X56n0949_閑居編

卍新續藏第 56 冊 No. 0949 閑居編

No. 949-A 閑居編序

宣德郎守大理寺丞監杭州清酒務吳遵路撰

五彩相宣故火龍黼黻照其象八音迭唱故英莖濩武導其和足言以文亦猶是矣何則志有所之而辭生焉辭不可陋而文形焉然而風流下衰靡弊忘返於是文過其實理不勝辭或貽鞶帨之譏或興鄭衛之諭比物連類猶或失之索隱釣深將何所取質而不野文而不華敷演真宗辟聖人之戶牖導揚名教示來者之楷摸則于圓公上人之文而見之矣上人世姓徐氏名智圓字無外自號中庸子錢唐人也年八歲受具于本郡龍興寺二十一歲傳天臺三觀于源清法師上人神宇清明道韻凝粹德貫幽顯學該內外開卷遊目必㳂波而討源屬筆綴辭率勸善而懲惡蔑聞可擇之行不觀非聖之書克己為仁無亡於終食服膺講道靡舍于寸陰仰止高山溫其如玉至性樂善蓋稟于天姿妙歲能文匪由於師授尤好靜默專務隱居屏去塵游杜絕人事處方丈之室晏如覆桿玩一卷之書嗒然隱幾陶陶乎不知物我之為異也道風所偃學者如歸巾卷盈門緇黃匝序暫聆更仆之論頓釋疑聞克終函文之儀皆成法器鐘鳴善應谷答忘疲斯又利物之勝緣誨之人能事也若義其耽味寶乘揣摩秘典演一音之遺旨恢四蹄之真詮揭慧日以揚光發揮大事引慈雲而布潤覆露群方垂裕筌蹄動盈簽軸

【現代漢語翻譯】現代漢語譯本《閑居編序》

宣德郎、守大理寺丞、主管杭州清酒務的吳遵路撰寫。

五彩相互輝映，所以火龍和黼黻（fǔ fú）（古代禮服上的兩種紋飾）能彰顯其形象；各種樂器輪番演奏，所以英莖（一種樂器）和濩（huò）武（古代樂舞）能引導其和諧。用文采來表達，也應該是這樣。為什麼呢？因為心有所向，文辭便由此產生；文辭不可粗陋，文采便由此形成。然而世風日下，人們沉迷於頹廢而忘記迴歸正道，於是文采超過了實際內容，道理不能勝過華麗的辭藻，或者留下輕浮的批評，或者引發鄭衛之音的比喻。比附事物，連類而及，尚且可能有所缺失；探求隱秘，深究玄奧，又能從中得到什麼呢？質樸而不粗俗，文采而不浮華，闡述真正的佛法宗旨，開啟聖人的門窗，引導和發揚儒家的倫理綱常，為後人樹立榜樣，這些都可以在智圓上人的文章中看到。上人俗姓徐氏，名智圓，字無外，自號中庸子，是錢塘人。八歲時在本郡龍興寺受戒，二十一歲時從源清法師那裡學習天臺宗的三觀。上人神采清明，道風凝練純粹，德行貫穿于隱顯之間，學問涵蓋內外。打開書卷，目光遊走，必定追溯源頭；拿起筆來，綴成文辭，總是勸人行善，懲戒邪惡。沒有聽到過他選擇不好的行為，不閱讀非聖賢的書籍。克制自己，實行仁德，沒有一刻忘記；信奉教義，講習佛法，沒有一寸光陰捨棄。仰慕高山，溫潤如玉，天性樂於行善，大概是稟賦于天生的資質；年少時就能寫文章，並非由於老師的傳授。尤其喜歡安靜，專心致力於隱居，屏棄世俗的交往，杜絕人間的俗事，身處方丈之室，安然自得，如同手持竹竿；玩味一卷書籍，心神專注，悠然自得，不知道自己與外物的區別。道風所及，學者如同歸附，頭巾和書卷堆滿了門庭，僧人和俗人排列有序。暫時聽取片刻的談論，就能立刻解除疑惑；始終堅持書信往來的禮儀，都成為弘揚佛法的器物。鐘聲鳴響，善意回應，如同山谷迴響，忘記疲倦。這又是利益眾生的殊勝因緣，教誨他人所能做到的事情。至於他沉迷於研習佛法，揣摩秘密經典，闡述佛陀一音的遺旨，恢弘四諦的真正含義，揭示智慧的太陽來發揚光明，發揮弘揚佛法的重大事業，引導慈悲的雲朵來普降甘霖，覆蓋和滋潤四方，垂示的言語和方法，都充盈于書卷之中。

【English Translation】 English version Preface to 'Idle Living Compilation'

Written by Wu Zunlu, Xuandelang (official title), Keeper of Dali Temple, and Supervisor of Hangzhou Qingjiu Affairs.

The five colors complement each other, so the fire dragon and fu fu (embroidered patterns on ancient ceremonial robes) illuminate their images; the eight tones alternate, so the yingjing (a musical instrument) and Huo Wu (ancient dance) guide their harmony. To express it with writing should also be like this. Why? Because when the mind has a direction, words arise from it; words should not be crude, and writing takes shape from it. However, as customs decline and people indulge in decadence, forgetting to return to the right path, writing surpasses its actual content, and reason cannot overcome flowery rhetoric, either leaving frivolous criticism or giving rise to metaphors of Zheng and Wei music (decadent music). Comparing things and connecting categories may still have shortcomings; exploring secrets and delving into the profound, what can be gained from it? To be simple without being crude, and refined without being flashy, to expound the true essence of Buddhism, to open the windows of the sages, to guide and promote Confucian ethics, and to set an example for future generations, these can all be seen in the writings of Zhiyuan, the Superior Man. The Superior Man's surname was Xu, his name was Zhiyuan, his style name was Wuwai, and he called himself Zhongyongzi. He was from Qiantang. At the age of eight, he received the precepts at Longxing Temple in his prefecture, and at the age of twenty-one, he learned the Threefold Contemplation of the Tiantai school from Dharma Master Yuanqing. The Superior Man had a clear spirit, a refined and pure Daoist demeanor, his virtue permeated both the visible and the hidden, and his learning encompassed both internal and external knowledge. When he opened a book, his eyes wandered, he would surely trace the source; when he picked up a pen, he would compose words, always encouraging good and punishing evil. He had never been heard to choose bad behavior, nor did he read non-sage books. Restraining himself and practicing benevolence, he never forgot it for a moment; believing in the doctrine and lecturing on the Dharma, he never abandoned it for an inch of time. Admiring the high mountains, as warm as jade, his nature was happy to do good, probably due to his innate qualities; he could write at a young age, not due to the teaching of a teacher. He especially liked quietness, devoted himself to seclusion, abandoned worldly interactions, and cut off human affairs. Living in a small room, he was at ease, as if holding a bamboo pole; savoring a volume of books, his mind was focused, leisurely and content, not knowing the difference between himself and external things. As his Daoist influence spread, scholars returned to him, headscarves and books filled the doorway, monks and laypeople lined up in order. Temporarily listening to a moment of discussion, they could immediately dispel doubts; always adhering to the etiquette of correspondence, they all became instruments for promoting the Dharma. When the bell rang, goodness responded, like an echo in the valley, forgetting fatigue. This is also a superior cause for benefiting sentient beings, something that one who teaches others can do. As for his indulging in studying the Dharma, pondering secret scriptures, expounding the remaining meaning of the Buddha's one sound, expanding the true meaning of the Four Noble Truths, revealing the sun of wisdom to promote light, developing the great cause of promoting the Dharma, guiding the clouds of compassion to spread sweet rain, covering and nourishing all directions, the words and methods he showed were all filled in the books.

旁涉莊老兼通儒墨至於論撰多所憲章唫詠情靈悠揚風雅小文短札初不經心遺言放辭咸有奇致師早嬰痾瘵常居疲薾伏枕方榻罕事筆精授簡門人多出口占辭條錯綜文律鏗鏘率爾混成不煩刊定夫折理者意遠則理優宣理者理高則文勝蓋先本而後末摭實遺華然後大羹不致而遺味存大圭不琢而天質露豈與夫咬哇之末響雕刻之繁文較其能否哉始自景德丙午迄于天禧辛酉集其所著得六十卷題曰閑居編卮言日新方運不休之思賞音竊抃必期善聽之聦過此以還請俟來者其經論疏鈔科注等洎諸外學自成編錄者凡一百七十卷皆從別行不列此集。

乾興壬戌正月序

No. 949-B 自序

錢唐釋智圓字無外自號中庸子于講佛經外好讀周孔楊孟書往往學為古文以宗其道又愛吟五七言詩以樂其性情隨有所得皆以草稿投壞囊中未嘗寫一凈本兒童輩旋充脂燭之費故其逸者多矣今年夏養病于孤山下因令後學寫出所存者其後有所得亦欲隨而編之非求譽于當時抑亦從吾所好爾。

大宋大中祥符九年丙辰歲夏五月十日序

閑居編目次序(宣德郎守大理寺丞監杭州清酒務吳遵路撰)自序第一首楞嚴經疏序四十二章經序普入不思議法門經序文殊說般若經疏序般若心經疏序無量義經疏序第二佛遺教經疏瑞應經疏序觀普賢行法經疏序阿

彌陀疏序第三涅槃玄義發源機要記序維摩經略疏垂裕記序第四觀經疏刊正記序般若心經疏詒謀鈔序金光明經玄義表微記序金光明經文句索隱記序第五請觀音經疏演義鈔序盂蘭盆經疏摭華鈔序文殊說般若經疏折重鈔序首楞嚴經疏谷響鈔序第六涅槃百非鈔序涅槃經疏三德指歸序阿彌陀經西資鈔序金剛錍顯性錄序第七觀音行門統攝眾行論思益十誡(並序)第八注刪定戒本序注觀心論後序智者大師十德禮讚序凈土贊(並序)南山大師贊後序新印還源觀後序第九書文殊般若經疏後序律鈔義苑後序詳勘金剛經印版後序第十法華玄記十不二門正義序翻經通紀序佛氏匯征別集序闡義鈔序第十一黃帝陰符經題辭病課集序第十二書智者大師碑後序書荊溪大師碑後序講堂擊蒙集序講堂條約序目錄序帝年紀序廣皮日休法言後序第十三瑪瑙院界相榜序華亭興聖院界相榜序真覺院界相榜序瑪瑙院重結大界記法濟院結界記第十四漉囊贊(並序)漉囊志出生圖紀(並序)第十五錢唐律德梧公門人覆講記大宋高僧慈光阇梨塔記故梵天寺昭阇梨行業記僕伕泉記第十六三笑圖贊(並序)夜講亭述孤山述記夢對友人問第十七祭祖師文祭孤山神文又祭孤山神文撤土偶文中庸子自祭文第十八善惡有餘論周公撻伯禽論生死無好惡論福善禍淫論第十九中庸子傳上中下三篇

【現代漢語翻譯】現代漢語譯本《彌陀疏序》第三《涅槃玄義發源機要記序》《維摩經略疏垂裕記序》第四《觀經疏刊正記序》《般若心經疏詒謀鈔序》《金光明經玄義表微記序》《金光明經文句索隱記序》第五《請觀音經疏演義鈔序》《盂蘭盆經疏摭華鈔序》《文殊說般若經疏折重鈔序》《首楞嚴經疏谷響鈔序》第六《涅槃百非鈔序》《涅槃經疏三德指歸序》《阿彌陀經西資鈔序》《金剛錍顯性錄序》第七《觀音行門統攝眾行論思益十誡》(並序) 第八《注刪定戒本序》《注觀心論後序》《智者大師十德禮讚序》《凈土贊》(並序) 《南山大師贊後序》《新印還源觀後序》第九《書文殊般若經疏後序》《律鈔義苑後序》《詳勘金剛經印版後序》第十《法華玄記十不二門正義序》《翻經通紀序》《佛氏匯征別集序》《闡義鈔序》第十一《黃帝陰符經題辭》《病課集序》第十二《書智者大師碑後序》《書荊溪大師碑後序》《講堂擊蒙集序》《講堂條約序》《目錄序》《帝年紀序》《廣皮日休法言後序》第十三《瑪瑙院界相榜序》《華亭興聖院界相榜序》《真覺院界相榜序》《瑪瑙院重結大界記》《法濟院結界記》第十四《漉囊贊》(並序) 《漉囊志出生圖紀》(並序)第十五《錢唐律德梧公門人覆講記》《大宋高僧慈光阇梨塔記》《故梵天寺昭阇梨行業記》《僕伕泉記》第十六《三笑圖贊》(並序) 《夜講亭述》《孤山述記》《夢對友人問》第十七《祭祖師文》《祭孤山神文》《又祭孤山神文》《撤土偶文》《中庸子自祭文》第十八《善惡有餘論》《周公撻伯禽論》《生死無好惡論》《福善禍淫論》第十九《中庸子傳》上中下三篇

【English Translation】 English version 《Amitabha Sutra Commentary Preface》 Third 《Nirvana Profound Meaning, Origin, Key Essentials, and Records Preface》《Vimalakirti Sutra Brief Commentary, Legacy Records Preface》 Fourth 《Contemplation Sutra Commentary, Revised Records Preface》《Heart Sutra Commentary, Planning Strategy Notes Preface》《Golden Light Sutra Profound Meaning, Manifesting Subtle Notes Preface》《Golden Light Sutra Textual Commentary, Seeking Hidden Meanings Records Preface》 Fifth 《Please Guan Yin Sutra Commentary, Expanded Meaning Notes Preface》《Ullambana Sutra Commentary, Gleaning Flower Notes Preface》《Manjushri's Prajna Sutra Commentary, Folding Layers Notes Preface》《Shurangama Sutra Commentary, Valley Echo Notes Preface》 Sixth 《Nirvana Hundred Non-Self Notes Preface》《Nirvana Sutra Commentary, Three Virtues Guide Preface》《Amitabha Sutra Western Resources Notes Preface》《Vajra Pestle Revealing Nature Records Preface》 Seventh 《Guan Yin Practice Door, Unifying All Practices Treatise, Ten Precepts of Thought》(with preface) Eighth 《Commentary on the Revised Vinaya Preface》《Commentary on the Treatise on Contemplating the Mind Postface》《Great Master Zhiyi's Ten Virtues Praise Preface》《Pure Land Praise》(with preface) 《Great Master Nanshan's Praise Postface》《Newly Printed Return to the Source Contemplation Postface》 Ninth 《Writing the Postface to Manjushri's Prajna Sutra Commentary》《Vinaya Notes Righteous Garden Postface》《Detailed Examination of the Diamond Sutra Printing Plate Postface》 Tenth 《Lotus Sutra Profound Records, Ten Non-Dual Gates Righteousness Preface》《General Records of Sutra Translation Preface》《Buddhist Collection of Sources, Separate Collection Preface》《Elucidating Meaning Notes Preface》 Eleventh 《Yellow Emperor's Yin Fu Sutra Title》《Illness Lesson Collection Preface》 Twelfth 《Writing the Postface to Great Master Zhiyi's Stele》《Writing the Postface to Great Master Jingxi's Stele》《Lecture Hall Enlightenment Collection Preface》《Lecture Hall Regulations Preface》《Table of Contents Preface》《Annals of Emperors Preface》《Expanded Pi Rixiu's Legal Sayings Postface》 Thirteenth 《Agate Monastery Boundary Marker Preface》《Huating Xingsheng Monastery Boundary Marker Preface》《True Enlightenment Monastery Boundary Marker Preface》《Agate Monastery Re-Establishing Great Boundary Record》《Faji Monastery Establishing Boundary Record》 Fourteenth 《Filter Bag Praise》(with preface) 《Filter Bag Records of Origin and Birth》(with preface) Fifteenth 《Qiantang Vinaya Master De Wu's Disciples Review Lecture Records》《Great Song Dynasty High Monk Compassionate Light Acarya Stupa Record》《Former Fantian Monastery Zhao Acarya's Deeds Record》《Servant Spring Record》 Sixteenth 《Three Laughs Picture Praise》(with preface) 《Night Lecture Pavilion Narrative》《Lonely Hill Narrative Record》《Dream Dialogue with a Friend Question》 Seventeenth 《Sacrificial Text to the Ancestral Teacher》《Sacrificial Text to the Lonely Hill God》《Another Sacrificial Text to the Lonely Hill God》《Text for Removing Clay Idols》《Zhongyongzi's Self-Sacrificial Text》 Eighteenth 《Treatise on the Surplus of Good and Evil》《Duke Zhou's Flogging of Bo Qin Treatise》《Treatise on No Good or Bad in Life and Death》《Treatise on Blessing Goodness and Calamity Evil》 Nineteenth 《Zhongyongzi's Biography》 Upper, Middle, and Lower Three Chapters

第二十勉學上下(並序)第二十一與駱偃節判書與嘉禾玄法師書錢唐慈光院備法師行狀第二十二謝吳寺丞撰閑居編序書第二十三謝府主王給事見訪書湖州德清覺華寺凈土懺院記第二十四答李秀才書與門人書第二十五辨錢唐名評錢唐郡碑文疑程候碑辨荀卿子好山水辨議秦王役鬼第二十六錄兼明書誤讓李習之讀中說雪劉禹錫第二十七感義犬評謝屐敘繼齊師字擇日說敘傳神第二十八駁嗣禹說師韓議道德仁藝解第二十九送庶幾序錢唐聞聦師詩集序照湖聯句詩序送智仁歸越序第三十誡惡勸善錢唐律德梧公講堂題名序第三十一錢唐孤山智果院結大界序天臺國清寺重結大界序錢唐法慧院結大界記第三十二代元上人上錢唐王給事書送天臺長吉序命湖光感物賦分居賦陋室銘(並序)第三十三故錢唐白蓮社主碑文(有序)辨宋人中人箴(並序)松江重祐師和李白姑熟十詠詩序遠上人湖居詩序第三十四錢唐兜率院界相榜序遺囑病夫傳病賦並序講堂銘窗蟲銘第三十五四諦具惑釋義頌依婆沙釋第十六心屬修道義凈名經釋見見義注天臺涅槃疏主頂法師贊自恣文南山大師忌智者大師忌第三十六自恣唸誦迴向結大戒相迴向歲旦禮佛迴向冬朝禮佛迴向月旦唸誦迴向祈雨迴向祈晴迴向結夏唸誦迴向晚參疏意佛涅槃意第三十七擬洛下分題(並序)松石琴薦茯苓

【現代漢語翻譯】現代漢語譯本第二十勉學上下 (並序) 第二十一與駱偃節判書與嘉禾玄法師書錢唐慈光院備法師行狀第二十二謝吳寺丞撰閑居編序書第二十三謝府主王給事見訪書湖州德清覺華寺凈土懺院記第二十四答李秀才書與門人書第二十五辨錢唐名評錢唐郡碑文疑程候碑辨荀卿子好山水辨議秦王役鬼第二十六錄兼明書誤讓李習之讀中說雪劉禹錫第二十七感義犬評謝屐敘繼齊師字擇日說敘傳神第二十八駁嗣禹說師韓議道德仁藝解第二十九送庶幾序錢唐聞聦師詩集序照湖聯句詩序送智仁歸越序第三十誡惡勸善錢唐律德梧公講堂題名序第三十一錢唐孤山智果院結大界序天臺國清寺重結大界序錢唐法慧院結大界記第三十二代元上人上錢唐王給事書送天臺長吉序命湖光感物賦分居賦陋室銘 (並序) 第三十三故錢唐白蓮社主碑文 (有序) 辨宋人中人箴 (並序) 松江重祐師和李白姑熟十詠詩序遠上人湖居詩序第三十四錢唐兜率院界相榜序遺囑病夫傳病賦並序講堂銘窗蟲銘第三十五四諦具惑釋義頌依婆沙釋第十六心屬修道義凈名經釋見見義注天臺涅槃疏主頂法師贊自恣文南山大師忌智者大師忌第三十六自恣唸誦迴向結大戒相迴向歲旦禮佛迴向冬朝禮佛迴向月旦唸誦迴向祈雨迴向祈晴迴向結夏唸誦迴向晚參疏意佛涅槃意第三十七擬洛下分題 (並序) 松石琴薦茯苓

【English Translation】 English version Twentieth: Exhortation to Learning, Upper and Lower (with Preface) Twenty-first: Letter in Response to Judge Luo Yanjie, Letter to Dharma Master Xuan of Jiahe, Biography of Dharma Master Bei of Ciguang Monastery in Qiantang Twenty-second: Letter of Thanks to Vice Minister Wu for Composing the Preface to 'Essays on Secluded Living' Twenty-third: Letter of Thanks to Attendant Wang, Prefect of the Mansion, for Visiting, Record of the Pure Land Repentance Hall at Juehua Monastery in Deqing, Huzhou Twenty-fourth: Letter in Response to Scholar Li, Letter to Disciples Twenty-fifth: Discriminating the Famous Appraisals of Qiantang, Doubts Regarding the Stele Inscription of Qiantang Prefecture, Discriminating the Stele of Marquis Cheng, Discriminating Xun Qing's Love of Mountains and Waters, Discussing the Qin King's Employment of Ghosts Twenty-sixth: Recording the Error in 'Jian Ming Shu', Allowing Li Xizhi to Read 'Zhong Shuo', Praising Liu Yuxi in Snow Twenty-seventh: Feeling for the Righteous Dog, Preface to Xie's Clogs, Continuing Master Qi's Style, On Choosing Auspicious Days, Preface to 'Transmitting the Spirit' Twenty-eighth: Refuting the Theory of Succession to Yu, Discussing Han Yu's Views, Explanation of Morality, Benevolence, Arts Twenty-ninth: Preface to 'Sending Off Shuji', Preface to the Collection of Poems by Listener Wencong of Qiantang, Preface to the Joint Poem on Zhaohu Lake, Preface to 'Sending Off Zhiren Returning to Yue' Thirtieth: Admonishing Evil and Encouraging Good, Inscription Preface for the Lecture Hall of Lawyer De Wu in Qiantang Thirty-first: Preface to Establishing the Great Boundary of Zhiguo Monastery on Gushan Mountain in Qiantang, Preface to Re-establishing the Great Boundary of Guoqing Monastery on Mount Tiantai, Record of Establishing the Great Boundary of Fahui Monastery in Qiantang Thirty-second: On Behalf of Superior Yuan, Letter to Attendant Wang of Qiantang, Preface to 'Sending Off Changji to Tiantai', Composing 'Fu on Feeling Things at Lake Light', 'Fu on Separate Living', 'Inscription on a Humble Abode' (with Preface) Thirty-third: Stele Inscription for the Former Head of the White Lotus Society in Qiantang (with Preface), Discriminating the 'Admonition on Mediocre People' by Song People (with Preface), Preface to Master Chongyou of Songjiang's Poems Harmonizing with Li Bai's 'Ten Poems of Gushu', Preface to Superior Yuan's Poems on Living by the Lake Thirty-fourth: Preface to the Boundary Phase Notice of Tushita Courtyard in Qiantang, Testament, 'Fu on the Sick Man Passing on Sickness' with Preface, Inscription for the Lecture Hall, Inscription for Window Insects Thirty-fifth: Verses Explaining the Delusion of the Four Noble Truths, Explanation Based on the Vibhasa, Sixteenth: The Mind Belongs to the Meaning of Cultivating the Path, Explanation of the Vimalakirti Sutra on 'Seeing Seeing', Commentary on the Meaning of Seeing, Praise for Dharma Master Ding, Author of the Tiantai Nirvana Commentary, Text of Self-Surrender, Memorial Day of Master Nanshan, Memorial Day of Master Zhiyi Thirty-sixth: Self-Surrender, Recitation, Dedication, Dedication of the Great Precepts, Dedication of the New Year's Day Buddha Prostration, Dedication of the Winter Solstice Buddha Prostration, Dedication of the Monthly Recitation, Dedication for Praying for Rain, Dedication for Praying for Sunshine, Dedication for the Summer Retreat Recitation, Evening Meditation Commentary, Meaning of the Buddha's Nirvana Thirty-seventh: Imitating the Topic Division in Luoyang (with Preface), Pine Stone Qin, Recommending Poria

人遞詩筒文石酒杯挑燈杖刮字刀試金石燭蛾誡輓歌詞三首中庸子預自銘之曰墓誌瑪腦坡四詠(並序)第三十八送惟鳳師歸四明試筆讀史雪西施思君子歌海上五山歌陋巷歌贈友生慎交歌古琴詩第三十九吳山廟詩讀韓文詩山居招友人詩貽葉秀才詩贈簡上人詩述韓柳詩孤山詩二首暮秋書齋述懷寄守能師贈詩僧保暹師贈趙璞第四十經武康小山法瑤師舊居西施篇寓興山中自敘莫言春日長講堂書事勉隱者鑒山中行送僧答行簡上人書夏日薰風亭作初晴登疊翠亭偶成李秀才以山齋早起詩見贈因次韻和酬對雪孤山詩三首酷熱有客酬仁上人望湖山見寄次韻和辯才訪仲微上人不遇次韻酬明上人寄同志和聦上人悼梵天阇梨孤山間居次韻酬會稽仁侄見寄第四十一贈進士葉授夏日寄諒律師寄遠寄文照大師贈辯才大師孤山間居即事寄己師次韻酬聞聰上人春日書懷見寄春日間居即事寄元敏上人登樓感事寄天臺友人書通上人城居湖居即事寄仁侄懷石壁舊居兼簡紹上人贈林逋處士梵天寺二首趙萬宗入道因寄春日湖居書事寄子璇師酬正言上人贈清義律師遊開化寺次韻酬子文師南塔寺上方寄贈子正律師憶南塔上方因寄慶昭師庭松寄曦照上人第四十二自箴七箴(並序)口箴身箴心箴足箴手箴眼箴耳箴寄題梵天聖杲二寺兼簡昭梧二上人(並序)湖西雜感詩(並序)第

【現代漢語翻譯】人遞詩筒，文石酒杯，挑燈杖，刮字刀，試金石，燭蛾誡，輓歌詞三首。《中庸子》預自銘之曰墓誌。《瑪腦坡四詠(並序)》第三十八。送惟鳳師歸四明，試筆讀史，雪西施，思君子歌，海上五山歌，陋巷歌，贈友生慎交歌，古琴詩。第三十九。吳山廟詩，讀韓文詩，山居招友人詩，貽葉秀才詩，贈簡上人詩，述韓柳詩，孤山詩二首，暮秋書齋述懷寄守能師，贈詩僧保暹師，贈趙璞。第四十。經武康小山法瑤師舊居，西施篇寓興，山中自敘，莫言春日長，講堂書事勉隱者鑒山，中行送僧，答行簡上人書，夏日薰風亭作，初晴登疊翠亭偶成，李秀才以山齋早起詩見贈因次韻和酬，對雪孤山詩三首，酷熱有客酬仁上人，望湖山見寄次韻和辯才，訪仲微上人不遇次韻酬，明上人寄同志，和聦上人悼梵天阇梨（梵天大師），孤山間居次韻酬會稽仁侄見寄。第四十一。贈進士葉授，夏日寄諒律師，寄遠，寄文照大師，贈辯才大師，孤山間居即事寄己師，次韻酬聞聰上人春日書懷見寄，春日間居即事寄元敏上人，登樓感事寄天臺友人書通上人，城居湖居即事寄仁侄，懷石壁舊居兼簡紹上人，贈林逋處士，梵天寺二首，趙萬宗入道因寄，春日湖居書事寄子璇師，酬正言上人，贈清義律師，遊開化寺次韻酬子文師，南塔寺上方寄贈子正律師，憶南塔上方因寄慶昭師，庭松寄曦照上人。第四十二。自箴七箴(並序)，口箴，身箴，心箴，足箴，手箴，眼箴，耳箴，寄題梵天聖杲二寺兼簡昭梧二上人(並序)，湖西雜感詩(並序)。第

【English Translation】 A person delivers a poem in a tube, a wine cup of patterned stone, a lamp stand, a scraping knife, a touchstone, an admonition of a moth to a candle, three elegies. Zhong Yong Zi (Master of the Doctrine of the Mean) inscribes his own epitaph. Four Poems on Manao Slope (with Preface), Thirty-eighth. Sending Master Wei Feng back to Siming, a trial of writing history, Snow Xishi (referring to the legendary beauty, used here to describe the snow scene), Song of Thinking of the Gentleman, Song of the Five Mountains at Sea, Song of the Humble Alley, Song of Caution in Friendship to a Friend, Poem on the Ancient Qin. Thirty-ninth. Poem on the Wu Mountain Temple, Poem on Reading Han Yu's Writings, Poem Inviting a Friend to a Mountain Dwelling, Poem Sent to Scholar Ye, Poem Sent to the Venerable Jian, Poem on Describing Han Yu and Liu Zongyuan, Two Poems on Lonely Mountain, Late Autumn Reflections in the Study Sent to Master Shou Neng, Poem Sent to the Poet Monk Bao Qian, Sent to Zhao Pu. Fortieth. Passing by the Old Residence of Master Fa Yao on Little Wu Kang Mountain, Xishi (legendary beauty) Poem Expressing Sentiments, Self-Narration in the Mountains, Do Not Say Spring Days are Long, Writing Matters in the Lecture Hall Encouraging Hermits to Observe the Mountain, Sending a Monk on a Journey, Reply to a Letter from the Venerable Xing Jian, Summer Breeze Pavilion Composition, Accidental Composition on Ascending the Overlapping Green Pavilion After Clearing, Scholar Li Sent a Poem on Early Rising in the Mountain Study, Therefore Rhyming in Response, Three Poems on Lonely Mountain in the Snow, A Guest in the Extreme Heat Responds to the Venerable Ren, Viewing Lake Mountain Sent by Rhyming in Response to Biancai, Visiting the Venerable Zhong Wei and Not Meeting, Rhyming in Response to the Venerable Ming Sending a Comrade, Harmonizing with the Venerable Cong Lamenting the Fan Tian Ajari (梵天闍梨, a Buddhist master), Living in Isolation on Lonely Mountain Rhyming in Response to the Visit of Nephew Ren from Kuaiji. Forty-first. Sent to Jinshi (successful candidate in the highest imperial examination) Ye Shou, Summer Sending to Lawyer Liang, Sending from Afar, Sending to Master Wenzhao, Sending to Master Biancai, Living in Isolation on Lonely Mountain Expressing Matters Sending to My Teacher, Rhyming in Response to the Venerable Wen Cong Seeing My Spring Day Sentiments, Spring Day Living in Isolation Expressing Matters Sending to the Venerable Yuan Min, Ascending the Tower Feeling Matters Sending a Letter to a Friend in Tiantai Passing the Venerable Tong, Living in the City and Living by the Lake Expressing Matters Sending to Nephew Ren, Cherishing the Old Residence on Stone Wall and Also Sending to the Venerable Shao, Sending to Recluse Lin Bu, Two Poems on Fantian Temple, Zhao Wanzong Entering the Path Therefore Sending, Spring Day Living by the Lake Writing Matters Sending to Teacher Zixuan, Responding to the Venerable Zhengyan, Sending to Lawyer Qingyi, Visiting Kaihua Temple Rhyming in Response to Teacher Ziwen, Sending to Lawyer Zizheng Above Nantuo Temple, Remembering Above Nantuo Therefore Sending to Master Qingzhao, Courtyard Pine Sending to the Venerable Xizhao. Forty-second. Seven Admonitions to Myself (with Preface), Admonition to the Mouth, Admonition to the Body, Admonition to the Mind, Admonition to the Feet, Admonition to the Hands, Admonition to the Eyes, Admonition to the Ears, Sending a Topic to Fantian and Shenggao Two Temples and Also Sending to the Venerable Zhao and Wu (with Preface), Miscellaneous Feelings Poems on the West of the Lake (with Preface). The

四十三寄華亭虛己師旅舍言懷上錢唐太守薛大諫贈守能師潮贈夤上人歸道場山宿山院贈簡上人苔寄楚南師江亭晚望登武林高峰懷子仁師(二首)寄棲白師贈郝逸人游靈隱山謝擇梧律師惠竹杖梵天寺閑居書事煉丹井冷泉亭贈僧湖居秋日病起(六韻)贈夷中師寄圓長老同友人宿山院贈清曉師寄德聰師上方院登樓懷遵易第四十四贈詩僧保暹師寄石城行光長老寄仁侄山行秋日感事湖上晚望寄友人贈聞聰師送僧歸饒陽悼廣鈞師次韻酬鄰僧畫上人旅中別趙璞旅中即事寄友生秋晚客舍寄故山友僧寄輦下譯經正覺大師寄潤侄法師贈白蓮社主圓凈大師春晚言懷寄聰上人留題因師院石楠花寄省悟師留題聞氏林亭小山寄仲孫上人房題聰上人林亭書久上人城中幽齋江上作懷保暹師贈宣密大師不出院懷中侄宿道場山寺送遇貞師歸四明山秋夕寄友僧第四十五陳宮春日別同志夏日湖上寄太白長老西湖送禪者古意云苔錢三首自遣三首送僧庭竹雞送僧之金陵出道場山途中作將之霅溪寄別擇梧師寄凈慈寺悟真師次韻酬梵天阇黎溪居即事寄梵天阇黎武康溪居即事寄寶印大師四首瑪瑙院居戲題三首予近卜居孤山之下友人元敏以四絕見嘲遂依韻和酬庭鶴寄天臺守能上人寄所知題石壁山紹上人觀風亭第四十六昭君辭老將邊將二首貪泉夷齊廟嚴光臺閑田讀王通中說讀毛

【現代漢語翻譯】現代漢語譯本四十三寄華亭虛己師旅舍言懷上錢塘太守薛大諫（官名）贈守能師潮贈夤上人歸道場山宿山院贈簡上人苔寄楚南師江亭晚望登武林高峰懷子仁師(二首) 寄棲白師贈郝逸人游靈隱山謝擇梧律師惠竹杖梵天寺閑居書事煉丹井冷泉亭贈僧湖居秋日病起(六韻) 贈夷中師寄圓長老同友人宿山院贈清曉師寄德聰師上方院登樓懷遵易第四十四贈詩僧保暹師寄石城行光長老寄仁侄山行秋日感事湖上晚望寄友人贈聞聰師送僧歸饒陽悼廣鈞師次韻酬鄰僧畫上人旅中別趙璞旅中即事寄友生秋晚客舍寄故山友僧寄輦下譯經正覺大師寄潤侄法師贈白蓮社主圓凈大師春晚言懷寄聰上人留題因師院石楠花寄省悟師留題聞氏林亭小山寄仲孫上人房題聰上人林亭書久上人城中幽齋江上作懷保暹師贈宣密大師不出院懷中侄宿道場山寺送遇貞師歸四明山秋夕寄友僧第四十五陳宮春日別同志夏日湖上寄太白長老西湖送禪者古意云苔錢三首自遣三首送僧庭竹雞送僧之金陵出道場山途中作將之霅溪寄別擇梧師寄凈慈寺悟真師次韻酬梵天阇黎溪居即事寄梵天阇黎武康溪居即事寄寶印大師四首瑪瑙院居戲題三首予近卜居孤山之下友人元敏以四絕見嘲遂依韻和酬庭鶴寄天臺守能上人寄所知題石壁山紹上人觀風亭第四十六昭君辭老將邊將二首貪泉夷齊廟嚴光臺閑田讀王通中說讀毛

【English Translation】 English version Forty-three. Thinking of Master Xuji in Huating, expressing my feelings at the traveler's lodge, presenting to Xue, the Grand Admonisher and Prefect of Qiantang (official title). Giving to Monk Shounengchao. Sending to Venerable Yin on his return to Daochang Mountain, staying overnight at the mountain monastery. Giving to Venerable Jian, moss. Sending to Master Chu Nan, evening view from the river pavilion. Climbing the Wulin Peak, thinking of Master Ziren (two poems). Sending to Master Qibai. Giving to Hao Yiren. Traveling to Lingyin Mountain. Thanking Lawyer Ze Wu for the gift of a bamboo staff. Leisurely writing at Fantian Temple. Refining Elixir Well, Cold Spring Pavilion. Giving to a monk living by the lake, autumn day recovering from illness (six rhymes). Giving to Master Yizhong. Sending to Elder Yuan. Staying overnight at the mountain monastery with friends. Giving to Master Qingxiao. Sending to Master Decong at the Upper Monastery. Climbing the tower, thinking of Zunyi. Forty-four. Giving to the poet monk Baoxian. Sending to Elder Xingguang of Shicheng. Sending to my nephew Ren. Mountain walk, autumn day feeling. Evening view on the lake. Sending to a friend. Giving to Master Wencong. Sending a monk back to Raoyang. Mourning Master Guangjun. Rhyming response to a neighboring monk painting a portrait. Farewell to Zhao Pu on a journey. Impromptu verses on a journey, sending to a fellow student. Late autumn, sending to an old friend monk from the traveler's lodge. Sending to the Right Enlightenment Master who translates scriptures under the imperial carriage. Sending to my nephew, Dharma Master Run. Giving to Master Yuanjing, the leader of the White Lotus Society. Expressing feelings in late spring, sending to Venerable Cong. Leaving a poem at Master Yin's courtyard, Chinese photinia. Sending to Master Xingwu. Leaving a poem at Wen's forest pavilion, small mountain. Sending to Venerable Zhongsun's room. Inscribing on Master Cong's forest pavilion. For a long time, Venerable Shangren's secluded residence in the city. Composing by the river, thinking of Baoxian. Giving to Great Master Xuanmi. Thinking of my nephew while not leaving the courtyard. Staying overnight at Daochang Mountain Temple. Sending Yu Zhen back to Siming Mountain. Autumn evening, sending to a friend monk. Forty-five. Spring day farewell to comrades at Chen Palace. Summer day, sending to Elder Taibai on the lake. Sending a Chan practitioner from West Lake. Three ancient-style poems on clouds and moss coins. Three self-consoling poems. Sending a monk a courtyard bamboo chicken. Sending a monk to Jinling. Composing on the way out of Daochang Mountain, about to go to Zhaxi, farewell to Master Zewu. Sending to Master Wuzhen of Jingci Temple. Rhyming response to the Brahmanical Temple Ajari. Composing on the stream residence, sending to the Brahmanical Temple Ajari. Composing on the stream residence in Wukang, sending to Great Master Baoyin (four poems). Playfully writing three poems at the Agate Courtyard residence. I recently divined a residence below Gushan. My friend Yuanmin ridiculed me with four quatrains, so I responded in rhyme. Courtyard crane. Sending to Shouneng, the defender of Tiantai. Sending to a known person. Inscribing on the Viewing Wind Pavilion of Master Shao on Stone Wall Mountain. Forty-six. Zhaojun's Farewell. Old General. Two poems on border generals. Greedy Spring. Temple of Yi and Qi. Yan Guang Terrace. Idle Field. Reading Wang Tong's 'Zhongshuo'. Reading Mao.

