法也。又云。入天宮說魔受化經已。下生閻浮。是先於天宮說法。後生人間也。二說若為融會。
答。據華嚴雙垂兩相。則知佛體本來無二。眾生所見不同。既能兩相雙垂。豈不能兩時雙示。謂天宮說法。后降人間亦可。謂人間成佛。后昇天宮亦可。謂天宮說法已。後生人間還昇天宮說法亦可。謂人間天上一時成佛說法亦可。圓融之說。渾先後以何妨。無間之談。通古今而一息。不必執文而失理也。
(二十一)問。頌中俱來至我所。鈔雲表體皆歸一心。夫心即是體。無攝體歸心之理。
答。心行對說。則心為體。行為用。單舉一心。則常寂常照。常寂體也。常照用也。體用歸一心。猶言體在是用在是也。不可泥歸字而疑攝體歸心也。且太極靜而生陰。動而生陽。太極之說。未盡至理。尚雙具動靜。豈應舍那心地。不通體用。若心專屬體。則與用成對待。何名一心三觀。而為中道第一諦乎。
(二十二)問。孝順父母以及至道。當分四境。不應科勝因勝果。
答。分四境亦有此說。今當以大師所科為正。若分四境。何不直言孝順父母師僧三寶至道。而復于至道上加孝順二字。況三寶之中
【現代漢語翻譯】 現代漢語譯本 執辭。
（二十）問：經書中說釋迦牟尼佛從華嚴法會結束之後，來到閻浮提（Jambudvipa，指我們所居住的這個世界）出現，然後在十個地方說法，這似乎是先在人間說法，然後才升到天宮說法。但又說，在天宮說完《魔受化經》之後，才降生到閻浮提，這又是先在天宮說法，后在人間出現。這兩種說法應該如何調和？
答：根據《華嚴經》同時垂示兩種不同的示現，就應該知道佛的本體本來就沒有分別。只是眾生所見不同罷了。既然能夠同時示現兩種不同的形象，難道就不能同時示現兩個不同的時間嗎？所以，可以理解為先在天宮說法，然後降臨人間；也可以理解為在人間成佛之後，才升到天宮說法；還可以理解為在天宮說法之後，又降生到人間，然後又升到天宮說法；甚至可以理解為在人間和天上同時成佛說法。這種圓融的說法，混合先後又有什麼妨礙呢？這種無間的談論，貫通古今只在一瞬間。不必拘泥於文字而失去義理。
（二十一）問：頌文中說『俱來至我所』，註疏中說表示全體都歸於一心。但是心就是體，沒有攝體歸心的道理。
答：心和行相對而言，心就是體，行就是用。如果單獨說一心，那就是常寂常照。常寂是體，常照是用。體用歸於一心，就好像說體在就是用在。不可拘泥於『歸』字，而懷疑是攝體歸心。而且太極靜而生陰，動而生陽。太極的說法，還沒有完全達到最圓滿的道理，尚且同時具備動和靜。難道釋迦牟尼佛的心地，反而不貫通體和用嗎？如果心專門屬於體，那麼就和用形成了對待，又怎麼能稱為一心三觀，而成為中道第一義諦呢？
（二十二）問：孝順父母以及達到至道，應當分為四種境界，不應該歸類為勝因勝果。
答：分為四種境界也有這種說法。現在應當以大師所判定的為準。如果分為四種境界，為什麼不直接說孝順父母、師僧、三寶、至道，而又在至道上加上孝順二字？況且三寶之中
【English Translation】 English version Elucidation of Terms.
(20) Question: The sutra says that Shakyamuni (釋迦牟尼, the founder of Buddhism) departed from the Avatamsaka Assembly (華嚴, Huayan, the Flower Garland Sutra assembly) and appeared in Jambudvipa (閻浮提, Jambudvipa, the continent where humans reside), then preached the Dharma in ten places. This suggests that he first taught in the human realm and then ascended to the heavenly palace to preach. However, it also says that after preaching the 'Subduing Mara' Sutra (魔受化經) in the heavenly palace, he descended to Jambudvipa. This suggests that he first taught in the heavenly palace and then appeared in the human realm. How can these two accounts be reconciled?
Answer: According to the Avatamsaka Sutra's (華嚴) simultaneous manifestation of two aspects, it should be understood that the Buddha's essence (佛體) is originally without duality. The differences lie in the perceptions of sentient beings. Since it can simultaneously manifest two different forms, why can't it simultaneously manifest two different times? Therefore, it can be understood as first teaching in the heavenly palace and then descending to the human realm; it can also be understood as attaining Buddhahood in the human realm and then ascending to the heavenly palace to teach; it can even be understood as teaching in the heavenly palace, then descending to the human realm, and then ascending to the heavenly palace again to teach; or even as attaining Buddhahood and teaching simultaneously in the human realm and the heavens. In this comprehensive and harmonious view, what harm is there in mixing the order of before and after? In this seamless discussion, the past and present are connected in a single breath. There is no need to cling to the literal meaning and lose sight of the underlying principle.
(21) Question: The verse says 'All come to my place' (俱來至我所), and the commentary says it represents that the entire essence returns to the One Mind (一心). But the Mind is the essence, so there is no reason to say that the essence is gathered back into the Mind.
Answer: When Mind and Action are discussed in relation to each other, Mind is the essence and Action is the function. When the One Mind is mentioned alone, it is eternally still and eternally illuminating. Eternal stillness is the essence, and eternal illumination is the function. The essence and function returning to the One Mind is like saying that where the essence is, the function is. Do not cling to the word 'return' and suspect that the essence is being gathered back into the Mind. Moreover, Taiji (太極, the Supreme Ultimate) in stillness generates Yin, and in movement generates Yang. The explanation of Taiji has not fully reached the ultimate principle, and it still simultaneously possesses movement and stillness. How could Shakyamuni's (舍那) Mind-ground not encompass both essence and function? If the Mind exclusively belongs to the essence, then it becomes opposed to the function. How can it be called the One Mind Three Contemplations, and be the First Truth of the Middle Way?
(22) Question: Filial piety towards parents and the attainment of the Ultimate Path (至道) should be divided into four stages, and should not be categorized as superior causes and superior effects.