詩讀孫郃集讀禪月集觀劍客圖詩魔謝僧惠蒲招元羽律師貧居酬簡上人見寄送僧歸姑蘇寄遠謝仁上之惠茶讀項羽傳二首草堂秋夜書荊溪禪師傳后二首寄題章安禪師塔寄天臺能上人讀秦始本紀讀楊子法言書慈光塔苦熱古鑒寄題終南道宣律師塔嘲寫真冬日作誡後學螢舟歸詠雁舟歸檻猿放猿湖上望月二首詠亡有禪師山齋養獼猴贈廣上人正月晦日作讀羅隱詩集落花織婦柳牡丹雁浙江晚望第四十七寄雪竇長老君復處士棲大師夙有玩月泛湖之約予以臥病致爽前期因為此章聊以道意寄西山智道人寄慧云大師寄海慧大師洞霄宮久病山堂落成招林處士九月望夜招處士林君泛湖玩月病起賦得送人自關下還吳贈駱偃病中雨夜懷同志游風水洞僧院白髮夜懷張逸人贈頭陀僧懷石壁山寺與友人夜話漢武帝送進士萬知古寄隱者贈誦經僧寄梵天上方政侄久病有感因示後學山中聞知己及第寄江上僧送人歸舊隱砌下老梅寄余秀才經通慧僧錄影堂深居書事將入石壁山作瑪瑙坡即事自嘲草堂書懷中秋待月值雨少年行偶成失鶴送中侄書山中道士壁山居偶成第四十八古詩湖上秋日喻賣松者秋病偶作松風古劍自勉鼓銘病起自敘獨遊言志病中玩月潛夫詠松下自遣哭葉授讀白樂天集孤山種桃寄林逋處士早秋心交如美玉古人與今人代書寄奉蟾上人第四十九湖居感傷(五十四韻)

【現代漢語翻譯】現代漢語譯本詩讀孫郃集（孫郃詩集）讀禪月集（禪月詩集）觀劍客圖詩魔謝僧惠蒲招元羽律師貧居酬簡上人見寄送僧歸姑蘇寄遠謝仁上之惠茶讀項羽傳二首草堂秋夜書荊溪禪師傳后二首寄題章安禪師塔（章安禪師的塔）寄天臺能上人（天臺山的能上人）讀秦始本紀（《史記·秦始皇本紀》）讀楊子法言（《法言》）書慈光塔（慈光塔）苦熱古鑒寄題終南道宣律師塔（終南山道宣律師的塔）嘲**冬日作誡後學螢舟歸詠雁舟歸檻猿放猿湖上望月二首詠亡有禪師（亡有禪師）山齋養獼猴贈廣上人（廣上人）正月晦日作讀羅隱詩集（羅隱詩集）落花織婦柳牡丹雁浙江晚望第四十七寄雪竇長老君復處士（雪竇寺長老君復處士）棲大師夙有玩月泛湖之約予以臥病致爽前期因為此章聊以道意寄西山智道人（西山智道人）寄慧云大師（慧云大師）寄海慧大師（海慧大師）洞霄宮久病山堂落成招林處士（林處士）九月望夜招處士林君泛湖玩月病起賦得送人自關下還吳贈駱偃病中雨夜懷同志游風水洞僧院白髮夜懷張逸人贈頭陀僧懷石壁山寺（石壁山寺）與友人夜話漢武帝送進士萬知古寄隱者贈誦經僧寄梵天上方政侄久病有感因示後學山中聞知己及第寄江上僧送人歸舊隱砌下老梅寄余秀才經通慧僧錄影堂深居書事將入石壁山作瑪瑙坡即事自嘲草堂書懷中秋待月值雨少年行偶成失鶴送中侄書山中道士壁山居偶成第四十八古詩湖上秋日喻賣松者秋病偶作松風古劍自勉鼓銘病起自敘獨遊言志病中玩月潛夫詠松下自遣哭葉授讀白樂天集（白居易詩集）孤山種桃寄林逋處士（林逋處士）早秋心交如美玉古人與今人代書寄奉蟾上人（蟾上人）第四十九湖居感傷(五十四韻)

【English Translation】 English version Reading Sun He's Collection of Poems (Sun He's collection of poems), Reading Chan Yue's Collection (Chan Yue's collection of poems), Viewing the Painting of Swordsmen, The Poetic Demon Thanks Monk Hui Pu, Inviting Lawyer Yuan Yu to My Humble Abode, Responding to Jian Shangren's Poem Sent to Me, Sending a Monk Back to Gusu, Sending a Letter to Xie Ren Shang Expressing Gratitude for His Gift of Tea, Reading Two Chapters from the Biography of Xiang Yu, Writing After Reading the Biography of Zen Master Jingxi on an Autumn Night in My Thatched Cottage, Inscribing a Poem on Zen Master Zhang'an's Pagoda (Zen Master Zhang'an's pagoda), Sending a Poem to Monk Neng of Tiantai Mountain (Monk Neng of Tiantai Mountain), Reading the Basic Annals of Qin Shi Huang (《Records of the Grand Historian: Basic Annals of Qin Shi Huang》), Reading Yangzi Fayan (《Fayan》), Writing about the Ciguang Pagoda (Ciguang Pagoda), Suffering from the Heat, Ancient Mirror, Inscribing a Poem on Lawyer Daoxuan's Pagoda on Zhongnan Mountain (Lawyer Daoxuan's pagoda on Zhongnan Mountain), Mocking **, Composing a Poem in Winter to Warn Later Students, Returning on a Firefly Boat, Singing of Returning Geese, Caged Monkeys Released, Viewing the Moon on the Lake (Two Poems), Singing of the Deceased Zen Master Wangyou (Zen Master Wangyou), Raising Macaques in a Mountain Retreat, Presenting a Poem to Monk Guang (Monk Guang), Composing a Poem on the Last Day of the First Month, Reading Luo Yin's Collection of Poems (Luo Yin's collection of poems), Fallen Flowers, Weaver Girl, Willow, Peony, Geese, Evening View of Zhejiang, Poem Forty-Seven, Sending a Poem to Elder Junfu of Xuedou Temple (Elder Junfu of Xuedou Temple), Master Qi Had an Agreement to Enjoy the Moon and Boat on the Lake, but I Was Sick and Could Not Attend, So I Wrote This Poem to Express My Feelings to Daoist Zhi of West Mountain (Daoist Zhi of West Mountain), Sending a Poem to Master Huiyun (Master Huiyun), Sending a Poem to Master Haihui (Master Haihui), Long Illness at Dongxiao Palace, Completion of the Mountain Hall, Inviting Recluse Lin (Recluse Lin), Inviting Recluse Lin to Boat on the Lake and Enjoy the Moon on the Night of the Fifteenth of the Ninth Month, Composing a Poem on Recovering from Illness and Sending Someone Off from Below the Pass Back to Wu, Presenting a Poem to Luo Yan, Missing Comrades on a Rainy Night While Sick, Visiting the Fengshuidong Monastery, White Hair, Missing Zhang Yiren at Night, Presenting a Poem to a Wandering Monk, Missing the Stone Wall Mountain Temple (Stone Wall Mountain Temple), Talking with Friends at Night, Emperor Wu of Han, Sending Jinshi Wan Zhigu, Sending a Poem to a Recluse, Presenting a Poem to a Monk Who Recites Sutras, Sending a Poem to My Nephew Zheng in Fantian, Feeling Moved by a Long Illness and Showing It to Later Students, Hearing That an Intimate Friend Has Passed the Imperial Examination in the Mountains, Sending a Poem to a Monk on the River, Sending Someone Back to Their Old Retreat, Old Plum Tree Under the Steps, Sending a Poem to Xiucai Yu, Passing by the Shadow Hall of the Abbot of Tonghui Temple, Living in Seclusion and Writing About Things, About to Enter Stone Wall Mountain and Composing a Poem on Agate Slope, Self-Mockery on the Spot, Writing About My Feelings in My Thatched Cottage, Waiting for the Moon on the Mid-Autumn Festival but Encountering Rain, A Young Man's Occasional Poem, Losing a Crane, Sending a Letter to My Middle Nephew, A Taoist in the Mountains, Occasional Poem on Living in Bishan, Poem Forty-Eight, Ancient Poem, Autumn Day on the Lake, Metaphor for Selling Pine Trees, Occasional Poem on Autumn Sickness, Pine Wind, Ancient Sword, Self-Encouragement, Drum Inscription, Self-Narration on Recovering from Illness, Wandering Alone to Express My Ambitions, Enjoying the Moon While Sick, Qian Fu Sings of Pine Trees, Self-Comfort Under Pine Trees, Crying for Ye Shou, Reading Bai Letian's Collection (Bai Juyi's collection of poems), Planting Peach Trees on Gushan and Sending a Poem to Recluse Linbu (Recluse Linbu), Early Autumn, Heartfelt Friendship Like Beautiful Jade, Ancient People and Modern People, Writing a Letter on Behalf of Someone and Sending It to Monk Chan (Monk Chan), Poem Forty-Nine, Feeling Sad About Living by the Lake (Fifty-Four Rhymes)

讀清塞集寄趙璞山中與友人夜話間居書事禹廟早行江上聞苗詠燕讀杜牧集寄題聰上人房庭竹武肅廟寄蜀川王道士寄道士寄定海許少府寄若訥上人山中尋羽客不遇送人南遊懷同志聞蛩湖上閑坐池上草堂即事讀楞嚴經病中懷石壁行紹上人謝可孜上人惠楞嚴般若二經並治脾藥第五十懷南遊道友裁花病起二首寄題虎丘山漁父水白蓮暮秋養疾君不來扇新栽小松閑詠新裁竹讀元結文戲題夜合樹病中感體元上人見訪寄瑞應經疏及注陰符經與體元上人病起自嘲戲題四絕句(並序)鶴自矜鹿讓鶴犬爭功雞怨言第五十一經松江陸龜蒙舊居經照湖方干舊居玩月憶龍山院兼簡蟾上人間居示友人孤山間居次韻酬辯才大師山中感友生見訪舟次游乾元寺風雨草寄湛上人秋夕題湖上僧房送悅上人歸仙巖聽琴寄咸潤上人寄葛溪爽上人題靜慮院寄吳黔山人懷友人聞蟬書友人壁哭辯端上人游石壁寺書林處士壁幽居寄湖西逸人贈邦上人送希中游霅鷺𪆗遠山

閑居編目次(終)

No. 949

閑居編第一

宋孤山沙門　智圓　著

首楞嚴經疏序

夫覺理圓澄杳無能所真精湛寂詎有迷悟既而漚生巨海云點太清晨朝覽鏡謂失頭而怖走翳目生華睎結果而佇立於戲一念之妄心既動九界之幻境遽現生死如機以出入因果交織以起滅自

【現代漢語翻譯】現代漢語譯本讀清塞集寄趙璞山中與友人夜話間居書事、禹廟早行、江上聞苗、詠燕、讀杜牧集寄題聰上人房庭竹、武肅廟寄蜀川王道士、寄道士、寄定海許少府、寄若訥上人、山中尋羽客不遇、送人南遊懷同志、聞蛩、湖上閑坐、池上、草堂即事、讀楞嚴經、病中懷石壁行紹上人、謝可孜上人惠楞嚴般若二經並治脾藥、第五十懷南遊道友裁花、病起二首、寄題虎丘山漁父水白蓮、暮秋養疾君不來、扇新栽小松、閑詠新裁竹、讀元結文戲題夜合樹、病中感體元上人見訪寄瑞應經疏及注陰符經與體元上人、病起自嘲戲題四絕句(並序)、鶴自矜鹿讓鶴犬爭功雞怨言、第五十一經松江陸龜蒙舊居、經照湖方干舊居、玩月憶龍山院兼簡蟾上人、間居示友人、孤山間居、次韻酬辯才大師、山中感友生見訪、舟次游乾元寺風雨草、寄湛上人、秋夕題湖上僧房、送悅上人歸仙巖聽琴寄咸潤上人、寄葛溪爽上人、題靜慮院寄吳黔山人、懷友人聞蟬書友人壁、哭辯端上人游石壁寺、書林處士壁幽居、寄湖西逸人、贈邦上人、送希中游霅鷺𪆗遠山。

閑居編目次(終)

No. 949

閑居編第一

宋孤山沙門智圓 (Zhiyuan) 著

首楞嚴經疏序

夫覺理圓澄，杳無能所，真精湛寂，詎有迷悟？既而漚生巨海，云點太清，晨朝覽鏡，謂失頭而怖走，翳目生華，睎結果而佇立。於戲！一念之妄心既動，九界之幻境遽現，生死如機以出入，因果交織以起滅，自

【English Translation】 English version Reading Qing Sai Ji, Sending to Zhao Pu in the Mountains, Evening Talks with Friends, Dwelling in Seclusion, Early Morning at Yu Temple, Hearing Miao on the River, Ode to Swallows, Reading Du Mu's Collection, Sending to Abbot Cong's Bamboo in Front of the Room, Wu Su Temple, Sending to Taoist Wang of Sichuan, Sending to a Taoist, Sending to Xu Shao Fu of Dinghai, Sending to Abbot Ruo Ne, Seeking a Hermit in the Mountains Without Success, Sending Someone Southward, Cherishing Comrades, Hearing Crickets, Sitting Idly by the Lake, By the Pond, Matters at Thatched Cottage, Reading the Surangama Sutra, Missing Abbot Shao of Stone Wall on Sickness, Thanking Abbot Ke Zi for the Surangama and Prajna Sutras and Medicine for Spleen, Fiftieth, Missing Friends Traveling South, Pruning Flowers, Two Poems on Recovery from Illness, Sending to Fisherman of Tiger Hill, White Lotus on Water, Late Autumn, Recuperating from Illness, You Don't Come, Fan, Newly Planted Pine, Idle Chant of Newly Cut Bamboo, Reading Yuan Jie's Writings, Teasingly Inscribing on the Hehuan Tree, Feeling Abbot Ti Yuan's Visit During Illness, Sending Commentary on the Ruiying Sutra and Notes on the Yin Fu Sutra to Abbot Ti Yuan, Jesting Self-Mockery in Four Quatrains on Recovery from Illness (with Preface), Crane Prides Itself, Deer Yields to Crane, Dogs Compete for Merit, Chicken Complains, Fifty-First, Passing by the Old Residence of Lu Guimeng in Songjiang, Passing by the Old Residence of Fang Gan in Zhaohu, Enjoying the Moon and Remembering Longshan Temple, Also a Letter to Abbot Chan, Dwelling in Seclusion, Showing Friends, Dwelling in Seclusion in Gushan, Rhyming Response to Great Master Biancai, Feeling Friends Visiting in the Mountains, Traveling to Qianyuan Temple by Boat in Wind and Rain, Grass, Sending to Abbot Zhan, Autumn Evening Inscription on a Monk's Room by the Lake, Sending Abbot Yue Back to Xianyan, Listening to Qin and Sending to Abbot Xianrun, Sending to Abbot Gexi Shuang, Inscription on Jinglu Temple, Sending to Wu Qian of Qian Mountain, Missing Friends, Hearing Cicadas, Writing on a Friend's Wall, Crying for Abbot Bianduan Visiting Stone Wall Temple, Writing on the Wall of Hermit Lin, Dwelling in Seclusion, Sending to Hermit of West Lake, Giving to Abbot Bang, Sending Xi Zhong to Travel to Zhalu, Distant Mountains.

Table of Contents of Leisurely Living (End)

No. 949

First Volume of Leisurely Living

Written by Zhiyuan (Wisdom Circle), a Monk of Gushan (Solitary Mountain) in the Song Dynasty

Preface to the Commentary on the Surangama Sutra

The principle of enlightenment is perfectly clear and still, without any subject or object. The true essence is profound and tranquil; how could there be delusion or awakening? Then, bubbles arise in the vast ocean, and clouds dot the clear sky. In the morning, looking in the mirror, one fears and runs away, thinking one has lost one's head. With blurred vision, flowers appear, and one stands waiting for results. Alas! Once a single thought of delusion arises, the illusory realm of the nine realms immediately appears. Birth and death are like a machine, going in and out, and cause and effect are intertwined, arising and ceasing of themselves.

墜塗炭真可憐憫蠢茲萬匯可勝言哉我大聖尊住首楞嚴能建大義以慈善力見如斯事於是乎無像而像龍飛乎義天無說而說言滿乎法界而像則八相成道而說則五時垂化故使厚殖者寂場開悟鈍根者鷲峰會歸事理既圓則出世本懷亦已暢矣然而尚顧殘機薦哀末葉或石多聞而左修證則流文字以忘返或譽實道而毀權法則傷甘露以早夭是故揚妙定辨常心重施偏小載扶戒律俾曉乎顯實不離於權乘證理要由於事行者矣楞嚴涅槃於是乎作也總兩經之具美成一化之極唱大矣哉首楞嚴經者其涅槃之前陣歟展矣阿難示淫室而遭攝於昭調御演秘密而往救惡咒既滅佛所爰歸適引多聞而自咎則三止之請斯彰乃陳發心而因相則七徴之說方起珠貫微言環連妙義使夫真妄兩分而一體事理二別而同歸盛矣美矣蓋不可得而思議矣然而圓解既明圓行須著非夫解無以導其行非夫行無以證其理是故因華屋由門之求乃大明乎治行之要道也所以簡圓通以直示其修焉辨魔事以預明其發焉當根易悟既如此防萌杜漸又如彼足使夫慧日增暉邪網解紐忽然越于出世彈指超于無學者不在茲經歟圓生當像法世偶太寧舒捲斯文悲喜交集不揆淺識聊贊深經留贈後昆共期圓悟云。

四十二章經序

古者能仁氏之王天竺也像無象象言無言言以復群生之性由是佛教生焉教之高下視根之利鈍是故

【現代漢語翻譯】現代漢語譯本：墜入塗炭的眾生真是可憐，愚蠢的萬物又怎能說得盡呢！我大聖世尊安住于首楞嚴（Shurangama Samadhi，一種深妙的禪定），能建立偉大的意義，以慈善的力量顯現這樣的事情。因此，無像而又像，如同龍在義理的天空中飛翔；無說而又說，言語充滿法界。而『像』則是佛陀八相成道（Eight Aspects of Enlightenment，佛陀一生中八個重要的階段），『說』則是佛陀五時垂化（Five Periods of Teaching，佛陀根據眾生根器不同，在不同時期所說的教法）。所以使深厚根基的人在寂靜的道場開悟，使遲鈍根性的人在鷲峰（Vulture Peak，佛陀說法之地）集會而歸。事和理既然圓融，那麼佛陀出世的本懷也就已經暢達了。然而，佛陀還顧念著殘餘的根機，為末法時代的眾生哀嘆。有的人博聞強記卻偏離了修證，於是沉溺於文字而忘記了迴歸；有的人讚美實相之道卻詆譭權巧之法，於是損傷了甘露而過早夭折。因此，弘揚妙定，辨明常住真心，重視施行偏小的教法，扶持戒律，使人明白顯現真實不離於權巧方便，證悟真理要依靠事相上的修行。《楞嚴經》（Shurangama Sutra）和《涅槃經》（Nirvana Sutra）於是乎應運而作。總合兩部經的完美，成就一代教化的極致。偉大啊，《首楞嚴經》是《涅槃經》的前奏嗎？展開啊，阿難（Ananda，佛陀十大弟子之一）在淫室中示現而蒙受昭調御（佛陀的尊稱）的攝受，演說秘密而前往救度，惡咒既然滅除，佛陀也就回歸了。恰好引導博聞強記的人自我責備，於是三次請求的懇切彰顯。於是陳述發心和因地之相，那麼七處征心（Seven Examinations of the Mind，楞嚴經中辨別真心妄心的七種方法）的說法才開始興起。如同用珠子貫穿細微的言語，環環相連微妙的義理，使真和妄兩種截然分開而本體是一，事和理二者有別而最終歸於同一。盛大啊，美好啊，真是不可思議啊！然而，圓滿的理解既然明白了，圓滿的修行就必須著手。不是理解就無法引導修行，不是修行就無法證悟真理。因此，因為尋找華麗的房屋而從門進入，才大大明白了治理行為的要道。所以簡要地闡述圓通法門以直接指示修行，辨別魔事以預先說明其發生。當根機容易領悟既然如此，防微杜漸又像那樣。完全可以使智慧的太陽增輝，邪惡的羅網解開紐結，忽然超越于出世間，彈指間超越于無學果位（Arhat，阿羅漢），不在於這部經嗎？圓生在像法時代（Image Dharma Period，佛滅度后，只有形象而少有實證的時代）恰逢太寧年間，舒捲這部經文，悲喜交集，不揣冒淺薄的見識，姑且讚歎這部深奧的經典，留贈給後來的學習者，共同期望圓滿的覺悟啊！《四十二章經序》古時候的能仁氏（Shakyamuni，釋迦牟尼佛）是統治天竺（India，印度）的國王，以無形之象來象徵，以無言之言來表達，用來恢復眾生的本性。由此佛教產生。教法的高下取決於根性的利鈍，因此。

【English Translation】 English version: The beings fallen into misery are truly pitiable, and how can one fully describe the foolish myriad things! Our Great Sage, the World Honored One, dwells in the Shurangama Samadhi (a profound state of meditation), able to establish great meaning and manifest such matters with the power of compassion. Therefore, it is formless yet has form, like a dragon flying in the sky of righteousness; it is unspoken yet speaks, words filling the Dharma Realm. And the 'form' is the Buddha's Eight Aspects of Enlightenment (the eight important stages in the Buddha's life), and the 'speech' is the Buddha's Five Periods of Teaching (the Buddha's teachings at different times according to the different capacities of beings). Therefore, it enables those with deep roots to awaken in the silent Dharma field, and those with dull roots to gather and return at Vulture Peak (the place where the Buddha taught). Since both phenomena and principle are perfectly integrated, the Buddha's original intention in appearing in the world has also been fully realized. However, the Buddha still cares for the remaining potential and laments for the beings of the Dharma-ending Age. Some are learned but deviate from cultivation and realization, thus indulging in words and forgetting to return; some praise the path of reality but slander the expedient methods, thus damaging the nectar and dying prematurely. Therefore, promote the wonderful samadhi, distinguish the permanent mind, emphasize the practice of lesser teachings, and uphold the precepts, so that people understand that manifesting reality is inseparable from expedient means, and realizing the truth requires practice in phenomena. The Shurangama Sutra and the Nirvana Sutra thus arise in response. Combining the perfection of both sutras, they achieve the ultimate expression of a generation's teachings. Great indeed is the Shurangama Sutra, is it the prelude to the Nirvana Sutra? Unfolding, Ananda (one of the Buddha's ten great disciples) manifested in the lewd chamber and was received by the radiant Tamer of Beings (an epithet for the Buddha), expounding the secret and going to rescue, and since the evil mantra was extinguished, the Buddha returned. It appropriately guides the learned to blame themselves, thus the earnestness of the three requests is manifested. Then, stating the aspiration and the cause, the seven examinations of the mind (seven methods in the Shurangama Sutra to distinguish the true mind from the false mind) begin to arise. Like threading subtle words with pearls, linking together wonderful meanings, making the true and false distinctly separate while the essence is one, phenomena and principle are different but ultimately return to the same. Magnificent, beautiful, truly inconceivable! However, since the perfect understanding is clear, perfect practice must be undertaken. Without understanding, there is no way to guide practice; without practice, there is no way to realize the truth. Therefore, because of seeking a magnificent house, one enters through the door, and thus greatly understands the essential path of governing conduct. Therefore, briefly explain the perfect penetration method to directly indicate cultivation, and distinguish demonic affairs to explain their occurrence in advance. Since the root is easy to understand, preventing problems before they arise is also like that. It can completely make the sun of wisdom shine brighter, the evil net untie its knots, suddenly transcend the world, and surpass the state of no-learning (Arhat) in an instant, is it not in this sutra? Yuan Sheng happened to be in the Image Dharma Period (the period after the Buddha's passing when there are only images and little real practice) during the Tai Ning era, unfolding this scripture, with mixed feelings of sorrow and joy, presumptuously praising this profound scripture with shallow knowledge, leaving it to later learners, jointly expecting perfect enlightenment! Preface to the Sutra of Forty-Two Chapters In ancient times, Shakyamuni (the Buddha) was the king who ruled India, using formless images to symbolize and unspoken words to express, in order to restore the nature of all beings. From this, Buddhism arose. The level of the teachings depends on the sharpness or dullness of the roots, therefore.

有頓焉有漸焉然後混而為一是謂開顯而蚩蚩群匯率其化復其性蹈乎大方安乎秘藏者可勝言哉逮於後漢其道東傳時君仰其神元元陶其訓乃與仲尼伯陽之為訓三焉原夫仲尼之為訓也揚唐虞三王之道尊仁而尚義俾復其王而企于帝者也伯陽之為訓也揚三皇樸略之道而絕聖棄智俾復其皇而企于結繩者也矧茲兩者談性命焉則未極于唯心乎言報應焉則未臻於三世乎雖然而於治天下安國家不可一日而無之矣美矣哉其為域中之教也明矣若夫釋氏之為訓也指虛空世界也悉我自心焉非止言其大極生兩儀玄牝為天地根而已矣考善惡報應也悉我自業焉非止言其上帝無常天網恢恢而已矣有以見儒道乎雖廣大悉備至於濟神明研至理者略指其趣耳大暢其妙者則存乎釋氏之訓與其為域外之教也又已明矣域內則治乎身矣謂之外教也域外則治於心矣謂之內教也昔阮孝緒正以內外之名為不誣矣是故代人謂三教混同焉或幾乎失矣或謂三教碩異焉亦未為得也何哉復性有淺深言事有遠邇則不得不異也至乎遷善而遠罪勝殘而去殺則不得不同也四十二章經者蓋吾佛滅后彼土聖賢輩于大小乘中撮其要言急於訓世者其章凡四十二焉集而錄之為此經也伊昔騰蘭至自梵國以其真化初傳華人或未之深信方且譯斯文以啟迪之也以為廣教之濫觴與圓不佞心服至道其有年矣嘗慨此經首傳茲土

【現代漢語翻譯】現代漢語譯本有頓悟也有漸悟，然後融合爲一，這就是所謂的開顯。那些淳樸的人們聚集在一起，順應著變化，迴歸本性，遵循著大道，安於深藏的智慧，這樣的情況說也說不完啊！到了後漢時期，佛法東傳，當時的君主仰慕佛法的神奇，百姓們也接受佛法的教誨，於是佛法就與儒家的孔子（仲尼）和道家的老子（伯陽）的教誨並列為三大教派了。追溯孔子的教誨，是宣揚唐堯虞舜三位聖王的治國之道，推崇仁愛和道義，希望恢復王道，進而達到帝道的境界。老子的教誨，是宣揚上古三皇時期淳樸簡略的治國之道，主張拋棄聖人的智慧，希望恢復到結繩記事的時代。這兩者談論性命，還沒有達到唯心的境界；談論善惡報應，還沒有達到三世輪迴的境界。雖然如此，但對於治理天下、安定國家來說，一天也不能缺少它們。它們作為中原地區的教化，真是太好了，太明顯了！至於佛陀釋迦牟尼的教誨，是指向虛空的世界，一切都源於我們自己的內心。不僅僅是說太極生兩儀，玄牝是天地的根本。考察善惡的報應，一切都源於我們自己的業力。不僅僅是說上帝變化無常，天網恢恢疏而不漏。由此可見，儒家和道家雖然廣大完備，但對於濟度神明、研究精深道理方面，只是略微指出了方向而已。能夠充分闡發其中奧妙的，就在於佛陀釋迦牟尼的教誨，以及它作為中原以外的教化，又更加明顯了。中原以內的教化是治理身體，所以稱為外教；中原以外的教化是治理內心，所以稱為內教。過去阮孝緒用內外之名來區分，確實沒有錯。因此，世人說三教混同，或許有些失誤；或者說三教差異很大，也不見得正確。為什麼呢？因為迴歸本性的程度有深淺，談論事情有遠近，所以不得不有所差異。至於改惡從善、遠離罪惡、戰勝殘暴、去除殺戮，則是三教所共同的。這部《四十二章經》，大概是佛陀涅槃后，印度的聖賢們從大乘和小乘佛教中摘取重要的言論，爲了教化世人而編纂的，總共有四十二章，彙集起來記錄成這部經。從前，攝摩騰（She Moteng）和竺法蘭（Zhu Falan）從梵國來到中國，用佛法的真理來教化世人，但當時人們或許還沒有完全相信，所以先翻譯這部經來啓發他們，作為廣泛傳播佛法的開端。我圓凈（Yuan Jing）內心信服至高的佛法已經很多年了，常常感嘆這部經最早傳入中國。

【English Translation】 English version There is sudden enlightenment and gradual enlightenment, and then they merge into one, which is called manifestation. Those simple people gather together, follow the changes, return to their nature, follow the great path, and rest in the hidden wisdom. There are countless such situations! During the Later Han Dynasty, Buddhism was introduced to the East. The rulers at that time admired the magic of Buddhism, and the people accepted the teachings of Buddhism. Thus, Buddhism was listed as one of the three major schools of thought along with Confucianism of Confucius (Zhong Ni) and Taoism of Lao Tzu (Bo Yang). Tracing back to the teachings of Confucius, it promotes the way of governing the country by the three sage kings Tang Yao, Yu Shun, advocating benevolence and righteousness, hoping to restore the way of kings and then reach the realm of the way of emperors. Lao Tzu's teachings promote the simple and concise way of governing the country in the ancient times of the Three Sovereigns, advocating abandoning the wisdom of the saints, hoping to return to the era of knotting ropes to record events. When these two discuss life and destiny, they have not yet reached the realm of sole consciousness; when they talk about the retribution of good and evil, they have not yet reached the realm of the three lifetimes. Even so, for governing the world and stabilizing the country, they cannot be without them for a day. They are so good and so obvious as the teachings in the Central Plains! As for the teachings of Buddha Shakyamuni (Shi Jia Mou Ni), it refers to the empty world, and everything originates from our own hearts. It is not just saying that Taiji (the Great Ultimate) produces two forms, and the mysterious female is the root of heaven and earth. Examining the retribution of good and evil, everything originates from our own karma. It is not just saying that God is impermanent, and the net of heaven is vast and sparse but not leaking. From this, it can be seen that although Confucianism and Taoism are vast and complete, they only slightly point out the direction in terms of saving gods and studying profound principles. What can fully elaborate on the mysteries is the teachings of Buddha Shakyamuni, and it is even more obvious as a teaching outside the Central Plains. The teachings within the Central Plains govern the body, so it is called external teaching; the teachings outside the Central Plains govern the heart, so it is called internal teaching. In the past, Ruan Xiaoxu used the names of internal and external to distinguish, which was indeed correct. Therefore, people say that the three religions are mixed together, which may be a bit of a mistake; or that the three religions are very different, which is not necessarily correct. Why? Because the degree of returning to nature is deep and shallow, and the discussion of things is near and far, so there must be differences. As for changing from evil to good, staying away from sins, overcoming violence, and eliminating killing, these are common to the three religions. This 'Forty-Two Chapter Sutra' was probably compiled by the Indian sages after the Buddha's Nirvana, extracting important words from Mahayana and Hinayana Buddhism, in order to teach the world. There are forty-two chapters in total, which are collected and recorded into this sutra. In the past, She Moteng and Zhu Falan came to China from the Kingdom of Brahma, using the truth of Buddhism to teach the world, but at that time people may not have fully believed it, so they first translated this sutra to enlighten them, as the beginning of the widespread dissemination of Buddhism. I, Yuan Jing, have been convinced of the supreme Dharma for many years, and I often lament that this sutra was first introduced to China.

而古無訓說後昆無得而聞焉不亦殆于忘本乎遂為之注敷暢厥旨庶幾乎揚吾佛之真風翼吾君之仁化俾黔黎躋壽域而履覺道也。

普入不思議法門經序

昔我天中天龍飛虎變首出庶物恭默思道瞭然無得既而俯察群匯性與我一情將我異是故流生死而忘反著虛妄而不捨於是乎于無名相中作名相而說茍能復其性于名相乎何有哉譬若握空拳以誑誘于孺子也厥或呱呱之泣既止則開拳舒手豈有物耶噫十二部經八萬法藏者皆聖人握空拳以誑誘迷徒之孺子歟然則道無勝劣辭有險易若乃其辭簡易其義明白使若曹尋其言得其門而入不俟終日者有以見普入不思議法門經焉考經所列三昧門者其實二十八焉若觸類而長之則非數量之所及也美矣哉如來境界不由步而可到甚深法忍不待取而後獲者不在茲文耶此經乃大寶積第二十九卷也將欲啟迪來裔故錄而別行復依佛答阿難之問而以普入不思議法門命其題焉亦猶曇無讖抄法華普門品為觀世音經也恐來者不知故敘以明之是時聖宋三葉天禧四年龍集庚申夏四月既望越三日也。

文殊說般若經疏序

夫真性元寂一法寧存妄心潛動萬境斯立於是乎苦樂升降堅乎取捨凡聖高下重乎去就方求出離反致顛墜是故或溺於凡或沈于小或滯于偏云云九界可勝言哉大聖人俯察而哀之將欲指彼妄心復乎真性爾

【現代漢語翻譯】現代漢語譯本：古人沒有訓釋，後人無從得知，這難道不是接近於忘記根本了嗎？因此我為它作註解，詳細闡述其中的旨意，希望能弘揚我佛的真正風範，輔助我君的仁政教化，使百姓們登上長壽的境域，走上覺悟的道路。

《普入不思議法門經序》

過去，我的天中天（佛陀的尊稱），如龍飛騰，如虎變化，超越一切事物，恭敬沉默地思考真理，瞭然於心，一無所得。然後俯視眾生，發現他們的本性與我相同，只是情感與我不同。因此，他們流轉于生死輪迴而忘記返回，執著于虛妄而不肯捨棄。於是在沒有名相之中創造名相而進行解說。如果能夠使他們的本性在名相中恢復，又有什麼可執著的呢？譬如握著空拳來哄騙小孩子。等到孩子的哭泣停止，打開拳頭伸出手，哪裡有什麼東西呢？唉！十二部經（佛教經典的分類），八萬法藏（指數量眾多的佛法），都是聖人握著空拳來哄騙迷惑的凡夫俗子嗎？既然如此，道沒有高下之分，言辭有難易之別。如果言辭簡易，意義明白，使人們能夠按照這些言辭找到門徑而入，不必等待很久，就能看到《普入不思議法門經》的作用。考察經中所列的三昧門（禪定之門），實際上有二十八個。如果觸類旁通，那麼就不是數量所能窮盡的了。多麼美好啊！如來的境界，不用行走就可以到達；甚深的法忍（對佛法的深刻理解和忍耐），不用求取就可以獲得，不就在這篇文章中嗎？這部經是大寶積經的第二十九卷，將要啓發後人，所以抄錄下來單獨刊行，並且依照佛陀回答阿難（Ananda）的提問，而用《普入不思議法門》來命名它的題目。也像曇無讖（Dharmaraksa）抄錄《法華經·普門品》作為《觀世音經》一樣。恐怕後來的人不知道，所以寫序來加以說明。這時是聖宋王朝的第三代皇帝，天禧四年，歲在庚申年的夏天四月十六日之後三天。

《文殊說般若經疏序》

真性原本寂靜，一法也不存在；妄心暗中活動，萬境由此產生。因此，苦樂、升降，執著于取捨；凡聖、高下，看重於去就。想要尋求出離，反而導致顛倒墜落。因此，有人沉溺於凡夫，有人沉溺於小乘，有人滯留于偏見。九界眾生的情況，怎麼能說得完呢？大聖人（佛陀）俯視眾生而憐憫他們，想要指引他們的妄心恢復到真性。

【English Translation】 English version: The ancients had no explanations, and later generations had no way to hear of it. Isn't this close to forgetting the root? Therefore, I annotate it, elaborating on its meaning, hoping to promote the true spirit of my Buddha and assist the benevolent governance of my ruler, so that the people may ascend to the realm of longevity and embark on the path of enlightenment.

Preface to the Sutra of Universal Entry into the Inconceivable Dharma Door

In the past, my Lord of Heaven (a respectful title for the Buddha), like a dragon soaring and a tiger transforming, surpassed all things, respectfully and silently contemplating the truth, clearly understanding in his heart, gaining nothing. Then he looked down upon all beings and found that their nature was the same as mine, only their emotions were different from mine. Therefore, they transmigrate in the cycle of birth and death and forget to return, clinging to illusions and unwilling to abandon them. Thus, he created names and forms in the absence of names and forms and explained them. If their nature can be restored in names and forms, what is there to cling to? It is like holding an empty fist to deceive a young child. When the child's crying stops, the fist is opened and the hand is extended, where is there anything? Alas! The twelve divisions of scriptures (a classification of Buddhist scriptures), the eighty-four thousand Dharma treasures (referring to the vast number of Buddhist teachings), are all the saints holding empty fists to deceive the bewildered ordinary people? Since this is the case, the Way has no superior or inferior, and words have easy and difficult. If the words are simple and the meaning is clear, so that people can find the path and enter according to these words, without waiting long, they can see the effect of the Sutra of Universal Entry into the Inconceivable Dharma Door. Examining the Samadhi doors (doors of meditation) listed in the sutra, there are actually twenty-eight. If they are extended by analogy, then they cannot be exhausted by numbers. How wonderful! The realm of the Tathagata (Tathagata, another name for the Buddha) can be reached without walking; the profound Dharma-kshanti (Dharma-kshanti, deep understanding and patience for the Dharma) can be obtained without seeking, is it not in this text? This sutra is the twenty-ninth volume of the Maharatnakuta Sutra, and it will enlighten future generations, so it is copied and published separately, and according to the Buddha's answer to Ananda's (Ananda) question, it is named the Sutra of Universal Entry into the Inconceivable Dharma Door. It is also like Dharmaraksa (Dharmaraksa) copying the Universal Gate Chapter of the Lotus Sutra as the Avalokitesvara Sutra. Fearing that later people would not know, I wrote a preface to explain it. At this time, it was the third emperor of the Holy Song Dynasty, the fourth year of Tianxi, the year of Gengshen, three days after the sixteenth day of the fourth month of summer.

Preface to the Commentary on the Manjushri's Prajna Sutra

The true nature is originally silent, and not a single Dharma exists; the deluded mind secretly moves, and all realms arise from this. Therefore, suffering and happiness, rising and falling, cling to taking and discarding; the ordinary and the holy, high and low, value going and staying. Wanting to seek liberation, it leads to inversion and falling. Therefore, some are immersed in the ordinary, some are immersed in the Hinayana, and some are stuck in prejudice. How can the situations of the beings in the nine realms be fully described? The Great Sage (the Buddha) looks down upon all beings and pities them, wanting to guide their deluded minds back to their true nature.

乃演皆空說無住䖍劉群惑昭蘇大機二乘由是而有通泰心菩薩於斯而得不共法其閒邪存誠開物成務者何莫由斯道邪文殊說般若經者非其類邪矧能仁下問妙德上答辭語縝密旨趣簡易智日昇而大夜曉慧劍揮而惑網裂正觀如來利益之功方著行惡境界不退之智彌彰慨茲法門弗傳叔世鄙雖不佞忝受圓乘龍樹一性之宗智者三觀之學淺得淵旨粗領精義遂依此雄宗釋茲奧典此經人法為名則能所如幻實際為體則生佛皆如觀照為宗則分別斯泯遣著為用則遣無所遣大乘為教則大亡大相托空而唯覺無得入海而但見一平誰云三世去來詎謂十界高下等菩提于非行混諸佛于眾生於涅槃無求而涅槃速證於生死不捨而生死遠離類罔象之得珠匪春池之執礫凡乎其可革聖乎其可階是以一行三昧顯無修而修不思議界彰無得而得夫如是則不壞假名不說斷滅者也雖醉中視物實見乾坤之盡轉而夢裡濟川覺(去聲)省舟楫之元無非發行之要樞趣果之夷涂而何所以釋提桓因發願擁護能仁大覺現瑞印說上聖猶然而況于下凡乎雖派深析重未契于佛心庶談刀捫象或裨于真化云。

般若心經疏序

夫至道無名非名無以詮其道真空無說非說無以識其空繇是名于無名說于無說既機分利鈍之別故教有詳略之殊譬諸各結筌蹄意在同獲魚兔若乃了說無說達名無名則二十萬頌之非多一

十四行之非少然則圓音既演雅誥爰陳相彼此之異宜實本末而相攝彼則毛目委示此則綱領總陳是故廣之不為煩略之不為寡二涂相埒一味同歸至若盪滌群疑開濟正理豈止見色空之不二抑亦知生佛以元同無首后可以迎隨豈心口所能思議杳然無朕寂爾絕相苦危不度而度菩提不得而得可謂反本之要道破迷之前陣焉敢率臺崖教門龍樹宗趣輒成義疏用廣發揮庶貽厥孫諆俾虛室生白者矣。

無量義經疏序

夫體非舒捲用有開合舒之則開一出多卷之則合多歸一舒捲不二一多互融核其理則生佛無差考其事則聖凡有異大矣哉我佛之聖人歟無師獨悟生而知之也率道演教誠而明之也於是乎端拱寂光乃眷群匯垂形百億唱義五天對利根則寂場肇頓接鈍機則鹿園始漸方等會啟則褒貶之說風行般若道敷則融通之教電照既而圓機普熟佛懷斯暢故高會鷲蜂詳論化本演無量義則開一出多顯三乘根抵于無相說妙法華則合多歸一示萬境會同于真心兩經既演大事斯畢使夫罷商前進于寶所大車直至於道場者何莫由斯法歟嗟乎妙經雖久佈於神州斯典且未傳於後裔圓不揆淺識輒贊深文庶乎鳥向須彌同爲一色水歸瀛渤都失本名云爾。

閑居編第一卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二

大宋孤山沙門　智圓　著

【現代漢語翻譯】現代漢語譯本：十四行如果不是太少，那麼圓滿的音教已經演說，雅正的教誨也陳述出來，相互之間的差異應該確實是本末相攝的關係。『彼』指毛目委示，『此』指綱領總陳。因此，廣說不顯得繁瑣，略說也不顯得簡陋，兩條路徑相等，一個味道相同。至於盪滌眾人的疑惑，開導救濟正當的道理，豈止是見到色和空的不二，也知道眾生和佛的本元相同。沒有開始和終結，可以迎合隨順，豈是心和口所能思議的？深遠得沒有軌跡，寂靜得斷絕了表相。在苦難和危險中不度而度，菩提不得而得，可以說是返回根本的重要途徑，破除迷惑的前鋒。我怎敢隨便用臺宗、華嚴宗、教門、龍樹宗的宗旨，就寫成義疏，用來廣泛地發揮，希望留給後代子孫，使空虛的屋子產生光明呢？

《無量義經疏序》

體性不是舒展就是收卷，作用有開啟和閉合。舒展就是開一而生多，收卷就是合多而歸一。舒展和收卷不是二，一和多互相融合。考察其中的道理，那麼眾生和佛沒有差別；考察其中的事情，那麼聖人和凡人有差異。偉大啊！我的佛是聖人啊！沒有老師自己領悟，生來就知道。遵循道來演說教義，真誠而明白。因此，端坐在寂光中，於是眷顧眾多的聚集，垂下百億化身，在五天唱說義理。對於利根的人，就在寂滅道場開始頓悟；接引遲鈍的人，就在鹿野苑開始漸悟。方等會上開啟，那麼褒揚和貶低的說法像風一樣流行；般若之道鋪開，那麼融通的教義像閃電一樣照耀。等到圓滿的機緣普遍成熟，佛的心懷就暢快了。所以在鷲峰高會上，詳細地討論化導的根本，演說《無量義經》，就是開一而生多，顯示三乘的根源在於無相；解說《妙法蓮華經》，就是合多而歸一，顯示萬境會同于真心。兩部經演說完畢，大事就完成了，使得那些停止經商而前進到寶所，大車直達道場的人，沒有不是由於這個佛法的啊！唉！妙經雖然很久就流佈在神州，這部典籍還沒有傳到後代。我智圓不衡量自己淺薄的見識，就讚美深刻的文字，希望像鳥飛向須彌山一樣，同爲一種顏色；像水歸向瀛海一樣，都失去本來的名字。就這樣了。

《閑居編第一》《卍新續藏第 56 冊 No. 0949 閑居編》

《閑居編第二》

大宋孤山沙門智圓著

【English Translation】 English version: If the fourteen lines are not too few, then the perfect sound teaching has already been expounded, and the elegant teachings have also been presented. The differences between each other should indeed be the relationship of mutual inclusion between the root and the branch. 'That' refers to the detailed presentation of the fine points, and 'this' refers to the overall presentation of the main principles. Therefore, extensive explanation does not appear verbose, and concise explanation does not appear simplistic. The two paths are equal, and the one flavor is the same. As for washing away the doubts of the masses and guiding and relieving the proper principles, it is not only seeing the non-duality of form and emptiness, but also knowing that the original nature of sentient beings and Buddhas is the same. Without beginning or end, one can meet and follow along, which is beyond what the mind and mouth can conceive. It is so profound that there are no traces, and so silent that it cuts off all appearances. In suffering and danger, one crosses over without crossing over, and attains Bodhi without attaining it. It can be said to be the important path of returning to the root and the vanguard of breaking through delusion. How dare I casually use the tenets of the Tiantai school, the Huayan school, the teachings, and the Nagarjuna school to write commentaries to extensively elaborate, hoping to leave it to future generations, so that the empty room may generate light?

Preface to the Commentary on the Infinite Meaning Sutra

The essence is either expanding or contracting, and the function has opening and closing. Expanding is opening one to generate many, and contracting is combining many to return to one. Expanding and contracting are not two, and one and many merge with each other. Examining the principles within, then sentient beings and Buddhas have no difference; examining the matters within, then sages and ordinary people have differences. How great! My Buddha is a sage! Without a teacher, he realizes on his own, knowing from birth. Following the Way to expound the teachings, sincerely and clearly. Therefore, sitting upright in the Light of Tranquility, he then cares for the numerous gatherings, lowering hundreds of millions of manifestations, and chanting the principles in the Five Heavens. For those with sharp faculties, they begin to have sudden enlightenment in the Nirvana field; for those with dull faculties, they begin to have gradual enlightenment in the Deer Park. When the Vaipulya assembly opens, then the sayings of praise and blame spread like the wind; when the Prajna path spreads, then the teachings of integration shine like lightning. When the perfect opportunities universally mature, the Buddha's heart is joyful. Therefore, in the high assembly on Vulture Peak (Grdhrakuta), he discusses in detail the root of transformation and guidance, expounding the Infinite Meaning Sutra, which is opening one to generate many, showing that the root of the Three Vehicles lies in non-form; explaining the Wonderful Dharma Lotus Sutra, which is combining many to return to one, showing that all realms converge in the true mind. With the two sutras expounded, the great matter is completed, so that those who stop trading and advance to the treasure place, and the great vehicle directly reaches the Bodhimanda (Bodhimandala), there is none that is not due to this Dharma! Alas! Although the wonderful sutra has long been spread in the Divine Land (China), this scripture has not yet been transmitted to later generations. I, Zhiyuan, do not measure my shallow knowledge, but praise the profound words, hoping that like birds flying towards Mount Sumeru (Sumeru), they are of the same color; like water returning to the Ying Sea (ocean), they all lose their original names. So it is.

Idle Living Compilation, Volume 1 Continuation of the Buddhist Canon, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Volume 2

Written by Shramana Zhiyuan of Gushan Monastery, Great Song Dynasty

遺教經疏序

夫法身無象不生不滅至理絕言非小非大既而茫茫萬匯迷而不復冥冥群有流以忘返是故能仁大覺運無緣至慈出五濁惡世應物現形隨機授道或頓沾大益或漸入佛乘或圓機未熟終稟小化托余佛而決了指他國以會歸既一期事息故雙林告滅巍巍聖德蕩蕩玄化包十方而非廣亙九世而非遠蓋不可得而思議焉佛遺教經者其終稟小化之謂與將慮夫滅度之後也戒珠掩耀法乳澆薄乃于中夜有茲顧命於是乎澡身浴德者游泳于解脫之淵跂高履尚者馳驚于清凈之道正法由斯而久住諸天於是以致敬王臣庶幾其化士民寅亮其風大矣哉遺教之益也如此非夫大悲淳至俯哀未習者其孰能臻於此耶在昔天竺馬鳴論之於前楊隋靈𥙿疏之於后逮乎李唐懷素律師者亦有斯述慨茲兩疏今也則亡遂使茲經傳授道息嗟乎法雨愆期炎炎之火宅莫救辨雷匿響蠢蠢之迷蟄未發每一思及嘗疚於懷由是不揆梼昧彌縫其闕用馬鳴之章句遵智者之法門依經辨理亦已備矣雖不足以下武前哲而聊可以詒謀來裔云。

瑞應經疏序

夫真身湛爾非色象之可見妙道寂然豈文字之能說至哉能儒調御妙覺真人得非色像之法身證無文字之妙道觀乎三界憫彼群迷於是乎非身現身俯提弱喪無說而說下擊童蒙既而機有利鈍故法分高下譬諸鑑明不動妍丑因形而現水性無變方圓逐

【現代漢語翻譯】現代漢語譯本

遺教經疏序

法身無形無象，不生不滅；至高的真理超越言語，既非小也非大。然而茫茫萬物，迷惑而不知返回；幽暗的眾生，隨波逐流而忘記歸途。因此，能仁大覺（釋迦牟尼佛的稱號）發運無緣大慈，出於五濁惡世，應機顯現各種形象，隨機說法教化。有的人立即獲得大利益，有的人逐漸進入佛乘，有的人因根機尚未成熟，最終接受小乘教化，寄託于其他佛陀而最終了悟，指向其他國土以期會歸。既然一生的教化之事已了，所以在雙林樹下宣告涅槃。巍峨的聖德，浩蕩的玄妙教化，包容十方而無所不廣，橫亙九世而無所不遠，實在不可思議啊！佛遺教經，大概就是爲了那些最終接受小乘教化的人而說的吧，將要考慮到佛陀滅度之後的情況。恐怕戒律之光暗淡，佛法甘露稀薄，於是在中夜之時留下顧命之言。因此，那些洗滌身心、修養德行的人，得以在解脫的深淵中自由游泳；那些追求高尚境界的人，得以在清凈的道路上奮勇前進。正法因此得以長久住世，諸天因此而致以敬意，王臣庶民都希望能夠傚法其教化，士人百姓都認真學習其風尚。偉大啊，遺教的益處就是這樣！如果不是具有大慈大悲、純真至極的心懷，俯身哀憐那些尚未學習佛法的人，誰能夠達到這樣的境界呢？從前，天竺的馬鳴菩薩（Ashvaghosa）在前面對此進行論述，楊隋的靈璨法師在後面對此進行疏解。到了李唐時期，懷素律師也有這樣的著述。感嘆這兩部疏解，如今都已經失傳了，以至於這部經的傳授之道也中斷了。唉，佛法甘露未能及時降下，熊熊燃燒的火宅（比喻充滿煩惱的世間）無人救助，隱匿不響的雷聲，蠢蠢欲動的冬眠蟄蟲尚未覺醒。每當想到這些，常常感到內疚。因此，我不衡量自己的愚昧，彌補其中的缺失，運用馬鳴菩薩的章句，遵循智者大師（智顗）的法門，依據經文辨明義理，也已經完備了。即使不足以超越前代的哲人，但或許可以為後世的學者提供一些參考。

瑞應經疏序

真正的佛身湛然清凈，不是有形有色的形象可以見到的；微妙的佛道寂靜無聲，哪裡是文字所能表達的？偉大啊，能夠調御一切的能仁（佛的稱號），妙覺真人（佛的稱號），證得了非色非相的法身，證悟了沒有文字的微妙佛道。觀察三界，憐憫那些迷惑的眾生，因此才不以真身示現真身，俯身提攜那些弱小喪失依靠的人，不說而說，敲擊那些幼稚矇昧的人。既然眾生的根機有利鈍之分，所以佛法也分為高下不同的層次，譬如明鏡，不會因為妍麗或醜陋而有所變動，只是根據不同的形狀而顯現不同的影像；水的本性沒有改變，只是隨著容器的形狀而呈現方圓。

【English Translation】 English version

Commentary Preface to the Sutra of the Buddha's Last Teachings

The Dharma body is without form or image, neither arising nor ceasing; the ultimate truth transcends words, being neither small nor large. Yet, the vast myriad phenomena are lost and do not return; the dark masses of beings drift and forget their way back. Therefore, the Benevolent and Greatly Enlightened One (title for Shakyamuni Buddha) activates boundless compassion, emerging from the evil world of the five defilements, manifesting forms in response to circumstances, and imparting the Dharma according to individual capacities. Some immediately gain great benefit, some gradually enter the Buddha vehicle, and some, whose faculties are not yet mature, ultimately receive the Small Vehicle teachings, entrusting themselves to other Buddhas for ultimate understanding, pointing to other lands in hopes of reunion. Since the work of a lifetime is complete, the Buddha announces Nirvana under the twin Sala trees. The majestic virtue and vast, profound transformation encompass the ten directions without being vast, and span the nine ages without being distant. It is truly inconceivable! The Sutra of the Buddha's Last Teachings is probably spoken for those who ultimately accept the Small Vehicle teachings, considering the circumstances after the Buddha's passing. Fearing that the light of precepts would dim and the milk of Dharma would become thin, the Buddha delivers these final instructions in the middle of the night. Therefore, those who cleanse their bodies and cultivate virtue can swim freely in the abyss of liberation; those who aspire to high ideals can strive forward on the path of purity. The Proper Dharma can thus abide long in the world, and the devas can pay their respects. Kings and ministers hope to emulate its teachings, and scholars and commoners earnestly learn its spirit. Great indeed is the benefit of the Last Teachings! If not for one with great compassion and utmost sincerity, bowing in sorrow for those who have not yet learned, who could attain such a state?

In the past, Ashvaghosa (馬鳴菩薩) of India discussed it before, and Lingcan (靈璨) of the Yang-Sui dynasty commented on it later. During the Li-Tang dynasty, the Vinaya Master Huaishu (懷素律師) also had such writings. Lamenting that these two commentaries are now lost, the transmission of this sutra has been interrupted. Alas, the rain of Dharma has not fallen in time, the blazing house of fire (a metaphor for the world filled with afflictions) is without rescue, the hidden and silent thunder, the dormant hibernating insects have not yet awakened. Whenever I think of these things, I often feel guilty. Therefore, without measuring my own ignorance, I mend the gaps, using the phrases of Ashvaghosa, following the Dharma gate of the Zhi Zhe (智顗) Master, and clarifying the principles according to the sutra. Although it is not enough to surpass the former sages, it may perhaps provide some reference for future scholars.

Commentary Preface to the Sutra of Auspicious Responses

The true body of the Buddha is serene and pure, not a colored form that can be seen; the subtle path is silent, how can it be expressed by words? Great is the Benevolent One (title for the Buddha) who can tame all, the wonderfully enlightened true person (title for the Buddha), who has attained the Dharma body that is neither form nor appearance, and realized the subtle path of no words. Observing the three realms, pitying those confused beings, therefore, the Buddha manifests the true body without showing the true body, bowing to lift up those who are weak and have lost their support, speaking without speaking, striking those who are naive and ignorant. Since the faculties of beings are sharp and dull, the Dharma is divided into high and low levels, like a clear mirror, which does not change because of beauty or ugliness, but reflects different images according to different shapes; the nature of water does not change, but takes the shape of the container, whether square or round.

器而改若乃深求其致則咸會一如仰觀本懷則唯為大事盛矣美矣蓋不可得而思議焉太子本起瑞應經者如來演說旨趣淵博恭明翻譯文辭炳爛言本起者則碇光與記言瑞應者則王宮誕爾總茲二事立此美號蓋小機之所見乃鹿野之始說陳乎事則陟遐自邇指乎理則極深研幾實照昏衢之耀靈裂惑網之太阿也嗟乎古無贊述世弗流通予實無似輒為解釋雖鴻筆麗藻大有愧於前修而考文責實亦無慚于來學云。

觀普賢行法經疏序

夫觀普賢行法經者乃法華三昧之要門一實境界之直道也論事儀則六根顯過考理觀則一心本空實生死海之巨航煩惱病之良藥矣嗟乎至與後學弗傳遂扶疾含毫為經作疏雖擘肌分理未能符于聖心而合異離堅或可益於來裔也。

佛說阿彌陀經疏序

夫心性之為體也明乎靜乎一而已矣無凡聖焉無依正焉無延促焉無凈穢焉及其感物而動隨緣而變則為六凡焉為三聖焉有依焉有正焉依正既作則身壽有延促矣國土有凈穢矣吾佛大聖人得明靜之一者也乃假道于慈托宿于悲將欲驅群迷使復其本於是乎無身而示身無土而示土延其壽凈其土俾其欣促其壽穢其土俾其厭既欣且厭則漸誘之䇿行矣是故釋迦現有量而取穢土非欲其厭邪彌陀現無量而取凈土非欲其欣乎此則折之彼則攝之使其複本而達性耳故凈名曰隨所調伏眾生而取佛

土者其是之謂乎雖寶樓金池為悅目之玩而非惑蕩之色而能達唯心無境矣雖風樹鳥聲有入耳之娛而非惉懘之音而能念三寶有歸矣夫如是則復乎明凈之體者如轉掌耳經云眾生生者皆是阿鞞䟦致是也大矣哉聖人之善權也如此是故群經森列而偏贊凈方其有旨哉佛說阿彌陀經者其偏贊之謂歟吾愛其辭簡而理明其文約而事備足可以誘弱喪而擊童蒙焉於是約龍樹之宗準智者之說依經辨理為之義疏若極深研幾則吾豈敢庶乎有助於真風為益於後昆爾。

閑居編第二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三

宋孤山沙門　智圓　著

涅槃玄義發源機要記序

夫涅槃無方佛性無體而菩薩見之謂之假二乘見之謂之空凡夫日用而不知故如來之道鮮矣古者能仁大覺愍群機之未悟也於是仰觀妙理俯立嘉號圓常之經於是乎作也其體言見心得兔忘蹄不知紀極洎乎去聖逾遠人根漸鈍故四依大士撰之以號童蒙之類又不能曉其旨故人師申之以記俾因記以了疏因疏以知經因經以識理理斯達矣孰為經乎孰為疏乎孰為記乎混而為一則如來之道不遠而復若乃考其功則記為啓發之先也故秉筆立言者實難其人嘗試論之夫欲開前疑決后滯者必在乎識也學也才也匪識胡以宗圓理斷是非匪學胡以曉群言通理論匪才則言之

【現代漢語翻譯】現代漢語譯本：

所謂『土』，大概就是指這個吧！即使是寶樓金池這些悅目的玩賞之物，也不是迷惑心神的聲色，而能使人達到唯心無境的境界。即使是風聲樹聲鳥鳴這些悅耳的享受，也不是令人煩惱的聲音，而能使人唸誦三寶，有所歸依。如果能夠這樣，那麼恢復清凈的本體，就像轉動掌心一樣容易。《經》中說：『眾生所生之處，都是阿鞞跋致（Avivartika，不退轉）』。真是偉大啊！聖人的善巧方便就是這樣。因此，眾多經典並列，卻偏偏讚揚凈土，其中一定有深遠的意義吧！佛所說的《阿彌陀經》（Amitabha Sutra），大概就是指這種偏贊吧！我喜愛它辭句簡潔而義理明瞭，文字簡略而事蹟完備，足以引導軟弱的人，啓發年幼無知的人。因此，我依據龍樹（Nagarjuna）的宗義，參照智者（Zhiyi）的說法，根據經典辨明義理，寫成義疏。如果說要達到極深的研究，那我怎麼敢期望能夠有助於弘揚真正的佛法，利益後世的學人呢？

閑居編第二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三

宋孤山沙門智圓著

涅槃玄義發源機要記序

涅槃（Nirvana）沒有固定的處所，佛性（Buddha-nature）沒有固定的形體，而菩薩（Bodhisattva）見到它，稱之為『假』，二乘（聲聞和緣覺）見到它，稱之為『空』，凡夫每天都在使用它卻不知道。所以如來的教法很少有人瞭解。古代的能仁大覺（釋迦牟尼佛的稱號），憐憫眾生的根機沒有覺悟，於是仰觀微妙的真理，俯立美好的名號，圓滿常住的經典於是就產生了。它的本體在於言語，在於見地，在於心得，就像得到兔子就忘記了捕兔的工具一樣，不知道它的終極。等到離聖人越來越遠，人們的根器逐漸遲鈍，所以四依大士（指精通經、律、論三藏的法師）撰寫疏文來教導矇昧無知的人，但人們仍然不能理解其中的旨意，所以人師又加以註釋，使人們能夠通過註釋來了解疏文，通過疏文來了解經典，通過經典來認識真理，真理因此得以通達。那麼，什麼是經？什麼是疏？什麼是記？如果將它們混為一談，那麼如來的教法就不會遠離而得以恢復。如果考察它們的功用，那麼記是啓發的先導。所以，提筆立言的人，實在難以找到啊！試著論述一下，想要解開先前的疑惑，解決後來的滯礙，必定在於見識、學問和才能。沒有見識，怎麼能夠遵循圓滿的義理，判斷是非？沒有學問，怎麼能夠理解各種言論，通達理論？沒有才能，那麼言語就……

【English Translation】 English version:

What is meant by 'soil' (土)? It probably refers to this! Even the bejeweled towers and golden ponds, though pleasing to the eye, are not seductive sights and sounds, but can lead one to the state of 'mind-only, no external realm' (唯心無境). Even the sounds of wind, trees, and birds, though delightful to the ear, are not disturbing noises, but can lead one to contemplate the Three Jewels (三寶) and find refuge. If one can do this, then restoring the pure essence is as easy as turning one's palm. The Sutra says: 'All beings who are born are all Avivartika (阿鞞跋致, non-retrogression).' How great is the skillful means of the sages! Therefore, among the numerous sutras, the Pure Land (凈方) is particularly praised; there must be a profound meaning in this! The Amitabha Sutra (阿彌陀經) spoken by the Buddha, probably refers to this particular praise! I love its concise words and clear principles, its brief text and complete content, sufficient to guide the weak and enlighten the ignorant. Therefore, based on the tenets of Nagarjuna (龍樹), following the teachings of Zhiyi (智者), and according to the sutras, I have written a commentary to clarify the meaning. If it is said to reach the deepest research, then how dare I hope to contribute to the propagation of the true Dharma and benefit future generations?

Idle Compositions, Volume 2 卍 New Supplement to the Buddhist Canon, Volume 56, No. 0949, Idle Compositions

Idle Compositions, Volume 3

Composed by the recluse monk Zhìyuán (智圓) of Gushan (孤山) during the Song Dynasty

Preface to the Record of the Key Points for Unveiling the Profound Meaning of Nirvana

Nirvana (涅槃) has no fixed location, and Buddha-nature (佛性) has no fixed form. When Bodhisattvas (菩薩) see it, they call it 'provisional' (假); when those of the Two Vehicles (聲聞和緣覺) see it, they call it 'emptiness' (空); ordinary people use it daily without knowing it. Therefore, the Buddha's teachings are rarely understood. In ancient times, the Shakyamuni Buddha (能仁大覺), out of compassion for the unawakened faculties of beings, looked up to the subtle truth and established auspicious names. Thus, the sutras of perfect permanence were created. Its essence lies in words, in views, and in the mind. It is like forgetting the trap after catching the rabbit, not knowing its ultimate end. As we move further away from the sages and people's faculties become duller, the Four Reliance Masters (四依大士, referring to Dharma masters proficient in the three pitakas of Sutra, Vinaya, and Abhidharma) wrote commentaries to teach the ignorant, but people still could not understand their meaning. Therefore, teachers added annotations to enable people to understand the commentaries through the annotations, to understand the sutras through the commentaries, and to recognize the truth through the sutras. Thus, the truth is attained. So, what is a sutra? What is a commentary? What is a record? If they are mixed together, then the Buddha's teachings will not be far away and can be restored. If we examine their function, then the record is the precursor to enlightenment. Therefore, it is truly difficult to find someone who can pick up the pen and establish words! Let us try to discuss it. To resolve previous doubts and solve later obstacles, one must have knowledge, learning, and talent. Without knowledge, how can one follow the perfect principles and judge right and wrong? Without learning, how can one understand various statements and comprehend theories? Without talent, then words...

不文行之不遠三者備矣始可與言筆削已矣斯玄疏者蓋章安法師用智者義趣演龍猛宗旨以申經意也遂古作者莫之與京圓不佞識昧學寡才短故非立言之人也竊念斯文墜地傳授道息於是辨理解紛而筆記之乃有玄記兩卷疏記二十卷文淺義遷實無所取意者俟夫後世者有達如荊溪者忿我之紕謬秉洪筆敷麗藻而發揮之俾斯經斯疏光大於時導無窮之機入秘密藏者豈不功由於我邪夫經名者題榜大理經文者剖㭊眾義眾義由大理所出也譬若觀發源必知其流多也挹眾流必知其源一也故玄之五義疏之五門大底申明於此旨使大理眾義總別相涉無越三德爾夫三德者實諸佛之所證也眾生之所具也生佛不二同歸於心若然者則首題之總品卷之別在我方寸豈他物哉嘗撰疏記以指歸為名者蓋令于別而識總也今玄記以發源為號者蓋令于總而識別也此乃贊述疏主之微旨耳豈古自我作哉抑又此之玄義皆用經語以成文章具引則文煩略之又義闕繇是粗徴經文聊輔大義機要之名又在此也吾宗達人且不以狂簡罪我或有可觀無隱乎爾時聖宋三葉天子在宥之十七載大中祥符紀號之七年歲次甲寅正月既望錢唐沙門釋智圓字無外于大慈山崇法寺方丈絕筆序云。

維摩經略疏垂裕記序

吾祖智者著疏申經其文彌廣而荊溪撰記解疏其文彌略者何(疏三十四卷記三卷)蓋於疏文有

意乎刪削故不暇詳悉也自時厥後略疏既成而益行於代後世童蒙執記尋疏而文義回互難以措懷又其間所談理事記有不釋者往往聞其率情繆說多矣至若依正相在之義心外無境之談布在斯文明猶指掌而翻謂無情無成佛義其謬一也通相三觀既昧階位莫定其人其謬二也三種羯磨不本律部妄為之說其謬三也周時佛興星隕如雨大師正指佛生二莊之世而竟以昭王二十四年解之其謬四也其間方伯連師之名講武治兵之說罔測所自故多穿鑿其謬五也略數之凡五不韙且古人有言曰子既生不免水火母之罪也成童不就師傳父之罪也就師學問無方心志不通師之罪也以吾志圖訓誘安得不辭而辟之引而伸之晦者使之明窒者使之通俾吾智者荊溪之道昭昭然若仰天庭而睹白日且不為昏情所隱也屬講訓多故莫諧執筆大中祥符八年青龍乙卯秋九月自錢唐泛舟西邁訪故人奉蟾于吳興武康之龍山蘭若得上方而居焉其堂閣蹇產林泉岑寂左顧疊嶂接法瑤之小山(高僧法瑤宋元嘉中尚書沈演之請住武康小山寺撰述涅槃等疏)下瞰平波浸防風之故邑(地有封禺二山昔吳王夫差問仲尼防風何守曰守封禺之山蓋防風氏治此二山)既饒勝概且遠囂俗香火有暇宜事筆削乃尋繹略疏別為解釋其荊溪舊記或與略疏符合者則隨段引用又有道暹師者乃荊溪之門人亦嘗撰記雖解義無取而援據或當今

擇善而從之例皆標指名目貴分今古彼類康成之注傳盡與服虔此非郭象之竊名不言向秀於十月十二日染翰越十二月十三日絕筆凡為十卷號垂裕記蓋垂優裕之道以示子孫俾無曏者之五謬耳若呈諸達人則吾豈敢或曰明敏之徒尋荊溪記自得徹旨豈待子之詳載然後離謬乎則子之功無所施也對曰夫警昏睡也輕者則怡聲重者則大呼及其覺之一也噫荊溪既怡聲於前今吾也大呼於後及其擊蒙發覆自見其異不異也。

閑居編第三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四

宋孤山沙門　智圓　著

觀經疏刊正記序

予稟受法師奉先尊者(諱源清)撰記二卷解此經疏曰顯要者學者盛傳之師嘗患未盡善也而更事補削其功未就無何山頹梁壞一十七載於茲矣予竊追念往事黯然感懷遂考文責實刊而正之義門之壅者辟之觀道之莽者芟之非茍見異於前人蓋欲成其先志爾厥或來者舍而不由非予罪也時大宋大中祥符八年龍集乙卯二月朔于西湖崇福寺講院序。

般若心經詒謀鈔序

序曰此經理幽辭要中庸子嘗以三觀義疏之吾恐後昆惑疏之之言於是作鈔以翼之號詒謀焉。

金光明經玄義表微記序

或曰斯文之記者有人矣子何以述為曰吾聞前修之有作也后之人復有述焉者必有異乎

【現代漢語翻譯】現代漢語譯本：選擇好的就聽從，所有的例子都標明名稱，重視區分古代和現代。那些像康成（鄭玄，東漢經學家）的註釋傳記，都與服虔（東漢經學家）的相同。這並非郭象（西晉玄學家）竊取名聲，不提及向秀（西晉玄學家）。我在十月十二日開始寫作，到十二月十三日完成，總共寫了十卷，名為《垂裕記》，大概是垂示優裕的道理給子孫，使他們沒有過去的那五種謬誤。如果呈給通達的人，那我怎麼敢呢？有人說，聰明敏銳的人尋找荊溪（湛然，唐代天臺宗僧人）的著作就能自己領會透徹的旨意，哪裡需要你詳細記載然後才能遠離謬誤呢？那麼你的功勞就無處施展了。我回答說，這好比警醒昏睡的人，輕微的就用溫和的聲音，嚴重的就大聲呼喊，等到他醒悟，目的都是一樣的。唉，荊溪已經在前面用溫和的聲音提醒過了，現在我是在後面大聲呼喊，等到他受到啓發，自己就能發現其中的不同之處，或者沒有不同之處。

閑居編第三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四

宋孤山沙門智圓著

觀經疏刊正記序

我稟承接受法師奉先尊者（諱源清）撰寫的《觀經疏記》二卷，解釋這部經的疏文，說它顯明重要，學者們盛行傳誦它。老師曾經遺憾它還不夠完善，於是更改補充刪減，但他的工作還沒有完成，不幸去世了，到現在已經十七年了。我私下追念往事，黯然感懷，於是考證原文，覈實內容，刊印並改正它，對於義理上的阻塞之處，就疏通它；對於觀道上的蕪雜之處，就清除它。這並非只是爲了表現得與前人不同，而是想要完成老師的遺志。如果後人捨棄它而不採用，那不是我的罪過。時在大宋大中祥符八年，歲在乙卯二月一日，于西湖崇福寺講院作序。

般若心經詒謀鈔序

序言說，這部經的道理幽深，辭句精要中肯，我曾經用三觀義疏來解釋它，我擔心後人對疏文產生疑惑，於是作鈔來輔助它，名為《詒謀》。

金光明經玄義表微記序

有人說，這部書的記述已經有人做了，你為什麼還要再寫呢？我說，我聽說前人有所創作，後人再作敘述，必定有不同之處。

【English Translation】 English version: Following the good, all examples are clearly labeled, emphasizing the distinction between ancient and modern. Those like Kangcheng's (Zheng Xuan, a Confucian scholar of the Eastern Han Dynasty) commentaries are the same as Fu Qian's (a Confucian scholar of the Eastern Han Dynasty). This is not like Guo Xiang (a scholar of the Western Jin Dynasty) stealing fame by not mentioning Xiang Xiu (a scholar of the Western Jin Dynasty). I began writing on the twelfth day of October and finished on the thirteenth day of December, totaling ten volumes, named 'Chui Yu Ji' (Record of Transmitting Abundance), probably to show the way of transmitting abundance to descendants, so that they would not have the five past errors. If presented to enlightened people, how would I dare? Someone said, intelligent and perceptive people can find the thorough meaning by seeking Jingxi's (Zhanran, a Tiantai Buddhist monk of the Tang Dynasty) works, so why do they need you to record it in detail before they can stay away from errors? Then your merit would have nowhere to be applied. I replied, it's like awakening someone who is drowsy, gently with a soft voice, severely with a loud shout, and when they wake up, the purpose is the same. Alas, Jingxi has already reminded them with a soft voice in the front, and now I am shouting loudly in the back, and when they are inspired, they will see the difference, or no difference.

Xian Ju Bian (Essays of Leisurely Living) Third Supplement to the Buddhist Canon, Volume 56, No. 0949, Xian Ju Bian

Xian Ju Bian Fourth

Written by Zhìyuán, a recluse monk of Gushan Mountain in the Song Dynasty

Preface to the Revised Record of the Commentary on the Visualization Sutra

I inherited the two-volume 'Commentary on the Visualization Sutra' written by Dharma Master Fengxian Zunzhe (Respectable One) (named Yuánqīng), explaining the commentary on this sutra, saying it is clear and important, and scholars widely circulate and recite it. The teacher once regretted that it was not perfect enough, so he changed, supplemented, and deleted it, but his work was not completed, and he unfortunately passed away. It has been seventeen years now. I privately recall the past, feeling sad and sentimental, so I examined the original text, verified the content, and printed and corrected it. For the obstructions in the meaning, I cleared them; for the untidiness in the path of visualization, I removed them. This is not just to show that I am different from the predecessors, but to fulfill the teacher's legacy. If future generations abandon it and do not adopt it, that is not my fault. At the time of the eighth year of Dàzhōng Xiángfú in the Great Song Dynasty, the year being Yǐmǎo, the first day of February, I wrote this preface at the lecture hall of Chóngfú Temple in West Lake.

Preface to the 'Yímóu Chāo' (Draft of Planning) of the Prajna Heart Sutra

The preface says, the principles of this sutra are profound, and the words are essential and pertinent. I once used the 'Three Contemplations Commentary' to explain it. I am worried that future generations will be confused about the commentary, so I made this draft to assist it, named 'Yímóu' (Planning).

Preface to the 'Biǎo Wēi Jì' (Record of Manifesting the Subtle) of the Profound Meaning of the Golden Light Sutra

Someone said, someone has already written a record of this text, why are you writing it again? I said, I heard that when predecessors have created something, later people will write about it again, and there must be differences.

夫前之廣也后必有好略者述焉前之略也后必有好廣者述焉前之是也后必有僻解者述焉前之非也后必有獨斷者述焉茍非好廣與好略與僻解與獨斷與亦有竊乎筆削之名者述焉吾之述雖有意于表明微旨啟迪來裔而思拙言蕪又昧於自知而不知好略乎好廣乎僻解乎獨斷乎竊名乎凡茲五者盡俟輿人訂於吾爾於戲厥或有益於化源則吾之眇劣安敢逃其責邪其藁既成因自序之以道其意云大宋天禧二年戊午歲十月十九日于瑪瑙坡玉峰亭序。

金光明經文句索隱記序

予養疾于錢唐郡西湖之孤山忝訓人以三觀學其或病之間誨之隙則好把筆以銷日由是智者之所說荊溪之未記者悉得記之茲疏荊溪之未記者也而辭語高遠旨意纖密往者之闕疑來者之未喻亦多矣予不揆無似因為之記凡四卷庶有裨于吾道也而以索隱命題焉索者求也求幽隱以伸之也其有求之不盡者俟后賢以求之噫雖四海之廣百世之遠與吾同道者則知吾志與神宋天禧二年歲次戊午十月八日于瑪瑙坡負暄亭序(此記于筆草槁亟為後學所寫洎乎尋繹頗有添削若曹後學宜依此本)。

閑居編第四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第五

宋孤山沙門　智圓　著

請觀音經疏演義鈔序

圓嘗讀此疏三複乎文鉤深乎理沉研乎行極

【現代漢語翻譯】現代漢語譯本：前人的闡述即使廣博，後人也必定有認為可以精簡的地方；前人的闡述即使簡略，後人也必定有認為可以擴充的地方；前人的觀點即使正確，後人也必定有提出不同見解的地方；前人的判斷即使明確，後人也必定有提出獨特見解的地方。如果不是喜歡擴充、喜歡精簡、提出不同見解、提出獨特見解，也有人會竊取刪改之名來著述。我的著述雖然有意于表明精微的宗旨，啓發後來的學者，但思慮淺薄，言辭粗疏，又不明於自我認知，不知道是喜歡精簡呢？還是喜歡擴充呢？是提出不同見解呢？還是提出獨特見解呢？還是竊取名聲呢？所有這些，都等待大眾來評判。唉！如果我的著述對佛教的傳播有所幫助，那麼我的微薄能力又怎敢逃避責任呢？草稿完成後，因此自己寫一篇序言來表達我的心意。大宋天禧二年戊午歲十月十九日于瑪瑙坡玉峰亭序。

《金光明經文句索隱記》序

我在錢塘郡西湖的孤山休養疾病，慚愧地用三觀（sān guān，佛教術語，指空觀、假觀、中觀）來教導他人，有時在生病期間或授課的間隙，就喜歡拿起筆來消磨時間。因此，智者大師（zhì zhě，指天臺宗創始人智顗）所說而荊溪湛然（jīng xī，指唐代天臺宗僧人湛然）沒有記錄的，我都記錄了下來。這部疏是荊溪湛然沒有記錄的，而且辭藻高遠，旨意精微，過去人有疑問而未來人可能不理解的地方也很多。我不衡量自己的能力，因此為它作了註解，共四卷，希望能對佛法有所幫助。因此用『索隱』來命名，『索』是探求的意思，探求幽深隱晦之處並加以闡明。其中有探求不盡的地方，留待後來的賢者來探求。唉！即使四海廣闊，百世久遠，與我同道的人，就會了解我的志向。神宋天禧二年戊午歲十月八日于瑪瑙坡負暄亭序（這篇記錄是用草稿寫成的，很快就被後來的學生抄寫了，等到仔細研究后，又做了一些增刪，希望後來的學生依照這個版本）。

《閑居編》第四《卍新續藏》第 56 冊 No. 0949 《閑居編》

《閑居編》第五

宋孤山沙門智圓（zhì yuán）著

《請觀音經疏演義鈔》序

我曾經閱讀這部疏，多次研讀它的文字，深入探究它的道理，深入研究它的修行方法。

【English Translation】 English version: Those who come after will inevitably find areas for simplification in the extensive explanations of their predecessors; conversely, they will find areas for expansion in the concise explanations of their predecessors. Later generations will inevitably offer divergent interpretations of the correct views of their predecessors; they will inevitably offer unique judgments on the definitive judgments of their predecessors. If not driven by a desire for expansion, simplification, divergent interpretation, or unique judgment, some may even usurp the name of editing through deletions and additions. Although my writing intends to clarify subtle principles and enlighten future scholars, my thoughts are shallow, my words are crude, and I am unaware of my own limitations. Do I favor simplification? Expansion? Divergent interpretation? Unique judgment? Or am I merely usurping a name? All of these await the judgment of the public. Alas! If my writing contributes to the propagation of Buddhism, how can my meager abilities dare to evade responsibility? Upon completion of the draft, I hereby write a preface to express my intentions. Written on the nineteenth day of the tenth month of the year 'wù wǔ' of the Tiānxī era of the Great Song Dynasty, at the Jade Peak Pavilion on Mǎnǎo Slope.

Preface to 'Annotations on the Subtleties of the Golden Light Sutra Commentary'

I am recuperating from illness at Gūshān (Solitary Hill) on the West Lake in Qiantang Prefecture, humbly instructing others in the Three Contemplations (sān guān, Buddhist term referring to emptiness, provisional existence, and the middle way). During periods of illness or breaks from teaching, I enjoy taking up my pen to pass the time. Thus, I have recorded everything said by Zhiyi (zhì zhě, referring to the founder of the Tiantai school, Zhiyi) that was not recorded by Jingxi Zhanran (jīng xī, referring to the Tang Dynasty Tiantai monk Zhanran). This commentary is what Jingxi Zhanran did not record, and its language is lofty, its meaning subtle. There are many places where past scholars had doubts and future scholars may not understand. Disregarding my own inadequacy, I have therefore written annotations for it, in four volumes, hoping to be of assistance to the Dharma. Therefore, I have named it 'Seeking the Hidden' ('Suǒyǐn'), 'seeking' meaning to explore, to explore the deep and hidden and to elucidate it. Where my exploration is incomplete, I leave it for later sages to explore. Alas! Even though the four seas are vast and a hundred generations are distant, those who share my path will understand my aspirations. Written on the eighth day of the tenth month of the year 'wù wǔ' of the Shen Song Tiānxī era, at the Sunny Slope Pavilion on Mǎnǎo Slope (This record was written in draft form and quickly copied by later students. After careful study, some additions and deletions were made. Later students should follow this version).

'Leisurely Living Writings' Volume Four 'Wan New Supplement to the Buddhist Canon' Volume 56, No. 0949 'Leisurely Living Writings'

'Leisurely Living Writings' Volume Five

Written by Zhìyuán (zhì yuán), a Śrāmaṇa (Buddhist monk) of Gūshān in the Song Dynasty

Preface to 'Elaboration on the Commentary to the Sūtra of Avalokiteśvara's (Guānyīn) Request'

I have read this commentary, repeatedly studying its text, deeply exploring its principles, and thoroughly researching its practice.

思乎教有以見其辭簡而文其理微而遠其行惟覺意其教惟方等窮舍離受賜之旨盡聖主來穌之由一經大義如指諸掌蓋疏之蘊也得不謂開悟之樞鍵入道之徑術乎自陳隋洎皇朝越四百齡其間闡教立言之士代不乏之而講習此經者或寡矣贊述斯疏者無聞焉遂使深文奧義幾墜于地可太息也圓於是不揣梼昧輒事筆削經有未分之文疏有闕釋之義並皆區以別矣引而伸之俾疏義之無壅也因號所著為演義鈔固不能發揮中極所冀啟迪童蒙耳有所未知以俟來哲同見同行知我志焉時皇宋三葉登封之明年歲次己酉孟夏哉生明序。

盂蘭盆經疏摭華鈔序

夫記鈔之失其有二焉或失於煩或失於略煩則瀆于義略則壅于文既瀆且壅則後學之曹無所措手足矣去斯二者得乎中庸為難能也斯疏鈔者本傳與法師所撰雖流通已久實煩略未馴由是不揆荒蕪輒事筆削或播遷其文或彌縫其闕別成兩卷傳諸童蒙其間頗有改作而不忘其本故但以摭華為名蓋言于舊鈔採摭英華以為文體爾雖庶乎中庸之義而才識不敏短於自見所冀后之病今亦猶今之視昔云時皇宋三葉聖駕祀汾陰之明年歲次壬子二月十一日。

文殊說般若經疏析重鈔序

般若真誥辭淳理幽雖上智猶病其難解也厥或疏以申之記以翼之則中下之流或得其門而入矣譬夫物有至重者雖烏獲猶患力之不足焉茍分

【現代漢語翻譯】現代漢語譯本：思慮佛陀的教誨，可以發現它的言辭簡練而文采斐然，它的道理精微而意義深遠，它的實行唯有覺悟才能領會。它的教義唯有《方等經》（Fangdeng jing，大乘經典的泛稱）才能窮盡，捨棄世俗享受，接受佛陀恩賜的旨意，以及聖主如來（Shengzhu Rulai，佛陀的尊稱）降臨的原因，都包含其中。一部經書的大義，就像指著手掌一樣清晰明瞭，這大概就是疏文的精髓所在吧！怎能不認為它是開啟智慧的樞紐，進入佛道的途徑呢？自從陳、隋兩朝到本朝（宋朝），經歷了四百多年，這期間闡揚佛法、著書立說的僧人，每個時代都不缺乏，但是講習這部經書的人卻很少，讚揚這部疏文的人更是聞所未聞。以至於深奧的文句和精深的義理幾乎要墜落於地，真是令人嘆息啊！我圓於是不揣冒昧，從事刪改，經文有未分段的地方，疏文有缺失解釋的地方，都加以區分辨別，引申發揮，使疏文的義理不再閉塞。因此將所著的書命名為《演義鈔》，固然不能完全發揮其中的精妙，只希望能夠啓發初學者，有所不知的地方，等待後來的賢哲共同探討，共同實踐，瞭解我的心意。時值皇宋第三代皇帝登封的第二年，歲次己酉年孟夏哉生明日序。《盂蘭盆經疏摭華鈔序》大凡記和鈔的缺失，大概有兩種：一種是過於繁瑣，一種是過於簡略。過於繁瑣就會褻瀆義理，過於簡略就會阻塞文意。既褻瀆又阻塞，那麼後來的學習者就無從下手了。去除這兩種弊端，達到中庸的境界，是很不容易的。這部疏鈔，原本是傳法與法師所撰寫，雖然流傳已久，但確實存在繁瑣和簡略之處，不夠完善。因此我不揣簡陋，從事刪改，或者遷移它的文句，或者彌補它的缺失，另外編成兩卷，傳授給初學者。這期間頗有一些改動，但沒有忘記它的根本，所以只以《摭華》為名，大概是說從舊鈔中採摭精華，作為文章的體裁罷了。雖然接近中庸的義理，但才識不敏，缺乏自知之明，只希望後人看待現在的作品，也像現在看待過去的作品一樣。時值皇宋第三代皇帝祭祀汾陰的第二年，歲次壬子年二月十一日。《文殊說般若經疏析重鈔序》《般若經》（Bore jing，佛教經典，宣揚般若智慧）的真實教誨，言辭純正，義理幽深，即使是上等智慧的人，也苦於難以理解。如果用疏文來申述它，用記文來輔助它，那麼中等和下等根器的人，或許就能找到門徑而進入了。譬如物體有非常重的，即使是烏獲（Wuhuo，古代大力士）也會感到力不從心，如果分

【English Translation】 English version: Considering the teachings of the Buddha, one can see that its words are concise yet elegant, its principles are subtle yet far-reaching, and its practice can only be realized through enlightenment. Its doctrines can only be fully explored by the Fangdeng jing (方等經, a general term for Mahayana scriptures), the meaning of abandoning worldly pleasures and receiving the blessings of the Buddha, and the reason for the arrival of the Holy Lord Tathagata (Shengzhu Rulai, 聖主如來, a respectful title for the Buddha), are all contained within it. The great meaning of a scripture is as clear as pointing to the palm of one's hand; this is probably the essence of the commentary! How can one not consider it the key to opening wisdom and the path to entering the Buddhist path? From the Chen and Sui dynasties to the present dynasty (Song Dynasty), more than four hundred years have passed. During this period, there has been no shortage of monks who expounded the Dharma and wrote books in each era, but few people lectured on this scripture, and no one has been heard praising this commentary. As a result, the profound words and profound meanings are almost falling to the ground, which is truly lamentable! Therefore, I, Yuanyushi, presumptuously engaged in revising and editing. Where the scripture had unseparated passages and the commentary had missing explanations, I have distinguished and differentiated them, extending and developing them so that the meaning of the commentary is no longer blocked. Therefore, I named my work Yanyi Chao, which certainly cannot fully express its subtleties, but only hopes to enlighten beginners. Where there is something unknown, I await later sages to explore and practice together, understanding my intentions. It was the second year of the Emperor of the third generation of the Huangsong Dynasty's Dengfeng, the year of Jiyou, the first summer month, Zaishengming day preface. Preface to Annotations on Excerpts from the Commentary on the Ullambana Sutra Generally speaking, the shortcomings of notes and annotations are twofold: one is being too verbose, and the other is being too brief. Being too verbose will profane the meaning, and being too brief will obstruct the text. If it is both profane and obstructive, then later learners will have no way to start. It is difficult to remove these two drawbacks and achieve a state of moderation. This commentary and annotation was originally written by Dharma Transmission and Dharma Master. Although it has been circulating for a long time, it does have verbosity and brevity, and it is not perfect. Therefore, I, despite my lack of talent, engaged in revising and editing, either moving its sentences or supplementing its deficiencies, and separately compiled it into two volumes to teach beginners. There have been some changes during this period, but I have not forgotten its foundation, so I only named it Zhihua, which probably means that I have extracted the essence from the old notes as the style of the article. Although it is close to the meaning of moderation, my talent and knowledge are not sharp, and I lack self-awareness. I only hope that later generations will look at the present works in the same way as the present looks at the past. It was the second year of the Emperor of the third generation of the Huangsong Dynasty's sacrifice to Fenyin, the eleventh day of the second month of the year of Renzi. Preface to Annotations on Analyzing and Reorganizing the Commentary on the Manjushri's Prajna Sutra The true teachings of the Prajna Sutra (般若經, Buddhist scriptures that promote prajna wisdom) are pure in words and profound in principles. Even those with superior wisdom suffer from its difficulty in understanding. If it is explained with commentaries and assisted with notes, then those with medium and lower capacities may find a way to enter. For example, if an object is very heavy, even Wuhuo (烏獲, an ancient strongman) would feel that his strength is insufficient. If divided

而折之令其輕也則孺子亦云克荷矣始吾也既為經作疏焉今吾也又為疏作記焉蓋分析令輕之謂也使中下之曹亦能見其旨歟故大論云析重令輕種種譬喻令易解故噫若乃猶云不能荷負者則吾未如之何也已矣是時聖宋天禧四年夏六月六日于瑪瑙坡草堂序。

首楞嚴經疏谷響鈔序

谷響鈔者況言說之本空也一名指月鈔喻藉言以詮理也初中庸子約三觀之道撰疏以解其經其次慮童蒙未曉其言又作鈔以伸其疏又其次懼來者執言以起惑封文以忘理方軀馳于虛妄之途出入于死生之域故立二名以儆之庶知鈔之言如谷響也則疏乎經乎亦谷響也知鈔之言如標月之指也則疏乎經乎亦標月之指也若曹觀其名則於斯經也思過半矣鈔文一卷止盡玄義余則未暇也聖宋天禧四年庚申仲春二十有七日于瑪瑙坡錦繡亭序越明年春續之成五卷。

閑居編第五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第六

宋孤山沙門　智圓　著

涅槃百非鈔序

金剛身品百非之文古來人師但解非身是身一句而已章安疏主雖以三諦分文亦不委消名相豈非佛旨淵深聖言秘妙既思議難及故諸德置而不論耶予先撰三德指歸申明經疏至於此義亦乃闕如適因講次隨文粗釋諸來學者請形筆墨因是輒陳管見略為疏出竊慮加水之乳有

誤後昆其有智者宜自詳擇時大宋大中祥符七年龍集甲寅九月二十七日于西湖崇福寺講院序。

涅槃經疏三德指歸序

涅槃疏者實吾祖章安法師約龍樹宗旨用智者法門依經辨理大明乎三德之妙義也既而章安師沒荊溪師作筆削斯文再治再定抑又因舊章見新意如諸文之下或加私謂文句之題改之曰疏是也然後得盡善矣邇世空文僅存莫有傳者錢唐沙門釋智圓字無外其荊溪十世之法孫也痛微言之將墜憫後學之不聞於是撰記以申明之勒成二十卷號三德指歸凡於文高旨遠言約義微之處而皆離堅合異派深析重指而歸之俾夫來者識經之所詮疏之立義盡在于生佛無差一心三德之理也無奔走于迷途姑務于理觀講授矣惟懷道者知我志乎大宋大中祥符四年歲次辛亥八月既望于錢唐西湖崇福寺講堂首事筆削越六年癸丑九月二十六日于大慈山崇法寺方丈功畢序云。

阿彌陀經疏西資鈔序

夫疏之有記鈔者蓋後學之曹記錄要義抄寫格言以輔翼其疏防乎傳授之謬誤討尋之忽忘耳吾所撰十疏者乃始於文殊般若而終於阿彌陀經也雖皆乘興偶然而作及論其次第似有旨乎得非始以般若真空蕩擊著於前終依凈土行門求往生於后邪噫以無所得心而修佛國行者不亦宜乎抑又念涅槃有言騾之懷胎竹之結實人之抱疾斯三者諒必死之非久矣矧吾有深固之

【現代漢語翻譯】現代漢語譯本：恐怕後來的學習者中，有智慧的人應該自己詳細選擇。時在大宋大中祥符七年，歲在甲寅九月二十七日，于西湖崇福寺講院序。

《涅槃經疏三德指歸序》

《涅槃疏》這部著作，實際上是我的祖師章安法師依據龍樹菩薩的宗旨，運用智者大師的法門，依據《涅槃經》辨明義理，從而闡明了三德（法身德、般若德、解脫德）的精妙含義。後來章安法師去世后，荊溪湛然法師對這部著作進行了修訂，再次整理和修訂，並且在舊有的基礎上發現了新的意義，例如將一些文章下面的『私謂』改為『疏』的題目，就是這樣。這樣才能夠達到盡善盡美的地步。近世空談文字的現象仍然存在，卻沒有能夠傳承的人。錢塘的沙門釋智圓，字無外，是荊溪法師的第十世法孫。他痛心微妙的言論即將衰落，憐憫後來的學習者不能聽聞，於是撰寫了《記》來申明它，彙集成二十卷，名為《三德指歸》，凡是在文辭高妙、旨意深遠、言語簡練、意義精微的地方，都能夠離析堅固的執著，融合不同的觀點，深入分析流派，反覆指明要點，從而使後來的學習者明白《涅槃經》所要詮釋的內容，《涅槃疏》所要闡述的意義，完全在於眾生與佛沒有差別的『一心三德』的道理。不要在迷途上奔波，姑且致力於義理的觀察和講授。只有懷有道心的人才能理解我的志向。時在大宋大中祥符四年，歲在辛亥八月既望（十五日），于錢塘西湖崇福寺講堂開始進行修訂，經過六年，到癸丑年九月二十六日，在大慈山崇法寺方丈室完成。序。

《阿彌陀經疏西資鈔序》

疏的旁邊有《記》和《鈔》，大概是後來的學習者記錄重要的義理，抄寫格言，用來輔助疏，防止傳授的謬誤，探討尋找的時候忽然忘記。我所撰寫的十部疏，開始於《文殊般若經》，最終於《阿彌陀經》。雖然都是乘興偶然寫成，但是論及其次第，似乎有其旨意。難道不是開始用般若真空來盪滌執著於前，最終依靠凈土行門求往生於后嗎？唉，以無所得的心而修佛國行，不是也很合適嗎？又想到《涅槃經》里說：『騾子懷胎，竹子結實，人身患重病』，這三種情況必定是很快就要死亡的徵兆。何況我還有深固的…

【English Translation】 English version: Perhaps among later learners, those with wisdom should carefully choose for themselves. This was written in the seventh year of the Dazhong Xiangfu era of the Great Song Dynasty, on the twenty-seventh day of the ninth month of the Jia Yin year, at the lecture hall of Chongfu Temple in West Lake.