Answer: There is also this view of dividing it into four stages. Now we should take the Master's classification as the standard. If it is divided into four stages, why not directly say filial piety towards parents, teachers, Sangha (師僧, monastic community), the Three Jewels (三寶, Buddha, Dharma, Sangha), and the Ultimate Path (至道), and then add the two words 'filial piety' to the Ultimate Path? Moreover, among the Three Jewels
已有法矣。豈三寶中法猶未盡道。而別有至道之法。所當孝順耶。故前三屬因。至道屬果。
(二十三)問。討罪國有明條。殺人經無顯證。琉璃滅釋。佛何不誅。調達害兄。佛何故縱。今言有罪而殺。殺何犯焉。妄害生靈。違佛規訓。古云。外道入佛法中。必破滅佛法。斯其驗歟。愿釋所惑。
答。見機得殺。本之疏文。疏文字之佛說。非臆見也。夫沙門專慈悲之業。王臣主生殺之權。發隱分別明甚。今謂佛是沙門類耶。王臣類耶。何得引琉璃調達而證不殺。且王臣殺戒。非特與沙門殊。亦復與庶民異。殺有罪而成犯。是王臣終無受戒之日矣。故圭禪師為岳神授戒。不禁其行殺也。惟禁其濫刑及無辜也。不禁其取財也。惟禁其威福求享祀也。不禁其婚娶也。惟禁其羅欲乖大倫也。不禁其語言也。惟禁其虛妄違天心也。不禁其飲宴也。惟禁其沉湎敗正事也。如斯說法。是謂逐機隨緣而不逾矩。千變萬化而不離心。逆順雙宜。僧俗兩利。上符千聖。下濟群生。噫。人人作如是外道。佛法其長隆乎。
(二十四)問。君父之仇必報。此權教也。內經出。權教隳。安得復引陳恒趙盾之跡。違釋迦智者之言。無論王臣。想當悉禁。
答。儒者不喜佛法。正為此等。何怪乎古今謗僧曰無父無君耶。且孔
【現代漢語翻譯】 現代漢語譯本： 已經有了佛法了，難道三寶（Triratna，指佛、法、僧）中的佛法還沒有完全闡述，還需要另外去孝順所謂的『至道』之法嗎？所以，前面所說的三者屬於因，而『至道』屬於果。 （二十三）問：討伐有罪的國家有明確的條文，但佛經中沒有明確的證據支援殺人。琉璃王（Virudhaka）毀滅釋迦族（Sakya），佛陀為什麼不誅殺他？提婆達多（Devadatta）加害自己的兄長，佛陀為什麼放縱他？現在說有罪就可以殺，那麼殺又犯了什麼罪呢？無端傷害生靈，違背了佛陀的教誨。古人說，外道進入佛法中，必定會破壞佛法，這難道就是驗證嗎？希望能夠解釋我的疑惑。 答：見機行事可以殺，這是有疏文作為依據的，疏文的依據是佛陀所說，並非我個人的臆見。沙門（Sramana，出家修行者）專修慈悲的事業，而國王大臣掌握著生殺的權力。這兩者的區別非常明顯。現在你是把佛陀看作沙門一類呢，還是國王大臣一類呢？怎麼能引用琉璃王和提婆達多的例子來證明不能殺呢？而且國王大臣的殺戒，不僅與沙門不同，也與普通百姓不同。如果殺有罪之人也構成犯戒，那麼國王大臣就永遠沒有受戒之日了。所以圭峰禪師（Guifeng Zongmi）為岳神授戒時，並不禁止他行使殺戮的權力，只是禁止他濫用刑罰和殺害無辜；不禁止他獲取財物，只是禁止他憑藉威勢和福報來求取祭祀；不禁止他結婚娶妻，只是禁止他沉溺於慾望而違背倫理綱常；不禁止他說話，只是禁止他說虛妄之語而違背天道；不禁止他飲酒宴樂，只是禁止他沉迷於酒色而敗壞正事。像這樣說法，就是所謂的隨機應變，隨順因緣而不逾越規矩，千變萬化而不偏離本心，順境逆境都適宜，僧人和俗人都受益，上符合歷代聖賢的教誨，下救濟廣大的眾生。唉！如果人人都像這樣的外道一樣，佛法還能長久興盛嗎？ （二十四）問：君父之仇必須報，這是權教（方便之教）的說法。《涅槃經》（Nirvana Sutra）出世后，權教就被廢除了，怎麼還能引用陳恒和趙盾的事蹟，違背釋迦牟尼佛和智者大師的教誨呢？無論是國王大臣，都應該全部禁止報仇才對。 答：儒家不喜歡佛法，正是因為這些原因。也難怪古今誹謗僧人說他們無父無君了。而且孔
【English Translation】 English version: The Dharma already exists. Is it that the Dharma within the Three Jewels (Triratna, Buddha, Dharma, Sangha) is not yet fully explained, and there is a need to additionally be filial to the so-called 'Ultimate Path' Dharma? Therefore, the previous three belong to the cause, while the 'Ultimate Path' belongs to the effect. (23) Question: There are clear provisions for punishing guilty states, but there is no explicit evidence in the sutras to support killing. When Virudhaka (Virudhaka) destroyed the Sakya (Sakya) clan, why didn't the Buddha punish him? When Devadatta (Devadatta) harmed his own brother, why did the Buddha indulge him? Now it is said that one can kill if there is guilt, then what crime does killing commit? Wantonly harming living beings violates the Buddha's teachings. The ancients said that if heretics enter the Buddha's Dharma, they will surely destroy the Buddha's Dharma. Is this the verification? I hope you can explain my confusion. Answer: Killing when the opportunity arises is based on the commentary, and the commentary is based on the Buddha's words, not my own opinion. Sramanas (Sramana, renunciates) specialize in the work of compassion, while kings and ministers hold the power of life and death. The distinction between the two is very clear. Now, do you regard the Buddha as a Sramana or a king and minister? How can you cite the examples of Virudhaka and Devadatta to prove that one cannot kill? Moreover, the precept against killing for kings and ministers is not only different from that of Sramanas, but also different from that of ordinary people. If killing the guilty also constitutes a violation of the precept, then kings and ministers will never have a day to receive the precepts. Therefore, when Chan Master Guifeng Zongmi (Guifeng Zongmi) conferred precepts on the Mountain God, he did not prohibit him from exercising the power of killing, but only prohibited him from abusing punishment and killing the innocent; he did not prohibit him from acquiring wealth, but only prohibited him from seeking sacrifices by means of power and blessings; he did not prohibit him from marrying, but only prohibited him from indulging in desires and violating ethical norms; he did not prohibit him from speaking, but only prohibited him from speaking falsely and violating the will of Heaven; he did not prohibit him from drinking and feasting, but only prohibited him from indulging in wine and ruining righteous affairs. Such a way of speaking is what is called adapting to circumstances, following conditions without overstepping the boundaries, changing in myriad ways without deviating from the original mind, suitable for both favorable and adverse situations, benefiting both monks and laypeople, conforming to the teachings of past sages above, and saving vast numbers of beings below. Alas! If everyone were like these heretics, how could the Buddha's Dharma flourish for long? (24) Question: The revenge of the ruler and father must be avenged. This is the teaching of expedient means (Upaya). After the Nirvana Sutra (Nirvana Sutra) appeared, the teaching of expedient means was abolished. How can we still cite the deeds of Chen Heng and Zhao Dun, violating the teachings of Sakyamuni Buddha and Master Zhiyi? Whether they are kings or ministers, they should all be prohibited from revenge. Answer: Confucianists dislike the Buddha's Dharma precisely for these reasons. No wonder people in ancient and modern times slander monks as having no father and no ruler. Moreover, Confucius