Preface to the 'Guideline to the Three Virtues' Commentary on the Nirvana Sutra

The 'Nirvana Commentary' is actually my ancestral teacher, Master Zhang'an, who, based on the tenets of Nagarjuna (Longshu, a famous Indian Buddhist philosopher), using the Dharma gate of Zhiyi (智者, founder of the Tiantai school), and relying on the Nirvana Sutra, clarified the principles, thereby elucidating the profound meaning of the Three Virtues (法身德, Dharmakaya-de, the virtue of the Dharmakaya or 'body of essence'; 般若德, Prajna-de, the virtue of prajna or wisdom; 解脫德, Vimukti-de, the virtue of vimukti or liberation). Later, after Master Zhang'an passed away, Master Jingxi (湛然, also known as Zhanran) revised this work, re-organizing and re-editing it, and also discovering new meanings based on the old chapters, such as changing the title 'private saying' below some articles to 'commentary'. Only in this way could it reach perfection. In recent times, the phenomenon of empty talk about texts still exists, but there is no one to inherit it. The Shramana (沙門, Buddhist monk) Shizhiyuan (釋智圓) of Qiantang (錢塘, modern Hangzhou), with the style name Wuwei (無外), is the tenth-generation Dharma grandson of Master Jingxi. He lamented the imminent decline of subtle words and pitied the inability of later learners to hear them, so he wrote a 'Record' to clarify it, compiling it into twenty volumes, named 'Guideline to the Three Virtues'. Wherever the writing is lofty, the meaning is profound, the language is concise, and the meaning is subtle, he can separate firm attachments, integrate different viewpoints, deeply analyze schools, and repeatedly point out the key points, so that later learners can understand what the Nirvana Sutra intends to explain, and what the Nirvana Commentary intends to elucidate, which lies entirely in the principle of the 'One Mind Three Virtues' that is no different between sentient beings and Buddhas. Do not rush about in delusion, but focus on the observation and teaching of principles. Only those who cherish the Dao (道, the Way) will understand my aspirations. This was started in the fourth year of the Dazhong Xiangfu era of the Great Song Dynasty, in the Xin Hai year, on the fifteenth day of the eighth month, at the lecture hall of Chongfu Temple in West Lake, Qiantang, and completed after six years, on the twenty-sixth day of the ninth month of the Gui Chou year, in the abbot's room of Chongfa Temple on Mount Daci. Preface.

Preface to the 'Western Support Notes' Commentary on the Amitabha Sutra

The reason why there are 'Records' and 'Notes' beside the commentary is probably that later learners record important meanings and copy maxims to assist the commentary, to prevent errors in transmission and sudden forgetting during exploration. The ten commentaries I have written began with the Manjushri Prajna Sutra and ended with the Amitabha Sutra. Although they were all written casually on a whim, there seems to be a purpose in their order. Isn't it that one begins by using Prajna (般若, wisdom) emptiness to cleanse attachments in the beginning, and ultimately relies on the Pure Land practice to seek rebirth in the end? Alas, is it not also appropriate to cultivate the practice of the Buddha-land with a mind of non-attainment? Furthermore, thinking of what the Nirvana Sutra says: 'A mule conceiving, bamboo bearing fruit, and a person suffering from a serious illness,' these three situations are certainly signs of imminent death. Moreover, I have a deep-rooted…

疾而困躓臞瘠亦已甚乎豈能久留於世邪遂亟欲口授其義旨于來學輩俾廣凈土之道也門弟子有愿書吾言于紙以為記抄庶逃謬誤忽忘之咎焉吾乃許之遂隱幾口占使門徒曰惟雅者筆之成一卷凡十餘紙吾自顧而笑曰我為經作疏已多言矣況又為疏作鈔邪雖然無名相中假名相說得夫魚兔者筌蹄也言可棄乎且使夫後昆傳無盡之燈益無窮之機使信釋迦之勸贊荷諸佛之護念入彌陀大愿海中者可不由於斯文歟夫如是則斯言足可為吾西歸凈剎之資糧也可號之曰西資鈔焉小子識之門人曰唯唯既聞命矣作禮而出是時巨宋天禧五年倉龍辛酉冬十一月七日午後首事染毫翌日初夜分絕筆序云。

金剛錍顯性錄序

金剛錍者荊溪大師宗圓頓教所著論也發揮佛旨擬議圓宗融萬法於一心息異論于千古抑又開後昆之智眼喻金錍以立名敘前代之權疑寄野客而興問其道甚大嘉言孔彰俾佛性昭昭無為昏情所隱者其此論矣圓耽味沈玩有年數焉於是採摭群言敷暢厥旨所期自照敢貽他人既錄本宗要文顯此佛性妙義因命為顯性錄也時皇宋景德三年歲次丙午中秋望日序。

閑居編第六卍新續藏第 56 冊 No. 0949 閑居編

閑居編第七

宋孤山沙門　智圓　著

觀音行門統攝眾行論

或曰佛經無量行門不一諸聖偏贊

【現代漢語翻譯】現代漢語譯本：我病得很重，身體虛弱，非常消瘦，恐怕不能長久留在世上了。因此，我急切地想口頭傳授我的義理宗旨給後來的學人，以便廣泛傳播凈土法門。我的弟子中有人希望將我說的話記錄在紙上，作為筆記抄寫，以避免謬誤和遺忘的過失。我答應了他們，於是靠著幾案口述，讓弟子中擅長文辭的人記錄下來，成了一卷，大約十幾頁。我自我顧盼而笑說：『我為經書作疏已經說了很多話了，何況又為疏作鈔呢？』雖然如此，在無名相中假借名相來說，得到魚和兔子的，筌和蹄就可以丟棄了嗎？言語可以拋棄嗎？況且要使後來的學人傳遞無盡的燈火，增益無窮的機緣，使相信釋迦牟尼佛的勸勉讚歎，承受諸佛的護念，進入阿彌陀佛的大愿海中的人，難道可以不通過這些文字嗎？如果這樣，那麼這些話就足以作為我往生西方凈土的資糧了，也可以稱它為《西資鈔》啊。你們這些小子記住它！』門人說：『是，是，已經聽明白了。』作禮而出。這時是巨宋天禧五年，倉龍辛酉年冬十一月七日午後開始動筆，第二天初夜時分完成。序言。《金剛錍顯性錄序》《金剛錍》（Jin Gang Pi，一種佛教論著）是荊溪大師（Jing Xi Da Shi，指湛然）宗圓頓教所著的論著。它發揮佛的旨意，比擬圓融的宗旨，將萬法融於一心，平息千古以來的不同議論，又開啟後人的智慧之眼，用金錍來立名，敘述前代的權宜之疑，借野客來引發提問。它的道理非常宏大，嘉美的言論非常顯著，使佛性昭昭，不被昏昧的情感所遮蔽的，就是這部論著了。我圓耽（Yuan Dan，作者法號）玩味研習多年，於是採摘群言，敷陳暢達它的旨意，所期望的是自我照亮，不敢貽誤他人。既然記錄了本宗的重要文字，顯明這佛性的妙義，因此命名為《顯性錄》。時皇宋景德三年，歲次丙午中秋望日序。《閑居編》第六卍新續藏第 56 冊 No. 0949 《閑居編》《閑居編》第七宋孤山沙門（Song Gu Shan Sha Men，宋朝孤山寺的出家僧人）智圓（Zhi Yuan，人名）著《觀音行門統攝眾行論》有人問：佛經中有無量行門，沒有一個是相同的，諸位聖人都偏愛讚歎觀音法門，這是為什麼呢？

【English Translation】 English version: I am severely ill, my body is weak, and I am extremely emaciated. I fear I cannot remain in this world for long. Therefore, I urgently wish to orally transmit my doctrinal essence to future learners, so that the Pure Land Dharma can be widely propagated. Among my disciples, some wish to record my words on paper as notes, in order to avoid errors and the fault of forgetting. I have agreed to their request. Thus, leaning on the desk, I dictate, and have the disciple skilled in writing record it, forming a scroll of about a dozen pages. I look at myself and smile, saying, 'I have already written many commentaries on the sutras, how much more so now to write a summary of a commentary?' Nevertheless, in the absence of names and forms, can we discard the tools (baskets and snares) once we have obtained the fish and the rabbit by using names and forms? Can words be abandoned? Moreover, to enable future learners to transmit the endless lamp and increase the infinite opportunities, so that those who believe in Shakyamuni Buddha's exhortations and praises, receive the protection of all Buddhas, and enter Amitabha Buddha's great ocean of vows, can it be without these writings? If so, then these words are sufficient to be my provisions for rebirth in the Western Pure Land, and can be called 'Western Provisions Summary'. You youngsters, remember it!' The disciples said, 'Yes, yes, we understand.' They bowed and departed. This was in the fifth year of the Great Song Tianxi era, the year of the Canglong Xinyou, on the seventh day of the eleventh month in winter, after noon when I first put brush to paper, and completed it on the first night of the following day. Preface. Preface to the 'Record of Manifesting the Nature with the Vajra Awl' The 'Vajra Awl' (Jin Gang Pi, a type of Buddhist treatise) is a treatise written by Master Jingxi (Jing Xi Da Shi, referring to Zhanran) based on the perfect and sudden teaching. It expounds the Buddha's intent, compares it to the perfect and harmonious doctrine, integrates all dharmas into one mind, and resolves the different arguments of the past. It also opens the eyes of wisdom for future generations, using the vajra awl to establish its name, narrating the expedient doubts of the previous generations, and using the rustic guest to raise questions. Its doctrine is very grand, and its beautiful words are very prominent, so that the Buddha-nature is clearly revealed and not obscured by the confused emotions. This is the treatise. I, Yuandan (Yuan Dan, the author's Dharma name), have savored and studied it for many years. Therefore, I have selected various sayings and expounded its meaning, hoping to illuminate myself and not mislead others. Since I have recorded the important texts of this school and manifested the wonderful meaning of this Buddha-nature, I have named it 'Record of Manifesting the Nature'. Written on the full moon day of the Mid-Autumn Festival in the third year of the Huangsong Jingde era. 'Idle Living Compilation' Sixth 卍 New Continued Collection Volume 56 No. 0949 'Idle Living Compilation' 'Idle Living Compilation' Seventh Written by Zhiyuan (Zhi Yuan, a person's name), a Shramana (Song Gu Shan Sha Men, a monastic of Gu Shan Temple in the Song Dynasty) of Gushan in the Song Dynasty 'Treatise on the Guanyin Practice Gate Unifying All Practices' Someone asked: There are countless practice gates in the Buddhist scriptures, none of which are the same. Why do all the sages particularly praise the Guanyin Dharma gate?

蘭菊各美今滅後行人的依何門修證而獲趣菩提邪對曰經雖無量門雖不同皆佛世利根得悟者爾洎乎滅后聖意有歸唯當依言教思修能至菩提也是故楞嚴一經為付囑之前陣涅槃之先容所以假阿難發起請示行門然後如來敕二十五聖各談所證而令文殊料簡否臧而但以觀音為第一也豈非觀音于耳根悟道以聲塵為教依而思修至於無生乎故曰從聞思修入三摩地當知諸經所說一切行門悉人觀音門中也以悉皆憑教故故至涅槃如來更勤勤誡囑當依四法則涅槃可得焉四法者何耶一近善知識二聽聞正法三思惟其義四如說修行是也或者曰佛世既有于余根得悟者滅后安得無之若也自當于余根開悟抑令從耳根者豈契合機緣乎對曰實有于余根開悟者更令依憑言教如膏助火則轉加其明雖曰抑之其實揚之也其或本無餘根開悟之機妄托高蹤蔑棄言教自言頓了不假筌蹄及驗其所證則全同上慢而自墜塗炭如是之流雖聖言大為之防而比比有之當尋此意自曉觀音門之總攝也故楞嚴曰十方薄伽梵一路涅槃門蓋取十方盡于耳根悟道者說耳於十方界豈無獨于余法悟道者耶楞嚴證其同於耳根之悟余法且隱而不彰也凈名經詳之矣或者曰聞思修之三慧楞嚴已前諸經說者亦眾矣何言止在楞嚴耶對曰諸經覆相而談未的簡示若論此土既以音聲為佛事又豈逾聞思修乎故諸經三乘弟子凡有咨問如

來許說必先誡之曰諦聽諦聽善思念之既云諦聽豈非聞慧乎既云善思豈非思慧乎既云念之豈非修慧乎但此旨粲然在乎諸經而人惑不知故昧總而認別爾復云何以觀音之總貫諸行之別耶對曰至如普賢安樂之行般舟唸佛之門方等但持文殊專坐上生則求往知足彌陀則專趣凈方六度萬行各有偏贊如是等經莫不皆由言說乎故曰觀音之總能貫諸行之別也若不依教則成邪倒故諸經結觀皆言作是觀者名為正觀若他觀者名為邪觀其是之謂乎或者曰若然者則觀音所說三慧開悟之門既總能攝眾行則應無自體矣果於何法而開悟耶對曰子之惑深也豈不知總攝之中而有兩異耶一則專在耳根非從余法一則觀理直入者謂聞常住真心也然後生滅既滅寂滅現前故曰從聞思修入三摩地也又曰何藉卒勤肯綮修證乎若兼所攝帶事兼修也然則楞嚴開顯咸歸心性心性無外攝無不周若達此旨雖修偏心亦成楞嚴之大定也雖是粗心還成妙境扶律談常事即理故天臺智者言正助合行者其是之謂乎惑者曰既聞命矣復有餘疑更請開決且如此方同迷本性何至開悟而惟在耳根耶對曰所迷心性雖同而能迷根塵有異故十方國土于諸根塵各有極利者至如此方但強分在於耳根豈余根余法全無悟者耶楞嚴二十四聖非其人耶雖然終成依聲教得悟爾但是少聞聲教而能多思諸法故受別名且如信法兩行豈可法行全

不聞耶惑者曰此方達本之人以心傳心不立文字又豈從聲教耳根乎對曰夫達磨之來也將解此方言教之滯縛故曰以心傳心不立文字心如可傳則當一皆證聖則不合有才聞即悟久習無成者也既其兩異豈非祖師依心以立言學者體言而了心又了之有明昧故悟之有前後也何言不立文字耶今之舉揚假言句以詮心是非譬諸因其苗以辨地之肥瘠也故禪者以舉揚言句為苗稼焉請以此觀之達磨之來豈離聲教耳根乎但令達文字即解脫故言不立文字爾惑者欣然再拜仆也而今而後請從事於斯矣不亡羊于岐道矣欲報之恩浩劫難酬對曰噫經有言曰如為一人眾多亦然故吾之說也不獨在於子之一人焉將欲使于如來末法之中一切有緣知乎一切行門一切諸經無不為觀音所攝也子宜命之曰觀音行門統攝眾行論可也有以見觀音於二十五聖中圓通最為第一也又知禮覲供養其福與六十二億河沙菩薩正等良由娑婆修法垂範導利有緣凡六十二億而諸大士皆于余法開悟不在耳根及其化人還談所證以約化它之多少利物之淺深是故觀音之一乃敵諸聖之多也故知法華六十二億皆楞嚴二十四聖之流類焉論其所證一體無殊故經曰歸元性無二方便有多門又見娑婆一切眾生咸稱念于觀世音者猶其根性同故觀音總攝眾行其昭昭乎其昭昭乎無致惑也常如是流通之使夫一切眾生從聞思修入三摩地者則我

【現代漢語翻譯】現代漢語譯本：有人不理解，疑惑地說：『此方（指中土）通達根本的人，以心傳心，不立文字，又怎麼會遵循聲音教誨和耳根呢？』我回答說：『達磨（Bodhidharma）祖師的到來，正是爲了解除此方執著于言語教誨的束縛，所以才說以心傳心，不立文字。如果心可以輕易傳授，那麼所有人都應該立即證悟成聖，就不應該有的人才聽聞就開悟，有的人長期學習卻一無所成的情況了。既然情況如此不同，難道不是祖師依據心來立言，而學者通過言語來了解心嗎？而且瞭解心有明白和昏昧的區別，所以開悟有先後之分。怎麼能說不立文字呢？現在所說的舉揚，是藉助言語來詮釋心，這就像是通過苗來辨別土地的肥沃程度一樣。所以禪者把舉揚言句比作苗稼。請用這個觀點來看待，達磨祖師的到來，難道離開了聲音教誨和耳根嗎？只要通達文字就能解脫，所以才說不立文字。』疑惑的人聽后欣然再拜，說：『我從今以後，請允許我從事於此道了，不會在歧路上迷失方向了。想要報答您的恩情，即使經歷漫長的劫數也難以報答。』我回答說：『唉！經書上說：如同為一個人，為眾多人也是一樣。所以我的說法，不只是爲了你一個人，而是想要讓如來末法時期的一切有緣眾生都知道，一切行門，一切諸經，沒有不被觀音（Avalokiteśvara）所攝的。你可以把這個命名為《觀音行門統攝眾行論》，這樣就可以看出觀音在二十五聖中，圓通最為第一。而且要知道，禮拜、覲見、供養觀音的福報，與供養六十二億恒河沙數的菩薩相等。這正是因為觀音在娑婆世界（Sahā）垂範修法，引導利益有緣眾生。雖然有六十二億菩薩，但諸位大士都是在其他法門開悟，不在耳根上下功夫，而且他們教化他人時，還會談論自己所證悟的境界，來衡量教化他人的多少，利益眾生的深淺。所以觀音的一位，就抵得上諸聖的多位。因此可知，《法華經》（Lotus Sutra）中的六十二億菩薩，都是《楞嚴經》（Śūraṅgama Sutra）二十四聖的同類。論其所證悟的境界，一體沒有差別，所以經書上說：『歸元之性沒有二致，方便卻有很多門。』又看到娑婆世界的一切眾生都稱念觀世音（Avalokiteśvara），這是因為他們的根性相同。所以觀音總攝眾行，這是非常明顯的，非常明顯的，不要再疑惑了。要經常這樣流通，使一切眾生從聽聞、思考、修習而進入三摩地（Samādhi），那麼我……』

【English Translation】 English version: Someone, not understanding, questioned: 'Those who have attained the root in this land (referring to China) transmit mind to mind, without establishing words. How could they follow sound teachings and the ear-root?' I replied: 'The arrival of Bodhidharma was precisely to release the bondage of clinging to verbal teachings in this land. Therefore, it is said that mind is transmitted to mind, without establishing words. If the mind could be easily transmitted, then everyone should immediately attain enlightenment and become a sage. There shouldn't be situations where some people attain enlightenment upon hearing, while others achieve nothing after long-term study. Since the situations are so different, isn't it that the Patriarch establishes words based on the mind, while scholars understand the mind through words? Moreover, understanding the mind has distinctions of clarity and obscurity, so enlightenment has a sequence of before and after. How can it be said that words are not established? The 'raising up' (舉揚) spoken of now is using words to interpret the mind, just as distinguishing the fertility of the land by observing the seedlings. Therefore, Chan practitioners compare the 'raising up' of words to seedlings. Please view it from this perspective. Did Bodhidharma's arrival depart from sound teachings and the ear-root? As long as one understands the words, one can be liberated, so it is said that words are not established.' The person, hearing this, gladly bowed again and said: 'From now on, please allow me to engage in this path. I will not lose my way on the forked road. Wanting to repay your kindness, even after countless kalpas (aeons) it would be difficult to repay.' I replied: 'Alas! The scriptures say: 'As it is for one person, so it is for many.' Therefore, my explanation is not just for you alone, but to let all sentient beings with affinity in the Dharma-ending Age of the Tathagata (如來) know that all practices, all sutras, are all encompassed by Avalokiteśvara. You can name this 'A Treatise on Avalokiteśvara's Practice-Gate Encompassing All Practices.' This will show that Avalokiteśvara is the most perfect and foremost among the Twenty-five Sages. Moreover, know that the merit of paying homage, visiting, and making offerings to Avalokiteśvara is equal to making offerings to sixty-two billion Ganges-sand-number of Bodhisattvas. This is precisely because Avalokiteśvara sets an example of practice in the Sahā world, guiding and benefiting sentient beings with affinity. Although there are sixty-two billion Bodhisattvas, all the great beings attained enlightenment through other Dharma-gates, not by focusing on the ear-root. Moreover, when they teach others, they also talk about the realms they have realized, to measure how much they can teach others and how deeply they can benefit sentient beings. Therefore, one Avalokiteśvara is equivalent to many of the sages. Thus, it can be known that the sixty-two billion in the Lotus Sutra are all of the same kind as the Twenty-four Sages in the Śūraṅgama Sutra. Regarding their realized realms, the essence is the same, without difference. Therefore, the scriptures say: 'Returning to the source, the nature is not two; there are many gates of expedient means.' Also, seeing that all sentient beings in the Sahā world recite the name of Avalokiteśvara, this is because their root-natures are the same. Therefore, Avalokiteśvara encompasses all practices. This is very clear, very clear. Do not be confused again. Always circulate this in this way, so that all sentient beings can enter Samādhi (三摩地) from hearing, thinking, and cultivating. Then I...'

愿畢矣惑者曰唯唯受教庶斯達焉誓分光于無盡也再拜于堂下循墻而出。

思益十誡(並序)

東方有梵天曰思益者欲來娑婆彼佛以十法誡之蓋寄聖以訓凡也吾嘗命為思益十誡書之座右以自勉復欲後學知之遂章句出焉亟命剞劂以工庶有益於代也。

思益經曰東方之國佛號日月光有菩薩梵天曰思益白佛我欲詣娑婆世界佛言便往汝應以十法游于彼土于毀於譽心無增減(聞毀而怒則采讒聞贊而喜則招佞君子用心尚須深戒況乎大士達法本空豈由毀贊而增減其心耶)聞善聞噁心無分別(彼善彼惡由彼心起復由我心計彼異相心本自無從心所現一切不實以此觀之豈有分別)于諸愚智等以悲心(不重智而偏與不輕愚而不救等以悲心皆救其苦)于上中下眾生之類(冤親各有三類)心常平等於輕毀供養心無有二於他闕失莫見其過(無求備於一人也矧一切眾生皆有佛性不可以過怒而輕之雖或加折伏必以慈濟為心與)見種種乘皆是一乘(大小雖殊同歸心性不黨己學而蔑彼宗大論偈云自法愛染故毀訾他人法雖持戒行人不脫地獄苦)聞三惡道亦莫驚畏(雖五無間皆解脫相心茍無瑕何憂何懼)于諸菩薩生如來想(敬仞學如極果)佛出五濁生希有想梵天當以十法游彼世界時有菩薩白佛我得大利不生如是惡眾生中佛言勿作是語所以者何于

【現代漢語翻譯】現代漢語譯本：說完這些話后，迷惑的人說：『是，是，我接受您的教誨，希望能夠達到目標。』於是發誓將自己的光明分給無盡的世界，然後在堂下再次拜謝，沿著墻壁走了出去。

《思益十誡》（並序）

東方有一個梵天叫做思益（梵天名，意為『利益』），想要來到娑婆世界（佛教用語，指我們所居住的這個世界）。日月光佛（佛名）用十種方法告誡他，這實際上是借聖人的話來訓誡凡人。我曾經命令人將《思益十誡》寫下來放在座位旁邊用來勉勵自己，又希望後來的學習者能夠了解它，於是就將它分章節分段落整理出來，並立即命令工匠們雕刻印刷，希望能夠對世人有所幫助。

《思益經》上說，東方有一個國家，佛號日月光（佛名），有一位菩薩梵天叫做思益（菩薩名，意為『利益』），他稟告佛說：『我想要前往娑婆世界（佛教用語，指我們所居住的這個世界）。』佛說：『可以去。你應該用這十種方法遊歷那個世界：對於譭謗和讚譽，內心不要有增加或減少。』（聽到譭謗就生氣，就會採納讒言；聽到讚美就高興，就會招來諂媚。君子用心尚且需要深深戒備，更何況是已經通達法理本性為空的大菩薩，怎麼會因為譭謗或讚美而使內心有所增減呢？）聽到善事或惡事，內心不要有所分別。（所謂的善與惡，都是由自己的心產生的，又由我的心來計較那些不同的表象，而心本來就是沒有實體的，一切都是由心所顯現的，一切都不是真實的。用這樣的觀點來看待事物，哪裡還有什麼分別呢？）對於愚笨和聰明的人，都要用同樣的悲憫之心。（不要看重聰明的人而偏袒他們，也不要輕視愚笨的人而不去救助他們，要用同樣的悲憫之心去救助他們的痛苦。）對於上等、中等、下等的各類眾生（怨家和親屬各有三類），內心要常常平等。對於輕視譭謗和供養，內心不要有分別。對於別人的缺點和過失，不要去挑剔。（不要苛求一個人完美無缺。何況一切眾生都具有佛性，不可以因為一時的憤怒而輕視他們，即使要加以折服，也必須以慈悲濟世為出發點。）看到各種各樣的法門，都要認為它們是通往同一個目標的。（大乘和小乘雖然不同，但最終都歸於心性。不要偏袒自己的學說而輕視其他的宗派。《大智度論》中的偈語說：『因為對自己的法產生愛戀和執著，所以就譭謗其他人的法。即使是持戒修行的人，也無法脫離地獄的痛苦。』）聽到三惡道（地獄道、餓鬼道、畜生道）的事情，也不要感到驚訝和畏懼。（即使是五無間地獄，也都是解脫的表象。內心如果沒有瑕疵，又有什麼可憂慮和恐懼的呢？）對於所有的菩薩，要生起如同如來（佛的十號之一）一樣的敬意。（尊敬那些學習菩薩道的人，如同尊敬已經達到最高果位的人一樣。）佛陀出現在五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁），要生起稀有難得的想法。梵天（指思益梵天）應當用這十種方法遊歷那個世界。當時有一位菩薩稟告佛說：『我得到了很大的利益，沒有出生在這樣的惡劣眾生之中。』佛說：『不要這樣說。為什麼呢？』

【English Translation】 English version: After these words were spoken, the bewildered one said, 'Yes, yes, I accept your teachings, hoping to achieve the goal.' Then he vowed to share his light with the endless world, bowed again beneath the hall, and walked out along the wall.

The Ten Precepts of Si Yi (with Preface)

In the east, there is a Brahma named Si Yi (梵天名, meaning 'benefit') who wishes to come to the Saha world (佛教用語, referring to the world we live in). The Buddha named Sun Moon Light (佛名) admonishes him with ten precepts, which are actually using the words of a sage to instruct ordinary people. I once ordered someone to write down the 'Ten Precepts of Si Yi' and place them beside my seat to encourage myself. I also hope that later learners can understand them, so I have organized them into chapters and paragraphs, and immediately ordered craftsmen to carve and print them, hoping to benefit the world.

The Si Yi Sutra says that in the eastern country, the Buddha is named Sun Moon Light (佛名), and there is a Bodhisattva Brahma named Si Yi (菩薩名, meaning 'benefit'), who reported to the Buddha, 'I want to go to the Saha world (佛教用語, referring to the world we live in).' The Buddha said, 'You may go. You should use these ten methods to travel in that world: Regarding defamation and praise, do not have increase or decrease in your heart.' (If you get angry when you hear defamation, you will adopt slander; if you are happy when you hear praise, you will attract flattery. A gentleman's mind still needs deep vigilance, let alone a great Bodhisattva who has understood the nature of Dharma as empty, how can his heart be increased or decreased by defamation or praise?) When you hear good or evil deeds, do not have any discrimination in your heart. (The so-called good and evil are all produced by your own mind, and then my mind calculates those different appearances, but the mind itself has no substance, and everything is manifested by the mind, and everything is not real. Looking at things from this point of view, where is there any distinction?) Towards the foolish and the wise, use the same compassionate heart. (Do not value the wise and favor them, nor despise the foolish and not help them, use the same compassionate heart to help their suffering.) Towards the upper, middle, and lower classes of beings (enemies and relatives each have three classes), your heart should always be equal. Regarding contempt and offerings, do not have two minds. Do not find fault with the shortcomings and faults of others. (Do not demand perfection from one person. Moreover, all beings have Buddha-nature, and should not be despised because of temporary anger. Even if you want to subdue them, you must start from the point of view of compassion and saving the world.) Seeing all kinds of Dharma, you should think that they are all leading to the same goal. (Although Mahayana and Hinayana are different, they all ultimately return to the nature of the mind. Do not favor your own teachings and despise other sects. The verse in the Mahaprajnaparamita Sutra says: 'Because of love and attachment to one's own Dharma, one slanders the Dharma of others. Even those who uphold the precepts and practice cannot escape the suffering of hell.') When you hear about the three evil paths (hell realm, hungry ghost realm, animal realm), do not be surprised or afraid. (Even the five uninterrupted hells are all manifestations of liberation. If there are no flaws in your heart, what is there to worry and fear about?) Towards all Bodhisattvas, generate the same respect as the Tathagata (one of the ten titles of the Buddha). (Respect those who study the Bodhisattva path as you respect those who have reached the highest fruit.) When the Buddha appears in the five turbid worlds (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity), generate the idea of rarity and difficulty. Brahma (referring to Si Yi Brahma) should travel that world with these ten methods. At that time, a Bodhisattva reported to the Buddha, 'I have received great benefits and was not born among such evil beings.' The Buddha said, 'Do not say that. Why?'

此國中百千劫修梵行不如彼土從旦至食無瞋礙心。

閑居編第七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第八

宋孤山沙門　智圓　著

注刪定戒本序

佛氏之立言訓世者三曰經曰律曰論原夫誘初學明制度其律藏為要乎洎乎部執叢起而四分之宗復為律藏之要矣若乃直舉綱條發號施令者則戒經之文又要於四分矣故制半月一誦之俾無犯者所以知競慎有犯者所以勿憚改噫戒經之要如是乎初耶舍誦梵本羅什譯為秦言至南山為之註解復嫌本文之過質又刪定焉自時誦習者咸舍舊而從新矣若然刪定又為戒經之要也沙門覺猷苦心律學遂遷澄照舊注以釋刪定新文披辭見意不俟終日俾至要之說利於來世猷有力焉以序為請者三載矣一日興來遂操觚直書以冠其文。

注觀心論後序

昔草堂禪師嘗注賢首疏於起信文下此既古賢用意予竊敩焉抑又斯疏多歷年所遺編蠹簡不無同異其或釋文前卻三寫訛舛者必修定之改易之庶幾來𧜟尋文曉義不俟終日遵乎慈訓澄神內照無患力不足也知我者且不以敩顰專輒之為誚乎時聖宋三葉天王有事于汾陰之歲歲在辛亥正月既望注畢序。

智者十德禮讚序

禮記曰其先祖無美而稱之者是誣也有善而弗知不明也知而不傳不仁也此三者君子之

【現代漢語翻譯】在此國中經歷百千劫修行梵行，也不如在西方極樂世界從早到晚沒有嗔恨和障礙的心。（梵行：清凈的行為；彼土：指西方極樂世界；瞋礙心：嗔恨和障礙的心。）

閑居編第七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第八

宋孤山沙門智圓著

注刪定戒本序

佛陀設立言教來訓誡世人，有三種，分別是經、律、論。探究其本源，引導初學者，闡明制度，其中律藏最為重要。等到各部派的執見紛紛興起，四分律宗又成為律藏中的要領。如果直接提出綱領，發佈號令，那麼戒經的文字，又比四分律更為重要。所以制定半月誦讀一次的制度，使人們不觸犯戒律；知道謹慎，對於犯戒的人，就不會害怕改正。唉！戒經的重要性就是這樣啊！當初耶舍誦讀梵文原本，鳩摩羅什翻譯成秦朝的語言，到了南山律師為它註解，又嫌棄原文過於質樸，於是加以刪定。自從刪定本出現后，學習誦讀的人都捨棄舊本而採用新本了。既然這樣，刪定本又成為戒經中的要領了。沙門覺猷苦心研究律學，於是遷移澄照的舊注，來解釋刪定后的新文。披閱文辭，領會意義，不花費很長時間，使這至關重要的學說，利益於後世，覺猷很有力量啊！因為寫序的請求已經三年了，有一天興致來了，於是拿起筆直書，來冠於他的文章。

注觀心論後序

過去草堂禪師曾經在《起信論》的文下註解賢首的疏，這已經是古代賢人的用心了，我私下效仿。而且這部疏歷經多年，遺留下來的篇章，簡牘蠹蝕，不免有相同和差異之處，或許釋文前後顛倒，三次抄寫出現訛誤，必須加以修訂改正，希望後來的學者尋文曉義，不花費很長時間，遵循慈悲的教誨，澄澈心神，向內觀照，不用擔心力量不足。瞭解我的人，大概不會因為我效顰專擅而嘲笑吧！時值聖宋第三代皇帝在汾陰祭祀的年份，歲在辛亥正月十六日，註解完畢並作序。

智者十德禮讚序

《禮記》說：『對於自己的先祖，沒有美德卻稱讚他，這是欺騙；有美德卻不知道，這是不明智；知道卻不宣揚，這是不仁義。』這三種情況，君子不取。

【English Translation】 To practice Brahma-conduct (pure conduct) for hundreds of thousands of kalpas (eons) in this country is not as good as having a mind free from anger and obstruction from dawn to mealtime in that land. (Brahma-conduct: pure conduct; that land: refers to the Land of Ultimate Bliss; mind of anger and obstruction: a mind filled with hatred and obstacles.)

Leisurely Abode Compilation, Volume 7 Supplement to the Buddhist Canon, Volume 56, No. 0949, Leisurely Abode Compilation

Leisurely Abode Compilation, Volume 8

By the recluse monk Zhìyuán of Gūshān in the Song Dynasty

Preface to the Annotated and Revised Vinaya Text

The Buddha established three types of teachings to instruct the world: Sutras, Vinaya, and Shastras. Tracing their origins, to guide beginners and clarify the system, the Vinaya Pitaka (collection of monastic rules) is the most important. When sectarian views arose, the Dharmaguptaka school became the essence of the Vinaya Pitaka. If one directly presents the key points and issues commands, then the text of the Pratimoksha (code of monastic discipline) is even more important than the Dharmaguptaka Vinaya. Therefore, the practice of reciting it every half-month was established, so that people would not violate the precepts; knowing to be cautious, those who violate the precepts would not be afraid to correct themselves. Alas! The importance of the Pratimoksha is such! Initially, Yeshe recited the Sanskrit original, and Kumarajiva translated it into the language of the Qin Dynasty. Later, the Vinaya Master Nanshan annotated it, but he found the original text too simple, so he revised it. Since the revised version appeared, those who studied and recited it abandoned the old version and adopted the new one. In that case, the revised version became the essence of the Pratimoksha. The monk Jueyou diligently studied the Vinaya and moved the old annotations of Cheng Zhao to explain the revised new text. Reading the words and understanding the meaning, it did not take long to make this crucial doctrine beneficial to future generations. Jueyou was very capable! Because the request to write a preface had been going on for three years, one day the inspiration came, so I picked up the pen and wrote directly to crown his work.

Postface to the Commentary on the Treatise on Contemplation of Mind

In the past, Zen Master Caotang once annotated the commentary of Xianshou under the text of the Awakening of Faith, which was already the intention of ancient sages, and I secretly imitated it. Moreover, this commentary has been around for many years, and the remaining chapters have been damaged by bookworms, inevitably with similarities and differences. Perhaps the explanations are reversed, and there are errors in the three copies, which must be revised and corrected. I hope that later scholars will seek the text and understand the meaning, without spending too much time, following the compassionate teachings, clarifying the mind, and looking inward, without worrying about insufficient strength. Those who understand me probably won't laugh at me for imitating and acting presumptuously! At the time when the third emperor of the Holy Song Dynasty was offering sacrifices in Fenyin, in the year of Xinhai, the sixteenth day of the first month, the annotation was completed and the preface was written.

Preface to the Eulogy of the Ten Virtues of the Wise One

The Book of Rites says: 'To praise one's ancestors without virtue is deceitful; to not know virtue is unwise; to know but not proclaim it is unkind.' A gentleman does not take these three actions.

所恥也噫在釋子豈不然耶吾祖智者行位昭明功德廣大愚忝傳其道為一十六世之法孫也每至諱日雖薦以蘋藻曾無頌詠不亦恥乎法華玄義之初章安稱師十事而云唯我智者具諸功德故智盛美盡在茲矣因列而為贊雖辭理無取幸逃知而弗傳之責爾時大宋大中祥符八年龍集乙卯閏六月吉日于西湖崇福寺講堂序。

凈土贊(並序)

曰天理湛寂詎可以凈乎穢乎延乎促乎彼乎此乎而思量擬議者哉然而悟之則為聖為真為修德為合覺為還源為涅槃迷之則為凡為妄為性德為合塵為隨流為生死大矣哉聖人之先覺也憫其未覺焉於是乎土現清凈壽延無量端拱東向而慈眼無偏視俾我群迷厭穢而忻凈惡此娑婆而取彼安養矣既而升寶剎覲法王目神變耳妙訓則湛寂之性不遠復矣達十方太虛悉我心現矧依空之土復何有哉噫如是證悟者孰不由其厭穢忻凈惡促好延舍此取彼之心而致乎而況達忻厭而無忻厭了好惡而無好惡知取捨而無取捨者耶是故釋迦現穢土而俾厭彌陀現凈土而俾忻其有旨哉吾慈母馬氏生厭穢境死忻凈剎壽七十有一而終寢疾之際以所造凈土無量壽像囑吾以供養承事焉十載於茲矣嗚呼母人之德其在免子于溺墜水火而已而吾母也始能捨吾為佛徒次能資吾以學法末又約吾以往生是能誨我于道也蓼莪之嘆風樹之悲歲月其邁而吾心不衰遂齋莊馨爐染

毫作凈土贊庶祐我母陟乎聖階。

覺海澄圓　　廣大無邊　　無促無延(其一) 　群蒙失道　　自劫家寶　　生死浩浩(其二) 　大覺軫慈　　凈國爰居　　俾我來思(其三) 　金臺既升　　睹佛儀形　　悟我妙明(其四) 　像以相睹　　贊以道取　　福我慈母(其五)

南山大師贊後序

友人擇梧律主嘗以南山事蹟見托為贊凡三數載矣既而多故莫遑染筆大中祥符七年青龍在甲寅仲秋五日于西湖崇福寺講涅槃經至純陀品偶有好事者持南山傳至余所居因覽之得其事類者八乃次而贊之號曰南山大師禮讚文但詞句野質而不足以歌詠盛德聊塞友人之請爾。

新印還源觀後序

新印還源觀者蓋信士某率財所置也昔在有唐杜順大師內證法界之理外病眾生之迷於是扶華嚴深旨而撰斯文以為後昆入道之行門焉是故其辭簡而華其義玄而顯但多歷年所頗有舛誤世雖盛行罔或條理今所印者乃博求眾本精詳得失而播遷訛偽開濟正真亦已備矣俾黑白之眾無繕寫之勞手披真文心存至理達依正不二悟凡聖一如無修而修無證而證諸佛境界不遠而復其流通之益也如此與夫書山壁說田里者相去何若愚好聞善道能無述哉時大宋祥符三年二月十一日錢唐釋智圓序。

閑居編第八卍新續藏第 56 冊 No. 0

【現代漢語翻譯】現代漢語譯本：愿以我（書寫）毫毛所作凈土讚的功德，保佑我的母親登上聖賢的階梯。

覺悟之海澄澈圓滿，廣大無邊，沒有短促也沒有延長的限制。（其一）眾生迷失正道，自己劫奪家中的珍寶，在生死輪迴中漂流不息。（其二）偉大的覺者懷著慈悲之心，在清凈的國土安居，讓我心生嚮往。（其三）一旦登上金蓮臺，就能親眼見到佛的莊嚴儀容，領悟我本有的妙明真心。（其四）通過佛像來瞻仰佛，通過讚頌來領悟佛道，為我的慈母祈福。（其五）

南山大師贊後序

我的朋友擇梧律主曾經多次囑託我撰寫關於南山律師事蹟的贊文，前後有三四年了。後來因為種種事情耽擱，沒有時間動筆。大中祥符七年，歲在甲寅仲秋五日，我在西湖崇福寺講解《涅槃經》至純陀品時，恰好有好事者拿著南山律師的傳記到我住的地方，我閱讀之後，整理出他生平事蹟中的八個要點，於是依次作贊，題為《南山大師禮讚文》。只是文辭粗俗淺陋，不足以歌頌大師的盛德，只是爲了應朋友的請求罷了。

新印還源觀後序

新印的《還源觀》，是信士某人出資刊印的。過去在唐朝，杜順大師內證法界之理，外憫眾生之迷，於是闡揚華嚴深奧的旨意，撰寫這篇文章，作為後人入道的門徑。因此，它的文辭簡潔而華美，它的義理玄妙而顯明。只是因為年代久遠，頗有一些錯誤，世人雖然盛行傳抄，卻沒有加以整理。現在所刊印的版本，是廣泛蒐集各種版本，仔細考證得失，從而去除訛誤，開顯正真，已經很完備了。希望僧俗大眾免去繕寫之勞，手捧真文，心存至理，達到依報和正報不二，領悟凡夫和聖人一如，無修而修，無證而證，諸佛的境界不遠而可以恢復。它流通的利益，是如此巨大。與那些在書本上、墻壁上說教，在田野里講解的人相比，又怎麼樣呢？我喜歡聽聞善道，怎能不敘述這些呢？時在大宋祥符三年二月十一日，錢唐釋智圓序。

閑居編第八

【English Translation】 English version: May the merit of my praise of the Pure Land, composed with (writing) the fine hairs (of a brush), bless my mother to ascend to the ranks of the saints.

The sea of enlightenment is clear and complete, vast and boundless, without being short or prolonged. (Verse 1) Beings are lost from the path, robbing themselves of their family treasures, drifting endlessly in the cycle of birth and death. (Verse 2) The Great Awakened One cherishes compassion, residing in the pure land, causing me to yearn. (Verse 3) Once ascending the golden lotus platform, one can behold the Buddha's majestic form, realizing my own wondrously bright true mind. (Verse 4) Contemplating the Buddha through images, praising through the path, blessing my loving mother. (Verse 5)

Postscript to the Praise of Great Master Nanshan

My friend, the Vinaya Master Ze Wu, has entrusted me with composing a eulogy on the deeds of Vinaya Master Nanshan for three or four years. Later, due to various reasons, I had no time to write. In the seventh year of Dazhong Xiangfu, on the fifth day of the mid-autumn month of Jia Yin, while I was lecturing on the Nirvana Sutra at Chongfu Temple in West Lake, when I reached the Chunda chapter, a kind person brought the biography of Vinaya Master Nanshan to my residence. After reading it, I extracted eight key points from his life's deeds, and then composed praises in order, titled 'Eulogy to Great Master Nanshan'. However, the words and sentences are crude and simple, insufficient to praise the master's great virtue, merely to fulfill my friend's request.

Postscript to the Newly Printed Huanyuan Guan (Contemplations on Returning to the Source)

The newly printed 'Huanyuan Guan' was funded by a certain devotee. In the past, during the Tang Dynasty, Great Master Dushun internally realized the principle of the Dharmadhatu (Dharma Realm), and externally pitied the delusion of sentient beings. Therefore, he elucidated the profound meaning of the Avatamsaka (Flower Garland) Sutra and wrote this text as a gateway for later generations to enter the path. Therefore, its words are concise and beautiful, and its meaning is profound and clear. However, due to the passage of time, there are some errors. Although the world widely circulates copies, no one has organized them. The currently printed version is widely collected from various versions, carefully examined the gains and losses, thereby removing errors and revealing the true. It is already complete. I hope that the monastic and lay communities will be spared the labor of copying, holding the true text in their hands, keeping the ultimate principle in their hearts, reaching the non-duality of the dependent and the principal, realizing the oneness of ordinary beings and sages, cultivating without cultivating, realizing without realizing, and the realm of all Buddhas is not far away and can be restored. Its benefits of circulation are so great. Compared to those who teach in books and on walls, and explain in the fields, what is the difference? I like to hear the good path, how can I not describe these? At the time, on the eleventh day of the second month of the third year of Dazhong Xiangfu of the Great Song Dynasty, written by Shizhiyuan of Qiantang.