子尚不得討陳恒。則世之亂臣賊子。惟恐人不受菩薩戒。何以故。受戒者堅。則行惡者便。是菩薩戒者亂之資也。佛法圓妙。世出世間。融通不滯。而迂人執之。其禍至此。可勝嘆哉。余發隱中已反覆推明。茲不復贅。
(二十五)問。映燈影而授戒。見日光而撤壇。密示暗傳。夜聚曉散。不使人增惑耶。
答。朝至尊以五鼓。祀宣聖以清宵。未聞其增惑也。孟氏謂夜氣清明。登師云白日喧雜。愿合而觀之。
(二十六)問。遊戲翰墨。何損毗尼。如可如解。應有別愆。非關詩畫。若休若永。未聞墮落。可遽譏評。必欲個個盧能。但恐人人獬豸。決目而名凈目。迷心而曰凈心。哀哉空王。出假無日。
答。非謂詩必白癩。畫必泥梨也。詩畫無救乎二人之難。見為僧者當學道。不當雜學云爾。噫。果是即境明心。推余濟物。則逢場作戲。無所不可。如或未然。惟恐你不放下心。閉卻眼。若肯人人決目。個個迷心。敢保五眼圓明。千靈洞徹在。且菩薩出假。則弘施六度萬行。普度九有四生。而徒詠月題花。圖山繪水。明道之功不切。兼利之化何成。至哉天人師。不出如是假。
(二十七)問。經中謂鐵錘碎身。終不以破戒之身受人禮拜。今有愧戒德之難全。望弟子而觸禮。已出下䇿。何名
【現代漢語翻譯】 現代漢語譯本：
如果子路尚且不能討伐陳恒（篡弒君位的亂臣），那麼世上的亂臣賊子，只怕人們不接受菩薩戒。為什麼呢？因為受戒的人意志堅定，那麼作惡的人就方便了。這菩薩戒就成了作亂的資本啊！佛法圓融微妙，世間和出世間，融會貫通沒有阻礙，可是迂腐的人執著它，禍患到了這種地步，真是令人嘆息啊！我在《發隱》中已經反覆推究說明，這裡不再贅述。 （二十五）問：對著燈影而授戒，見到日光而撤壇，秘密指示暗中傳授，夜晚聚集天亮解散，這不是讓人更加迷惑嗎？ 答：朝廷上朝，天還沒亮就敲五更鼓；祭祀宣聖（孔子），在清靜的夜晚進行。沒聽說過這會讓人更加迷惑啊。孟子說夜晚的氣息清明，登師說白天喧鬧雜亂。希望把這兩種說法合起來看。 （二十六）問：戲弄筆墨，有什麼損害戒律呢？如果可以寬恕，應該有別的過失，與詩畫無關。如果停止或永遠不做，沒聽說過會墮落。怎麼可以隨便譏諷評論呢？一定要個個都像盧能（六祖慧能），只怕人人都是獬豸（古代傳說中的一種神獸，能辨別是非曲直），挖掉眼睛卻叫做『凈目』，迷惑心性卻叫做『凈心』。可悲啊，空王（佛）示現化身沒有停止的時候。 答：不是說詩一定像白癩（面板病），畫一定像泥犁（地獄）。詩畫不能解救二人的災難。我認為出家為僧的人應當學道，不應當學習雜學罷了。唉！如果真是即境明心，推己及人，那麼逢場作戲，沒有什麼不可以的。如果不是這樣，只怕你不放下心，閉上眼睛。如果肯人人挖掉眼睛，個個迷惑心性，我敢保證五眼圓明，千靈洞徹就在其中。況且菩薩示現化身，是爲了弘揚佈施、持戒、忍辱、精進、禪定、智慧六度萬行，普遍救度九有四生（指所有生命形態），而只是吟詠風花雪月，描繪山水，對於明道（闡明佛道）的功夫不切實際，兼濟天下的教化又如何成就呢？偉大啊，天人師（佛），不會這樣示現化身的。 （二十七）問：經中說，即使被鐵錘砸碎身體，也終究不能以破戒之身接受別人的禮拜。現在有人因為慚愧戒律難以完全持守，希望弟子們不要對自己行禮，這已經是下策了，還算什麼呢？
【English Translation】 English version:
If Zilu (a disciple of Confucius) was not yet able to punish Chen Heng (a rebellious minister who usurped the throne), then the rebellious and treacherous subjects of the world would only fear that people would not receive the Bodhisattva precepts. Why? Because those who receive the precepts are firm in their will, then it is convenient for those who do evil. These Bodhisattva precepts become the capital for rebellion! The Buddha's Dharma is perfectly harmonious and subtle, encompassing both the mundane and the supramundane, flowing freely without obstruction. However, pedantic people cling to it, and the disaster reaches this point, which is truly lamentable! I have repeatedly investigated and explained this in 'Fa Yin' (a book), so I will not repeat it here. (25) Question: To administer precepts in the light of a lamp, to dismantle the altar when the sunlight appears, to secretly instruct and transmit in the dark, to gather at night and disperse at dawn, does this not increase people's confusion? Answer: The court attends the emperor at the fifth watch (before dawn), and sacrifices to the Sage Xuan (Confucius) are performed in the quiet night. I have not heard that this increases confusion. Mencius said that the night air is clear and bright, and Deng Shi said that the daytime is noisy and chaotic. I hope to consider these two views together. (26) Question: What harm does playing with brush and ink do to the Vinaya (discipline)? If it can be forgiven, there should be other faults, unrelated to poetry and painting. If one stops or never does it again, I have not heard of falling into hell. How can one casually criticize and comment? Must everyone be like Lu Neng (the Sixth Patriarch Huineng)? I fear that everyone will be like Xie Zhi (a mythical beast that can distinguish right from wrong), gouging out their eyes but calling it 'pure eyes,' deluding their minds but calling it 'pure mind.' Alas, the Empty King (Buddha) manifests transformations without ceasing. Answer: It is not to say that poetry must be like white leprosy (a skin disease), or painting must be like Naraka (hell). Poetry and painting cannot save the two people from their difficulties. I believe that those who leave home to become monks should study the Way, and should not study miscellaneous subjects. Alas! If it is truly to illuminate the mind in the present moment and extend oneself to help others, then playing along with the situation is permissible. If it is not so, I fear that you will not let go of your mind and close your eyes. If everyone is willing to gouge out their eyes and delude their minds, I dare to guarantee that the five eyes will be perfectly clear and the thousand spirits will be thoroughly understood. Moreover, the Bodhisattva manifests transformations in order to promote the six perfections (dana, sila, ksanti, virya, dhyana, prajna) and ten thousand practices, and to universally save the nine realms and four types of beings (all life forms). However, merely chanting about wind, flowers, snow, and moon, and painting mountains and rivers, is not practical for the effort of clarifying the Way (elucidating the Buddha's path), and how can the teaching of benefiting all under heaven be accomplished? Great is the Teacher of Gods and Humans (Buddha), who would not manifest such transformations. (27) Question: The sutras say that even if one's body is crushed by an iron hammer, one should never accept the worship of others with a broken-precept body. Now, some people are ashamed that the precepts are difficult to keep completely, and hope that their disciples will not bow to them. This is already a lower strategy, so what is it?
上人。
答。無德而揣己自卑。正遵佛制。欺世而罔尊自大。乃叛聖謨。非上人且免罪人。出下䇿猶勝無䇿。然雖如是。亦有其地彌高。其心彌下者。不輕位證菩薩。而遍禮四眾。莫須戒德難全。夏禹身任國王。而亟拜昌言。應是多過自赧。良繇權實初無定法。低昂各有攸宜。時當居正位以作後學之司南。則慈明安坐而納展可也。時當崇厚道以覺狂夫之我慢。則藏師俯僂而避拜亦可也。妙用無恒。固未可輕議也。
(二十八)問。千華佛親自說經。一切人盡得受戒。惟除七逆。誰列三層。莫引權文。礙彼圓器。又謂在家者。亦必先受五戒。而經中列位數次。皆首王臣。意者王臣。容可直受。
答。層樓喻出金口。善戒律非小乘。縱彼圓機。須遵定製。如必直受。亦有方便。不壞次第而得直受。一日之內。先受五戒。隨受菩薩戒是也。若出家者。亦一日內。先受十戒。隨受具戒。及菩薩戒。名雖直受。不越次故。豈獨王臣。僧俗一切皆可行也。
(二十九)問。佛戒盡必然之辭。發隱倡不必然之說。若云無執。何用堅持。如為奴事眾。割肉飼鷹等。皆實有之。而曰不必然。何也。
答。不必然。言不必定然。非決不然也。何也。奉佛而必為奴。則蒼生無君主。濟物而必割肉。則初學無完
【現代漢語翻譯】 現代漢語譯本 上人（對有德者的尊稱）。
答：沒有德行卻自以為是，這是自卑的表現，真正遵循了佛陀的教誨。欺騙世人而無視尊長，這是自大的表現，違背了聖人的教導。不是上人，或許還能免於罪責；提出下策，也勝過沒有策略。然而，即便如此，也有地位越高，內心越謙卑的人。不輕視地位低於自己的菩薩（Bodhisattva，指發願成佛的修行者），而普遍禮敬四眾（比丘、比丘尼、優婆塞、優婆夷）。不要因為戒律難以完全遵守就退縮，夏禹身為國王，卻虛心採納昌言。這應是因自身過失而感到慚愧的表現，實在是因為權宜之計和真實情況並沒有固定的法則，高低各有適宜之處。時機適宜時，應居於正位，作為後學的榜樣，那麼慈明禪師安坐接受展可的參拜也是可以的。時機適宜時，應崇尚厚道，以覺醒狂妄之人的我慢之心，那麼藏師俯身躲避參拜也是可以的。巧妙的應用沒有恒定的模式，因此不可輕易議論。
（二十八）問：千華佛（指佛陀）親自宣說經典，所有的人都能接受戒律，唯獨七逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧等七種極惡重罪）之人除外。誰來劃分三層戒律？不要引用權宜之說，妨礙那些具有圓滿根器的人。又說在家之人，也必須先受五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），而經典中排列位次，都以王臣為首。意思是王臣，可以直接受戒嗎？
答：層樓的比喻出自佛陀的金口，善於持戒並非小乘（Hinayana，佛教的一個派別，又稱聲聞乘）的觀點。即使是具有圓滿根器的人，也必須遵守既定的制度。如果一定要直接受戒，也有方便之法，不破壞次第而得到直接受戒。可以在一日之內，先受五戒，隨後受菩薩戒。如果是出家之人，也可以在一日之內，先受十戒（沙彌或沙彌尼所受的戒律），隨後受具足戒（比丘或比丘尼所受的戒律）以及菩薩戒。名義上是直接受戒，實際上並沒有超越次第。豈止是王臣，僧俗一切人都可以這樣做。
（二十九）問：佛陀的戒律都是必然如此的說法，而您卻提倡不必然的說法。如果說要無執，為何還要堅持？例如為奴隸服侍大眾，割肉喂鷹等，都是真實發生的事情，卻說不必然，這是為什麼？
答：不必然，是說不一定必然如此，並非絕對不會如此。為什麼呢？如果信奉佛法就一定要做奴隸，那麼百姓就沒有君主；救濟眾生就一定要割肉，那麼初學者就沒有完整的身體。
【English Translation】 English version Superior One (a respectful term for someone virtuous).
Answer: To be self-assertive without virtue is a sign of inferiority, truly following the Buddha's teachings. To deceive the world and disregard elders is a sign of arrogance, betraying the teachings of the sages. If not a superior person, perhaps one can be spared from blame; proposing a lesser strategy is better than having no strategy at all. However, even so, there are those whose position is higher, yet their hearts are more humble. Do not belittle Bodhisattvas (Bodhisattva, one who aspires to become a Buddha) of lower status, but universally pay respects to the four assemblies (bhikshus, bhikshunis, upasakas, upasikas). Do not retreat because precepts are difficult to fully observe; King Yu of Xia, as a ruler, humbly adopted wise counsel. This should be a manifestation of feeling ashamed of one's own faults, truly because expedient measures and reality have no fixed rules, and high and low each have their suitability. When the time is right, one should occupy a proper position to serve as a model for later learners, then it is acceptable for Chan Master Ciming to sit and receive Zhan Ke's obeisance. When the time is right, one should uphold virtue to awaken the arrogance of the conceited, then it is also acceptable for the Tibetan teacher to bow down to avoid being worshipped. Skillful application has no constant pattern, therefore it should not be lightly judged.
(Twenty-eight) Question: Thousand-Flower Buddha (referring to the Buddha) personally expounded the scriptures, and all people can receive the precepts, except for those who have committed the seven heinous offenses (parricide, matricide, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha, etc.). Who delineates the three levels of precepts? Do not cite expedient teachings, hindering those with complete faculties. It is also said that laypeople must first receive the five precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), but the order in the scriptures always lists kings and ministers first. Does this mean that kings and ministers can receive the precepts directly?
Answer: The metaphor of the tiered building comes from the Buddha's golden mouth; being skilled in upholding precepts is not a Hinayana (Hinayana, a branch of Buddhism, also known as the Sravaka Vehicle) viewpoint. Even those with complete faculties must follow established rules. If one must receive the precepts directly, there is a convenient method, obtaining direct reception without disrupting the order. Within one day, first receive the five precepts, then receive the Bodhisattva precepts. If one is a monastic, one can also, within one day, first receive the ten precepts (precepts observed by novice monks or nuns), then receive the full precepts (precepts observed by fully ordained monks or nuns) and the Bodhisattva precepts. In name, it is direct reception, but in reality, it does not transcend the order. It is not only kings and ministers who can do this; all monastics and laypeople can do it.
(Twenty-nine) Question: The Buddha's precepts are all statements of necessity, but you advocate statements of non-necessity. If one speaks of non-attachment, why insist on upholding? For example, serving the masses as a slave, offering one's flesh to feed eagles, etc., are all things that actually happened, yet you say they are not necessary. Why is this?
Answer: 'Not necessary' means not necessarily so, not absolutely not so. Why is that? If believing in Buddhism necessarily means becoming a slave, then the people would have no ruler; if helping beings necessarily means offering one's flesh, then beginners would have no complete body.