Eighth Compilation of Leisurely Abode

949 閑居編

閑居編第九

宋孤山沙門　智圓　著

書文殊般若經疏後序

吾養疾于錢唐孤山之明年秋八月七日同郡大中祥符寺沙門曰可孜者走法孫清月詣吾以此經為贊且言孜疇昔嘗埽灑于經藏見一函獨開遂進而闔之偶窺其題而有文殊說般若之號孜駭其生平之未聞見遂盥掌發而讀之且領其旨因以其文示同道智海公海如孜之領共嗟世之不傳人之罕聞孜乃圖剞劂以廣其流通今所以遺吾者亦冀吾覽之或有述焉吾是時故疾發者旬浹矣乃憑幾整服而俯讀之既微識其旨因分文以為章節四日而成又筆其義以為疏旬有二日而成用紙一百幅分為二卷因自顧曰爾本生死下劣之人而遇般若尊妙之法以淺識而酌深趣以鄙語而釋格言而不詒幽責逮乎速成者非聖有冥加之力耶非孜啓發之心之至耶乃馨爐齊莊以矢之曰吾之述茍少裨于化源者亦冀傳之於后厥或后之人有聖如智者者疏之則吾之言期灰滅無惑于眾聽也如其不爾幸少留之以彌縫其闕知我者其佛乎噫百世之下如斯文之不墜后之人受江漢之浸膏澤之潤者庶知其濫觴觸石其在於孜公乎時聖宋天禧改元之歲也。

律鈔義苑後序

錢唐大律師擇梧者字元羽德高而名著辯博而識達嘗撰義苑七軸蓋解事鈔而作也文約而理備詞明而義顯俾來學得其門而入見刪補之富

【現代漢語翻譯】現代漢語譯本 949 閑居編

閑居編第九

宋孤山沙門　智圓　著

書《文殊般若經疏》後序

我（智圓）在錢塘孤山養病，第二年秋天八月七日，同郡大中祥符寺的沙門可孜，派他的法孫清月來拜訪我，把這部經書作為贊助。可孜說，他過去曾在經藏中掃地，看到一個經函獨自打開，於是上前把它合上，偶然看到經題是《文殊說般若》（Manjusri's Discourse on Prajna）的名稱。可孜驚訝於他平生從未聽說過，於是洗手恭敬地打開閱讀，並且領會了其中的旨意，因此把經文給同道的智海公看，智海公像可孜一樣領會了，共同感嘆世間不流傳，人們很少聽說。可孜於是打算雕刻印刷，以廣泛流通。現在送給我的原因，也是希望我看看，或許能有所闡述。我當時正生病，已經十多天了，於是靠著幾案，整理好衣服，低頭閱讀。稍微理解了其中的旨意，於是把經文分成章節，用了四天完成，又用筆寫下我的理解，作為疏解，用了十二天完成，用了一百張紙，分為兩卷。於是自我反省說：『你本來是生死輪迴中卑劣的人，卻遇到了般若（Prajna）這樣尊貴微妙的佛法，用淺薄的見識來衡量深刻的趣味，用粗俗的語言來解釋高尚的格言，卻沒有受到責備，能夠這樣快速完成，難道不是聖人暗中加持的力量嗎？難道不是可孜啓發之心的真誠嗎？』於是點燃香爐，恭敬地發誓說：『我的闡述如果稍微對佛法有所幫助，也希望流傳給後世。如果後世有人像智者一樣賢聖，能夠疏解這部經，那麼我的言論就應該像灰燼一樣消失，不要迷惑大眾的聽聞。如果不是這樣，希望稍微保留我的疏解，用來彌補其中的不足。瞭解我的，大概只有佛吧！』唉！幾百年之後，如果這部經文沒有失傳，後人受到江河的滋養，膏澤的潤澤，大概會知道它的源頭在於可孜公吧！當時是聖宋天禧改元的年份。

《律鈔義苑》後序

錢塘的大律師擇梧，字元羽，德行高尚，名聲顯著，辯才卓越，見識通達，曾經撰寫《義苑》七卷，是解釋《事鈔》而作的。文字簡潔而道理完備，詞語明白而意義顯著，使後來學習的人能夠找到門徑而進入，看到刪繁補缺的豐富成果。

【English Translation】 English version 949 Idle Compositions

Idle Compositions, Volume 9

Composed by Zhìyuán, a recluse monk of Gushan Mountain in the Song Dynasty

Postface to the Commentary on the Manjusri's Prajna Sutra

I (Zhiyuan) was recuperating from illness at Gushan Mountain in Qiantang. On the seventh day of the eighth month of autumn in the following year, the monk Kězī from Dàzhōng Xiángfú Temple in the same prefecture sent his Dharma-grandson Qīngyuè to visit me, presenting this sutra as a contribution. Kězī said that he used to sweep the floor in the sutra repository and saw a case of scriptures open by itself. He went forward to close it and happened to glimpse the title, which was 'Manjusri's Discourse on Prajna'. Kězī was surprised that he had never heard of it in his life, so he washed his hands respectfully and opened it to read, and he understood its meaning. Therefore, he showed the text to his fellow practitioner, Master Zhìhǎi, who understood it as Kězī did, and they both lamented that it was not widely circulated in the world and that few people had heard of it. Kězī then planned to carve and print it to spread its circulation. The reason he sent it to me now is also in the hope that I would read it and perhaps elaborate on it. At that time, I was ill for more than ten days, so I leaned on the desk, straightened my clothes, and bowed my head to read it. Having slightly understood its meaning, I divided the text into chapters and sections, which took four days to complete, and then wrote down my understanding as a commentary, which took twelve days to complete, using one hundred sheets of paper, divided into two volumes. Then I reflected on myself and said: 'You were originally an inferior person in the cycle of birth and death, but you have encountered the noble and subtle Dharma of Prajna, using shallow knowledge to measure profound interests, and using vulgar language to explain noble maxims, without being blamed. That I was able to complete it so quickly, is it not the power of the saints secretly blessing me? Is it not the sincerity of Kězī's inspiring heart?' So I lit the incense burner and solemnly vowed: 'If my elaboration can slightly help the source of Dharma, I also hope to pass it on to future generations. If future generations have sages like the wise, who can comment on this sutra, then my words should disappear like ashes, so as not to confuse the hearing of the masses. If not, I hope to keep my commentary slightly to make up for its shortcomings. The one who understands me is probably the Buddha!' Alas! Hundreds of years later, if this text is not lost, and future generations are nourished by the rivers and lakes, and moistened by the rich dew, they will probably know that its source lies in Master Kězī! At that time, it was the year of the Tiānxī reign of the Holy Song Dynasty.

Postface to the 'Meaning Garden' of the Vinaya Excerpts

The great lawyer Zéwú of Qiantang, styled Yuányǔ, was of high virtue and renowned, eloquent and insightful. He once wrote seven volumes of the 'Meaning Garden', which were made to explain the 'Matters to be Excerpted'. The text is concise and the principles are complete, the words are clear and the meanings are obvious, so that those who come to learn can find the path to enter and see the rich results of deleting the complex and supplementing the missing.

止作之美者繄斯文是賴至若比之舊章較之眾說鉤深之是非解紛之去就覽者別矣不在談悉於戲郢歌既發擊節而和者往往有之臺崖開士紫其服者曰某公業精三學名擅二科尊賢謀道有古人之風繇是踐朝聞之言致前席之禮登律師之堂請益而求異焉後學輩聞其風則怠者勤畫者進不言之化豈家至而日見與嘗謂斯文也指南群惑垂裕來裔為不俟矣且患夫後學勞于繕寫而損於學功損學功則壅于流通矣豈若刻板摸印以廣其道哉乃矢厥謀于律師稽首以請律師三讓而後從禮也爰有智海可孜二上人禪門之先覺也以隨喜之心專掌其事於是筆札得其妙者雕鏤得其良者不期月而成厥功美矣哉同聲相應也如此噫道患乎不行既行則速若置郵事患乎不立既立則勢同破竹夫如是則千世之下無窮之機彼文受賜而復于聖道矣何止夫名垂不朽而已哉愚講科之務文學無功庶睹律師之行道某公之立事仰止之極輒為後序繫於篇之末云時聖宋三乘天王有事于汾睢之歲歲在辛亥六月既望錢唐沙門釋智圓序。

詳勘金剛般若經印板後序

金剛般若經譯梵成華者眾矣盛行乎中夏者唯後秦羅什所翻之本耳但年祀𥧲遠舛誤實多好異之徒不無添糅或節為章分或間以頌文或前陳啟請或中加別譯或增其字句古今識者雖患煩辭而莫肯芟夷乃曰貴流俗之生善也遂使淳正之法日就澆漓失真

【現代漢語翻譯】現代漢語譯本停止惡行，行善去惡的美德，全靠這些文章來傳承。至於與舊的篇章相比，與眾多的說法比較，探究精深的是非，解決紛繁的爭端，讀者自然能夠分辨清楚，不必詳盡地討論。唉！就像郢地的歌聲一響起，敲擊節拍應和的人往往很多。臺崖寺的開士（佛教僧侶的尊稱），身穿紫色袈裟的某公，精通經、律、論三學，名聲顯赫于科舉的兩科，尊重賢才，謀求正道，有古人的風範。因此，他實踐早朝聽聞的諫言，受到皇帝賜座的禮遇，登上律師（精通戒律的僧侶）的講堂，請教並尋求不同的見解。後來的學子們聽到他的風範，懶惰的變得勤奮，懈怠的變得進取。不言而教化的作用，難道不是家家戶戶都能感受到，並且每天都能看到嗎？曾經說過這些文章能夠指引眾人擺脫迷惑，為後世留下福祉，這並非空等。而且擔心後來的學子們勞于繕寫，而損害了學習的功夫，損害了學習的功夫就會阻礙流通。哪裡比得上刻板印刷，以廣泛傳播正道呢？於是向律師（某公）陳述這個計劃，叩頭請求。律師（某公）三次推讓之後才答應，這是合乎禮儀的。於是有智海、可孜二位上人（對僧侶的尊稱），是禪宗的先覺者，以隨喜之心，專門負責此事。於是筆法精妙的人，雕刻精良的人，不到一個月就完成了這項功德，真是太美好了！同聲相應就是這樣啊！唉！正道擔心不能推行，一旦推行就迅速；就像設定驛站一樣。事業擔心不能建立，一旦建立就勢如破竹。如果這樣，那麼千年之後，無窮的機會，這些文字受到恩賜，又迴歸于聖道了！哪裡僅僅是名垂不朽而已呢？我從事講科的事務，文學上沒有什麼功勞，有幸看到律師（某公）的行道，某公的立事，仰慕到了極點，於是寫下這篇後序，繫於篇末。時值聖宋三乘天王在汾水、睢水一帶用兵的年份，歲在辛亥年六月既望（農曆十六），錢塘沙門釋智圓序。

詳勘《金剛般若經》印板後序

將《金剛般若經》（Diamond Sutra）從梵文翻譯成漢文的人很多，在中原地區盛行的是後秦鳩摩羅什（Kumarajiva）所翻譯的版本。但是年代久遠，錯誤確實很多，喜歡標新立異的人不免有增添刪改，或者分節為章，或者穿插頌文，或者在前面陳述啟請，或者在中間加入別的譯本，或者增加字句。古今的識者雖然厭惡繁瑣的辭藻，卻沒有人肯刪減，認為這樣做是爲了迎合世俗，使他們產生善念。於是純正的佛法日益衰敗，失去真意。

【English Translation】 English version The beauty of ceasing evil and doing good relies on these writings for its transmission. As for comparing them with older chapters and contrasting them with various interpretations, discerning the profound right and wrong, and resolving complex disputes, readers can naturally distinguish them without the need for exhaustive discussion. Alas! Just as when a song from Ying (ancient state in China) is sung, there are often many who beat time in harmony. The Kaishi (a respectful term for Buddhist monks) of Taiya Temple, a certain public figure wearing a purple kasaya (Buddhist robe), is proficient in the three studies of Sutra, Vinaya, and Shastra (the three divisions of the Buddhist canon), and his reputation is prominent in the two subjects of the imperial examination. He respects the virtuous and seeks the right path, possessing the demeanor of the ancients. Therefore, he practices the admonitions heard in the early court, receives the honor of a seat bestowed by the emperor, ascends the lecture hall of the Vinaya Master (a monk proficient in precepts), seeking instruction and different perspectives. Later scholars, hearing of his demeanor, the lazy become diligent, and the slack become progressive. Is not the effect of unspoken teaching felt by every household and seen every day? It has been said that these writings can guide people away from delusion and leave blessings for future generations, which is not just waiting idly. Moreover, there is concern that later scholars labor over copying, which impairs their learning, and impaired learning hinders circulation. How can it compare to woodblock printing to widely disseminate the right path? Therefore, he presented this plan to the Vinaya Master (the public figure) and requested it with a kowtow. The Vinaya Master (the public figure) declined three times before agreeing, which is in accordance with etiquette. Then there were the two superiors, Zhihai and Kezi (respectful terms for monks), who were the pioneers of the Chan (Zen) school, who wholeheartedly took charge of this matter with a joyful mind. Thus, those with exquisite calligraphy and those with excellent carving skills completed this merit in less than a month, which is truly wonderful! Such is the resonance of like minds! Alas! The right path is worried about not being promoted, but once promoted, it is swift; like setting up postal stations. The undertaking is worried about not being established, but once established, it has the force of splitting bamboo. If this is the case, then after a thousand years, with infinite opportunities, these writings will receive grace and return to the holy path! It is not just about leaving a lasting name! I am engaged in the affairs of lecturing, and have no merit in literature. I am fortunate to see the Vinaya Master's (the public figure) practice of the path and the public figure's establishment of affairs, admiring them to the extreme. Therefore, I write this postscript and attach it to the end of the chapter. At the time when the Holy Song Emperor of the Three Vehicles (Mahayana, Hinayana, Vajrayana) was engaged in military affairs in the Fen and Sui rivers, in the year of Xinhai, on the sixteenth day of the sixth month (lunar calendar), the Shramana (Buddhist monk) Shi Zhiyuan of Qiantang wrote this preface.

Detailed Examination of the Postscript to the Diamond Sutra Printing Plate

There are many who have translated the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) from Sanskrit into Chinese, but the one that prevails in the Central Plains is the version translated by Kumarajiva of the Later Qin Dynasty. However, due to the long years, there are indeed many errors, and those who like to be novel inevitably add or delete, or divide it into chapters, or intersperse it with verses, or present a preface at the beginning, or add other translations in the middle, or add words and sentences. Although scholars of ancient and modern times dislike the tedious rhetoric, no one is willing to cut it down, believing that doing so is to cater to the secular and make them generate good thoughts. Thus, the pure Dharma is increasingly declining and losing its true meaning.

道味生善之說其未至也涅槃所謂加水之乳可不是乎吾嗟嘆久之會信士某將圖開勒再拜稽首欲吾詳定者至於再三吾復思之黜訛從正去濫傳真吾之職也豈得辭其勞而固讓之耶遂然其請乃遍搜古本及考論疏紕謬者則正定之妄加者則刪削之即啟請頌文章分增句之例也其慧命須菩提一章乃魏世菩提流支所譯之本則有之矣後人橫議寫入秦經世謂幽冥禪師所加六十二字者是也既傳秦本亦宜除削此既正譯流行又久故且存之俾好真者知之而勿誦多愛者讀之而順懷經云阿那含名為不來而實無來準義合云無不來又三數處唯言發菩提準義合有心字或古本闕文或聖言互略並依而傳寫弗敢加之其猶春秋夏五杜鄭服虔皆云闕文不加月字吾竊韙之或曰經前啟請俗云八神有加護之功何除削邪答曰佛以金剛之寶堅利以喻般若體用也此由世人不曉真諦記中六色金剛之寶輒加二種便作神名(八金剛也)神名既誤菩薩亦非(四菩薩也)風俗濫傳何足言也又此經所在則為有佛豈假八神獲利益請思法喻自曉是非(以金剛之寶喻般若之法非是執金剛神也)或者曰啟請可削其實然也且頌文是古德所唱分章亦疏義所存存之生善豈損大猷答曰若以古德所唱疏義所存則可添糅經文者且釋經之要豈逾無著天親二論耶則亦可添糅經中矣故知任意增加雜乎佛語無乃不可乎咨爾有識試為思

【現代漢語翻譯】現代漢語譯本：如果說道味生善的說法還沒有達到極致，那麼涅槃（Nirvana）所說的『加水之乳』不就是這種情況嗎？我為此感嘆了很久。恰逢信士某人想要將經文重新刊刻，多次拜訪請求我詳細審定。我再三思考，去除錯誤，匡正謬誤，去除氾濫，傳達真義，這是我的職責啊，怎麼能推辭辛勞而堅決推讓呢？於是答應了他的請求，遍搜古本，考證疏漏和謬誤，對於錯誤的地方就改正，對於妄加的地方就刪削，例如啟請頌和文章分增句的例子。關於『慧命須菩提（Subhuti）』一章，是魏朝菩提流支（Bodhiruci）所翻譯的版本中才有的。後人隨意議論，寫入秦經，世人說是幽冥禪師所加的六十二個字，既然是流傳的秦本，也應該刪除。但因為這個已經正確翻譯並流行很久了，所以暫且保留，讓愛好真理的人知道它，不要誦讀，讓喜愛它的人讀起來順心。經中說『阿那含（Anagamin）』名為不來，但實際上並沒有不來，按照這個意思應該說『無不來』。還有三處，只說了『發菩提（Bodhi）』，按照意思應該有『心』字，或許是古本缺少文字，或許是聖言互相省略，都按照原文傳寫，不敢擅自增加。這就像《春秋》中『夏五』，杜預（Du Yu）和服虔（Fu Qian）都說是缺少文字，沒有加上『月』字，我私下裡認為是對的。有人說，經前的啟請，世俗說是八神有加護的功德，為什麼要刪除呢？回答說，佛用金剛（Vajra）之寶的堅固鋒利來比喻般若（Prajna）的體和用。這是因為世人不明白真諦，在記載中六色金剛之寶隨意增加了兩種，就當做神的名字（八金剛）。神的名字既然錯誤，菩薩（Bodhisattva）也就不對了（四菩薩）。風俗氾濫流傳，有什麼可說的呢？而且這部經所在的地方就是有佛，哪裡需要藉助八神來獲得利益呢？請思考法喻，自然明白是非（用金剛之寶比喻般若之法，不是執著于金剛神）。或者有人說，啟請可以刪除，其實是這樣的。而且頌文是古代大德所唱，分章也是疏解經義所需要，儲存這些可以產生善，難道會損害大的原則嗎？回答說，如果因為是古代大德所唱，疏解經義所需要，就可以新增經文，那麼解釋經文的要義難道能超過無著（Asanga）和天親（Vasubandhu）二論嗎？那麼也可以在經中新增他們的論述了。所以說，任意增加，混雜佛語，難道可以嗎？希望你們這些有識之士，試著思考一下！

【English Translation】 English version: If the saying that the taste of Dao generates goodness has not reached its ultimate point, then isn't the 'milk with added water' mentioned in Nirvana (Nirvana) similar to this? I have lamented this for a long time. It happened that a certain believer wanted to re-engrave the scripture and repeatedly requested me to review it in detail. After much consideration, I decided that it was my duty to remove errors, correct mistakes, eliminate excesses, and transmit the true meaning. How could I refuse the labor and firmly decline? So I agreed to his request, searched through ancient versions, and examined omissions and errors. I corrected the errors and deleted the additions, such as the examples of the opening verses and the added sentences in the chapters. Regarding the chapter 'Wisdom Life Subhuti (Subhuti),' it only exists in the version translated by Bodhiruci (Bodhiruci) of the Wei Dynasty. Later people arbitrarily discussed and wrote it into the Qin scripture, saying that it was the sixty-two characters added by Zen Master Youming. Since it is a circulated Qin version, it should also be deleted. However, because this has been correctly translated and circulated for a long time, it is temporarily retained so that those who love the truth can know it and not recite it, and those who like it can read it comfortably. The scripture says that 'Anagamin (Anagamin)' is named 'non-returner,' but in reality, there is no non-return. According to this meaning, it should be said 'no non-return.' Also, in three places, it only says 'generate Bodhi (Bodhi),' according to the meaning, there should be the word 'mind.' Perhaps the ancient version lacks words, or perhaps the holy words are mutually omitted, and they are all transmitted according to the original text, without daring to add anything. This is like 'Xia Wu' in the 'Spring and Autumn Annals,' where Du Yu (Du Yu) and Fu Qian (Fu Qian) both said that words were missing and the word 'month' was not added. I privately think it is correct. Someone said, the opening request before the scripture, the world says that the eight gods have the merit of protection, why delete it? The answer is that the Buddha uses the firmness and sharpness of the Vajra (Vajra) treasure to metaphorize the substance and function of Prajna (Prajna). This is because people in the world do not understand the true meaning, and in the record, two kinds of six-colored Vajra treasures are arbitrarily added, and they are regarded as the names of gods (eight Vajras). Since the names of the gods are wrong, the Bodhisattvas (Bodhisattva) are also wrong (four Bodhisattvas). What is there to say about the rampant spread of customs? Moreover, the place where this scripture is located is where there is a Buddha, where is the need to use the eight gods to obtain benefits? Please think about the Dharma metaphor, and you will naturally understand right and wrong (using the Vajra treasure to metaphorize the Dharma of Prajna, not clinging to the Vajra gods). Or someone said, the opening request can be deleted, that's actually the case. Moreover, the verses are sung by ancient virtuous people, and the division of chapters is also necessary for explaining the meaning of the scriptures. Preserving these can generate goodness, will it harm the great principle? The answer is, if it is because it was sung by ancient virtuous people and is necessary for explaining the meaning of the scriptures, then you can add scripture texts, then can the essentials of explaining the scriptures exceed the two treatises of Asanga (Asanga) and Vasubandhu (Vasubandhu)? Then you can also add their treatises to the scriptures. Therefore, arbitrarily adding and mixing Buddhist words, is it permissible? I hope you discerning people, try to think about it!

之且遍誦諸段雜語已廢讀半卷真文何如舍雜誦真使心無間斷縱未能即言體道且為乘種亦已深矣嗚呼末世任情滋甚夫雜金以鍮豈益金之貴加絲以麻豈助絲之美乎又自古書經行以一十七字為準故古疏分釋諸經咸以行數為計以行約數亦可知故皇朝策試之式計其紙數蓋以十七字為行二十五行為紙也近世變亂制度或大書則行止三五或小書則字數至多大書則曰便於耆年披讀小書則曰利於遠行負荷吁可怪也吾睹耆年者得小書家書不倦委讀遠行者負重大資貨未聞告勞忍于般若至言反生懈慢變其法式隨我凡情我好大則大書我好小則小寫少能務本多見隨流如此通經或當損法事猶未正於理如何夫子有言中庸之德民鮮久矣今所印本循乎古制以十七字為行庶使真法流通永永作則同見同行察我志乎恐來者不知故直書以見其意時大宋天禧元年丁巳歲秋七月二十五日于錢唐瑪瑙院講堂序。

閑居編第九卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十

宋孤山沙門　智圓　著

法華玄記十不二門正義序

此十不二門出釋簽第六蓋荊溪大師攬玄文教義入止觀行心俾夫名字行人識法相之有歸達造修而無滯也原夫一家宗趣道傳三觀(南天竺國龍樹菩薩造智度論大明三觀之義以廣一性之宗北齊慧文依論立觀口

【現代漢語翻譯】如果已經廣泛背誦了各種雜亂的語句，又廢棄了只讀了半卷的真經，不如捨棄雜亂的背誦，專心致志地讀誦真經，使內心沒有間斷。即使不能立刻通過言語來體會真理，也能作為成佛的種子，而且已經深深地種下了。唉，末世之人，任憑自己的情感，這種情況太嚴重了！用黃銅摻雜黃金，難道能增加黃金的價值嗎？用麻摻雜絲綢，難道能幫助絲綢的美麗嗎？而且自古以來，書寫經典都以每行十七字為標準，所以古代的疏解都以行數來計算。通過行數來約束字數也是可以理解的。所以皇朝科舉考試的格式，計算紙張的數量，也是以每行十七字，每二十五行為一頁紙。近世改變制度，有的大字書寫，每行只有三五個字，有的小字書寫，每行字數很多。大字書寫就說便於老年人閱讀，小字書寫就說便於遠行的人攜帶。唉，真是奇怪啊！我看到老年人得到小字的書信，不知疲倦地閱讀，遠行的人攜帶大量的資財貨物，沒有聽到他們抱怨勞累，卻對般若的至理名言反而產生懈怠，改變它的法式，隨著我的凡夫俗情。我喜歡大的就大字書寫，我喜歡小的就小字書寫，很少有人致力於根本，大多是隨波逐流。這樣通經，或許會損害佛法，事情還沒有得到正確的處理，這又怎麼能行呢？孔子說過，中庸的德行，百姓很少能長久保持。現在所印刷的版本，遵循古代的制度，以每行十七字為標準，希望真法流通，永遠作為準則，共同見解，共同行動。考察我的心意吧，恐怕後人不瞭解，所以直接寫出來表明我的意思。時大宋天禧元年丁巳年秋七月二十五日于錢唐瑪瑙院講堂序。

閑居編第九卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十

宋孤山沙門智圓 (Song Gushan Monk Zhiyuan) 著

法華玄記十不二門正義序

這十不二門出自《釋簽》第六卷，荊溪大師將《玄文》的教義融入止觀的修行，使那些只是在名相上了解佛法的人，認識到佛法的歸宿，達到修行而沒有滯礙。原本一家宗的宗旨，道傳三觀 (santiguan)（南天竺國龍樹菩薩 (Nagarjuna) 造《智度論》大明三觀之義以廣一性之宗，北齊慧文依論立觀口

【English Translation】 If one has already widely recited various mixed and disordered phrases, and has abandoned reading even half a scroll of the true scriptures, it would be better to abandon the mixed recitations and wholeheartedly recite the true scriptures, so that the mind is without interruption. Even if one cannot immediately comprehend the truth through words, it can serve as a seed for Buddhahood, and it has already been deeply planted. Alas, people in the degenerate age indulge their emotions to an extreme degree! Mixing brass with gold, does it increase the value of gold? Mixing hemp with silk, does it enhance the beauty of silk? Moreover, since ancient times, writing scriptures has been standardized with seventeen characters per line, so ancient commentaries all calculate based on the number of lines. Restricting the number of characters through the number of lines is also understandable. Therefore, the format of the imperial examinations in the dynasty calculates the number of sheets of paper, also based on seventeen characters per line and twenty-five lines per sheet. In recent times, the system has been changed, with some writing in large characters, with only three or five characters per line, and some writing in small characters, with many characters per line. Writing in large characters is said to be convenient for the elderly to read, and writing in small characters is said to be convenient for travelers to carry. Alas, how strange! I see elderly people reading small-character letters tirelessly, and travelers carrying large amounts of wealth and goods without complaining of fatigue, but they become lazy towards the profound words of Prajna (prajna), changing its format according to my mundane feelings. I like large characters, so I write in large characters; I like small characters, so I write in small characters. Few people are devoted to the root, and most follow the current. In this way, understanding the scriptures may damage the Dharma (dharma), and things have not been properly handled. How can this be? Confucius said that the virtue of the golden mean is rarely maintained by the people for long. The currently printed versions follow the ancient system, with seventeen characters per line, hoping that the true Dharma will circulate and forever serve as a standard, with common views and common actions. Examine my intention, fearing that future generations will not understand, so I write directly to express my meaning. At the time, the seventh month of autumn in the year Ding Si of the Tianxi era of the Great Song Dynasty, the 25th day, preface at the lecture hall of the Manao Monastery in Qiantang.

Xian Ju Compilation Ninth 卍 New Continued Collection Volume 56 No. 0949 Xian Ju Compilation

Xian Ju Compilation Tenth

Written by Zhiyuan (Zhiyuan), a monk of Gushan (Gushan) in the Song Dynasty

Preface to the Correct Meaning of the Ten Non-Dual Gates of the Profound Record of the Lotus Sutra

These Ten Non-Dual Gates come from the sixth volume of 'Shi Qian'. The Great Master of Jingxi incorporated the teachings of 'Xuan Wen' into the practice of Zhi Guan (zhiguan), enabling those who only understand the Dharma in name to recognize the destination of the Dharma and achieve practice without hindrance. Originally, the purpose of the One Family Sect is that the Dao transmits the Three Contemplations (santiguan) (Nagarjuna (Nagarjuna) of South India created the 'Treatise on the Great Perfection of Wisdom', clarifying the meaning of the Three Contemplations to broaden the doctrine of the One Nature. Huiwen (Huiwen) of the Northern Qi Dynasty established the contemplation based on the treatise, orally

授南嶽思傳智者)悟自法華(智者始於法華開悟)故開張龍猛之宗解釋鷲峰之典於是鼎分部帙翼張教行更相映顯以成大猷所謂玄義釋題止談化意文句解經但事消文至於止觀方談行法故教在玄文行在止觀意令解行相濟成我自心是故三部相須闕一不可然末代得言者眾悟理尤稀故於行門勤勤點示所以玄義明跡門十妙既訖乃約悟理方名開顯然則悟理之要必在十乘故荊溪大師恐後昆昧旨乃于釋簽更立十門結束十妙咸歸止觀一念三千不思議境方顯教不虛設悟理有從故云故撮十妙為觀法大體又曰彼此昭著法華行成又云故重述十門令觀行可識故知攝歸心境點示觀門俾造次顛沛不忘行法荊溪述作旨在茲焉一家所談剎那妄心即三諦理具足三千依正之法唯在止觀陰境之初至於諸文曾未點示良以止觀是己心所行終窮之說故並以三千而為指南是知三界無法唯是心作心如畫師造諸五陰故色從心造全體是心此能造心具足諸法若不本具云何能造故觀所造唯見理具不見諸法唯一心性待對既絕心性亦忘尚無于同何況有異我心既爾生佛咸然一一常同彼彼自異若論修觀必在自心如此之境名諸法本如此之觀是諸行源不同遍指真如亦異一切唯識準望諸說豈出斯理可使由之不可使知之也今此十門正示因果自他同歸此理或以即假收或以空中攝或單就內境或兼約內外附事融

【現代漢語翻譯】現代漢語譯本：南嶽思禪師傳授給智者大師，智者大師因《法華經》（《妙法蓮華經》）而開悟，因此發揚龍樹菩薩的宗派，解釋靈鷲山的經典。於是，經、律、論三藏分門別類，教理和修行互相輝映，從而成就偉大的事業。所謂《玄義》解釋經題，只談化導之意；《文句》解釋經文，只是消釋文句；至於《止觀》，才談修行方法。所以教理在《玄義》，修行在《止觀》，意在使解和行相互輔助，成就自己的本心。因此，三部著作相互需要，缺一不可。然而末世能說的人多，悟理的人尤其少，所以在修行方面勤勤懇懇地指示。《玄義》闡明跡門十妙之後，才依據悟理而名為開顯。顯然，悟理的關鍵必定在於十乘觀法。因此，荊溪湛然大師恐怕後人不明旨意，所以在《釋簽》中又設立十門，總結十妙，全部歸於止觀，一念三千不可思議的境界，才顯示教法不是虛設，悟理是有所依據的。所以說，總結十妙作為觀法的大體，又說，彼此昭著，《法華經》的修行得以成就。又說，所以重新闡述十門，使觀行可以識別。由此可知，攝歸心境，指示觀門，使人在倉促顛沛之中也不忘記修行方法。荊溪大師的著作，目的就在於此。天臺一家所談的剎那妄心，即是三諦之理，具足三千依正之法，唯在止觀的陰境之初，至於其他經文，從未指示。這是因為止觀是自己內心所行的最終極的說法，所以全部以三千為指南。由此可知，三界沒有法，唯是心所造，心如畫師，創造諸五陰。所以色從心造，全體是心。這個能造的心具足諸法，如果不本來就具足，又怎麼能創造呢？所以觀察所造，唯見理具，不見諸法，唯一心性，待對既然斷絕，心性也被遺忘，尚且沒有同，何況有異？我的心既然如此，生佛也都是這樣，一一常同，彼彼自異。如果論修觀，必定在自心。如此的境界，名為諸法本。如此的觀，是諸行源。不同於普遍地指真如，也不同於一切唯識。準望這些說法，難道能超出這個道理嗎？可以使人由此而行，不可以使人知之而已。現在這十門，正是指示因果、自他，共同歸於這個道理，或者用即假來收攝，或者用空來攝，或者單單就內境，或者兼顧內外，附帶事相來融合。

【English Translation】 English version: Zen Master Si of Nanyue transmitted it to Zhiyi (智者, Zhiyi, the Wise One), who attained enlightenment through the Lotus Sutra (妙法蓮華經, Miao Fa Lian Hua Jing). Therefore, he promoted the school of Nāgārjuna (龍猛, Longmeng) and explained the scriptures of Vulture Peak. Thus, the three divisions of the Tripitaka were categorized, and the principles and practice of the teachings reflected each other, thereby accomplishing a great undertaking. The Profound Meaning (玄義, Xuan Yi) explains the title of the sutra, only discussing the intention of transformation; the Words and Phrases (文句, Wen Ju) explains the text of the sutra, merely elucidating the words and phrases; as for Śamatha-Vipassanā (止觀, Zhi Guan), it discusses the methods of practice. Therefore, the principles are in the Profound Meaning, and the practice is in Śamatha-Vipassanā, intending to make understanding and practice mutually supportive, accomplishing one's own mind. Therefore, the three works are mutually needed, and none can be missing. However, in the degenerate age, there are many who can speak, but few who understand the principles, so they diligently instruct in the practice. After the Profound Meaning clarifies the Ten Subtleties of the Trace Gate, it is named Manifestation based on the understanding of principles. Clearly, the key to understanding principles must lie in the Ten Vehicles of Contemplation. Therefore, Great Master Jingxi (荊溪, Jingxi, referring to Zhanran 湛然) feared that later generations would not understand the intention, so he established Ten Gates in the Commentary on Śamatha-Vipassanā (釋簽, Shi Qian), summarizing the Ten Subtleties, all returning to Śamatha-Vipassanā, and the inconceivable realm of Three Thousand Realms in a Single Thought is revealed, showing that the teachings are not in vain, and the understanding of principles has a basis. Therefore, it is said that the Ten Subtleties are summarized as the general outline of contemplation, and it is also said that they are clearly manifested, and the practice of the Lotus Sutra is accomplished. It is also said that the Ten Gates are restated so that the practice of contemplation can be recognized. From this, it can be known that the mind and environment are included, and the gate of contemplation is indicated, so that one does not forget the method of practice even in haste and adversity. The purpose of Great Master Jingxi's writings lies in this. The momentary deluded mind discussed by the Tiantai school is the principle of the Three Truths, fully possessing the Three Thousand Realms of Dependent and Proper Retribution, only in the initial stage of the realm of the skandhas in Śamatha-Vipassanā. As for other scriptures, they have never indicated this. This is because Śamatha-Vipassanā is the ultimate teaching of one's own mind, so all are guided by the Three Thousand Realms. From this, it can be known that there is no dharma in the Three Realms, only that which is made by the mind. The mind is like a painter, creating the various skandhas. Therefore, form is made from the mind, and the whole is the mind. This mind that can create possesses all dharmas. If it were not originally possessed, how could it create? Therefore, observing what is created, one only sees the principle, not the dharmas, only the nature of the one mind. Since the duality is cut off, the nature of the mind is also forgotten. There is not even sameness, let alone difference. Since my mind is like this, so are sentient beings and Buddhas, each always the same, each different from the other. If one discusses cultivation, it must be in one's own mind. Such a realm is called the origin of all dharmas. Such contemplation is the source of all practices. It is different from universally pointing to Suchness, and it is also different from all Yogācāra. Judging from these teachings, can they go beyond this principle? One can be made to practice it, but one cannot be made to know it only. Now these Ten Gates precisely indicate cause and effect, self and other, all returning to this principle, either by including them in the provisional, or by including them in emptiness, or simply focusing on the inner realm, or combining both inner and outer, and integrating them with phenomena.

義去就有別須知理體只一無差預曉斯旨至文易見是故十門指歸在此此文辭理高遠由來尚矣義家抄錄往往別行標立題目二三其說吾將適從今依行滿法師涅槃記指為法華玄記十不二門況滿是荊溪門人必也親聞呼召故依彼記以立總題雖違眾吾從古也別行之本與古釋簽其辭不同凡二十餘處難將文定宜以義求今所申釋不以今古局其文不以情執限其義在文在義擇善從之俾荊溪微旨無隱乎爾。

翻經通紀序

曰浮圖之教流於華夏者其權與于東漢乎其于訓民也大抵與姬公孔子之說共為表裡耳何耶導之以慈悲所以廣其好生惡殺也敦之以喜舍所以申乎博施濟眾也指神明不滅所以知乎能事鬼神之非妄也談三世報應所以證福善禍淫之無差也使夫黎元遷善而遠罪撥情而反性核其理也則明逾指掌從其化也則速若置郵噫雖域外之真詮實有毗于治本矣美矣哉孝明之夢感也得以丕顯之後世君民者得以丕承之是故葉書繼至而主上寅奉翻傳流衍者無代無之洎乎李唐憲宗以降其務寢者凡一百七十齡故五代之間絕聞傳譯逮乎我大宋太宗神功聖德文武皇帝欽承佛記扶起墜風由是象胥之學重光能仁之道益振闡揚之利蓋不可得而思議焉有以見漢明丕顯之功不獨美於前世者也某養疾林野講談多暇遂于嘉祥南山通慧三代僧傳靖邁智升兩家圖紀洎諸傳錄而皆刪取翻

【現代漢語翻譯】現代漢語譯本：要知道，義理的區分在於應用，而理體的本質只有一個，沒有差別。如果預先了解了這個宗旨，那麼理解經文就會變得容易。因此，這十門指歸就在於此。這篇文辭義理高深，由來已久。義學之家抄錄時，常常 अलग行文，並標立兩三個題目，我將遵循哪一種說法呢？現在我依據行滿法師的《涅槃記》，將其指為《法華玄記》十不二門。況且行滿是荊溪大師的門人，必定是親自聽聞過他的教誨。所以，我依據他的記錄來確立總題，即使這與大眾的觀點不同，我也要遵循古義。 अलग行文的版本與古釋簽的文辭有二十多處不同，難以用文字來確定，應該從義理上尋求解答。現在我所闡述的，不以今古來侷限其文字，不以情感執著來限制其義理，而是在文字和義理上選擇好的來遵循，使荊溪大師的精微旨意沒有被埋沒的地方。

《翻經通紀序》

說佛圖（Buddha，佛陀）的教義流傳到華夏，其開端是在東漢嗎？它對於教化百姓，大體上與姬公（周公）孔子的學說共同構成表裡關係。為什麼呢？用慈悲來引導，是爲了推廣好生厭惡殺戮；用喜舍來敦促，是爲了發揚博施濟眾；指出神明不滅，是爲了讓人知道認為鬼神是虛妄的說法是錯誤的；談論三世報應，是爲了證明行善得福、作惡遭殃的道理沒有差錯。使百姓遷善而遠離罪惡，去除情慾而回歸本性，考察其中的道理，就如同看手掌一樣清楚明白；遵循它的教化，就如同驛站傳遞資訊一樣迅速。唉！雖然是域外的真詮，實際上對治理國家有輔助作用。多麼美好啊！漢孝明帝的夢感，得以使佛法廣泛顯揚，後世的君主百姓得以廣泛繼承。因此，經書接連不斷地傳來，君主恭敬地奉行，翻譯流傳沒有哪個朝代沒有。到了李唐憲宗之後，佛法事務衰落了大約一百七十年。所以五代時期，幾乎聽不到翻譯佛經的事情。到了我大宋太宗神功聖德文武皇帝，欽承佛的授記，扶起衰落的風氣，因此翻譯佛經的學問重新煥發光彩，能仁（釋迦牟尼佛）的教義更加得到弘揚，闡揚佛法的利益是不可思議的。由此可見，漢明帝廣泛顯揚佛法的功德，不僅僅是美在前世啊！我養病在山林田野，講談有很多空閑時間，於是對嘉祥、南山、通慧三代僧傳，靖邁、智升兩家的圖紀，以及各種傳記進行刪減選取，只留下翻譯的...

【English Translation】 English version: It must be understood that the distinction of meaning lies in application, while the essence of the principle is only one, without difference. If you understand this purpose in advance, then understanding the scriptures will become easy. Therefore, the ten gates of guidance lie in this. This text is profound in its meaning and has a long history. When scholars of meaning transcribe it, they often separate the lines and establish two or three topics. Which statement should I follow? Now, according to Dharma Master Xingman's 'Nirvana Record,' I refer to it as the 'Profound Record of the Lotus Sutra's' Ten Non-Dual Gates. Moreover, Xingman was a disciple of Master Jingxi, and he must have personally heard his teachings. Therefore, I rely on his record to establish the general topic, even if this differs from the views of the masses, I will follow the ancient meaning. The separately circulated version differs from the ancient commentary in more than twenty places, making it difficult to determine through words. One should seek answers from the meaning. What I am now explaining does not limit its words to the present or the past, nor does it limit its meaning to emotional attachments, but rather chooses the good in words and meaning to follow, so that the subtle intentions of Master Jingxi are not obscured.

'Preface to the General Record of Sutra Translation'

Is it the case that the teachings of Buddha (Buddha, the enlightened one) flowed into China starting from the Eastern Han Dynasty? Its role in educating the people is largely complementary to the teachings of Duke Ji (Duke of Zhou) and Confucius. Why is that? Guiding with compassion is to promote the love of life and aversion to killing; urging with joy and generosity is to promote broad giving and helping the masses; pointing out the impermanence of the divine is to let people know that the idea that ghosts and spirits are false is wrong; discussing the retribution of the three lifetimes is to prove that the principle of doing good brings blessings and doing evil brings disaster is without error. It enables the people to move towards goodness and away from sin, to remove desires and return to their nature. Examining the principles within, it is as clear as looking at the palm of one's hand; following its teachings is as fast as delivering information by post. Alas! Although it is the true teaching from beyond the borders, it actually assists in governing the country. How wonderful! Emperor Xiaoming of Han's dream-induced experience allowed the Dharma to be widely manifested, and later rulers and people were able to widely inherit it. Therefore, scriptures were continuously transmitted, and the rulers respectfully followed them. There was no dynasty without translation and dissemination. After Emperor Xianzong of the Tang Dynasty, Buddhist affairs declined for about one hundred and seventy years. Therefore, during the Five Dynasties period, one hardly heard of the translation of Buddhist scriptures. When Emperor Taizong Shengong Shengde Wenwu of my Great Song Dynasty, reverently received the Buddha's prophecy and revived the declining trend, the study of translating Buddhist scriptures was revitalized, and the teachings of Sakyamuni Buddha were further promoted. The benefits of propagating the Dharma are inconceivable. From this, it can be seen that the merit of Emperor Ming of Han in widely manifesting the Dharma is not only beautiful in the past! I am recuperating in the mountains and fields, and I have a lot of free time for lectures, so I have reduced and selected from the biographies of monks of the Jiashiang, Nanshan, and Tonghui generations, the illustrated records of Jingmai and Zhisheng, and various biographies, leaving only the translations...