膚。法師而必講經。則廢法華五種。日食而必三兩。則類何曾萬錢。於今人中。而必無讖為師。則賢者竟無師。於今時中。而必奉祠得度。則貧者終不度。不必然者。此類是也。有此不必然。其必然者乃可常然。無此不必然。則必然者窮矣。窮則變。變則通。通則久。世出世間一也。
(三十)問。居士時亦講經。還可傳戒作師否。
答。此在自度。儒而悟佛道。不妨為天下僧人師。僧而明聖學。不妨為天下儒人師。如其不然。業有專攻。門庭各別。修齊治平之術。應屬素王。羯磨布薩之儀。還歸緇侶耳。
(三十一)問。未受戒者皆名惡人。近則沙彌比丘。驚蒙斯號。遠則堯舜周孔。濫被斯名。隋煬超文景之先。房融軼姚宋之上。實所未喻。
答。此有二義。一者對待義。未受戒。善者皆名為惡。猶未登聖地者。皆名為凡。非兇惡之惡也。又佛法每勝世法。世間之善人。在佛法中猶名惡。世間之聖人。在佛法中猶名凡也。二者激勵義。不受戒即惡。明戒必不可不受也。據斯二義。然則堯舜周孔雖不受戒。不失為世間聖人。隋君房相使終持戒。又豈但超文景軼姚宋而已哉。
(三十二)問。圓悟高庵。分曹樹黨。兩家各統門徒。二老安得無與。即今鬥爭堅固。良繇長老含容。彌勒久滯
【現代漢語翻譯】 現代漢語譯本：
『膚。法師一定要講經，那就廢棄了《法華經》的五種修行。每天吃飯一定要吃三兩，那就類似於何曾一餐花費萬錢。在現在的人中，一定要沒有預言能力的人做老師，那麼賢能的人就沒有老師了。在現在的世道中，一定要供奉祠堂才能得到度化，那麼貧窮的人就永遠不能被度化。』這些都是不必然的事情。有了這些不必然，那必然的事情才可以長久存在。沒有這些不必然，那麼必然的事情也就走到了盡頭。窮則思變，變則通達，通達則長久。世間法和出世間法是一樣的道理。
（三十）問：『居士有時候也講經，還可以傳戒做師父嗎？』
答：『這在於自身的覺悟。儒生如果領悟了佛道，不妨做天下僧人的老師。僧人如果明白了聖賢的學問，不妨做天下儒生的老師。如果不是這樣，行業各有專攻，門庭各有不同。修身、齊家、治國、平天下的學問，應該屬於素王（沒有王位的聖人，指孔子）。羯磨（佛教儀式）、布薩（佛教齋戒儀式）的儀軌，還是歸於僧侶吧。』
（三十一）問：『沒有受戒的人都叫做惡人，近的來說沙彌（佛教出家男子）、比丘（受過具足戒的僧人）都感到震驚，遠的來說堯舜周孔都被濫用這個稱呼，隋煬帝超過了文帝、景帝，房融超過了姚崇、宋璟，實在是不明白。』
答：『這裡有兩種解釋。一是對待義，沒有受戒，即使是善人也被稱為惡人，就像沒有登上聖地的人，都被稱為凡人，不是兇惡的惡。而且佛法總是勝過世間法，世間的善人在佛法中也被稱為惡人，世間的聖人在佛法中也被稱為凡人。二是激勵義，不受戒就是惡，說明戒律一定不可以不接受。根據這兩種解釋，那麼堯舜周孔即使不受戒，也不會失去作為世間聖人的地位。隋煬帝和房融即使最終持戒，又豈止是超過文帝、景帝和姚崇、宋璟而已呢？』
（三十二）問：『圓悟（禪師名號）和高庵（禪師名號）分幫結派，兩家各自統領門徒，這兩位老禪師怎麼會沒有參與呢？現在鬥爭如此堅固，是因為長老們過於寬容，彌勒（未來佛）長久滯留。』 English version:
'If a Dharma master must lecture on scriptures, then the five practices of the Lotus Sutra are abandoned. If one must eat three liang (a unit of weight) of food every day, then it is similar to He Zeng spending ten thousand coins on a meal. Among the people of today, if there must be no one with prophetic abilities as a teacher, then the virtuous will have no teacher. In the present world, if one must make offerings to ancestral halls to be saved, then the poor will never be saved.' These are all non-necessary things. With these non-necessities, the necessary things can exist for a long time. Without these non-necessities, then the necessary things will come to an end. When at an end, there is change; with change, there is understanding; with understanding, there is permanence. The mundane and the supramundane are the same principle.
(30) Question: 'If a layman sometimes lectures on scriptures, can he also transmit precepts and become a teacher?'
Answer: 'This depends on one's own enlightenment. If a Confucian scholar understands the Buddha's path, he may well be a teacher of monks throughout the world. If a monk understands the learning of the sages, he may well be a teacher of Confucian scholars throughout the world. If not, each profession has its own specialization, and each school has its own distinct tradition. The art of self-cultivation, family management, governance of the state, and pacification of the world should belong to the Uncrowned King (Su Wang, referring to Confucius). The rituals of karma (Buddhist rituals) and posadha (Buddhist fasting rituals) should still belong to the monastic community.'
(31) Question: 'Those who have not received precepts are all called evil people. Recently, shramaneras (Buddhist novice monks) and bhikkhus (fully ordained monks) are shocked by this title. In the distant past, Yao, Shun, Zhou, and Confucius were abusively given this name. Emperor Yang of Sui surpassed Emperor Wen and Emperor Jing, and Fang Rong surpassed Yao Chong and Song Jing. I really don't understand this.'
Answer: 'There are two meanings here. First, the meaning of relativity. Those who have not received precepts, even if they are good people, are called evil. Just like those who have not reached the holy land are all called ordinary people, not the evil of wickedness. Moreover, the Buddha's Dharma always surpasses worldly Dharma. The good people of the world are still called evil in the Buddha's Dharma, and the sages of the world are called ordinary in the Buddha's Dharma. Second, the meaning of encouragement. Not receiving precepts is evil, indicating that precepts must not be left unreceived. According to these two meanings, then Yao, Shun, Zhou, and Confucius, even if they did not receive precepts, would not lose their status as worldly sages. Emperor Yang of Sui and Fang Rong, even if they ultimately upheld the precepts, would they only surpass Emperor Wen, Emperor Jing, Yao Chong, and Song Jing?'
(32) Question: 'Yuanwu (Zen master's name) and Gaoan (Zen master's name) formed factions and each led their own disciples. How could these two old Zen masters not be involved? Now the struggle is so entrenched because the elders are too tolerant, and Maitreya (the future Buddha) has been delayed for a long time.'