傳事蹟編次成文其間年世差舛頗為刊正分為兩卷號曰翻經通紀始炎漢終我朝正統僭偽合二十一國其傳譯者凡一百五十一人所譯之經則存諸目錄此但舉其大數而已俾學佛者覽之既知大覺之宗有自來矣抑又見太宗之於我教也有繼絕存亡之道與大宋天禧三年龍集己未十月既望越四日于錢唐郡孤山瑪瑙坡負暄亭序。

佛氏匯征別集序

唐祚既滅五代之間亂亡相繼錢氏霸吳越奉王室者凡百年羅昭諫陸魯望孫希韓輩既沒文道大壞作雕篆四六者鯨吞古風為下俚謳歌者掃滅雅頌大夫士皆世及故子弟恥服儒服恥道儒言而必以儒為戲當是時也孰肯作苦澀辭句張皇正道速謗於己背利於時為世之棄物耶佛氏匯征永嘉人也學古文於樂安孫郃而不變所守扶其墜風作玉璽刺傳禪述儉德指迷化成之篇頗有新意而生不偶昇平迫於僧吏故於所述往往有應事隨時不能正名者此亦圭璋之微玷耳今擇其善者若干首勒成三卷別為一集可以垂範將來知賢者之用心云初征董吳越之僧也進賢好施治行心不忘佛理噫進賢義也好施仁也治行貞也心不忘佛理達也四者備矣君子謂列傳於高僧播美乎百世可也而不見大宋之十科者雖曰傳者不蔽賢吾不信也。

闡義鈔序

此請觀音經疏疏自智者演說章安記錄古來人師無聞贊述既傳授道息後學往往有不知其名者知

【現代漢語翻譯】現代漢語譯本：將有關翻譯佛經的事蹟編纂成文，其間年代世系有差錯的地方頗多，因此加以刊正，分為兩卷，命名為《翻經通紀》。從炎漢開始，到我朝正統，包括僭偽政權，共計二十一個國家。參與翻譯佛經的人員共計一百五十一人，所翻譯的經典都儲存在目錄之中，這裡只是列舉其大概的數目而已，以便學佛之人閱讀後，既能瞭解大覺（Buddha，佛陀）之宗的由來，又能看到太宗皇帝對於我佛教有繼承斷絕、儲存滅亡的功績。大宋天禧三年，歲在己未年十月既望（農曆十五）后的第四天，于錢唐郡（今杭州）孤山瑪瑙坡負暄亭作序。現代漢語譯本：《佛氏匯征別集序》唐朝滅亡后，五代時期戰亂不斷，錢氏（指錢镠家族）在吳越地區稱霸，臣服於中原王朝，歷時百年。羅昭諫、陸魯望、孫希韓等人去世后，文風大壞，寫作雕琢華麗的駢文的人，像鯨吞一樣吞噬了古文的風格，創作低俗歌曲的人，掃滅了雅頌之音。大夫士人都世代沿襲官位，所以子弟以穿儒服為恥，以說儒家言論為恥，一定要把儒學當作遊戲。在那個時候，誰肯創作艱澀的辭句，宣揚正道，迅速招致誹謗，背離利益，成為世人拋棄的對象呢？《佛氏匯征》的作者是永嘉人（今溫州），向樂安孫郃學習古文，卻不改變自己的操守，扶持衰落的文風，創作了《玉璽刺傳》、《禪述儉德》、《指迷化成》等篇章，頗有新意。但是他生不逢時，受到僧官的壓迫，所以在敘述中，往往有應付時事，不能正名的現象，這也是美玉上的微小瑕疵啊。現在選擇其中好的若干篇，編成三卷，另外作為一集，可以為將來樹立榜樣，瞭解賢者的用心。當初，征被董吳越招募為僧官，他推舉賢才，喜好施捨，處理政務，心中不忘佛理。唉，推舉賢才，是義；喜好施捨，是仁；處理政務，是貞；心中不忘佛理，是達。四者都具備了，君子認為為高僧立傳，將美名傳播於百世是可以的。但是沒有被大宋的十科所舉薦，即使說傳記作者沒有埋沒賢才，我也不相信。現代漢語譯本：《闡義鈔序》這部《請觀音經疏》的疏，是智者大師演說，章安尊者記錄的。古來的人師沒有聽說過有人讚述。既然傳授的道路已經斷絕，後來的學習者往往有不知道他們名字的。

【English Translation】 English version: The records of translating Buddhist scriptures were compiled into a text, and the chronology and generations were quite different, so they were corrected and divided into two volumes, named 'A Comprehensive Record of Sutra Translation'. Starting from the Yan Han Dynasty and ending with our dynasty's orthodox period, including the usurped regimes, there are a total of twenty-one countries. There were a total of one hundred and fifty-one people involved in translating Buddhist scriptures, and the scriptures they translated are all preserved in the catalog. This only lists the approximate numbers so that those who study Buddhism can understand the origin of the Great Enlightenment (Buddha) and see that Emperor Taizong had the merit of continuing the interrupted and preserving the extinct for our Buddhism. In the third year of the Tianxi era of the Great Song Dynasty, on the fourth day after the full moon (fifteenth day of the lunar calendar) of the year of Jiwei, the preface was written at the Fuxuan Pavilion on Magao Slope of Gushan Mountain in Qiantang County (now Hangzhou). English version: Preface to the Separate Collection of 'Buddhist Compendium' After the demise of the Tang Dynasty, the Five Dynasties were plagued by continuous warfare. The Qian family (referring to the family of Qian Liu) dominated the Wu and Yue regions, submitting to the central dynasty for a hundred years. After the deaths of Luo Zhaojian, Lu Luwang, Sun Xi Han, and others, the literary style greatly deteriorated. Those who wrote ornate parallel prose devoured the style of ancient prose like whales, and those who created vulgar songs swept away the sounds of elegance and praise. The officials and scholars all inherited their positions from generation to generation, so the children were ashamed to wear Confucian robes and to speak Confucian words, and they had to treat Confucianism as a game. At that time, who would be willing to create difficult and obscure phrases, promote the right path, quickly invite slander, deviate from benefits, and become an object abandoned by the world? The author of 'Buddhist Compendium' was a native of Yongjia (now Wenzhou), who studied ancient prose with Sun He of Lean, but did not change his integrity, supported the declining literary style, and created chapters such as 'Jade Seal Assassination Biography', 'Zen Narrative of Frugal Virtue', and 'Pointing to the Way of Transformation', which were quite innovative. However, he was born at the wrong time and was oppressed by the monastic officials, so in his narratives, there were often phenomena of coping with the times and not being able to rectify names. This is also a small flaw in the jade. Now, select some of the good ones, compile them into three volumes, and treat them as a separate collection, which can set an example for the future and understand the intentions of the virtuous. Initially, Zheng was recruited by Dong Wuyue as a monastic official. He promoted talented people, liked to give alms, managed government affairs, and did not forget Buddhist principles in his heart. Alas, promoting talented people is righteousness; liking to give alms is benevolence; managing government affairs is integrity; and not forgetting Buddhist principles in his heart is attainment. All four are possessed, and gentlemen believe that it is possible to write biographies for eminent monks and spread their good names to future generations. However, he was not recommended by the ten subjects of the Great Song Dynasty, and even if it is said that the biographer did not bury the talented, I do not believe it. English version: Preface to 'Elucidation of Meaning Commentary' This commentary on the 'Sutra of Requesting Avalokiteśvara' is expounded by the Master Zhiyi and recorded by the Venerable Zhang'an. The ancient teachers have not heard of anyone praising it. Since the path of transmission has been cut off, later learners often do not know their names.

其名而未嘗披其卷者於乎斯文之未喪也一線爾吾不肖而實痛焉吾如默默則何以傳后遂因疾間輒約文敷義筆之為鈔凡二卷庶申明于大旨開發于童蒙也既成乃作序以言其由復作闡義之名以名之皇宋三葉登封之明年歲次己酉孟夏哉生明於南塔上方病中序。

閑居編第十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十一

宋孤山沙門　智圓　著

黃帝陰符經題辭

黃帝陰符經題辭者所以題號其書之本末指義文辭之表也原夫陰符其三皇之書歟孔安國曰伏羲神農黃帝之書謂之三墳言大道也則陰符非其類邪其為書也廣大悉備有皇道焉帝道焉王道焉霸道焉請試陳之夫皇也者心既無為而跡亦無為以道化於民者也帝也者心亦無為而跡涉有為以德教於民者也王也者守仁與義而以刑政防之者也霸也者專威刑以脅之以仁義五常而為權者也齊桓與曹沫所亡地晉文伐原示之信此非為權耶孟子曰三皇天者也五帝體者也三王往者也五霸假者也鈞命決曰三皇步五帝趨三王馳五霸騖噫道之寬猛視之徐疾可知也抑四道者聖人之一體也由代有淳醨識有高下所以優劣形焉斯文之首章言三皇五帝之道德也次章言王者之仁義也卒章言霸者之威刑也是故首章始言觀道終云謂之聖人次章言三盜終云得之固窮卒章始言用師

【現代漢語翻譯】現代漢語譯本：那些只知道書名卻從未翻閱過它的人，唉，這種文化遺產的衰落只剩下一線希望了。我不才，但對此深感痛心。如果我保持沉默，又如何將它傳承下去呢？於是我便在生病閑暇時，整理文句，闡釋義理，用筆記錄成冊，共兩卷，希望能闡明其主旨，啓發兒童的矇昧。書成之後，便作序來說明其緣由，又用『闡義』之名來命名它。時值皇宋三葉登封的第二年，歲次己酉年孟夏，哉生明在南塔上方病中作序。

閑居編第十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十一

宋孤山沙門智圓著

黃帝陰符經題辭

《黃帝陰符經題辭》是爲了標明書的名稱、本末，以及指明義理文辭的表述。追溯陰符，它難道是三皇（指燧人、伏羲、神農）的書嗎？孔安國說，伏羲、神農、黃帝的書被稱為『三墳』，是講大道的。那麼陰符難道不是這一類嗎？這本書廣大完備，包含了皇道、帝道、王道、霸道。請允許我嘗試陳述它們。皇，是內心無為，行為也無為，用道來教化百姓的人。帝，是內心也無為，但行為上有所作為，用德來教導百姓的人。王，是堅守仁義，用刑政來防範的人。霸，是專門使用威刑來脅迫百姓，把仁義五常作為權術的人。齊桓公和曹沫所失去的土地，晉文公攻打原國展示誠信，這難道不是權術嗎？孟子說，三皇是順應天道的，五帝是傚法天道的，三王是遵循以往的，五霸是假借仁義的。鈞命決說，三皇步行，五帝小跑，三王奔馳，五霸狂奔。唉，道的寬猛，視其徐疾，就可以知道了。這四道都是聖人的一體。由於時代有淳樸和澆薄，認識有高下，所以優劣就顯現出來了。《陰符經》的首章講的是三皇五帝的道德，次章講的是王者的仁義，末章講的是霸者的威刑。因此，首章開始說『觀道』，最後說『謂之聖人』；次章說『三盜』，最後說『得之固窮』；末章開始說『用師』。

【English Translation】 English version: Those who know the name but have never opened its pages, alas, the decline of this cultural heritage is only hanging by a thread. I am unworthy, but deeply saddened by this. If I remain silent, how can I pass it on to future generations? Therefore, during my illness and leisure, I organized the sentences, explained the meanings, and recorded them in writing, totaling two volumes, hoping to clarify its main purpose and enlighten the ignorance of children. After the book was completed, I wrote a preface to explain its origins, and named it 『Elucidating Meanings』. It was the second year of the Imperial Song Dynasty's Fengshan ceremony, the year of Jiyou in the early summer, when Zaishengming wrote the preface in the Southern Pagoda while ill.

Xian Ju Bian (Leisurely Living Compilation) Tenth 卍 New Continued Collection Volume 56 No. 0949 Xian Ju Bian

Xian Ju Bian Eleventh

Written by Monk Zhìyuán of Gushan in the Song Dynasty

Preface to the Yellow Emperor's Yin Fu Jing (Secret Talisman Classic)

The preface to the Huangdi Yin Fu Jing (Yellow Emperor's Secret Talisman Classic) is to indicate the name of the book, its beginning and end, and to point out the expressions of its meaning and rhetoric. Tracing back to the Yin Fu, is it the book of the Three Sovereigns (Suiren, Fuxi, and Shennong)? Kong Anguo said that the books of Fuxi, Shennong, and the Yellow Emperor are called the 『Three Tombs』, which speak of the Great Dao. Then, isn't the Yin Fu of this kind? This book is vast and complete, containing the ways of the Emperor, the ways of the Sovereign, the ways of the King, and the ways of the Hegemon. Please allow me to try to state them. The Emperor is one whose heart is non-acting and whose actions are also non-acting, using the Dao to transform the people. The Sovereign is one whose heart is also non-acting, but whose actions involve activity, using virtue to teach the people. The King is one who upholds benevolence and righteousness, and uses penal administration to guard against wrongdoing. The Hegemon is one who specializes in using coercion and punishment to intimidate the people, using benevolence, righteousness, and the Five Constant Virtues as expedients. Duke Huan of Qi and Cao Mo losing territory, Duke Wen of Jin attacking Yuan to show good faith, are these not expedients? Mencius said that the Three Sovereigns followed Heaven, the Five Emperors embodied Heaven, the Three Kings followed the past, and the Five Hegemons borrowed benevolence and righteousness. The Jun Ming Jue says that the Three Sovereigns walked, the Five Emperors trotted, the Three Kings galloped, and the Five Hegemons raced. Alas, the leniency and severity of the Dao, looking at its slowness and speed, can be known. These four ways are all one body of the sage. Because the times have purity and decadence, and knowledge has high and low, so superiority and inferiority appear. The first chapter of the Yin Fu Jing speaks of the morality of the Three Sovereigns and Five Emperors, the second chapter speaks of the benevolence and righteousness of the Kings, and the last chapter speaks of the coercion and punishment of the Hegemons. Therefore, the first chapter begins by saying 『observing the Dao』 and ends by saying 『called a sage』; the second chapter says 『three thieves』 and ends by saying 『obtaining them leads to solid poverty』; the last chapter begins by saying 『using the army』.

終云我以時物文理哲觀三章之始終則皇王帝霸之道坦然明白矣或曰此書在三五之世無為而治者何言王與霸耶對曰庖羲氏沒神農氏作斫木為耜揉木為耒耒耜之利以教天下又曰黃帝堯舜垂衣裳而天下治是有富國安人之道也史記曰黃帝生而神靈弱而能言代神農氏諸侯有不從者而征之書明虞舜黜四罪而天下咸服是有強兵戰勝威刑之事也但三五之世暫假之以寧民乃反常之權耳非為常行之道也洎道德下衰則三王專仁義以富國五霸用強兵以脅物各為常行之道所以不能復其淳樸也觀陰符之言道也與易頗同何哉此雲天有五誡見之者昌易曰聖人設卦觀象又曰君子居則觀其象而玩其辭動則觀其變而玩其占是以自天祐之吉無不利且五誡五行也八卦亦五行也震木也離火也兌金也坎水也巽亦木干亦金艮土也陰符率五行之性而立五常之道易準四德之義而立五常之道故夫子文言曰元者善之長也享者嘉之會也利者義之和也貞者事之干也君子體仁足以長仁嘉會足以合禮利物足以和義貞固足以幹事君子行此四德者故曰乾元享利貞說者謂四德非智不行猶土遍於四象也故弗言之耳噫易者伏羲之書陰符者黃帝之書斯三皇之二也是故其道不得不同焉其辭不得不異焉往之說者既昧其正道而糅以異端所以陰符之道未光大於時矣故吾於是有述焉或曰首章云觀天之道而主于仁義

五常者乃王道耳何謂三五之道乎對曰皇焉帝焉王焉霸焉要其所歸實不逾于仁義五常但履之有大小耳三皇者行無仁之仁布無義之義內則功成而不宰外則無跡而可尋斯得仁義之上者故命之曰道焉五帝者內雖忘功外猶有跡以德教於民斯得仁義之次者故命之曰德焉三王者內守不忘外功稍著以兼愛而蒞物以裁非而正民斯得仁義之又其次者故直命之曰仁義焉洎乎五霸假借仁義以統諸侯道斯為下矣素書曰道德仁義禮五者一體道者人之所蹈使萬物各不失於所由德者人之所得使人各得其所欲世人之瞽說或大道德而小仁義豈知仁義道德同出而異名乎是仁義有大小也老子云失道而後德失德而後仁失仁而後義失義而後禮此皇衰而帝帝衰而王王衰而霸霸衰而亂也素書序曰為皇先乎道為帝成乎德王者守其仁霸者守其義(此以注合為義未可以齊三王之義)亂者失其禮以此觀之則陰符乃仁義之大者非三皇之道耶孔子刪詩書撮其機要斷自唐虞已下以二帝禪讓首之足以垂世立教為百世常行之道故使斯文而在芟夷之例不預乎書也黃帝者何黃土色也登假之後配為土帝故班固云黃者中和之色自然之性萬世不易黃帝始作制度得其中和故稱黃也易緯曰帝者天號也德配天地不私公伍稱之曰帝姓公孫氏名軒轅受國於有熊氏居軒轅之丘因以為名(出帝王世紀)在位百年而崩年

一百一十歲或言壽三百歲故宰我以問孔子曰人賴其利百年而崩人畏其神百年而亡人用其教百年而移故曰三百年其書名陰符者陰暗也符合也此三百言使夫人君用心暗合天道也吾之注皆以儒道明之所以異於昔人也不敢以當達者直欲不出戶庭傳之子孫而已。

病課集序

序曰吾以今年夏末炎氣火熾故疾因作而倍百于常發焉伏枕草堂中者凡四旬餘及其痊也裁能扶杖徐步而已然于瞑眩荒忽之中亦不能默默往往成一篇一詠以自寬若甚困頓則枕肱而口占使來學而筆之或疾少間則隱幾而起坐自操觚而書之無乃樂在其中矣既成草藁皆投竹篋內一日取而閱焉得古詩及唐律五七言兩韻至五十四韻合七十首分為三卷題曰病課集其猶儒家流修仕進之道退而肄業謂之過夏執業以出謂之夏課吾以病中所得病差而寫出謂之病課不亦宜邪且欲后之人知吾以貧病寂寥而自勝者歟然而辭語鄙野旨趣漫浪或宗乎周孔或涉乎老莊或歸乎釋氏于其道不能純矣茍君子以多愛見駁雜為譏者吾安敢逃其責乎然若由多愛以至於無駁雜則亦俟知者知之耳噫嘻罪我其病課乎知我其病課乎是時聖宋天禧四年庚申八月二十六日病夫智圓無外序。

閑居編第十一卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十二

宋孤山沙門　智圓

【現代漢語翻譯】現代漢語譯本：宰我問孔子，關於有人活到一百一十歲，甚至三百歲的事情。他說：『人們依賴他的恩惠，百年後仍然懷念；人們敬畏他的神力，百年後仍然敬畏；人們使用他的教誨，百年後仍然受到影響。』所以說三百年。《陰符》這本書的名字，意思是陰暗和符合。這三百字，使君王用心體會，暗中符合天道。我的註釋都用儒家思想來闡明，這和以前的人不一樣。我不敢自認為通達，只想不出門庭，把這些傳給子孫罷了。

病課集序

序言說：我因為今年夏天末尾，炎熱之氣像火一樣旺盛，所以疾病發作比平常嚴重百倍。我躺在草堂中，總共有四十多天。等到痊癒的時候，才能夠拄著枴杖慢慢地走。然而在昏眩恍惚之中，也不能完全沉默，常常寫成一篇詩或一首詠來寬慰自己。如果非常困頓，就枕著胳膊口述，讓來學習的人記錄下來；或者疾病稍微好轉，就靠著幾案起身，親自拿起筆來書寫。難道不是樂在其中嗎？已經寫成的草稿，都投到竹筐里。有一天拿出來閱讀，得到古詩和唐律五七言兩韻到五十四韻，總共七十首，分為三卷，題名為《病課集》。這就像儒家修行仕進的道路，退下來學習叫做『過夏』，執業出來叫做『夏課』。我因為病中所得，病好后寫出來，叫做『病課』，不也是很合適的嗎？而且想讓後人知道我因為貧病寂寞而自我排遣罷了。然而辭語粗俗，旨趣散漫，或者遵循周孔之道，或者涉及老莊之學，或者歸於釋氏之理，在道義上不能純粹。如果君子因為我愛好太多，見解駁雜而譏笑我，我怎麼敢逃避這個責任呢？然而如果因為愛好多而達到沒有駁雜，那就只能等待知音來理解了。唉！是責怪我的病課呢？還是理解我的病課呢？這時是聖宋天禧四年庚申年八月二十六日，病夫智圓無外序。

閑居編第十一卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十二

宋孤山沙門智圓

【English Translation】 English version: Zai Wo asked Confucius about people living to one hundred and ten years, or even three hundred years. He said, 'People rely on his kindness, and still remember him after a hundred years; people fear his divine power, and still fear him after a hundred years; people use his teachings, and are still influenced after a hundred years.' Therefore, it is said to be three hundred years. The name of the book 'Yin Fu' (Hidden Symbol) means hidden and consistent. These three hundred words enable the monarch to understand with his heart and secretly conform to the way of heaven. My annotations all use Confucianism to clarify, which is different from the people of the past. I dare not consider myself enlightened, I just want to pass these on to my children and grandchildren without leaving my home.'

Preface to the 'Bing Ke Ji' (Collection of Lessons from Sickness)

The preface says: 'Because at the end of this summer, the hot air was as strong as fire, my illness broke out a hundred times more severely than usual. I lay in my thatched cottage for more than forty days in total. When I recovered, I was only able to walk slowly with a cane. However, in the midst of dizziness and confusion, I could not remain completely silent, and often wrote a poem or a song to comfort myself. If I was very tired, I would dictate while resting my arm on the pillow, and have the students record it; or if the illness improved slightly, I would lean on the desk and get up, personally picking up the pen to write. Isn't there joy in it? The drafts that have been written are all thrown into the bamboo basket. One day I took them out to read, and obtained ancient poems and Tang poems with five or seven characters and two rhymes to fifty-four rhymes, a total of seventy poems, divided into three volumes, entitled 'Bing Ke Ji' (Collection of Lessons from Sickness). This is like the path of Confucian cultivation and advancement, retreating to study is called 'Guo Xia' (Passing the Summer), and going out to practice is called 'Xia Ke' (Summer Lesson). I call what I gained during my illness and wrote after recovering from my illness 'Bing Ke' (Lessons from Sickness), isn't it also very appropriate? And I want future generations to know that I was able to overcome my poverty and loneliness through self-consolation. However, the words are vulgar, the purpose is scattered, or it follows the way of Zhou and Confucius, or it involves the learning of Lao and Zhuang, or it returns to the principles of Buddhism, and it cannot be pure in morality. If gentlemen criticize me for having too many hobbies and mixed opinions, how dare I escape this responsibility? However, if because of having many hobbies, I reach a point where there is no mixture, then I can only wait for a connoisseur to understand it. Alas! Is it blaming my 'Bing Ke' (Lessons from Sickness)? Or understanding my 'Bing Ke' (Lessons from Sickness)? At this time, it is the twenty-sixth day of the eighth month of the Gengshen year, the fourth year of the Tianxi reign of the Holy Song Dynasty, written by the sick man Zhiyuan Wuwai.'

Xian Ju Bian (Collection of Leisurely Living) Eleventh 卍 New Continued Collection Volume 56 No. 0949 Xian Ju Bian

Xian Ju Bian (Collection of Leisurely Living) Twelfth

Song Gushan (Solitary Hill) Monk Zhiyuan

著

書智者大師碑後序

聖宋天禧二年龍集戊午夏六月十日十四世法孫智圓字無外糾同志立石于錢唐孤山瑪瑙院佛殿之左其文依補闕舊集故與天臺勒石者有異按然師是建中三年二月滅梁君即貞元九年十一月卒天臺碑乃元和六年十一月十二日建距然歸寂三十載矣距肅捐館一十九載矣於乎荊溪既沒敬之既往非后之人妄改如何補闕卒逮今二百二十七年矣而遺編在焉可鑑前繆庶來者毋惑與。

書荊溪大師碑後序

錢唐沙門釋智圓字無外即荊溪九世之法孫也嘗慨天臺墳塔既毀碑表亦滅使先祖之德善梁公之論撰不明著於後世焉遂師僧之尊賢重道者同立石于孤山瑪瑙院佛殿之右庶觀者既美其所稱又美其所為抑亦恕我之不肖濫跂及於孝子孝孫之用心乎時大宋天禧二年歲次戊午夏六月五日也。

講堂擊蒙集序

夫仲尼之旨布在六經世雄之法備乎三藏背叛六經者乃楊墨之黨蔑棄三藏者即魔外之徒其人存則其道行其人亡則其道廢今既宗師接武講席相望諒世雄之道未墜地也重以王化所被人皆好學削染之子咸恥于不聽習焉猶病童蒙未善儀式遂于暇日聊述五篇始於建志擇師終於誡惡勸善前四則示接對語言之事令有可觀后一明學習流通之旨俾至於道從微至著得無意乎既題曰擊蒙豈免夫敘事之繁碎髮言之鄙俚耶

【現代漢語翻譯】現代漢語譯本：《書智者大師碑後序》

聖宋天禧二年，歲在戊午，夏六月十日，第十四世法孫智圓，字無外，與同志在錢唐孤山瑪瑙院佛殿之左樹立石碑。碑文依據補闕的舊集，所以與天臺山所立的石碑有所不同。考證智者大師是建中三年二月圓寂，梁肅是貞元九年十一月去世。而天臺山的石碑是元和六年十一月十二日建立的，距離智者大師圓寂已經三十年，距離梁肅去世也已經十九年了。唉！荊溪大師（湛然）已經去世，梁肅也已經作古，如果後人隨意更改，那該如何是好？補闕（指梁肅）去世至今已經二百二十七年了，而他的遺作還在，可以作為前人的錯誤鑑戒，希望後人不要被迷惑啊。

《書荊溪大師碑後序》

錢唐沙門釋智圓，字無外，是荊溪大師（湛然）第九世的法孫。他曾經感慨天臺宗的墳墓和佛塔已經毀壞，碑文也已經泯滅，使得先祖的德行和梁肅的論著不能明明白白地流傳於後世。於是與尊敬師僧、重視賢才和道義的人一同在孤山瑪瑙院佛殿之右樹立石碑，希望觀看的人既讚美碑文所稱頌的內容，又讚美我們的行為，或許也能原諒我的不才，竟然僭越地效仿孝子孝孫的心意吧。時間是大宋天禧二年，歲在戊午，夏六月五日。

《講堂擊蒙集序》

仲尼（孔子）的宗旨散佈在六經之中，世雄（佛陀）的教法完備於三藏之中。背叛六經的人是楊朱、墨翟的黨徒，蔑視三藏的人就是邪魔外道之輩。如果這個人存在，那麼他的道義就能推行；如果這個人去世，那麼他的道義就會廢弛。現在既然宗師們接連不斷，講席也互相望見，想來世雄的教法還沒有墜落於地。再加上王道的教化所及，人們都愛好學習，出家為僧的人都以不聽聞佛法為恥。但是他們就像是生病的孩子，還不熟悉儀式，於是在空閑的時候姑且撰述五篇，開始於樹立志向、選擇老師，最終結束于告誡惡行、勸勉善事。前面的四篇是用來指示應對語言的事情，使之有可觀看之處；後面一篇是用來闡明學習流通的宗旨，使之達到道。這難道不是有意義的嗎？既然題目叫做《擊蒙》，難道能夠避免敘事的繁瑣和發言的粗俗淺陋嗎？

【English Translation】 English version: Preface to the Stele of Great Master Zhi Zhe

In the second year of Tianxi of the Holy Song Dynasty, the year being Wuwu in the summer, on the tenth day of the sixth month, the fourteenth-generation Dharma grandson Zhiyuan, styled Wuwai, together with like-minded individuals, erected a stone stele to the left of the Buddha Hall in the Manao (agate) Monastery on Gushan (Solitary Hill) in Qiantang (Hangzhou). The text of the stele is based on the old collection of Buque (Liang Su), so it differs from the stele erected on Mount Tiantai. According to research, Master Zhi Zhe (Zhiyi) passed away in the second month of Jianzhong's third year, and Liang Su passed away in the eleventh month of Zhenyuan's ninth year. The Tiantai stele was erected on the twelfth day of the eleventh month of Yuanhe's sixth year, thirty years after Zhi Zhe's passing and nineteen years after Liang Su's passing. Alas! With Jingxi (Zhanran) gone and Liang Su passed, what if later generations were to arbitrarily alter things? It has been two hundred and twenty-seven years since Buque (Liang Su) passed away, and his surviving works remain, serving as a warning against the mistakes of the past, hoping that future generations will not be misled.

Preface to the Stele of Great Master Jingxi

The Shramana (monk) Shishi Zhiyuan, styled Wuwai, of Qiantang, is the ninth-generation Dharma grandson of Great Master Jingxi (Zhanran). He lamented that the graves and pagodas of Tiantai had been destroyed, and the inscriptions on the steles had been obliterated, preventing the virtues of the ancestors and the writings of Liang Su from being clearly transmitted to later generations. Therefore, together with those who respect monks, value talent, and cherish the Dharma, he erected a stone stele to the right of the Buddha Hall in the Manao Monastery on Gushan, hoping that those who see it will both admire what is praised in the inscription and admire our actions, and perhaps forgive my inadequacy in presumptuously emulating the intentions of filial sons and grandsons. The time is the second year of Tianxi of the Great Song Dynasty, the year being Wuwu in the summer, on the fifth day of the sixth month.

Preface to the 'Jingtang Jimeng Ji' (Collection for Enlightening the Ignorant in the Lecture Hall)

The teachings of Zhongni (Confucius) are spread throughout the Six Classics, and the Dharma of Shixiong (Buddha) is complete in the Three Pitakas. Those who betray the Six Classics are the followers of Yang Zhu and Mo Di, and those who despise the Three Pitakas are demons and heretics. If the person exists, then his teachings can be promoted; if the person passes away, then his teachings will be abandoned. Now that the masters are succeeding one another and the lecture halls are visible to each other, it seems that the Dharma of Shixiong has not fallen to the ground. Moreover, influenced by the teachings of the kingly way, people are fond of learning, and those who have shaved their heads and become monks are ashamed of not hearing the Dharma. However, they are like sick children who are not yet familiar with the rituals, so in their spare time, they have tentatively compiled five chapters, beginning with establishing aspirations and choosing a teacher, and ending with admonishing evil and encouraging good. The first four chapters are intended to instruct on matters of speech and interaction, so that there is something to see; the last chapter is intended to clarify the purpose of learning and dissemination, so as to reach the Dao (the Way). Is this not meaningful? Since the title is 'Jimeng' (Enlightening the Ignorant), can it avoid the verbosity of narration and the vulgarity of speech?

汝曹後學宜詳覽焉。

講院條約序

三學既設齊身口示威儀者戒學備焉豈在別立程式耶蓋去聖既遙時方不同故於彼人情更為約束俾夫學者出處語默不罹乎𠎝失則流通克荷得其人也吾道何患于喪乎吾祖智者立制十條以訓來學今因而刪補不損元規汝曹覽之預為之防而吾志也。

目錄序

予自濫預講科于先聖之道雖不能窮微睹奧而志圖訓誘於是備覽史籍博尋經疏其有墜地而絕傳者他說而不韙者皆筆記而發揮之以貽後學始景德三年丙午歲至今大中祥符七年甲寅歲于講授抱疾之外輒述科記章鈔凡得三十部七十一卷竊慮散失因次而錄之藏於篋笥或後有所述隨更編續所冀示諸子孫詎敢聞于達識也時陽秋三十有九其年仲春既望于錢唐崇福寺方丈序。

帝年紀序

盧江子者氏族名字則未知之嘗撰帝年紀一卷始天地闢設降及我宋大凡百王禪讓之歷數五運相生之正統建都之所紀年之號以至僣偽偏霸者皆略載名目于其間繇是萬古陳跡不待博閱群史而歷歷可見如指掌焉抑又帝王之號正統者書之以朱僣偽者書之以墨有以見枉直分而褒貶作也將非垂儆於後世俾夫知列次在天而杜絕於窺竊之患也歟無乃正人倫之大要非直書年世而已吾覽其文知其用意故序之。

廣皮日休法言後序

法言之為書也廣大悉

【現代漢語翻譯】現代漢語譯本：你們這些後來的學習者應該詳細閱讀它。

講院條約序

既然已經設立了戒學、定學、慧學這三學，那麼具備端正身口意的儀者（指修行者），戒學就已經完備了，難道還需要另外設立規章制度嗎？這是因為距離聖人的時代已經很久遠，時代也不同了，所以要根據當時的人情世故來制定約束，使得學習的人，無論在什麼場合，說什麼話，做什麼事，都不會犯錯誤，這樣佛法才能流通，才能找到合適的人來繼承。這樣，我們還擔心佛法會衰落嗎？我們的祖師智者大師制定了十條規定來教導後來的學習者，現在我因此而刪改補充，沒有改變原來的規矩，你們閱讀它，預先做好防範，這就是我的心意。

目錄序

我自從冒昧地參與講經說法的事業以來，對於先聖的道理，雖然不能完全理解其中的精微奧妙，但是立志于教導和引導後學，於是廣泛閱讀史書，博覽經書和註解，對於那些已經失傳的，或者其他說法不正確的，都記錄下來並且加以闡發，用來留給後來的學習者。從景德三年丙午年開始，到大中祥符七年甲寅年，除了講授佛經之外，就撰寫科記章鈔，總共得到三十部七十一卷。我私下擔心這些東西會散失，因此按照順序記錄下來，藏在箱子里，或者以後有所述作，就隨時更改編續，所希望的是給子孫們看，哪裡敢讓有見識的人知道呢？當時我三十九歲，那年仲春既望，在錢唐崇福寺方丈室寫下這篇序。

帝年紀序

盧江子這個人，他的氏族名字就不得而知了，曾經撰寫《帝年紀》一卷，從天地開闢開始，到我宋朝，大概記載了歷代君王的禪讓，五德始終的朝代更替，建都的地點，紀年的年號，以及僭越稱帝的，偏安一隅的，都略微記載了名目在其中。因此，萬古的陳跡，不需要廣泛閱讀史書，就可以歷歷在目，如同指掌一樣。而且，對於帝王的稱號，正統的就用硃砂書寫，僭越稱帝的就用墨書寫，以此來表明是非曲直，進行褒貶。這難道不是爲了警戒後世，使人們知道君位的排列次序是由天命決定的，從而杜絕窺探和竊取的禍患嗎？這大概是端正人倫的大要，不僅僅是直書年號和世系而已。我閱讀了他的文章，瞭解了他的用意，所以寫下這篇序。

廣皮日休法言後序

《法言》這本書，內容廣大而詳盡。

【English Translation】 English version: You later learners should examine it in detail.

Preface to the Regulations of the Lecture Hall

Since the three learnings of morality (戒, jie), concentration (定, ding), and wisdom (慧, hui) have been established, and those who possess proper conduct of body, speech, and mind (儀者, yi zhe, refers to practitioners) are equipped with the learning of morality, is it necessary to establish separate rules and regulations? This is because the distance from the sages is far, and the times are different, so it is necessary to make constraints based on the human sentiments of the time, so that those who learn, no matter where they are, what they say, or what they do, will not make mistakes, so that the Dharma can be circulated and suitable people can be found to inherit it. In this way, why should we worry about the decline of the Dharma? Our ancestor, Master Zhiyi (智者大師, Zhi zhe dashi), established ten rules to teach later learners. Now I have therefore deleted and supplemented them, without changing the original rules. You read it, prepare for it in advance, and this is my intention.

Preface to the Table of Contents

Since I have presumptuously participated in the work of lecturing on the scriptures, although I cannot fully understand the subtle mysteries of the teachings of the former sages, I am determined to teach and guide later learners. Therefore, I have extensively read historical books and studied scriptures and commentaries. Those that have been lost or those with incorrect interpretations have been recorded and elaborated upon to leave to later learners. From the year Bingwu (丙午) of the Jingde (景德) era, the third year, to the year Jiayin (甲寅) of the Dazhong Xiangfu (大中祥符) era, the seventh year, in addition to lecturing on the scriptures, I wrote notes and commentaries, totaling thirty parts and seventy-one volumes. I privately worried that these things would be lost, so I recorded them in order and hid them in a box. Or, if there is anything written later, I will change and continue to compile them at any time. What I hope is to show them to my children and grandchildren, how dare I let knowledgeable people know about them? At that time, I was thirty-nine years old. In the middle of spring of that year, I wrote this preface in the abbot's room of Chongfu Temple (崇福寺, Chongfu Si) in Qiantang (錢唐).

Preface to the Annals of Emperors

This person Lujiangzi (盧江子), his clan name is unknown. He once wrote a volume of 'Annals of Emperors' (帝年紀, Di Wang Ji), starting from the creation of heaven and earth, to our Song Dynasty. It roughly records the abdication of emperors of past dynasties, the succession of dynasties according to the Five Elements (五德始終, Wu De Shi Zhong), the location of the capital, the era names, as well as those who usurped the throne and those who were in a state of partial peace, all of which are briefly recorded in it. Therefore, the traces of the past can be seen clearly, like the palm of one's hand, without extensive reading of historical books. Moreover, for the titles of emperors, the legitimate ones are written in vermilion, and the usurpers are written in ink, in order to show right and wrong and to make praise and criticism. Is this not to warn future generations, so that people know that the order of the throne is determined by heaven, so as to prevent the disaster of peeping and stealing? This is probably the great importance of correcting human relations, not just writing the year and generation. I read his article and understood his intention, so I wrote this preface.

Postscript to Expanding on Pi Rixiu's 'Model Sayings'

'Model Sayings' (法言, Fa Yan) as a book, is vast and detailed.

備二帝三王姬公孔子之道盡在此矣百王之模範歟萬世之蓍蔡歟孟軻以來力扶聖道者未有如子云者也夫聖以降言歟行歟難其無玼乎是故雄之賢而有媚莽之言也孝至篇曰周公以來未有漢公之懿也勤勞則過於阿衡李軌以為稱莽居攝以前之美劇秦美新云大新受命上帝豈居攝以前邪柳子厚謂阿衡之事不可過遇則反矣且孟子美夫子賢于堯舜遠矣亦應反刺仲尼也如其不爾豈其過阿衡為反邪是知楊子美莽比德于周公故云過阿衡非反刺明矣或楊子言遜之為權也噫子云學何道邪學它道也吾不知其遜不遜也果學仲尼之道也夫子之遜未聞若至孝美新之佞者吾以為媚莽之言是也先儒之說皆為子云文過而諱惡耳意欲大子云之道反小之是昧於子云之道也何乎夫賢人君子雖未免其過茍有過必自知既自知必自訟豈同小人過也必文不能自訟乎趙盾曰自貽伊戚其我之謂乎魏武曰吾小過失大忿怒汝勿學也嗚呼子云之賢于趙盾魏武遠矣豈欲文其過耶是使萬世之下不肖輩遇其𨶳覦神器者不能自正必曲媚以事之果成也則曰我知天命之有往也果不成則曰我學子云之遜也千誑萬詐革面取容豈不由踵美新之弊乎故曰意欲大子云之道而反小之也吾謂子云若在聞吾之議必能為國受惡也近世柳仲涂復申明美斯之理詞亦不出于文過矣非昧子云之道如何惟李唐皮日休以斯言為非故撰其後

【現代漢語翻譯】現代漢語譯本：備二帝三王姬公孔子之道盡在此矣，這完備地包含了虞舜、夏禹兩位帝王，周文王、周武王、周公三位聖王，以及周朝的制度、孔子的思想。這難道不是歷代帝王的典範嗎？不是萬世的準則嗎？孟軻（孟子）以來，努力匡扶聖道的人，沒有像楊雄（子云）這樣的人了。唉！聖人以下，無論是言論還是行為，都難以完美無瑕。因此，楊雄雖然賢能，卻有諂媚王莽的言論。《孝至篇》說：『周公以來，沒有像王莽那樣美好的人。』歌頌王莽的勤勞超過了伊尹（阿衡）。李軌認為這是稱讚王莽攝政以前的美好，就像司馬相如美化秦朝，王莽美化新朝一樣。難道『大新受命』是王莽攝政以前的事嗎？柳宗元說伊尹輔佐商朝的事業不能過分讚揚，否則就適得其反了。而且孟子讚美孔子賢能勝過堯舜，也應該反過來批評仲尼嗎？如果不是這樣，難道稱讚伊尹超過了實際情況就是反過來批評嗎？由此可知，楊雄讚美王莽，將他比作周公，所以說超過了伊尹，而不是反過來批評，這很明顯。或者有人說楊雄的謙遜是權宜之計。唉！楊雄學習的是什麼道呢？學習的是其他的道啊！我不知道他是否謙遜。如果他學習的是仲尼的道，孔子的謙遜，我沒有聽說過像王莽和《孝至篇》那樣諂媚的。我認為這是諂媚王莽的言論。先前的儒者都為楊雄掩飾過錯，隱瞞罪惡，想要放大楊雄的功績，反而縮小了他的功績，這是不瞭解楊雄的道啊！為什麼呢？賢人君子即使不能避免犯錯，如果有了過錯，必定會自我反省，既然自我反省，必定會自我責備，難道會像小人一樣有了過錯，必定要掩飾，不能自我責備嗎？趙盾說：『自取災禍，說的就是我啊！』魏武帝曹操說：『我犯了小的過錯，發了大的脾氣，你們不要學我。』唉！楊雄比趙盾、魏武帝賢能多了，難道會想要掩飾他的過錯嗎？如果這樣，就會使萬世之下那些不肖之徒，遇到覬覦神器（皇位）的人，不能自我匡正，必定會曲意逢迎來成全他們的事業。如果成功了，就說：『我知道天命是有所歸屬的。』如果不能成功，就說：『我學習楊雄的謙遜。』千方百計地欺騙，改變面容來迎合，難道不是因為效仿王莽和《美新》的弊端嗎？所以說想要放大楊雄的功績，反而縮小了他的功績啊！我認為楊雄如果還活著，聽到我的議論，必定能為國家承擔惡名。近世柳仲涂又重新闡明了讚美王莽的道理，言辭也沒有超出掩飾過錯的範圍，這難道不是不瞭解楊雄的道嗎？只有李唐的皮日休認為這種言論是不對的，所以撰寫了《原美新》的後續文章。專有名詞解釋：虞舜：傳說中的五帝之一。夏禹：夏朝的開國君王。周文王：周朝的奠基者，周武王的父親。周武王：周朝的開國君王。周公：周文王的兒子，周武王的弟弟，輔佐周成王。孔子：儒家學派的創始人。孟軻（孟子）：戰國時期儒家代表人物。楊雄（子云）：西漢時期文學家、哲學家。王莽：西漢末年權臣，后建立新朝。伊尹（阿衡）：商朝名相。司馬相如：西漢時期文學家。柳宗元：唐朝文學家、思想家。仲尼：孔子的字。趙盾：春秋時期晉國大臣。魏武帝曹操：三國時期魏國的奠基者。柳仲涂：近代學者。皮日休：唐朝文學家。《孝至篇》：楊雄的作品，內容讚美王莽。《美新》：指讚美王莽建立的新朝的文章。《原美新》：皮日休批評楊雄《美新》的文章。 English version: The way of the two Emperors (Yu Shun, Xia Yu), the three Kings (King Wen, King Wu, Duke of Zhou), the Zhou Dynasty's institutions, and Confucius's thoughts are all completely contained within this. Isn't this the model for all emperors and kings? Isn't it the standard for all ages? Since Mencius, there has been no one like Yang Xiong (Ziyun) who has strived to uphold the sacred way. Alas! Below the level of sages, whether in words or deeds, it is difficult to be without flaws. Therefore, although Yang Xiong was virtuous, he had flattering words towards Wang Mang. The 'Xiaozhi Chapter' says: 'Since the Duke of Zhou, there has been no one as beautiful as Wang Mang.' Praising Wang Mang's diligence exceeded that of Yi Yin (Aheng). Li Gui believed that this was praising the beauty of Wang Mang before he took power, just as Sima Xiangru beautified the Qin Dynasty and Wang Mang beautified the Xin Dynasty. Could 'the Great Xin receiving the mandate' be something that happened before Wang Mang took power? Liu Zongyuan said that the affairs of Yi Yin assisting the Shang Dynasty should not be praised excessively, otherwise it would be counterproductive. Moreover, Mencius praised Confucius for being more virtuous than Yao and Shun, should he also be criticized in return? If not, is praising Yi Yin beyond reality a form of criticism? From this, it can be known that Yang Xiong praised Wang Mang, comparing him to the Duke of Zhou, so he said he exceeded Yi Yin, not criticizing him in return, which is obvious. Or some say that Yang Xiong's humility was a matter of expediency. Alas! What way did Yang Xiong learn? He learned other ways! I don't know if he was humble or not. If he learned the way of Zhongni (Confucius), Confucius's humility, I have not heard of flattery like that of Wang Mang and the 'Xiaozhi Chapter'. I think these are flattering words towards Wang Mang. The previous Confucian scholars all covered up Yang Xiong's faults and concealed his sins, wanting to magnify Yang Xiong's merits, but instead diminished his merits, which is not understanding Yang Xiong's way! Why? Even if virtuous gentlemen cannot avoid making mistakes, if they have made mistakes, they will definitely reflect on themselves. Since they reflect on themselves, they will definitely blame themselves. Would they be like petty people who, when they have made mistakes, must cover them up and cannot blame themselves? Zhao Dun said: 'Bringing disaster upon oneself, that's me!' Emperor Wu of Wei, Cao Cao, said: 'I made small mistakes and lost my temper greatly, don't you learn from me.' Alas! Yang Xiong was much more virtuous than Zhao Dun and Emperor Wu of Wei, would he want to cover up his mistakes? If so, it would cause those unworthy people in later generations, when they encounter those who covet the divine artifact (the throne), to be unable to correct themselves and would definitely flatter them to accomplish their careers. If they succeed, they will say: 'I know that the mandate of heaven has its destination.' If they fail, they will say: 'I learned Yang Xiong's humility.' Deceiving in every possible way, changing faces to cater to others, isn't it because of imitating the evils of Wang Mang and 'Meixin'? Therefore, it is said that wanting to magnify Yang Xiong's merits, but instead diminishing his merits! I think if Yang Xiong were still alive, hearing my arguments, he would definitely be able to bear the infamy for the country. In recent times, Liu Zhongtu has once again clarified the reasons for praising Wang Mang, and his words have not gone beyond the scope of covering up mistakes. Isn't this not understanding Yang Xiong's way? Only Pi Rixiu of the Li Tang Dynasty believed that this kind of statement was wrong, so he wrote a sequel to 'Yuan Meixin'. Explanation of proper nouns: Yu Shun: One of the legendary Five Emperors. Xia Yu: The founding monarch of the Xia Dynasty. King Wen of Zhou: The founder of the Zhou Dynasty, the father of King Wu of Zhou. King Wu of Zhou: The founding monarch of the Zhou Dynasty. Duke of Zhou: The son of King Wen of Zhou, the younger brother of King Wu of Zhou, assisted King Cheng of Zhou. Confucius: The founder of the Confucian school. Mencius (Meng Ke): A representative figure of Confucianism during the Warring States period. Yang Xiong (Ziyun): A writer and philosopher of the Western Han Dynasty. Wang Mang: A powerful official at the end of the Western Han Dynasty, who later established the Xin Dynasty. Yi Yin (Aheng): A famous prime minister of the Shang Dynasty. Sima Xiangru: A writer of the Western Han Dynasty. Liu Zongyuan: A writer and thinker of the Tang Dynasty. Zhongni: Confucius's courtesy name. Zhao Dun: A minister of the Jin State during the Spring and Autumn period. Cao Cao, Emperor Wu of Wei: The founder of the Wei Kingdom during the Three Kingdoms period. Liu Zhongtu: A modern scholar. Pi Rixiu: A writer of the Tang Dynasty. 'Xiaozhi Chapter': Yang Xiong's work, praising Wang Mang. 'Meixin': Refers to articles praising Wang Mang's establishment of the Xin Dynasty. 'Yuan Meixin': Pi Rixiu's article criticizing Yang Xiong's 'Meixin'.