【English Translation】 'Skin. If a Dharma master must lecture on scriptures, then the five practices of the Lotus Sutra are abandoned. If one must eat three liang (a unit of weight) of food every day, then it is similar to He Zeng spending ten thousand coins on a meal. Among the people of today, if there must be no one with prophetic abilities as a teacher, then the virtuous will have no teacher. In the present world, if one must make offerings to ancestral halls to be saved, then the poor will never be saved.' These are all non-necessary things. With these non-necessities, the necessary things can exist for a long time. Without these non-necessities, then the necessary things will come to an end. When at an end, there is change; with change, there is understanding; with understanding, there is permanence. The mundane and the supramundane are the same principle. (30) Question: 'If a layman sometimes lectures on scriptures, can he also transmit precepts and become a teacher?' Answer: 'This depends on one's own enlightenment. If a Confucian scholar understands the Buddha's path, he may well be a teacher of monks throughout the world. If a monk understands the learning of the sages, he may well be a teacher of Confucian scholars throughout the world. If not, each profession has its own specialization, and each school has its own distinct tradition. The art of self-cultivation, family management, governance of the state, and pacification of the world should belong to the Uncrowned King (Su Wang, referring to Confucius). The rituals of karma (Buddhist rituals) and posadha (Buddhist fasting rituals) should still belong to the monastic community.' (31) Question: 'Those who have not received precepts are all called evil people. Recently, shramaneras (Buddhist novice monks) and bhikkhus (fully ordained monks) are shocked by this title. In the distant past, Yao, Shun, Zhou, and Confucius were abusively given this name. Emperor Yang of Sui surpassed Emperor Wen and Emperor Jing, and Fang Rong surpassed Yao Chong and Song Jing. I really don't understand this.' Answer: 'There are two meanings here. First, the meaning of relativity. Those who have not received precepts, even if they are good people, are called evil. Just like those who have not reached the holy land are all called ordinary people, not the evil of wickedness. Moreover, the Buddha's Dharma always surpasses worldly Dharma. The good people of the world are still called evil in the Buddha's Dharma, and the sages of the world are called ordinary in the Buddha's Dharma. Second, the meaning of encouragement. Not receiving precepts is evil, indicating that precepts must not be left unreceived. According to these two meanings, then Yao, Shun, Zhou, and Confucius, even if they did not receive precepts, would not lose their status as worldly sages. Emperor Yang of Sui and Fang Rong, even if they ultimately upheld the precepts, would they only surpass Emperor Wen, Emperor Jing, Yao Chong, and Song Jing?' (32) Question: 'Yuanwu (Zen master's name) and Gaoan (Zen master's name) formed factions and each led their own disciples. How could these two old Zen masters not be involved? Now the struggle is so entrenched because the elders are too tolerant, and Maitreya (the future Buddha) has been delayed for a long time.'
求名。時師未免好勝。莫護先賢之短。應開後學之迷。
答。藺相如尚忍私仇。劉元城不失和氣。彼圓悟高庵。繼祖傳燈。代佛揚化。猶有這個在。何名那畔人。是將以丹朱慢遊。而罪帝堯無義方。冉求聚斂。而譏孔子非善教否耶。是將以六群亂德。二眾分河。而謂釋迦未免好勝否耶。雖然。容有主張正論。而扶末法報佛恩者。又不可避小嫌而迷大體也。菩薩無惡名怖。豪傑之士思之。
(三十三)問。一家教觀。三諦釋經。相沿至今。訖無異說。乃云疏主自不執法。豈是門人妄啟他途。夫中道勝法。相去幾許。而以此譏章安荊溪。又何怪人之刺溫陵長水耶。
答。不執法者。謂通法而不滯。非謂廢法而不用也。疏云凡菩薩勝法皆名第一義。凡之一字。語意自明。無可疑者。且三諦者。其原起于佛說。豈真天臺倡說。其說通於諸家。豈真天臺一家耶。故法法皆諦。諦諦皆三。不言三諦。亦具三諦。正不必盡將經論一字一句定判三諦。卻似編排三諦當差。非通人之論。是名執法。發隱第四十一輕垢中。已反覆推明。請更詳覽。又章安荊溪。亦不執法。亦無可譏。展轉後來。各立門庭。分別太甚。乃成拘礙耳。寧止二公。溫陵長水。焉可刺也。夫古人固無盡勝今人之理。今人亦無決不及古人之理。即有
【現代漢語翻譯】 現代漢語譯本 問：爲了求取名聲，（現在的）老師們難免爭強好勝，不去維護先賢的短處，反而應當開啟後學的迷惑。
答：藺相如尚且能容忍私仇，劉元城也不失和氣。那些如圓悟、高庵等高僧，繼承祖師的衣缽，傳續佛法的明燈，代替佛陀弘揚教化，尚且還有爭強好勝的時候。為什麼要說那一邊的人（指先賢）不好呢？難道是因為丹朱怠慢遊樂，就責怪帝堯沒有教導好他嗎？因為冉求聚斂財富，就譏諷孔子不是好的老師嗎？難道是因為六群比丘擾亂僧團的德行，二眾比丘爲了爭水而分河，就說釋迦牟尼佛也難免爭強好勝嗎？雖然如此，或許有人主張正論，爲了扶持末法時代而報答佛恩，又不可以因為害怕小的嫌隙而迷惑了大的原則。菩薩不怕惡名，有豪傑氣概的人應該思考這些道理。
問：一家（天臺宗）的教觀，用三諦（空諦、假諦、中諦）來解釋經典，相沿至今，沒有不同的說法。卻說疏主（智者大師）自己不執著於法，難道是門人妄自開啟其他的途徑嗎？中道勝法（指天臺宗的教義）與執著於法相差多少？而用這個來譏諷章安（灌頂）和荊溪（湛然），又有什麼奇怪的，別人會批評溫陵（契嵩）和長水（子璿）呢？
答：不執著於法，是指通達佛法而不滯留于其中，不是說廢棄佛法而不用。疏文中說，凡是菩薩殊勝的法都叫做第一義諦，『凡是』這兩個字，意思已經很明白，沒有什麼可以懷疑的。而且三諦的說法，其源頭起于佛陀所說，難道真的是天臺宗所倡導的嗎？這種說法通用於各家，難道真的是天臺宗一家獨有的嗎？所以，一切法都是真諦，一切真諦都具備三諦。即使不言說三諦，也具備三諦。實在不必將經論中的每一個字每一句話都判定為三諦，那樣就像是編排三諦來當差一樣，不是通達之人所應有的論調，這叫做執著於法。《發隱》第四十一輕垢中，已經反覆推明，請再詳細閱讀。而且章安和荊溪，也不執著於法，也沒有什麼可以譏諷的。只是輾轉到了後來，各自創立門庭，分別得太過分，才形成了拘泥和障礙。不僅僅是這兩位大師，溫陵和長水，又怎麼可以批評呢？古人固然沒有完全勝過今人的道理，今人也沒有一定不如古人的道理。即使有
【English Translation】 English version Question: In seeking fame, contemporary teachers inevitably become competitive. Instead of concealing the shortcomings of past sages, they should dispel the confusion of later learners.
Answer: Even Lin Xiangru (a statesman of Zhao during the Warring States period) could tolerate personal grudges, and Liu Yuancheng (a Song dynasty official) maintained harmony. Those eminent monks like Yuanwu (a Chan master of the Song dynasty) and Gao'an (another Chan master), who inherited the ancestral mantle, continued the lamp of Dharma, and propagated the Buddha's teachings on behalf of the Buddha, still had moments of competitiveness. Why criticize those on that side (referring to the past sages)? Is it because Danzhu (son of Emperor Yao) was indolent and pleasure-seeking, that Emperor Yao is blamed for not teaching him well? Because Ran Qiu (a disciple of Confucius) accumulated wealth, that Confucius is criticized for not being a good teacher? Is it because the Six Groups of monks disrupted the Sangha's virtue, and the Two Assemblies divided the river over water disputes, that Shakyamuni Buddha is said to be inevitably competitive? Nevertheless, there may be those who uphold the correct view, and support the Dharma in the Degenerate Age to repay the Buddha's kindness, and one should not avoid minor suspicions and be misled by major principles. Bodhisattvas are not afraid of bad reputations; heroic individuals should contemplate these principles.
Question: The teachings and contemplations of one school (Tiantai), using the Three Truths (emptiness, provisional existence, and the Middle Way) to interpret the scriptures, have been followed to this day without differing opinions. Yet it is said that the commentator (Zhiyi, the founder of Tiantai) himself did not cling to the Dharma. Could it be that the disciples presumptuously opened other paths? How much difference is there between the supreme Dharma of the Middle Way and clinging to the Dharma? And what is strange about criticizing Zhang'an (Guanding) and Jingxi (Zhanran) for this, and why shouldn't people criticize Wenling (Qisong) and Changshui (Zixuan)?
Answer: 'Not clinging to the Dharma' means understanding the Dharma without being attached to it, not abandoning the Dharma and not using it. The commentary says that all the supreme Dharmas of Bodhisattvas are called the First Truth. The words 'all' and 'are' make the meaning clear, and there is nothing to doubt. Moreover, the doctrine of the Three Truths originated from the Buddha's teachings. Is it really advocated by the Tiantai school? This doctrine is common to all schools. Is it really unique to the Tiantai school? Therefore, all Dharmas are truths, and all truths possess the Three Truths. Even without explicitly mentioning the Three Truths, they are still present. It is really unnecessary to judge every word and every sentence of the scriptures and treatises as belonging to the Three Truths. That would be like arranging the Three Truths to be on duty, which is not the view of a wise person. This is called clinging to the Dharma. In the forty-first chapter of 'Fa Yin' (Exposition of the Hidden), 'Light Defilements,' this has been repeatedly explained. Please read it in more detail. Moreover, Zhang'an and Jingxi also did not cling to the Dharma, and there is nothing to criticize. It was only later, when they each established their own schools, and made too many distinctions, that they became rigid and obstructive. Not only these two masters, but also Wenling and Changshui, how can they be criticized? The ancients certainly do not have the reason to completely surpass the people of today, and the people of today do not necessarily fall short of the people of the past. Even if there are
微瑕。平懷商確。何所不可。但不宜探疵索釁。惟恐不深。如仇家構訟。窮呵極詆。惟恐不快。如醉漢罵街。則世衰之相。法滅之徴也。可弗戒歟。
附事義
三戒四毋
論語云。君子有三戒。少之時。血氣未定。戒之在色。及其壯也。血氣方剛。戒之在鬥。及其老也。血氣既衰。戒之在得。
○子絕四。毋意。毋必。毋固。毋我。
無故不殺
禮記曰。君無故不殺牛。大夫無故不殺羊。士無故不殺犬豕。
不綱不宿
論語云。釣而不網弋。弋不射宿。
走杖不叛
禮。子為父責。小杖則受。大杖則走。
引裾豈慢
宋童貫。與中丞盧航表裡為奸。縉紳側目。右正言陳。禾上疏劾貫怙寵弄權之罪。論奏未終。帝拂衣起。禾引帝衣。請畢其說。衣裾落。帝曰。正言碎朕衣矣。禾曰。陛下不惜碎衣。臣豈惜碎首以報陛下。
驅豕就屠
宋太平興國中。僧辯聰游五臺山寺。寺之上座僧老。為眾輕易。聰獨敬事之。將還京師。老僧附聰書。使于城北尋勃荷投之。聰辭去。竊發而觀。無他詞。但曰度眾生畢。早來早來。若更強住。卻恐造業。聰即還。于廣濟河側聞小兒呼勃荷。聰問勃荷何在。小兒指大豬。豬項串金環。臥街西墻下。聰
【現代漢語翻譯】 現代漢語譯本：
小小的瑕疵，用平和的心態商量確定，有什麼不可以的呢？但是不應該去尋找缺點和過失，唯恐不深。如同仇家構陷訴訟，竭力呵斥詆譭，唯恐不痛快。如同醉漢在街上罵人。這些都是世道衰敗的徵兆，佛法將要滅亡的跡象啊。可以不戒備嗎？
附錄事理和意義：
三戒四毋：
《論語》說：君子有三件事要警戒。年少的時候，血氣未定，要警戒沉迷女色。等到壯年的時候，血氣方剛，要警戒爭強好鬥。等到老年的時候，血氣已經衰退，要警戒貪得無厭。
孔子杜絕四種弊病：不憑空臆測，不絕對肯定，不固執己見，不自以為是。
沒有緣故不殺生：
《禮記》說：國君沒有緣故不殺牛，大夫沒有緣故不殺羊，士人沒有緣故不殺狗和豬。
不用大網捕魚，不射夜宿之鳥：
《論語》說：用魚竿釣魚，但不用網捕魚；用箭射鳥，但不射夜宿的鳥。
被打逃走不算背叛：
《禮記》記載，兒子因為父親的責罰，用小棍打就忍受，用大棍打就逃走。
拉住衣襟豈是怠慢：
宋朝的童貫，與中丞（官名）盧航內外勾結為奸，很多官員都側目而視。右正言（官名）陳禾上書彈劾童貫依仗恩寵玩弄權勢的罪行，奏章還沒念完，皇帝就拂袖而起。陳禾拉住皇帝的衣襟，請求讓他說完。衣襟被拉落。皇帝說：『正言弄壞了我的衣服！』陳禾說：『陛下不愛惜一件衣服，我難道會吝惜我的頭顱來報答陛下嗎？』
驅趕豬去屠宰：
宋朝太平興國年間，僧人辯聰遊歷五臺山寺。寺里的上座僧（寺院中地位較高的僧人）年老，被大眾輕視。辯聰唯獨恭敬地侍奉他。將要返回京城的時候，老僧托辯聰帶一封信，讓他到城北尋找勃荷並把信投給他。辯聰告辭離去，偷偷打開信觀看，沒有其他話，只是說『度化眾生完畢，早點來早點來。如果還要勉強住下去，恐怕會造業。』辯聰立即返回，在廣濟河邊聽到小孩呼喊勃荷。辯聰問勃荷在哪裡，小孩指著一頭大豬，豬的脖子上串著金環，臥在街西邊的墻下。辯聰
【English Translation】 English version:
Minor flaws, discuss and determine with a peaceful mind, what is impossible? But one should not seek faults and shortcomings, fearing they are not deep enough. Like enemies framing lawsuits, vehemently scolding and slandering, fearing they are not happy enough. Like a drunkard cursing in the street. These are all signs of a declining world and the impending demise of the Dharma. Can we not be vigilant?
Attached matters of principle and meaning:
Three Admonitions and Four Absences:
The Analects says: A gentleman has three things to be wary of. When young, his blood and qi are not yet settled, he should be wary of lust. When he is strong, his blood and qi are vigorous, he should be wary of fighting. When he is old, his blood and qi have declined, he should be wary of greed.
Confucius eliminated four things: no groundless speculation, no absolute certainty, no stubbornness, and no ego.
Do not kill without reason:
The Book of Rites says: A ruler does not kill cattle without reason, a high official does not kill sheep without reason, and a scholar does not kill dogs and pigs without reason.
Do not net fish, do not shoot roosting birds:
The Analects says: Fish with a rod but do not net; shoot birds with arrows but do not shoot roosting birds.
Running away from beating is not rebellion:
The Book of Rites records that a son, when punished by his father, endures a small beating but runs away from a large beating.