【English Translation】 English version: The way of the two Emperors (Yu Shun, Xia Yu), the three Kings (King Wen, King Wu, Duke of Zhou), the Zhou Dynasty's institutions, and Confucius's thoughts are all completely contained within this. Isn't this the model for all emperors and kings? Isn't it the standard for all ages? Since Mencius, there has been no one like Yang Xiong (Ziyun) who has strived to uphold the sacred way. Alas! Below the level of sages, whether in words or deeds, it is difficult to be without flaws. Therefore, although Yang Xiong was virtuous, he had flattering words towards Wang Mang. The 'Xiaozhi Chapter' says: 'Since the Duke of Zhou, there has been no one as beautiful as Wang Mang.' Praising Wang Mang's diligence exceeded that of Yi Yin (Aheng). Li Gui believed that this was praising the beauty of Wang Mang before he took power, just as Sima Xiangru beautified the Qin Dynasty and Wang Mang beautified the Xin Dynasty. Could 'the Great Xin receiving the mandate' be something that happened before Wang Mang took power? Liu Zongyuan said that the affairs of Yi Yin assisting the Shang Dynasty should not be praised excessively, otherwise it would be counterproductive. Moreover, Mencius praised Confucius for being more virtuous than Yao and Shun, should he also be criticized in return? If not, is praising Yi Yin beyond reality a form of criticism? From this, it can be known that Yang Xiong praised Wang Mang, comparing him to the Duke of Zhou, so he said he exceeded Yi Yin, not criticizing him in return, which is obvious. Or some say that Yang Xiong's humility was a matter of expediency. Alas! What way did Yang Xiong learn? He learned other ways! I don't know if he was humble or not. If he learned the way of Zhongni (Confucius), Confucius's humility, I have not heard of flattery like that of Wang Mang and the 'Xiaozhi Chapter'. I think these are flattering words towards Wang Mang. The previous Confucian scholars all covered up Yang Xiong's faults and concealed his sins, wanting to magnify Yang Xiong's merits, but instead diminished his merits, which is not understanding Yang Xiong's way! Why? Even if virtuous gentlemen cannot avoid making mistakes, if they have made mistakes, they will definitely reflect on themselves. Since they reflect on themselves, they will definitely blame themselves. Would they be like petty people who, when they have made mistakes, must cover them up and cannot blame themselves? Zhao Dun said: 'Bringing disaster upon oneself, that's me!' Emperor Wu of Wei, Cao Cao, said: 'I made small mistakes and lost my temper greatly, don't you learn from me.' Alas! Yang Xiong was much more virtuous than Zhao Dun and Emperor Wu of Wei, would he want to cover up his mistakes? If so, it would cause those unworthy people in later generations, when they encounter those who covet the divine artifact (the throne), to be unable to correct themselves and would definitely flatter them to accomplish their careers. If they succeed, they will say: 'I know that the mandate of heaven has its destination.' If they fail, they will say: 'I learned Yang Xiong's humility.' Deceiving in every possible way, changing faces to cater to others, isn't it because of imitating the evils of Wang Mang and 'Meixin'? Therefore, it is said that wanting to magnify Yang Xiong's merits, but instead diminishing his merits! I think if Yang Xiong were still alive, hearing my arguments, he would definitely be able to bear the infamy for the country. In recent times, Liu Zhongtu has once again clarified the reasons for praising Wang Mang, and his words have not gone beyond the scope of covering up mistakes. Isn't this not understanding Yang Xiong's way? Only Pi Rixiu of the Li Tang Dynasty believed that this kind of statement was wrong, so he wrote a sequel to 'Yuan Meixin'. Explanation of proper nouns: Yu Shun: One of the legendary Five Emperors. Xia Yu: The founding monarch of the Xia Dynasty. King Wen of Zhou: The founder of the Zhou Dynasty, the father of King Wu of Zhou. King Wu of Zhou: The founding monarch of the Zhou Dynasty. Duke of Zhou: The son of King Wen of Zhou, the younger brother of King Wu of Zhou, assisted King Cheng of Zhou. Confucius: The founder of the Confucian school. Mencius (Meng Ke): A representative figure of Confucianism during the Warring States period. Yang Xiong (Ziyun): A writer and philosopher of the Western Han Dynasty. Wang Mang: A powerful official at the end of the Western Han Dynasty, who later established the Xin Dynasty. Yi Yin (Aheng): A famous prime minister of the Shang Dynasty. Sima Xiangru: A writer of the Western Han Dynasty. Liu Zongyuan: A writer and thinker of the Tang Dynasty. Zhongni: Confucius's courtesy name. Zhao Dun: A minister of the Jin State during the Spring and Autumn period. Cao Cao, Emperor Wu of Wei: The founder of the Wei Kingdom during the Three Kingdoms period. Liu Zhongtu: A modern scholar. Pi Rixiu: A writer of the Tang Dynasty. 'Xiaozhi Chapter': Yang Xiong's work, praising Wang Mang. 'Meixin': Refers to articles praising Wang Mang's establishment of the Xin Dynasty. 'Yuan Meixin': Pi Rixiu's article criticizing Yang Xiong's 'Meixin'.

序以明之吾韙之故廣焉吁向使子云深思道之行喪人之死生有天命者于言則無過阿衡之佞也於行則無懼禍投閣之事也不亦盡善乎然子云非不知也臨事之難也昔者夫子見衛靈公問陳則對以俎豆聞宋司馬欲害則曰天生德于予斯聖師之言行也子云學夫子之道也有未至耳向所謂聖以降言歟行歟難其無疵乎是也來者則聖師之言行可矣圖王不成弊猶及霸思之。

閑居編第十二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十三

宋孤山沙門　智圓　著

孤山瑪瑙院界相榜序

大中祥符九年龍集丙辰夏四月五日吾始卜居斯院將以天臺三觀之學訓于來蒙原夫能仁設教雖漸頓異轍大小殊唱至於垂戒律以齊身口指定慧以袪心惑俾㳂淺以究深自凡以躋聖其揆一也吾不佞嘗從事於斯矣矧聖階之未升身口之未淳戒律之事可一日而廢耶於戲無則禽異則貉以吾學聖人之道期以自正安敢蔑而棄之耶世有自云達觀而咈戒律者不亦惑哉茲院建立已久而地猶自然吾友擇梧師履道直躬能以戒律為己任且知吾志焉因與其徒凡九人詣吾居集眾旅席以毗尼準(句)作法結焉然後攝食護衣安居說戒各得其所既而戒律外撿定慧內修令正法久住何莫由斯道也其界畔之是非標相之物類榜示顯處以告來者。

華亭興聖院界

【現代漢語翻譯】現代漢語譯本我之所以要闡明並贊同它的原因，是因為我希望揚雄（子云）如果能深入思考道的執行、喪失生命和死亡有天命這些道理，那麼他的言論就不會犯阿衡諂媚的過錯，他的行為也不會害怕因觸怒王莽而投閣自殺的禍事，這不也算是盡善盡美了嗎？然而，揚雄並非不知道這些道理，而是臨事之際難以做到啊。從前孔子拜見衛靈公，當被問及陳國的事情時，卻用祭祀的禮儀來回答；當宋司馬想要加害於他時，孔子卻說『天生德于予』。這些都是聖人的言行啊。揚雄學習孔子的道，只是還沒有達到罷了。如果說聖人可以降低標準來要求言論和行為嗎？難道要求他們沒有一點瑕疵很難嗎？正是如此。對於後來者來說，聖人的言行是可以傚法的。想要圖謀王道不成，壞處也只不過是達到霸道的程度罷了。

閑居編第十二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十三

宋孤山沙門智圓著

孤山瑪瑙院界相榜序

大中祥符九年，歲在丙辰（龍集丙辰）的夏天四月五日，我開始選擇居住在這座寺院，將用天臺宗的三觀之學來教導後來的學子。原本釋迦牟尼（能仁）設立教法，雖然有漸教和頓教的不同方式，大乘和小乘也有不同的唱法，但說到垂示戒律來規範身口，指定智慧來去除心中的迷惑，使人能夠從淺入深，從凡人達到聖人的境界，其根本道理是一樣的。我不才，曾經從事於這些學問。更何況聖人的階位還沒有達到，身口還沒有純凈，戒律的事情怎麼可以有一天廢棄呢？唉！沒有戒律，就和禽獸、夷狄沒有什麼區別了。我學習聖人的道理，期望能夠端正自己，怎麼敢輕視而拋棄戒律呢？世上有人自稱通達真理，卻違背戒律，這不是很迷惑嗎？這座寺院建立已經很久了，而土地還保持著自然的狀態。我的朋友擇梧法師，行為正直，能夠以戒律為己任，並且瞭解我的志向。因此，他與他的九個弟子來到我的住所，聚集眾人，按照毗尼（毗尼，戒律）的準則，作法結界。然後，攝取食物，保護衣物，安居，說戒，各自得到他們應得的。既然如此，戒律在外能夠檢查行為，定慧在內能夠修養心性，使正法長久住世，有什麼不是通過這個途徑來實現的呢？寺院的邊界是否清楚，標相的物品種類是否明確，都榜示在顯眼的地方，用來告知後來的人。

華亭興聖院界

【English Translation】 English version The reason I want to clarify and endorse it is that I hope that if Yang Xiong (Zi Yun) could deeply contemplate the operation of the Dao, the loss of life, and the fact that death is determined by fate, then his words would not commit the fault of flattery like A Heng, and his actions would not fear the disaster of committing suicide by jumping from a building for offending Wang Mang. Wouldn't that be considered perfect? However, it's not that Yang Xiong didn't know these principles, but it was difficult to put them into practice when faced with events. In the past, when Confucius met Duke Ling of Wei, when asked about the affairs of the Chen state, he answered with the rituals of sacrifice; when the Sima of Song wanted to harm him, Confucius said, 'Heaven has endowed me with virtue.' These are the words and deeds of sages. Yang Xiong studied the Dao of Confucius, but he just hadn't reached it yet. If we say that sages can lower the standards to demand words and deeds, is it difficult to demand that they have no flaws? That's right. For those who come later, the words and deeds of sages can be emulated. If one wants to plot the way of kings but fails, the harm is only reaching the level of hegemony.

Idle Living Compilation, Volume 12 卍 New Continued Collection, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Volume 13

By Zhìyuán (智圓), a recluse monk of Gushan (孤山) in the Song Dynasty

Preface to the Boundary Marker of the Gushan Agate Monastery

On the fifth day of the fourth month of the summer of the ninth year of the Dazhong Xiangfu era, in the year Bingchen (Dragon Assembled in Bingchen), I began to choose to reside in this monastery, intending to teach the Three Contemplations of the Tiantai school to future students. Originally, Shakyamuni (the Able One, Nengren 能仁) established the teachings, although there are different methods of gradual and sudden teachings, and different chants of Mahayana and Hinayana, but when it comes to showing precepts to regulate body and speech, and designating wisdom to remove the confusion in the heart, so that people can go from shallow to deep, and from ordinary people to the realm of saints, the fundamental principle is the same. I, unworthy, have once engaged in these studies. Moreover, since the rank of a saint has not yet been reached, and the body and speech have not yet been purified, how can the matter of precepts be abandoned for even a day? Alas! Without precepts, there is no difference from birds and beasts, and barbarians. I study the principles of the saints, hoping to correct myself, how dare I despise and abandon the precepts? There are people in the world who claim to have attained the truth, but violate the precepts, isn't this very confusing? This monastery has been established for a long time, and the land still maintains its natural state. My friend, Dharma Master Zéwú (擇梧), is upright in conduct and able to take the precepts as his responsibility, and understands my aspirations. Therefore, he and his nine disciples came to my residence, gathered the crowd, and established the boundary according to the principles of the Vinaya (毗尼, precepts). Then, taking food, protecting clothing, dwelling in peace, and speaking the precepts, each received what they deserved. Since this is the case, the precepts can examine behavior externally, and concentration and wisdom can cultivate the mind internally, so that the righteous Dharma can dwell in the world for a long time, what is not achieved through this path? Whether the boundaries of the monastery are clear, and whether the types of marked objects are clear, are all posted in conspicuous places to inform those who come later.

Boundary of the Huating Xingsheng Monastery

相榜序

古者聖帝明王以九州之大四海之廣不可以獨治故分地而建侯焉爵有五等地有五服敷五教以訓諸民而任土作貢以奉王室禮樂征伐自天子出五服之民皆天子民也正朔制度悉稟之於天子其有背是者乃干紀亂常之人耳法王設化豈不然耶以剡浮之境廣矣秉法之際僧難盡集故聽隨處局結俾法成辨無奔馳損道之𠎝也律范儀軌悉如來出二部之僧悉如來之臣子也戒律之事得不稟于佛與茍有舍而不行其天魔乎其外道乎則我教干紀亂常之人也華亭興聖院本名長壽羅漢聖朝兩易其榜初賜名犯聖祖諱復換今名焉漢乾祐二年太歲己酉邑人張嗣子仁乃舍所居而為精舍崇佛事以報罔極自是郁為梵宇六十七載於茲矣而僧居自然之地律范無施焉蒞眾沙門曰某禪學沙門曰某嗟嘆久之遂命知律者若干人結界在斯由是制度軌式悉稟于佛焉不其偉歟噫今之世行佛法者自天府而下以吳越為盛于吳粵之地以華亭為巨邑而尚有建仁祠佛屋僅百年而無結界者而況于余方哉大界不結則受說安恣之事信不行矣以是觀之則知去聖逾遠法之陵夷其若是乎今二上人能尸其事取末世之所棄舉而行之斯所謂紐既絕之宏綱樹已顛之大表使不肖者企及護法之利可量也哉院僧志筠子華實吾徒也泛舟來錢唐乞言於我故為序之冠其榜焉。

寧海軍真覺界相序

予居孤山之壚

【現代漢語翻譯】現代漢語譯本

相榜序

古時候，聖明的帝王認為九州廣大，四海寬闊，不能獨自治理，所以劃分土地建立諸侯國。爵位有五等，土地有五服，頒佈五教來訓導百姓，讓他們根據土地的物產進貢，來供奉王室。禮樂征伐都由天子決定，五服之內的百姓都是天子的子民。曆法和制度都聽從天子的命令，那些違背這些的人，就是擾亂綱紀、違背常理的人。法王（指佛）設立教化難道不是這樣嗎？因為剡浮（ Jambudvipa，指我們所居住的這個世界）的疆域廣闊，秉持佛法的時候，僧人難以全部聚集，所以聽任他們在各地結界，使佛法得以辨明，免除奔波勞頓損害修道的弊端。律法規範都如佛所說，所有的二部僧（比丘和比丘尼）都如佛的臣子。戒律之事難道可以不稟告佛嗎？如果有人捨棄而不實行，那他們是天魔嗎？是外道嗎？那就是我們佛教中擾亂綱紀、違背常理的人啊。華亭興聖院，原名長壽羅漢，聖朝兩次更改它的匾額，最初賜予的名字冒犯了聖祖的名諱，後來更換為現在的名字。漢乾祐二年，歲在己酉，華亭縣人張嗣子仁，於是捨棄自己居住的房屋作為精舍，崇尚佛事來報答父母的恩情，從此這裡茂盛地成為佛寺，至今已經六十七年了。但是僧人居住在自然形成的土地上，律法規範沒有施行。主持僧眾的沙門說某，研究禪學的沙門說某，他們感嘆了很久，於是命令若干懂得戒律的人在這裡結界，從此制度和規範都遵循佛的教導。這難道不是一件偉大的事情嗎？唉！當今世上，奉行佛法的地方，從天府（指國都）以下，以吳越（指江浙一帶）最為興盛，在吳越之地，以華亭（今上海松江）為大縣，竟然還有建造仁祠佛屋近百年而沒有結界的，更何況其他地方呢？大界不結，那麼受戒說法等事情就不能如法進行了。從這件事來看，就知道離聖人越來越遠，佛法衰落到這種地步啊！現在這兩位上人能夠繼承這件事，拾起末世所拋棄的，舉起來實行，這就是所謂的繫上已經斷絕的宏偉綱領，樹立已經顛倒的大旗，使不成材的人也能努力趕上，護持佛法的利益是不可估量的啊！興聖院的僧人志筠和子華，實際上是我的弟子，他們乘船來到錢塘，向我請求題寫序言，所以我為他們寫序，題在匾額之上。

寧海軍真覺界相序

我居住在孤山的簡陋小屋裡。 English version

Preface to the Boundary Marker of Xiang

In ancient times, the sage emperors and enlightened kings believed that the vastness of the nine provinces and the breadth of the four seas could not be governed alone. Therefore, they divided the land and established feudal lords. There were five ranks of nobility and five zones of tribute. They promulgated the five teachings to instruct the people, and had them offer tribute according to the produce of their land to support the royal court. Rites, music, military expeditions, and punishments all originated from the Son of Heaven. The people within the five zones of tribute were all subjects of the Son of Heaven. Calendars and systems all followed the orders of the Son of Heaven. Those who violated these were people who disrupted discipline and defied norms. Is it not the same with the Dharma King (Buddha) establishing teachings? Because the territory of Jambudvipa (the world we live in) is vast, it is difficult for all monks to gather when upholding the Dharma. Therefore, they are allowed to form boundaries in various places so that the Dharma can be clarified and the drawbacks of rushing around and harming the practice can be avoided. The precepts and rules are all as the Buddha said, and all the two-part Sangha (bhikkhus and bhikkhunis) are like the Buddha's subjects. Can matters of precepts and discipline not be reported to the Buddha? If someone abandons and does not practice them, are they Mara? Are they heretics? Then they are people in our Buddhist teachings who disrupt discipline and defy norms. Huating Xingsheng Monastery, originally named Changshou Luohan, had its plaque changed twice by the holy dynasty. The first name given offended the taboo of the holy ancestor, and it was later changed to the current name. In the second year of the Han Qianyou era, the year of Jiyou, Zhang Siziren, a resident of Huating County, abandoned his residence to become a retreat, advocating Buddhist affairs to repay the boundless kindness of his parents. Since then, it has flourished as a Buddhist temple for sixty-seven years. However, the monks live on naturally formed land, and the precepts and rules have not been implemented. The Shramana who presides over the Sangha says so-and-so, and the Shramana who studies Chan says so-and-so. They sighed for a long time, and then ordered several people who understood the precepts to establish a boundary here. From then on, the systems and norms all followed the Buddha's teachings. Is this not a great thing? Alas! In today's world, the places that practice Buddhism, from the capital down, are most prosperous in Wu and Yue (Jiangsu and Zhejiang). In the land of Wu and Yue, Huating (Songjiang, Shanghai today) is a large county, and there are still Ren Ci Buddhist houses built for nearly a hundred years without establishing boundaries, let alone other places? If the great boundary is not established, then the matters of receiving precepts and preaching cannot be carried out according to the Dharma. From this, we know that we are getting farther and farther away from the sages, and the decline of the Dharma is like this! Now these two superiors can inherit this matter, pick up what the end of the world has abandoned, and raise it up to practice. This is the so-called tying up the grand cord that has been broken, and erecting the great banner that has been overturned, so that the unworthy can also strive to catch up, and the benefits of protecting the Dharma are immeasurable! The monks of Xingsheng Monastery, Zhiyun and Zihua, are actually my disciples. They came by boat to Qiantang to ask me to write a preface, so I wrote a preface for them and inscribed it on the plaque.

Preface to the Boundary Marker of Zhenjue in Ninghai Army

I live in a humble hut on Gushan.

【English Translation】 Preface to the Boundary Marker of Xiang

In ancient times, the sage emperors and enlightened kings believed that the vastness of the nine provinces and the breadth of the four seas could not be governed alone. Therefore, they divided the land and established feudal lords. There were five ranks of nobility and five zones of tribute. They promulgated the five teachings to instruct the people, and had them offer tribute according to the produce of their land to support the royal court. Rites, music, military expeditions, and punishments all originated from the Son of Heaven. The people within the five zones of tribute were all subjects of the Son of Heaven. Calendars and systems all followed the orders of the Son of Heaven. Those who violated these were people who disrupted discipline and defied norms. Is it not the same with the Dharma King (Buddha) establishing teachings? Because the territory of Jambudvipa (Jambudvipa, referring to the world we live in) is vast, it is difficult for all monks to gather when upholding the Dharma. Therefore, they are allowed to form boundaries in various places so that the Dharma can be clarified and the drawbacks of rushing around and harming the practice can be avoided. The precepts and rules are all as the Buddha said, and all the two-part Sangha (bhikkhus and bhikkhunis) are like the Buddha's subjects. Can matters of precepts and discipline not be reported to the Buddha? If someone abandons and does not practice them, are they Mara? Are they heretics? Then they are people in our Buddhist teachings who disrupt discipline and defy norms. Huating Xingsheng Monastery, originally named Changshou Luohan, had its plaque changed twice by the holy dynasty. The first name given offended the taboo of the holy ancestor, and it was later changed to the current name. In the second year of the Han Qianyou era, the year of Jiyou, Zhang Siziren, a resident of Huating County, abandoned his residence to become a retreat, advocating Buddhist affairs to repay the boundless kindness of his parents. Since then, it has flourished as a Buddhist temple for sixty-seven years. However, the monks live on naturally formed land, and the precepts and rules have not been implemented. The Shramana who presides over the Sangha says so-and-so, and the Shramana who studies Chan says so-and-so. They sighed for a long time, and then ordered several people who understood the precepts to establish a boundary here. From then on, the systems and norms all followed the Buddha's teachings. Is this not a great thing? Alas! In today's world, the places that practice Buddhism, from the capital down, are most prosperous in Wu and Yue (referring to the Jiangzhe area). In the land of Wu and Yue, Huating (now Songjiang, Shanghai) is a large county, and there are still Ren Ci Buddhist houses built for nearly a hundred years without establishing boundaries, let alone other places? If the great boundary is not established, then the matters of receiving precepts and preaching cannot be carried out according to the Dharma. From this, we know that we are getting farther and farther away from the sages, and the decline of the Dharma is like this! Now these two superiors can inherit this matter, pick up what the end of the world has abandoned, and raise it up to practice. This is the so-called tying up the grand cord that has been broken, and erecting the great banner that has been overturned, so that the unworthy can also strive to catch up, and the benefits of protecting the Dharma are immeasurable! The monks of Xingsheng Monastery, Zhiyun and Zihua, are actually my disciples. They came by boat to Qiantang to ask me to write a preface, so I wrote a preface for them and inscribed it on the plaque.

Preface to the Boundary Marker of Zhenjue in Ninghai Army

I live in a humble hut on Gushan.

閉戶養疾恥于自白弗與時俗交而長老明集師寓書于予曰我所居之院曰真覺者昔錢氏有土盛揚佛事故陪臣有刺于衢曰董詢者建之即太平興國元年也舊名奉慶　聖上賜今號焉房廊非不完歲祀非不遙而大界未及結由是法度弗及行律儀弗及修識者恥之我亦恥之大律師擇梧公我友也嘗會宿且告之故梧曰可也遂與其徒異日詣我居準毗尼而結之標相既立界法既成榜示于來者惟足下好聞善道冀序其所以垂之無窮予因遂其請曰夫人生而靜天之性也感於物而動性之慾也物誘于外而無窮欲動于內而無節不能反躬天理滅矣是故覺王之制戒律人為之節俾粗暴不作則天理易復矣故為宮而居將行戒律必以結界始(句)由結界則畫分其方隅標準其物類界相起於是眾心識於是則凡百彝章羯磨之法可得而行也彝章行則粗暴由是息天理由是復然後知佛之所以聖法之所以大僧之所以高不由結界則彝章不行彝章不行則粗暴無由息天理無由復又安能知佛之聖法之大僧之高邪噫建伽藍者豈得不以結界為急務邪夫號仁祠佛廟者蓋行佛之制度之謂也非輪焉奐焉之謂也噫上棟下宇範金合土豐廚甘餐鏗鐘伐鼓茍不行其律儀制度謂之佛廟不可也土室編蓬藜藿屢空沙聚塔形爪畫尊容茍行其律儀制度謂之佛廟可也視制度之用不用而佛廟之是非可知矣於戲佛滅既久正道遺落其有舉而用之

代之人不大怒則大笑故使中人以下懼其大笑大怒雖知之而不能行之長老集師沙門之有道者勇於為法而求友得其人而律師梧公能成其美美矣哉禪律為交而成結界之文使後來者居於是所以息粗暴反其躬而復天理焉為益之大可勝言哉予多其立事于已墜之世行道于難行之時茍無所請予嘗自言之況有請邪冀后之人讀予之序庶知予亦無懼於大怒大笑也。

瑪瑙院重結大界記

有宋大中祥符九年春三月二十有九日中庸子買山養疾得孤山夕陽之坡曰瑪瑙者坡有佛屋亦以瑪瑙為名諏于耆耋考諸版籍乃知後唐天成二年青龍丁亥武肅王建之也奕世僧居曠日持久房廊雖周而大界不結遂亟請于友人明律者曰擇梧師梧師然之越四月三日集僧秉法結其大界焉厥後來學既眾堂室迫隘門人曰浩才始帥信氏以寬棟宇繇是新構者覆在自然之地矣梧師復以其徒五人為解舊而結新廣其標相焉自是亭臺堂閣泉石華竹悉在作法之中矣夫然則豈但行禪講道陶養天真而已哉抑又受說安恣之事悉得而行諸且無違于佛之制也是時天禧三年四月二十一日也於乎為佛之徒者必也遵佛之制制之不遵吾謂非佛之徒也嘻去聖久大法漓學佛之人分其宗境其異好丹乎必非其素有以戒律為長物者嗜甘乎乃惡其辛有以理慧為誕說者取捨帥情動乖正道將欲由解脫門躋常樂境則若之何豈知

夫凡聖性均生佛混一所以為凡而不能自復者以由迷倒于形必致籠檻于生死爾是故形之過非非戒律不檢心之昏散非定慧不融檢之融之內外相濟尚慮乎道之不明性之不復也況偏一而互非邪故吾雖專以三觀訓人且不敢忘乎戒律訓度(句)已焉哉吾之後居於是者誰歟禪觀者歟營福者歟讀誦者歟俾讀吾之文然後知法王之制宜同遵乎知同遵則知同歸于道乎其年六月十三日雨後于疊翠亭記其事焉。

法濟院結界記

吾學佛外讀仲尼書知禮樂者其安上治民移風易俗之本與而禮主其減樂主其盈由禮檢而人所倦樂和而人所歡故曰禮減而進以進為文樂盈而反以反為文亦猶佛氏之訓人也有禪慧有戒律焉由是禪慧修則物我亡戒律行則好惡辨然則禪慧虛通人亦歡于所進戒律檢制人亦倦于所行其有於人所歡而能反於人所倦而能進者是賢乎法濟院在錢唐郡之西北隅瀕湖負郭杳若方外昔錢氏霸吳越其陪臣衢州刺史曰翁某者構之以為大長老慶祥師棲禪之境即皇朝太平興國某年也長老去世弟子齊政師承襲之伐鼓同食擁毳論道實曰禪居故結界之事貫因循而未舉也政師患其不稟于吾佛之訓則自詒其不稱其服之誚嘗謂徒眾曰我聞之律藏云自然之地或作大法地弱不勝我欲請知律人結其大界率其佛制息其幽呵汝輩以為如何哉徒眾稽首咸若遂請律師曰擇梧者旅

【現代漢語翻譯】現代漢語譯本：

唉，凡人和聖人的本性相同，佛和眾生原本一體，之所以淪為凡人而不能恢復本性，是因為被外形迷惑顛倒，必然會被生死所束縛。因此，外形的過錯，不用戒律就無法約束；內心的昏沉散亂，不用禪定智慧就無法融合。約束和融合內外兼顧，尚且擔心道義不明確，本性不能恢復，更何況偏執一方而互相否定呢？所以我雖然專門用三觀教導人，但不敢忘記用戒律來訓誡引導。（結束）唉！我離開后住在這裡的人是誰呢？是修習禪觀的人嗎？是營建福報的人嗎？是誦讀經文的人嗎？希望讀我文章的人，然後知道佛法的規矩應該共同遵守，知道共同遵守就能知道共同歸於正道嗎？那年六月十三日雨後，在疊翠亭記錄這件事。

法濟院結界記

我學習佛法之外也讀孔子的書，知道禮樂是安定上位者、治理百姓、移風易俗的根本。禮主張減少，樂主張盈滿。通過禮的約束，人們會感到厭倦；通過樂的調和，人們會感到歡快。所以說，禮是減少而求進，以進為美；樂是盈滿而求反，以反為美。也像佛法的教導，有禪定智慧，有戒律。因此，修習禪定智慧，就能忘卻物我的分別；奉行戒律，就能分辨好壞。既然這樣，禪定智慧虛空通達，人們也樂於進取；戒律約束管制，人們也厭倦于奉行。如果有人能把人們所喜歡的轉化為人們所厭倦的，把人們所厭倦的轉化為人們所樂於進取的，這就是賢能的人啊！法濟院在錢塘郡的西北角，靠近西湖，背靠城郭，幽靜得像世外桃源。以前錢氏統治吳越時，他的陪臣衢州刺史翁某建造了它，作為大長老慶祥師修習禪定的地方，那是皇朝太平興國年間。長老去世后，弟子齊政師繼承，每天敲鼓一起吃飯，披著毛毯談論佛法，確實是修禪的地方，所以結界的事情一直因循守舊而沒有舉行。齊政師擔心這樣做不符合佛陀的教誨，會自取其辱，被人譏笑不稱職，曾經對徒弟們說：『我聽律藏里說，自然形成的地方，或者作為修習大法的地方，力量弱小不能勝過我，我想請懂得戒律的人來結成大界，遵循佛的制度，消除那些看不見的災禍，你們覺得怎麼樣？』徒弟們叩頭表示贊同，於是請律師擇梧來主持。

【English Translation】 English version:

Alas, the nature of ordinary beings and sages is the same, and Buddhas and sentient beings are originally one. The reason why they become ordinary beings and cannot restore their original nature is because they are deluded by forms, which inevitably leads to being trapped in the cycle of birth and death. Therefore, the faults of form cannot be restrained without precepts; the confusion and scattering of the mind cannot be integrated without meditation and wisdom. Restraint and integration, both internal and external, are still worried about the obscurity of the path and the inability to restore one's nature, let alone being biased towards one side and denying each other? Therefore, although I specialize in teaching people with the Three Contemplations, I dare not forget to instruct and guide them with precepts. (End) Alas! Who will be the one who lives here after I leave? Is it someone who practices meditation? Is it someone who builds merit? Is it someone who recites scriptures? I hope that those who read my articles will then know that the rules of the Dharma King should be followed together, and that knowing to follow together means knowing to return to the path together? On the thirteenth day of the sixth month of that year, after the rain, I recorded this matter in Diecui Pavilion.

A Record of Establishing Boundaries at Fajii Monastery

In addition to studying Buddhism, I also read the books of Confucius and know that ritual and music are the foundation for stabilizing superiors, governing the people, and changing customs. Ritual emphasizes reduction, while music emphasizes fullness. Through the restraint of ritual, people will feel tired; through the harmony of music, people will feel happy. Therefore, it is said that ritual is reduced to seek progress, taking progress as beauty; music is full to seek reversal, taking reversal as beauty. It is also like the teachings of Buddhism, which have meditation and wisdom, and precepts. Therefore, if one cultivates meditation and wisdom, one can forget the distinction between self and others; if one practices precepts, one can distinguish between good and bad. Since this is the case, meditation and wisdom are empty and unobstructed, and people are happy to progress; precepts restrain and control, and people are tired of practicing them. If someone can transform what people like into what people dislike, and transform what people dislike into what people are happy to progress towards, then this is a virtuous person! Fajii Monastery is located in the northwest corner of Qiantang County, near West Lake, backed by the city walls, and as secluded as a paradise. In the past, when the Qian family ruled Wuyue, his attendant Weng, the prefect of Quzhou, built it as a place for the Great Elder Qingxiang to practice meditation, which was during the Taiping Xingguo era of the imperial dynasty. After the elder passed away, his disciple Qi Zheng inherited it, beating the drum together for meals every day, wearing blankets to discuss Buddhism, truly a place for practicing meditation, so the matter of establishing boundaries has been followed and not carried out. Qi Zheng was worried that doing so would not conform to the Buddha's teachings and would bring shame upon himself, being ridiculed for being incompetent. He once said to his disciples: 'I heard in the Vinaya Pitaka that a naturally formed place, or a place for practicing great Dharma, is weak and cannot overcome me. I would like to invite someone who understands the precepts to establish a great boundary, follow the Buddha's system, and eliminate those unseen disasters. What do you think?' The disciples kowtowed to express their agreement, so they invited the lawyer Ze Wu to preside over it.

席集僧作法而結之於戲律范之倦行久矣政師知進之以為文不亦賢乎虛白上人屢款吾關道政之事冀吾有述焉因為記之。

閑居編第十三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十四

宋孤山沙門　智圓　著

漉囊贊(並序)

予慨漉囊之設墜地久矣嘗循義凈內法傳栽制之既制之患不能行之遂為贊以簡兜率律師實有望于敢而用也。

能仁立教以慈為本爰制漉囊俾蟲無損載濾載揚飲用何傷仁慈在心造次不忘尚憫微物巨者安忽異類之卑者尚然同類之尊者寧悖去聖既遙漉囊道消規模裁製杳若塵飄于鑠義凈以慈為性制度孔明率之護命顧我後學仰止先覺制而不用心忸顏怍存羊識禮無舛大體法物既備慈門亦啟吾友兜率持律第一漉囊告成行用無日欲仁仁至疇云喪失。

漉囊志

釋氏之立教博施而濟眾根慈而祗仁念水之有微蟲也故制其徒有事于飲用者漉之以致練之囊復揚于泉以圖存活噫非夫仁慈之大博濟之極者其孰能留心於至微之物乎去聖既遠制度頹壞殆耳其空言而不目其事實也今之僧尚不識其規模狀貌況稟之而日行乎吾嘗慼慼於是因率義凈之說而裁製之謂其簡且要也(義凈內法傳曰熟絹四尺捉邊長挽攝取兩頭刺使相著兩角施帶兩畔置鉤中安橫杖張開尺六兩邊

【現代漢語翻譯】現代漢語譯本：聚集僧眾舉行儀式，並用戒律來約束他們，可惜戒律已經荒廢很久了。如果執政者知道要推行戒律，並將其發揚光大，這難道不是一件賢明的事情嗎？虛白上人多次來訪，向我詢問有關戒律的事情，希望我能寫些什麼。因此我寫下這篇文章。

閑居編第十三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十四

宋孤山沙門智圓著

漉囊贊(並序)

我感慨過濾水的布袋（漉囊）的設定已經廢棄很久了，曾經遵循義凈（Yijing）法師的《南海寄歸內法傳》來製作它，但又擔心製作出來后不能實行，於是寫下這篇贊文，希望兜率（Tushita）律師能夠真正做到並使用它。

能仁（釋迦牟尼佛的稱號，意為能以仁慈之心利益眾生）創立佛教，以慈悲為根本，因此制定了漉囊，使蟲子不會受到傷害。既過濾又揚起，飲用又有什麼妨礙呢？仁慈之心常在心中，即使在匆忙之中也不會忘記。尚且憐憫微小的生物，又怎麼能忽視巨大的生物呢？對待不同種類的卑微生物尚且如此，對待同類中尊貴的人，難道可以違背慈悲之心嗎？離開聖人已經很久了，漉囊的規矩也消失了，規模和製作方法都渺茫得像塵土一樣飄散。義凈（Yijing）法師以慈悲為本性，制度非常明確，率先垂範來保護生命。希望我們後來的學人能夠仰慕先覺者的風範。制定了卻不用，內心會感到羞愧。即使是羊也懂得禮儀，不會違背大體。法器已經完備，慈悲之門也隨之開啟。我的朋友兜率（Tushita）律師持戒第一，漉囊已經完成，實行使用指日可待。想要仁慈，仁慈就會到來，誰還說喪失了呢？

漉囊志

釋迦（Sakyamuni）氏創立佛教，廣泛施捨以救濟大眾，以慈悲為根本，以恭敬為仁義。考慮到水中可能有微小的蟲子，所以規定他的弟子在飲用時，要用漉囊過濾，然後將水揚回泉水中，以求蟲子存活。唉！如果不是具有偉大的仁慈和極度的博愛之心，誰能夠留意到如此細微的事物呢？離開聖人已經很久了，制度已經頹廢敗壞，人們只是空談，而不注重實際行動。現在的僧人甚至不認識漉囊的規模和形狀，更何況是按照規矩每天使用呢？我常常為此感到憂慮，因此根據義凈（Yijing）的說法來製作漉囊，我認為它既簡單又重要。《義凈內法傳》中說：用四尺熟絹，抓住邊沿，拉緊兩頭，縫合在一起，在兩個角上繫上帶子，在兩邊設定鉤子，中間安放橫木，張開一尺六寸，兩邊...

【English Translation】 English version: Gathering the Sangha to perform rituals and binding them with precepts, it is a pity that the precepts have been abandoned for a long time. If the ruler knows to promote the precepts and carry them forward, wouldn't this be a wise thing to do? Venerable Xubai (Xubai) visited me many times, asking about matters related to the precepts, hoping that I could write something about it. Therefore, I wrote this article.

Leisurely Living Compilation, Thirteenth 卍 New Continued Collection, Volume 56, No. 0949, Leisurely Living Compilation

Leisurely Living Compilation, Fourteenth

By Shramana Zhiyua (Zhiyua) of Gushan (Gushan) Mountain in Song Dynasty

Eulogy on the Water Filter Bag (with Preface)

I lament that the establishment of the water filter bag (Lunan) has been abandoned for a long time. I once followed the 'A Record of the Inner Law Sent Home from the South Sea' by Yijing (Yijing) to make it, but I was worried that it could not be implemented after it was made, so I wrote this eulogy, hoping that the Tushita (Tushita) lawyer can truly do it and use it.

Sakyamuni (title of Sakyamuni Buddha, meaning able to benefit sentient beings with compassion) established Buddhism, with compassion as the foundation, so he formulated the Lunan to prevent insects from being harmed. Filtering and raising, what harm is there in drinking? The heart of compassion is always in the heart, and it will not be forgotten even in a hurry. Still have pity on tiny creatures, how can you ignore huge creatures? Treating humble creatures of different kinds is still like this, can you violate the heart of compassion towards noble people of the same kind? It has been a long time since leaving the saints, and the rules of Lunan have also disappeared, and the scale and manufacturing method are as vague as dust. Dharma Master Yijing (Yijing) takes compassion as his nature, and the system is very clear, taking the lead in protecting life. I hope that we later students can admire the demeanor of the pioneers. If you make it but don't use it, you will feel ashamed in your heart. Even sheep know etiquette and will not violate the general principle. The Dharma instruments are complete, and the door of compassion is also opened. My friend, Tushita (Tushita) lawyer, is the first in upholding the precepts, and the Lunan has been completed, and the implementation and use are just around the corner. If you want compassion, compassion will come, who else would say it is lost?

Record of the Water Filter Bag

Sakyamuni (Sakyamuni) established Buddhism, widely giving to relieve the masses, with compassion as the foundation, and with reverence as benevolence. Considering that there may be tiny insects in the water, he stipulated that his disciples should filter it with a Lunan when drinking, and then raise the water back into the spring to seek the survival of the insects. Alas! If it were not for great compassion and extreme philanthropy, who would be able to pay attention to such subtle things? It has been a long time since leaving the saints, and the system has been decadent and corrupt. People just talk about it, but do not pay attention to practical actions. Today's monks do not even know the scale and shape of the Lunan, let alone use it every day according to the rules? I often worry about this, so I make the Lunan according to Yijing's (Yijing) statement, and I think it is both simple and important. 'Yijing's Inner Law Transmission' says: Use four feet of cooked silk, grab the edges, tighten the two ends, sew them together, tie straps on the two corners, set hooks on both sides, and place a horizontal bar in the middle, open one foot and six inches, both sides...

系柱下以盆盛)既成懸之草堂以備法物之數爾(釋氏法物有六三衣一缽漉囊坐具)若乃取而用之則未能也或曰既制之必用之制而不用不如不制無乃行詐乎吾愀然而對曰不吾知也夫吾之不用實大用於世也何哉夫仲尼之為教也莫不好生而惡殺乎叔世不能守其道失其禮則昆蟲未蟄有火而田者春有圍其澤者掩其群者取其麛卵者斯謂暴天物也抑又兄有不慈于弟者父有不慈于子者師有不慈于資者君有不慈於民者茍見漉囊之制乃曰釋氏於水中至微者尚慈而恕之況昆蟲乎況禽獸乎況麛卵乎況為弟為子為資為民乎我安得不稟仲尼之道以好生仁恕惻隱為心乎吾茍不能好生仁恕惻隱者非但為仲尼之罪人實包羞於釋氏也禮度由是修仁風由是行故曰吾之不用實大用於世也其或後來有忿吾之不用勇於漉用者亦由吾之不用也故吾之制漉囊雖詐亦有裨于儒釋也或者慚而退。

出生圖紀(並序)

儒禮食必祭其先君子有事不忘本也釋氏之出生具云出衆生食蓋祭曠野鬼神及鬼子母沙門用心憫異類也不忘本仁也憫異類慈也兩者同出而異名今觀後學鮮測厥由遂使出生事乖謹潔于檀越家則或雜以所棄處眾堂則盤器污雜因圖其形容紀其事蹟以示來者且祭神如神在享于克誠在儒尚然況稟佛制今眾居宜以凈器聚斂安此像前良久施飛走鱗介之屬檀越家當于僧食

【現代漢語翻譯】現代漢語譯本：（在柱子下用盆盛放）製成后懸掛在草堂，以備法器之數。（佛教的法器有六種：三衣、一缽、漉囊、坐具。）至於拿來使用，那就不能了。有人說：『既然製作了就一定要使用，製作了卻不用，不如不製作，這不是在行騙嗎？』我憂愁地回答說：『你不瞭解我啊！我的不用，實際上是對世間有大的用處啊！為什麼呢？仲尼（孔子）的教誨，沒有不喜好生命而厭惡殺戮的。末世之人不能遵守他的道，喪失了他的禮，那麼昆蟲還未蟄伏就用火來田獵的人，春天有圍堵池澤的人，捕捉它們的群體，拿取它們的幼崽和卵的人，這叫做殘害天物啊！還有哥哥不慈愛弟弟的，父親不慈愛兒子的，老師不慈愛學生的，君王不慈愛百姓的。如果看到漉囊的製作，就說佛教對於水中極微小的生物尚且慈愛寬恕，何況昆蟲呢？何況禽獸呢？何況幼崽和卵呢？何況對待弟弟、兒子、學生、百姓呢？我怎麼能不遵循仲尼的道，以喜好生命、仁愛寬恕、同情憐憫為心呢？我如果不能喜好生命、仁愛寬恕、同情憐憫，不僅是仲尼的罪人，實際上也讓佛教蒙羞啊！禮儀法度由此得以修繕，仁愛的風尚由此得以推行。所以說我的不用，實際上是對世間有大的用處啊！或許後來有惱怒我的不用，勇於使用漉囊的人，也是因為我的不用啊！所以我的製作漉囊，即使是『詐』，也有助於儒家和佛教啊！』那人慚愧地退下了。

出生圖紀（並序）

儒家的禮儀，吃飯必定祭祀祖先，君子有事不忘根本。佛教的出生，詳細地說就是拿出眾生的食物，用來祭祀曠野的鬼神以及鬼子母，沙門用心憐憫不同的物類，是不忘根本的仁愛啊！憐憫不同的物類是慈悲啊！兩者同出一源而名稱不同。現在看到後來的學人很少能測知其中的緣由，於是使得出生的事情不謹慎潔凈，在施主家，就或者混雜著所丟棄的東西，在眾僧的食堂，就盤碗器皿污穢雜亂。因此畫出它的形狀，記錄它的事蹟，來昭示後人。況且祭祀神靈如同神靈就在那裡，享用在於克盡誠心，儒家尚且如此，何況是稟承佛教的制度呢？現在大眾居住的地方，應該用乾淨的器皿聚集食物，安放在這個佛像前很久，施捨給飛禽走獸魚蝦之類。施主家應當在僧人吃飯時進行。

【English Translation】 English version: (A basin is placed under the pillar to hold it.) Once made, it is hung in the thatched cottage to complete the number of Dharma instruments. (Buddhist Dharma instruments include six items: three robes, one bowl, a water strainer, and a sitting cloth.) As for taking it and using it, that is not possible. Someone said: 'Since it is made, it must be used. Making it but not using it is worse than not making it at all. Isn't this being deceitful?' I replied with sorrow: 'You do not understand me! My not using it is actually of great benefit to the world! Why? Confucius's teachings are all about loving life and hating killing. People in later generations cannot uphold his way and have lost his rites. Thus, some hunt with fire before insects have hibernated, and in spring, some surround lakes, capture groups of animals, and take their young and eggs. This is called harming the creations of nature! Moreover, there are brothers who are not kind to their younger siblings, fathers who are not kind to their sons, teachers who are not kind to their students, and rulers who are not kind to their people. If they see the making of the water strainer, they will say that Buddhism is compassionate and forgiving even to the smallest creatures in the water. How much more so to insects? How much more so to birds and beasts? How much more so to the young and eggs? How much more so to brothers, sons, students, and people? How can I not follow Confucius's way and take loving life, benevolence, forgiveness, and compassion as my heart? If I cannot love life, be benevolent, forgive, and be compassionate, I am not only a sinner against Confucius but also bring shame upon Buddhism! Rituals and regulations are thereby cultivated, and the spirit of benevolence is thereby promoted. Therefore, it is said that my not using it is actually of great benefit to the world! Perhaps later there will be those who are angry at my not using it and bravely use the water strainer, but that is also because of my not using it! Therefore, my making the water strainer, even if it is 'deceitful,' is also beneficial to Confucianism and Buddhism!' That person retreated in shame.