Pulling on the hem is not negligence:
During the Song Dynasty, Tong Guan, colluded with the Censor-in-chief (an official title) Lu Hang, causing many officials to disapprove. Chen He, the Right Remonstrator (an official title), submitted a memorial impeaching Tong Guan for relying on favor to manipulate power. Before the memorial was finished, the emperor flung his sleeves and stood up. Chen He grabbed the emperor's hem, requesting to finish his speech. The hem fell off. The emperor said: 'The Remonstrator has torn my clothes!' Chen He said: 'Your Majesty does not cherish a piece of clothing, would I begrudge my head to repay Your Majesty?'
Driving pigs to slaughter:
During the Taiping Xingguo period of the Song Dynasty, the monk Bian Cong traveled to Wutai Mountain Temple. The senior monk (a monk with a high position in the temple) was old and despised by the public. Bian Cong alone respectfully served him. When he was about to return to the capital, the old monk entrusted Bian Cong with a letter, asking him to find Bo He in the north of the city and throw the letter to him. Bian Cong bid farewell and secretly opened the letter to view it. There were no other words, only saying 'The salvation of sentient beings is complete, come early, come early. If you insist on staying, I am afraid you will create karma.' Bian Cong immediately returned and heard a child calling Bo He by the Guangji River. Bian Cong asked where Bo He was, and the child pointed to a large pig, with a golden ring around its neck, lying under the wall on the west side of the street. Bian Cong
扣墻問屠誰氏。曰。趙生家也。問此何名。曰。勃荷。唯食勃荷故。吾日烹千百豬。豬奔逸難驅。以此豬引導之。則纍纍就死。畜之十五年矣。聰以書投之。勃荷忽人立而化。
兜羅愈疾
報恩經云。佛在竹園精舍。有一比丘身患惡瘡。眾所惡賤。如來往至房中。伸兜羅綿手為之摩洗。身瘡皆愈。
危地全身
晉庾襄。晉武帝咸寧中大疫。二兄俱亡。次兄玭復危殆。癘氣方熾。父母兄弟皆出次於外。襄獨留不去。諸父兄強之。乃曰。襄性不畏病。乃親自扶持。晝夜不眠。十有餘旬。疫勢既歇。家人乃反。玭病得痊。襄亦無恙。父老咸曰。異哉此子。守人所不能守。行人所不能行。歲寒然後知松柏之後凋。始知疫癘之不能染也。
自稱大士
傅大士曰。我得首楞嚴定。天嘉二年。感七佛相隨。釋迦引前。維摩接后。惟釋迦數顧共語。為我補處也。
自表觀音
寶誌禪師帝嘗詔畫工張僧繇寫師像。僧繇下筆輒不自定。師遂以指剺面門。分披出十二面觀音相。或慈或威。或定或慧。僧繇竟不能寫。
反戒焚身
溫陵曰。若識見未亡。諸蘊違礙。不達法行。空慕其跡。是徒增業苦。為妄作之兇矣。故律制燒身燃指悉皆得罪。
曲求蔭侄
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Someone asked the butcher by the wall about his surname. The butcher replied, 'It's from the Zhao family.' Then asked, 'What is this thing?' He replied, 'It's a Bohe pig.' Because it only eats Bohe, I slaughter hundreds or thousands of pigs every day. The pigs run away and are difficult to drive, but if I use this Bohe pig to guide them, they will go to their deaths one after another. I have been raising it for fifteen years.' Cong threw a book at it, and the Bohe pig suddenly stood up and vanished.", "", "Cured by Touluo", "", "The Sutra of Gratitude says that when the Buddha was in the Bamboo Grove Vihara, there was a Bhikshu suffering from malignant sores, despised and loathed by all. The Tathagata went to his room and stretched out his soft Touluo cotton hand to massage and wash him, and all the sores on his body were healed. (Touluo: soft cotton; Bhikshu: a Buddhist monk)", "", "Safe and Sound in a Dangerous Place", "", "During the Xianning period of Emperor Wu of Jin, there was a great plague. Yu Xiang of the Jin Dynasty lost his two elder brothers, and his second elder brother, Yu Pin, was also in critical condition. The plague was raging, and his parents and brothers all moved out. Only Yu Xiang stayed behind. His father and brothers forced him to leave, but Yu Xiang said, 'I am naturally not afraid of illness.' So he personally supported and cared for his second elder brother, staying up day and night for more than ten weeks (over a hundred days). When the plague subsided, his family returned. Yu Pin recovered, and Yu Xiang was also unharmed. The elders all said, 'This child is extraordinary! He did what others could not do, and went where others dared not go. Only in the cold of winter do we know that the pine and cypress are the last to wither. Now we know that the plague cannot infect him.'", "", "Claiming to be a Bodhisattva", "", "Fu Dashi said, 'I have attained the Shurangama Samadhi. In the second year of Tianjia, I sensed that seven Buddhas were following me, with Shakyamuni Buddha leading the way and Vimalakirti following behind. Only Shakyamuni Buddha looked back at me many times and spoke to me, because I am his replacement Bodhisattva.' (Shurangama Samadhi: an advanced state of meditation; Vimalakirti: a famous lay Bodhisattva; Replacement: a Bodhisattva who will succeed a Buddha)", "", "Revealing Oneself as Guanyin", "", "Chan Master Baozhi, the emperor once ordered the painter Zhang Sengyao to paint a portrait of the master. Zhang Sengyao could not decide how to start. The master then used his finger to split open his face, revealing the image of twelve-faced Guanyin, sometimes compassionate, sometimes stern, sometimes in meditation, sometimes wise. Zhang Sengyao was ultimately unable to paint it. (Guanyin: Avalokiteśvara Bodhisattva)", "", "Against the Precepts: Burning the Body", "", "Wenling said, 'If awareness has not ceased, the skandhas will create obstacles. If one does not understand the true meaning of the Dharma and only admires its appearance, it will only increase karmic suffering and be a dangerous act of delusion!' Therefore, the precepts forbid burning the body and fingers, considering them all to be sinful. (Skandhas: the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness)", "", "Seeking Favor for a Nephew", "", "□□□□" ] }
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如天猶龍
孔子曰。唯天為大。唯堯則之。又曰老子其猶龍乎。
分河
西域性相二宗。分河飲水。異色立幟。
菩薩戒問辯(終)
【現代漢語翻譯】 現代漢語譯本 （此處為未提供內容，無法翻譯）
如天猶龍
孔子說：『只有天最為偉大，只有堯能夠傚法它。』又說，『老子大概就像龍吧。』
分河
西域的性宗和相宗，分開河流飲水，用不同的顏色樹立旗幟（以示區別）。
菩薩戒問辯（終）
【English Translation】 English version (Content missing, unable to translate)
Like Heaven, Like a Dragon
Confucius said, 'Only Heaven is the greatest. Only Yao emulated it.' He also said, 'Lao Tzu is perhaps like a dragon.'
Dividing the River
The two schools of the Western Regions, the Essence School (性宗, Xing Zong) and the Characteristics School (相宗, Xiang Zong), divided the river to drink water, setting up banners of different colors (to show distinction).
Questions and Answers on the Bodhisattva Precepts (End)