Illustrated Record of Food Offering (with Preface)

In Confucian rituals, one must offer sacrifices to one's ancestors when eating, and a gentleman does not forget his roots when something happens. The Buddhist food offering explains in detail that it is taking food from the masses to offer sacrifices to the ghosts and spirits in the wilderness and to Hariti (鬼子母), the demon mother. The Shramana (沙門) uses his heart to have compassion for different kinds of beings, which is benevolence that does not forget its roots! Having compassion for different kinds of beings is compassion! The two have the same origin but different names. Now I see that later scholars rarely understand the reasons for this, and thus the matter of food offering is not done with caution and cleanliness. In the homes of donors, it is sometimes mixed with discarded things, and in the dining halls of the monks, the plates and utensils are dirty and mixed up. Therefore, I draw its form and record its deeds to show to those who come later. Moreover, offering sacrifices to the gods is like the gods being there, and the enjoyment lies in exerting sincerity. Confucianism is still like this, how much more so when following the Buddhist system? Now, in the place where the masses live, one should use clean utensils to gather food, place it before this Buddha image for a long time, and give it to flying birds, running animals, fish, and shellfish. The donor's family should do this when the monks are eating.

畢取其生飯並著一器供彼形像然後散之然律亦許二食時先送食供養(寄歸傳亦云復於行末安食一盤以供訶利帝母也)若或先供則眾僧不須各出竊恐於時未安今宜各出然後聚而供之既人別用心則咸思佛制庶幾上士勤而行之所謂賢者之祭必受其福也。

涅槃南本第十五云佛游曠野聚落有一鬼神即以曠野為名食肉殺生復于其聚日食一人佛為說法愚不受教佛即化身為大力鬼動其宮殿彼鬼出宮距逆見佛所化躄地悶絕佛以慈手摩身即還起坐作如是言快哉今日還得身命是大神王赦我愆咎佛現本身復為說法令彼鬼神受不殺戒是日曠野村中有一長者次應當死鬼神得已即以施佛佛為立字名手長者鬼白佛言我及眷屬唯仰血肉以自存活今已受戒當何資立佛即答言從今當敕聲聞弟子隨有修行佛法之處悉當令其施汝飲食以是因緣為諸比丘制如是戒汝等從今常當施彼曠野鬼神食若有住處不能施者當知是輩非我弟子即是天魔徒黨眷屬寄歸傳第一云施主初置聖僧供次乃行食以奉僧眾復於行末安食一盤以供呵利底母其母先身因事發愿食王舍城所有兒童遂受藥叉身生五百兒日餐王城男女佛遂藏其稚子名愛兒母遂覓之佛告曰汝子五百一尚見憐況復餘人但一二乎佛因化之令受五戒乃請佛曰我兒五百今何食焉佛言苾芻等住處寺家日日每設祭食令汝等充餐故西方

【現代漢語翻譯】現代漢語譯本：應該拿出生飯，用一個器皿盛放，供養佛像，然後分發給大家。然而，戒律也允許在兩次用餐之間先送食物供養。（《寄歸傳》也說，還在隊伍末尾放一盤食物，用來供養訶利帝母。）如果先供養，那麼眾僧就不需要各自拿出食物了。但我擔心那時還沒有安排好，現在應該各自拿出食物，然後集中起來供養。既然每個人都用心，那麼就會想到佛的教誨，或許上士會勤奮地去做這件事，這就是所謂的賢者的祭祀，一定會得到福報。

《涅槃經》南本第十五卷說，佛在曠野聚落游化時，有一個鬼神以曠野為名，以食肉殺生為樂，並且每天在聚落中吃一個人。佛為他說法，但他愚昧不接受教誨。佛就化身為大力鬼，震動他的宮殿。那鬼出宮抵擋，見到佛所化的鬼，嚇得癱倒在地，昏悶不醒。佛用慈悲的手撫摩他的身體，他才醒來坐起，說：『太好了，今天還能保住性命，是大神王赦免了我的罪過。』佛現出本來的身相，又為他說法，使那鬼神受持不殺生戒。當天，曠野村中有一個長者，輪到他被鬼神吃掉，鬼神得到他后，就把他獻給了佛。佛為他取名為手長者。鬼對手長者說：『我和我的眷屬，只能依靠血肉來維持生命，現在已經受戒，靠什麼來生活呢？』佛回答說：『從今以後，我將命令聲聞弟子，凡是有修行佛法的地方，都要讓他們佈施飲食給你。』因為這個因緣，為各位比丘制定了這樣的戒律：你們從今以後，應當經常佈施食物給曠野鬼神。如果有住處不能佈施的，應當知道這些人不是我的弟子，而是天魔的徒黨眷屬。《寄歸傳》第一卷說，施主先設定供養聖僧的食物，然後才開始用餐，奉獻給僧眾。還在隊伍末尾放一盤食物，用來供養訶利底母（Hariti，鬼子母）。這位母親前世因為某些事情發願要吃王舍城所有的兒童，於是受了藥叉（Yaksa，夜叉，一種鬼神）之身，生了五百個兒子，每天吃王舍城的男女。佛於是藏起了她最小的兒子，名叫愛兒。母親尋找兒子，佛告訴她說：『你的五百個兒子，失去一個尚且憐惜，何況是其他人只有一個或兩個孩子呢？』佛因此感化她，讓她受持五戒。她於是請問佛說：『我的五百個兒子，現在吃什麼呢？』佛說：『比丘等居住的寺院，每天都要設定祭祀的食物，讓你們吃飽。』所以西方……

【English Translation】 English version: One should take the leftover rice, put it in a container, offer it to the Buddha image, and then distribute it to everyone. However, the Vinaya also allows sending food for offering before the two meal times. (The 'Record of Returning to the South Sea' also says that a plate of food is placed at the end of the line to offer to Hariti (訶利帝母, Mother of Demons).) If the offering is made first, then the Sangha (眾僧, monastic community) does not need to take out their own food. But I am worried that it has not been arranged at that time, now everyone should take out their own food, and then gather it together for offering. Since everyone puts their heart into it, they will think of the Buddha's teachings, and perhaps the superior ones will diligently do this. This is the so-called sacrifice of the wise, which will surely receive blessings.

The fifteenth chapter of the Southern Version of the 'Nirvana Sutra' says that when the Buddha was traveling in a wilderness village, there was a ghost who was named after the wilderness, who enjoyed eating meat and killing living beings, and ate one person in the village every day. The Buddha preached to him, but he was foolish and did not accept the teachings. The Buddha then transformed into a powerful ghost and shook his palace. The ghost came out of the palace to resist, and when he saw the ghost transformed by the Buddha, he was so frightened that he collapsed to the ground and fainted. The Buddha stroked his body with compassionate hands, and he woke up and sat up, saying: 'Great, today I can still save my life, it is the great divine king who has forgiven my sins.' The Buddha revealed his original form and preached to him again, causing the ghost to take the precept of not killing. On that day, there was an elder in the wilderness village who was scheduled to be eaten by the ghost. After the ghost got him, he offered him to the Buddha. The Buddha named him Hand Elder. The ghost said to Hand Elder: 'My family and I can only rely on flesh and blood to sustain our lives. Now that we have taken the precepts, how will we live?' The Buddha replied: 'From now on, I will order the Sravaka (聲聞, Hearer) disciples, wherever there is practice of the Buddha's Dharma, to let them give you food and drink.' Because of this cause, such precepts were established for the Bhiksus (比丘, monks): From now on, you should often give food to the wilderness ghosts. If there is a place where they cannot give, they should know that these people are not my disciples, but the followers of the heavenly demons. The first chapter of the 'Record of Returning to the South Sea' says that the donor first sets up food to offer to the holy Sangha, and then begins to eat, offering it to the Sangha. A plate of food is also placed at the end of the line to offer to Hariti (訶利底母, Mother of Demons). This mother in her previous life vowed to eat all the children in Rajagrha (王舍城, city in ancient India) because of certain things, so she received the body of a Yaksa (藥叉, a type of spirit), and gave birth to five hundred sons, eating the men and women of Rajagrha every day. The Buddha then hid her youngest son, named Beloved Child. The mother searched for her son, and the Buddha told her: 'You have five hundred sons, and you still cherish the loss of one, how much more should others cherish their only one or two children?' The Buddha therefore transformed her, causing her to take the five precepts. She then asked the Buddha: 'What will my five hundred sons eat now?' The Buddha said: 'The monasteries where the Bhiksus live should set up sacrificial food every day to feed you.' Therefore, the West...

諸寺每於門屋處或在食廚邊素畫母形抱一兒子于膝下或五或三以表其像每日於前盛陳供食母乃四天王部眾也大豐勢力其有疾病無兒息饗禱焉皆遂願詳說如律神州先有名鬼子母也(今詳此方佛寺皆于門壁畫二神神后一女蓋其遺像既二俱受祭故並畫之或有立居士像者蓋手長者也西壁即曠野之身東壁即佛所化者今明受祭唯圖曠野之像焉)。

閑居編第十四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十五

宋孤山沙門　智圓　著

錢唐律德梧公門人覆講記

吾養疾孤山不與世接者二年矣閑門幽徑苔荒草深輪蹄之跡未嘗有也每以寂寥自勝怡然無悶而樂聞人善不翅己有恨不能口頌其美於天下君子前往往書之簡牘以詒後世粵天禧改元之歲春二月十有六日律師曰擇梧者吾友也泛舟見尋蔭茂林嘯清風者久之既而語吾曰釋氏之道我知之矣非夫戒學則無以檢其容杜其暴也禮容修粗暴不作則禪靜智明可得而發也聖賢之域可得而躋也是以能仁制之上首受之法密派之南山嗣之法既下衰人之多僻以縱任為達道指戒律為剩物其將絕者猶一線耳得不大懼乎我所以勤而講授者非徒言也亦有意于振而用之耳從我學亦眾矣望涂而畏者有之中道而畫者有之其克荷者十一爾我嘗欲廣其道也於是竊圖誘進之計來

【現代漢語翻譯】現代漢語譯本：各寺廟通常在門屋處或廚房旁邊，用簡單的筆畫畫出母親抱著一個孩子在膝上的形象，或者畫五個或三個孩子，來表現她的形象。每天在畫像前擺放食物供奉。這位母親是四大天王（Catvāro Mahārājakāyas）的部眾，擁有強大的勢力。如果有人生病、沒有孩子，向她祈禱，通常都能如願。詳細情況如律典所說。神州（指中國）先前有名為鬼子母（Hārītī）的神祇。（現在詳細觀察此地的佛寺，都在門壁上畫兩個神，神後跟著一個女兒，大概是她遺留下來的形象。既然兩個神都接受祭祀，所以一起畫出來。或者有畫在家居士像的，大概是手長者的形象。西邊的墻壁畫的是曠野之身，東邊的墻壁畫的是佛陀所化現的形象。現在明確接受祭祀的只有曠野的形象。）

閑居編第十四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十五

宋朝孤山沙門智圓著

錢塘律德梧公門人覆講記

我（智圓）在孤山養病，不與世事接觸已經兩年了。簡陋的門庭，幽靜的小路，長滿荒草，很少有人來往。我常常以寂寞來戰勝自己，怡然自得，沒有煩悶。喜歡聽到別人的優點，好像自己擁有一樣，遺憾不能在天下君子面前口頭稱頌他們的美好，常常寫在書信上，留給後世。在天禧年間改元的歲月的春天二月十六日，律師擇梧（Ze Wu）是我的朋友，乘船來拜訪我，在茂盛的樹林下，清風吹拂中，我們交談了很久。之後他對我說：『釋迦牟尼（Śākyamuni）的道理，我瞭解了。如果沒有戒律和學習，就無法約束自己的行為，杜絕自己的粗暴。如果禮儀容貌修養好了，粗暴的行為不產生，那麼禪定和智慧就能得到啓發，聖賢的境界就可以達到。因此，能仁（Śākyamuni）制定了戒律，上首接受了戒律的教法，密派在南山繼承了戒律的教法。戒律的教法已經衰落，人們大多偏離正道，以放縱為通達的道路，指責戒律是多餘的東西，戒律將要斷絕就像只有一線生機一樣，難道不應該非常害怕嗎？我之所以勤奮地講授戒律，不僅僅是說說而已，也是有意要振興和運用它。跟隨我學習的人也很多了，有的人看到道路的遙遠就害怕了，有的人走到一半就停止不前了，能夠承擔重任的只有十分之一。我曾經想要弘揚戒律的教法，於是暗自謀劃誘導和進取的計策。』

【English Translation】 English version: In various temples, it is common to paint a simple image of a mother holding a child on her lap, with either five or three children, at the entrance or near the kitchen, to represent her. Food is offered before the image daily. This mother is a member of the retinue of the Four Heavenly Kings (Catvāro Mahārājakāyas) and possesses great power. If someone is ill or childless and prays to her, their wishes are usually fulfilled, as detailed in the Vinaya. In Shenzhou (China), there was previously a deity named Hārītī (Guizimu, 'Mother of Demons'). (Now, upon closer inspection of the Buddhist temples here, two deities are painted on the walls of the entrance, with a daughter behind the deity, likely her remaining image. Since both deities receive offerings, they are painted together. Or, there may be an image of a layperson, likely the image of the Elder with Long Arms. The west wall depicts the body in the wilderness, and the east wall depicts the transformation by the Buddha. Currently, only the image of the wilderness is explicitly receiving offerings.)

Idle Jottings, Chapter Fourteen 卍 Continued Collection, Volume 56, No. 0949, Idle Jottings

Idle Jottings, Chapter Fifteen

Written by the recluse monk Zhìyuán of Gushan in the Song Dynasty

Notes from a review lecture by a disciple of Lawyer Déwú of Qiantang

I (Zhiyuan) have been recuperating on Gushan, detached from the world, for two years. The simple gate, the secluded path, are overgrown with weeds, and the tracks of wheels and hooves are rarely seen. I often overcome myself with solitude, content and without melancholy. I delight in hearing of the virtues of others, as if I possessed them myself, regretting that I cannot praise their goodness orally before all the gentlemen of the world, and often write them down in letters to leave to posterity. In the second month of spring in the year when the Tianxi era was changed, on the sixteenth day, the lawyer Ze Wu (Zé Wú), a friend of mine, came to visit by boat. Under the lush trees, in the clear breeze, we talked for a long time. Afterward, he said to me, 'I understand the teachings of Śākyamuni. Without precepts and learning, there is no way to restrain one's behavior and prevent one's violence. If etiquette and appearance are cultivated, and violent behavior does not arise, then meditative concentration and wisdom can be developed, and the realm of sages and worthies can be attained. Therefore, Śākyamuni established the precepts, the foremost disciples received the teachings of the precepts, and the secret school in Nanshan inherited the teachings of the precepts. The teachings of the precepts have declined, and people mostly deviate from the right path, taking indulgence as the path to enlightenment, and criticizing the precepts as superfluous. The precepts are about to be cut off, like a thread hanging by a thread, shouldn't we be very afraid? The reason why I diligently teach the precepts is not just to talk about it, but also to revive and apply them. There are many who follow me to study, some are afraid of the distance of the road, some stop halfway, and only one-tenth are able to bear the heavy responsibility. I once wanted to promote the teachings of the precepts, so I secretly planned strategies for guidance and advancement.'

學中有能講徹于律鈔者則書其名于其講堂年而月之一講則一書再講則再書屢講則屢書俾不講者知所以誡一講以上知所以勸既誡且勸則望涂而畏者必整轡而進中道而畫者必加鞭而至然後鳴唱於四方踐言而行則戒律之道不遠而復矣無外於我道同矣敢謀之無外以為如何哉吾踧然而對曰吾聞戒律之道布在貝葉得其人則其道舉亡其人則其道弛吾友之用心果如是邪吾敢賀戒律之家得其人矣其道何患于喪乎吾樂其善言多其善誘肆筆之為記。

大宋高僧慈光阇梨塔記

阇梨事蹟載在僧史卒于雍熙間壽七十五臘五十五晤恩諱也修己字也路氏姓也姑蘇維桑之地也天臺三觀所學法門也志因所承師也錢唐慈光院傳道之處也高尚廉簡所理之行也我師諱源清受道之資也吁滅后三十一年有法孫智圓者得遺骨於它舍乃鬻衣僦工刻石為塔葬之於孤山瑪瑙坡越三年懼後世不知乃于塔之左勒崖以識之是時天禧二年冬十月既望越三日乙巳記。

故梵天寺昭阇梨行業記

古君子有德善可稱者子孫必銘之金石而明著於後世焉於戲有梵天阇梨者釋氏中有德善可稱者與滅后四年門人曰從政大懼師之徽猷堙沒走孤山之下亟謁潛夫以論撰為請者半載於茲矣吾嘉其忠乃為述之曰阇梨諱慶昭字子文姓胡氏錢唐人也妙齡厭俗遁入空門事師于開化院年十三歲

【現代漢語翻譯】現代漢語譯本：如果學人中有能夠徹底講解律宗典籍的人，就把他的名字寫在講堂里，一年之中，每月講一次就寫一次，講兩次就寫兩次，多次講就多次寫，讓不講的人知道要以此為警戒，講過一次以上的人知道要以此為勉勵。既有警戒又有勉勵，那麼希望半途而廢的人必定會整理韁繩而前進，走到一半就停止的人必定會加快鞭子而到達。然後在四處宣揚，實踐諾言而行事，那麼戒律之道就不遠而復興了，沒有超出我們的道統。敢問這樣謀劃是否可行？我恭敬地回答說：我聽說戒律之道記載在貝葉經上，得到合適的人，那麼戒律之道就能發揚光大；失去合適的人，那麼戒律之道就會衰落。我的朋友如果能像這樣用心，我敢祝賀戒律之家得到了合適的人，戒律之道還用擔心會衰落嗎？我樂於他的善言，讚賞他的善於引導，所以寫下這篇記錄。

大宋高僧慈光阇梨（Acharya，阿阇梨，意為導師）塔記

阇梨的事蹟記載在僧史中，卒于雍熙年間，享年七十五歲，僧臘五十五年。他的法號是晤恩，字修己，姓路，是姑蘇維桑地方的人。他所學的是天臺宗的三觀法門。志因是他的傳承老師。錢唐慈光院是他傳道的地方。高尚廉潔是他所奉行的品行。我的老師法號源清，是接受他教導的弟子。唉！圓寂后三十一年，有法孫智圓在其他地方得到了他的遺骨，於是賣掉衣服，僱傭工匠刻石為塔，安葬在孤山瑪瑙坡。又過了三年，擔心後世不知道，於是在塔的左邊刻在崖壁上以作記錄。這時是天禧二年冬十月十六日後三天，乙巳日記錄。

故梵天寺昭阇梨（Acharya，阿阇梨，意為導師）行業記

古代君子有值得稱道的德行和善舉，子孫必定將之銘刻在金石上，以明白地昭示於後世。唉！有梵天寺的阇梨，是釋迦牟尼的弟子中德行和善舉值得稱道的人啊。圓寂四年後，他的門人從政非常擔心老師的美好品德被埋沒，跑到孤山下，多次拜訪潛夫，請求他撰寫傳記，已經有半年了。我讚賞他的忠心，於是為他敘述道：阇梨法號慶昭，字子文，姓胡，是錢唐人。年少時厭惡世俗，遁入空門，在開化院侍奉老師，年十三歲。

【English Translation】 English version: If among the learners there is someone who can thoroughly explain the Vinaya Pitaka (律宗典籍), write his name in the lecture hall. If he lectures once a month throughout the year, write it once; if he lectures twice, write it twice; if he lectures many times, write it many times, so that those who do not lecture will know to take it as a warning, and those who have lectured more than once will know to take it as encouragement. With both warning and encouragement, those who hope to give up halfway will surely adjust their reins and move forward, and those who stop halfway will surely hasten their whip and arrive. Then proclaim it in all directions, and practice what you preach, then the path of precepts and discipline will not be far from revival, and will not be outside our tradition. May I ask if this plan is feasible? I respectfully replied: I have heard that the path of precepts and discipline is recorded on palm-leaf manuscripts (貝葉經), if the right person is found, then the path of precepts and discipline can be promoted; if the right person is lost, then the path of precepts and discipline will decline. If my friend can be as diligent as this, I dare to congratulate the family of precepts and discipline for finding the right person. Why worry about the decline of the path of precepts and discipline? I am pleased with his good words and admire his good guidance, so I write this record.

Record of the Stupa of the Venerable Ciguang (慈光) Acharya (阇梨, meaning teacher) , a High Monk of the Great Song Dynasty

The Acharya's deeds are recorded in the history of monks. He passed away during the Yongxi era, at the age of seventy-five, with fifty-five years of monastic life. His Dharma name was Wu'en (晤恩), his style name was Xiuji (修己), his surname was Lu (路), and he was from Weisang (維桑) in Gusu (姑蘇). He studied the Threefold Contemplation (三觀) of the Tiantai school (天臺宗). Zhiyin (志因) was his teacher in the lineage. Ciguang Monastery (慈光院) in Qiantang (錢唐) was where he taught the Dharma. Nobility and integrity were the virtues he practiced. My teacher, whose Dharma name was Yuanqing (源清), was a disciple who received his teachings. Alas! Thirty-one years after his passing, his Dharma grandson, Zhiyuan (智圓), obtained his remains elsewhere, so he sold his clothes and hired craftsmen to carve a stone stupa, and buried it on Magao Slope (瑪瑙坡) of Gushan (孤山). After another three years, fearing that later generations would not know, he carved it on the cliff to the left of the stupa as a record. This was on the third day after the sixteenth day of the tenth month in the winter of the second year of Tianxi (天禧), recorded on the day of Yisi (乙巳).

Record of the Deeds of the Late Zhaochu (昭) Acharya (阇梨, meaning teacher) of Fantian Monastery (梵天寺)

In ancient times, if a virtuous gentleman had commendable virtues and good deeds, his descendants would inscribe them on metal and stone to clearly show them to later generations. Alas! There was an Acharya of Fantian Monastery, a disciple of Shakyamuni (釋迦牟尼) whose virtues and good deeds were commendable. Four years after his passing, his disciple Congzheng (從政) greatly feared that his teacher's fine qualities would be buried, so he ran to the foot of Gushan and repeatedly visited Qianfu (潛夫), requesting him to write a biography, which has been half a year now. I admire his loyalty, so I narrate for him: The Acharya's Dharma name was Qingzhao (慶昭), his style name was Ziwu (子文), his surname was Hu (胡), and he was from Qiantang (錢唐). In his youth, he厭惡世俗, escaped into the Buddhist gate, and served his teacher at Kaihua Monastery (開化院) at the age of thirteen.

受具品于會稽開元寺善由夙殖行無緇磷及年二十一嘗誦法華經一日恥乎口道其言而心晦其旨倏然有學焉之志而聞天臺教法會同一性主盟群宗是時有大法師諱源清者傳此道于同郡奉先寺遂北面事之服勤左右者凡十七年茂名峻業穎拔儕輩奉先捐代而阇梨嗣之講道誨人有父師之風故後進歸之者眾矣未幾徙居石壁山陶然林下有終焉之圖粵郡城之南有梵天寺寺有上方即故禪師巖公棲真之所也郤倚青嶂下瞰澄江雖密邇區中而超然事外寺主沙門曰遇明者心欣頓宗且慕高義遂以上方為講院虔請居之以傳授來學既辭不得命乃由石壁而戾止梵天焉即景德元年四月也真風既揚遠邇從化化緣斯既我報亦終既而遘疾彌留以天禧元年四月二十六日歸寂于所居世壽五十五僧臘四十一門人孺慕奉全身葬于大慈山崇教院之右禮也秘丞張公君房為錢唐日重其道因命工琢石為塔以識之阇梨所講法華止觀及諸部經論共百餘周傳業弟子自咸潤而下凡九十七人初阇梨之居梵天也嘗夢異人語之曰住此十三載矣至終而驗噫雖夢寐偶然豈不或信阇梨性厚重不尚誇耀講誦之外端居靜室宴如也不結托以譽而名亦傳於后無財食以聚眾而徒亦僅千百不誑誕以駭世世或歸其仁君子謂絕此三病得此三利求之叔世為難能乎雖欲勿稱識者其舍諸吾執野史筆江湖間纖善微惡往往跡諸簡牘以勸以

【現代漢語翻譯】現代漢語譯本：受具足戒后，他在會稽開元寺修行，因前世善根深厚，品行純潔無瑕。二十一歲時，他曾誦讀《法華經》，但慚愧於口中唸誦經文，心中卻不明白經文的旨意，於是萌生了學習佛法的志向。他聽說天臺宗的教法能夠融會貫通，統攝各宗各派。當時有一位大法師，法號源清，在同郡的奉先寺傳授天臺教法，於是他便前往拜源清法師為師，在法師身邊勤奮侍奉了十七年。他才華出衆，很快就超越了同輩。源清法師圓寂后，他的弟子（阇梨，Acharya）繼承了法席，講經說法，頗有其師的風範，因此很多後輩都來歸附他。不久之後，他搬到了石壁山，隱居在山林之中，打算在那裡終老。粵郡城的南面有一座梵天寺，寺中有一處叫做上方的地方，那是以前禪師巖公（Yan Gong）棲身修行的地方。那裡背靠青山，俯瞰清澈的江水，雖然離城市很近，卻非常清靜。梵天寺的住持沙門遇明（Yu Ming）法師，非常欣賞天臺宗的頓悟法門，並且仰慕他的高尚品德，於是便以上方作為講院，虔誠地邀請他前去居住，以便傳授佛法，教導後學。他推辭不掉，於是便從石壁山搬到了梵天寺，那是景德元年四月的事情。他的佛法之風傳播開來，遠近的人都來歸附，教化的因緣已經成熟，他認為自己的報身也即將終結。後來，他生病了，病情越來越嚴重，于天禧元年四月二十六日在所居住的梵天寺圓寂，世壽五十五歲，僧臘四十一歲。他的弟子們非常悲痛，將他的全身安葬在大慈山崇教院的右邊，這是符合禮制的。秘丞張公君房（Zhang Gong Junfang）在錢塘時非常推崇他的佛法，於是命人雕刻石塔來紀念他。阇梨所講的《法華經》、《止觀》以及其他各部經論，總共有百餘遍。傳授佛法的弟子，從咸潤（Xian Run）以下，共有九十七人。當初，阇梨居住在梵天寺時，曾經夢見一個異人對他說：『你住在這裡十三年了。』到他圓寂的時候，果然應驗了。唉，雖然夢寐之事是偶然的，但難道不值得相信嗎？阇梨的性格敦厚穩重，不喜好誇耀。除了講經說法之外，他總是端坐在安靜的房間里，怡然自得。他不依靠結交權貴來博取名聲，但他的名聲卻流傳於後世。他沒有用錢財和食物來聚集大眾，但他的弟子也有近千百人。他不靠虛假的言論來驚世駭俗，世人卻都歸服於他的仁德。君子認為，能夠杜絕這三種弊病，得到這三種利益，在末世是很難得的。即使想要不稱讚他，有識之士又怎麼會捨棄他呢？我執筆撰寫這些野史，在江湖之間，細小的善行和微小的惡行，往往都會記錄在書簡上，以此來勸勉世人。

【English Translation】 English version: After receiving full ordination, he practiced at Kaiyuan Temple in Kuaiji (present-day Shaoxing), due to his profound roots of virtue from previous lives and his flawless conduct. At the age of twenty-one, he once recited the Lotus Sutra (法華經, Fǎhuā Jīng), but felt ashamed that his mouth uttered the words while his mind did not grasp their meaning. Thus, he developed a strong aspiration to study Buddhism. He heard that the teachings of the Tiantai school (天臺宗, Tiāntāi Zōng) could harmonize and encompass all schools. At that time, there was a great Dharma master named Yuanqing (源清, Yuán Qīng) who was transmitting these teachings at Fengxian Temple (奉先寺, Fèngxiān Sì) in the same prefecture. So, he went to serve Master Yuanqing, diligently attending to him for seventeen years. His talent was outstanding, and he quickly surpassed his peers. After Master Yuanqing passed away, his disciple (Acharya, 阇梨, shélí) inherited the Dharma seat, expounding the Dharma with the same style as his teacher, so many junior monks came to rely on him. Soon after, he moved to Stone Wall Mountain (石壁山, Shíbì Shān), living in seclusion among the forests, intending to spend his remaining years there. To the south of Yue County (粵郡, Yuè Jùn) city was Fantian Temple (梵天寺, Fàntiān Sì), and within the temple was a place called Shangfang (上方, Shàngfāng), which was formerly the hermitage of Chan Master Yan Gong (巖公, Yán Gōng). It was backed by green mountains and overlooked the clear river, close to the city yet detached from worldly affairs. The abbot of Fantian Temple, the Shramana Yuming (遇明, Yù Míng), greatly admired the sudden enlightenment teachings of the Tiantai school and revered his noble character. Therefore, he used Shangfang as a lecture hall and sincerely invited him to reside there to transmit the Dharma and instruct students. Unable to decline, he moved from Stone Wall Mountain to Fantian Temple in the fourth month of the first year of the Jingde era (景德, Jǐngdé). His Dharma influence spread far and wide, and people from near and far came to follow him. The conditions for his teaching were ripe, and he felt that his physical body was also coming to an end. Later, he fell ill and his condition worsened. He passed away at Fantian Temple on the twenty-sixth day of the fourth month of the first year of the Tianxi era (天禧, Tiānxī), at the age of fifty-five, with forty-one years as a monk. His disciples were deeply saddened and respectfully buried his whole body to the right of Chongjiao Monastery (崇教院, Chóngjiào Yuàn) on Great Compassion Mountain (大慈山, Dàcí Shān), in accordance with the proper rites. The Vice Minister Zhang Gong Junfang (張公君房, Zhāng Gōng Jūnfáng) greatly esteemed his Dharma when he was in Qiantang (錢塘, Qiántáng), so he commissioned artisans to carve a stone pagoda to commemorate him. The Acharya lectured on the Lotus Sutra, Mohezhiguan (止觀, zhǐ guān, cessation and contemplation) and various other scriptures and treatises over a hundred times. The disciples who inherited his Dharma, from Xianrun (咸潤, Xián Rùn) downwards, numbered ninety-seven in total. Initially, when the Acharya resided at Fantian Temple, he once dreamed that a strange person said to him: 'You will live here for thirteen years.' When he passed away, it indeed came to pass. Alas, although dreams are coincidental, is it not worth believing? The Acharya's character was honest and dignified, and he did not like to boast. Apart from lecturing on the scriptures, he always sat quietly in his room, content and at ease. He did not rely on currying favor with powerful people to gain fame, yet his reputation spread to later generations. He did not use wealth and food to gather a crowd, yet he had nearly a thousand disciples. He did not use false words to shock the world, yet the world submitted to his benevolence. Gentlemen believe that being able to eliminate these three faults and obtain these three benefits is rare in the degenerate age. Even if one does not want to praise him, how can those with discernment abandon him? I write these unofficial histories, and in the world, small good deeds and minor evils are often recorded in books to encourage people.

懲況阇梨之行業偉異者邪既答門人之請而亦假之以為訓焉時天禧四年龍集庚申夏五月五日記。

僕伕泉記

僕伕泉在錢唐郡孤山之墟瑪瑙院佛殿之西北隅深可累尺廣不極尋其色素其味甘挹之弗盠撓之易澄供飲無羸瓶之兇浸畦絕為機之嘆異乎哉大中祥符九年秋九月二十二日客有惠吾怪竹數根因命僕伕植之僕伕施鍤掘地及膚寸而斯泉迸流當斯時也自夏逮秋天弗雨草木多焦死泉源皆竭而斯泉也獨見乎潤物濟人之功是不易其常性也亦猶君子于困窮蹇剝之際弗改其道往往修辭立誠潛利於物者吾感而異之遂疏鑿成沼既由僕伕而得之因號僕伕泉或曰僕伕之稱非雅也宜易之對曰世有因鷙蟲而得者遂號虎跑因妖女而化者遂號舒姑吾之僕伕男子也豈不貴于妖女乎人類也豈不愈于鷙蟲乎虎跑舒姑召而不嫌而獨鄙僕伕之稱者則是貴異類而賤同類好怪誕而惡淳正吾無取焉且斯泉也實由僕伕而得之棄而不稱是忘本也忘本背義吾心所不忍也雖僕伕之號鄙且賤焉人盡惡之吾終不能改其稱也或者曰然吾子之用心非吾所知也或者退因記之。

閑居編第十五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十六

宋孤山沙門　智圓　著

三笑圖贊(並序)

昔遠公隱於廬山送客以虎溪為界雖晉帝

【現代漢語翻譯】現代漢語譯本：懲罰阇梨（Achariya，阿阇梨，意為導師）的行為是偉大而奇異的嗎？既已回答了門人的請求，也藉此來訓誡他們。時值天禧四年，歲在庚申年夏五月五日，記錄如下。

《僕伕泉記》

僕伕泉位於錢塘郡孤山的廢墟，瑪瑙院佛殿的西北角。泉水深約數尺，廣闊無邊。其顏色清澈，味道甘甜。舀取它不會減少，攪動它容易澄清。用它來供飲，沒有空瓶的擔憂；用它來灌溉田地，絕無水車勞作的嘆息。這真是奇異啊！大中祥符九年秋九月二十二日，有客人送給我幾根惠吾竹，於是命令僕伕種植它們。僕伕用鋤頭挖掘土地，剛挖到淺表，這泉水就涌流出來。當這個時候，從夏天到秋天，天不下雨，草木大多焦枯而死，泉源都乾涸了，而這泉水卻獨自顯現出潤澤萬物、救濟世人的功用，這是不改變它的常性啊！也像君子在困窮艱難的時候，不改變他的道義，常常修養德行，樹立誠信，暗中利益於萬物。我對此感到驚異，於是疏通開鑿成水池。既然是由僕伕而得到的，因此命名為僕伕泉。有人說：『僕伕的稱呼不夠文雅，應該改掉它。』我回答說：『世上有因為兇猛的蟲子而得到泉水的，於是命名為虎跑泉；有因為妖女而化成的泉水，於是命名為舒姑泉。我的僕伕是男子，難道不比妖女高貴嗎？是人類，難道不勝過兇猛的蟲子嗎？虎跑泉、舒姑泉這樣稱呼，人們召之不嫌棄，卻唯獨鄙視僕伕的稱呼，這是看重異類而輕賤同類，喜好怪誕而厭惡淳樸正直，我不會採納這種說法。況且這泉水確實是由僕伕而得到的，拋棄而不稱頌，這是忘本啊！忘本背義，我的內心所不忍。即使僕伕的稱號鄙俗而低賤，人們都厭惡它，我始終不能更改它的稱呼。』有人說：『是這樣啊，您的用心不是我所能瞭解的。』那人退下，因此記錄這件事。

《閑居編》第十五《卍新續藏》第56冊 No. 0949 《閑居編》

《閑居編》第十六

宋孤山沙門智圓著

《三笑圖贊》（並序）

過去慧遠大師（Huiyuan，東晉僧侶）隱居在廬山，送客以虎溪為界限，即使是晉安帝（Emperor An of Jin）

【English Translation】 English version: Is the conduct of Achariya (Achariya, meaning teacher) great and extraordinary? Having answered the disciples' request, he also uses it to instruct them. It was recorded on the fifth day of the fifth month of summer in the fourth year of Tianxi, the year of Gengshen.

'Record of the Servant's Spring'

The Servant's Spring is located in the ruins of Gushan in Qiantang County, in the northwest corner of the Buddha Hall of the Agate Monastery. It is several feet deep and infinitely wide. Its color is clear and its taste is sweet. Drawing from it does not diminish it, and stirring it easily clarifies it. Using it for drinking, there is no worry of empty bottles; using it to irrigate fields, there is no sigh of waterwheels toiling. How strange! On the twenty-second day of the ninth month of autumn in the ninth year of Dazhong Xiangfu, a guest gave me several roots of Huiwu bamboo, so I ordered the servant to plant them. The servant used a hoe to dig the ground, and as soon as he dug to the surface, this spring gushed out. At that time, from summer to autumn, the sky did not rain, and most of the grass and trees were scorched and died, and the sources of springs were all exhausted, but this spring alone showed the function of moistening all things and saving the world. This is not changing its constant nature! It is also like a gentleman who, in times of poverty and hardship, does not change his principles, often cultivates virtue, establishes sincerity, and secretly benefits all things. I was amazed by this, so I dredged and excavated it into a pool. Since it was obtained by the servant, it was named the Servant's Spring. Someone said, 'The name 'Servant' is not elegant enough, it should be changed.' I replied, 'In the world, there are springs obtained because of fierce insects, so they are named Tiger Run Spring; there are springs transformed because of妖女(a mythical fairy-like woman)， so they are named Shugu Spring. My servant is a man, is he not nobler than a妖女(a mythical fairy-like woman)? He is a human being, is he not better than a fierce insect? Tiger Run Spring and Shugu Spring are called without aversion, but only the name 'Servant' is despised. This is valuing different kinds and despising the same kind, liking strangeness and disliking simplicity and uprightness. I will not adopt this view. Moreover, this spring was indeed obtained by the servant. Abandoning it and not praising it is forgetting the origin! Forgetting the origin and betraying righteousness is what my heart cannot bear. Even if the name 'Servant' is vulgar and lowly, and people all hate it, I will never change its name.' Someone said, 'That's right, your intention is not something I can understand.' That person withdrew, so I recorded this matter.

'Miscellaneous Writings in Leisure' Volume 15 '卍New Continued Canon' Volume 56 No. 0949 'Miscellaneous Writings in Leisure'

'Miscellaneous Writings in Leisure' Volume 16

Written by Zhìyuán (智圓), a Buddhist monk of Gushan in the Song Dynasty

'Eulogy on the Painting of Three Laughs' (with Preface)

In the past, Master Huiyuan (Huiyuan, a Buddhist monk of the Eastern Jin Dynasty) lived in seclusion on Mount Lu, and used Tiger Creek as the boundary for seeing off guests, even Emperor An of Jin (Emperor An of Jin)

萬乘之重桓玄震主之威亦不能屈也及送道士陸修靜儒者陶淵明則過之矣既覺之乃𢹂手徘徊相顧辴然噫得非道有所至而事有所忘乎人到於今寫其形容謂之三笑圖止為戲玩而已豈知三賢之用心邪於是作贊以明之。

釋道儒宗　　其旨本融　　守株則塞　忘筌乃通　　莫逆之交　　其惟三公　厥服雖異　　厥心惟同　　見大忘小　過溪有蹤　　相顧而笑　　樂在其中

夜講亭述

心率道而明道依處而行則能仁之鷲嶺宣父之洙泗非依其處而行其道與吾於是創小亭于孤山瑪瑙坡之岡背修竹面平湖而鳥無俗音云有閑態蕭條人外實為勝遊而以夜講為名者且欲伸唯心之說廣吾佛之道以訓乎鬼類也曰鬼類可訓邪曰可訓也夫人者明而形者也鬼者幽而隱者也幽也明也莫不皆有心乎有心則可化可化則佛之理不遠復於戲明而形者聞正道而捍格不受者亦眾矣豈訓之所及乎又安知幽而隱者果不可訓邪且吾佛之訓嘗及乎鬼神矣吾雖無似忝學佛之道是敢仰而則之則夜講亭之設其有旨哉若乃高空月正萬籟都寂怪木僵立群峰若趨當是時也空華乎境谷響乎聲說既無說而說聽亦無聽而聽不知物為我乎我為物乎雖諸相炳然而不得一法噫理實本然亦由亭之助邪非亭之處吾也吾安能如是觀乎彼幽而隱者安能如是聞乎是故亭之設非止為登高引望也所

【現代漢語翻譯】現代漢語譯本：即使擁有萬輛兵車的國君的尊貴和桓玄（人名）震懾君主的威嚴，也不能使他屈服。但當他送別道士陸修靜（人名）和儒者陶淵明（人名）時，卻表現得過於謙恭了。事後醒悟，便攜手徘徊，互相看著，悵然若失，感嘆道：『莫非是道有所至，而事有所遺忘了嗎？』人們直到今天還描繪他們的形象，稱之為《三笑圖》，只作為一種戲耍玩樂罷了，哪裡知道三位賢人的用心呢？於是作贊來闡明。

釋（佛教）、道（道教）、儒（儒家）三家的宗旨，其根本是相融的。拘泥於守株待兔，就會閉塞不通；忘掉捕魚的筌，才能通達。彼此心意相通的交往，大概只有這三位賢人吧。他們的服飾雖然不同，但他們的心意卻相同。看到大的方面就忘記小的方面，經過小溪時留下了足跡。互相看著而笑，快樂就在其中。

夜講亭記

心遵循道而明白，道依據處所而執行，那麼能仁（釋迦牟尼佛的稱號）在鷲嶺（地名）說法，宣父（孔子的尊稱）在洙泗（地名）講學，不正是依據其處所而執行其道的嗎？我因此在孤山（地名）瑪瑙坡（地名）的岡背上建立小亭，面對修竹和平靜的湖面，鳥沒有世俗的叫聲，云有閒適的姿態，清靜蕭條，超脫于塵世之外，實在是遊覽勝地。用『夜講』來命名，是想闡發唯心之說，弘揚我佛的教義，用來訓導鬼類。有人問：『鬼類可以訓導嗎？』回答說：『可以訓導。』人是顯明的有形之物，鬼是幽暗的隱蔽之物。無論是幽暗還是顯明，莫不都有心嗎？有心就可以被教化，可以被教化，那麼佛的道理就不遠了。唉！顯明的有形之物，聽到正道而抗拒不接受的也很多啊，哪裡是訓導所能達到的呢？又怎麼知道幽暗的隱蔽之物就一定不能被訓導呢？況且我佛的訓導曾經及於鬼神啊。我雖然不才，忝為學習佛道之人，因此敢於仰慕並傚法之，那麼夜講亭的設立，是有其宗旨的。至於高空明月當空，萬籟都寂靜無聲，奇形怪狀的樹木僵立著，群峰好像在奔赴，當這個時候，是空華（虛幻的景象）在境界中，谷響（空谷迴音）在聲音中，說法既沒有說，聽法也沒有聽，不知道是物為我所用，還是我為物所用。即使各種景象都明明白白地呈現出來，也得不到一個法。唉！道理實際上是本來就這樣的，也是由於亭子的幫助吧。如果不是亭子的這個地方，我怎麼能這樣觀察呢？那些幽暗的隱蔽之物，怎麼能這樣聽聞呢？因此，亭子的設立，不僅僅是爲了登高遠望，而是有所用意的。

【English Translation】 English version: Even the dignity of a ruler possessing ten thousand chariots and the awe-inspiring power of Huan Xuan (name of a person) that shook the sovereign could not subdue him. Yet, when he bid farewell to the Taoist Lu Xiujing (name of a person) and the Confucian Tao Yuanming (name of a person), he showed excessive deference. Upon realizing this later, he held hands, paced back and forth, looked at each other, and sighed with a sense of loss, exclaiming: 'Could it be that the Dao has reached a certain point, and affairs have been forgotten?' People still depict their images today, calling it the 'Three Laughs Picture,' merely as a form of amusement, little knowing the intentions of the three sages. Thus, a eulogy is composed to elucidate it.

The tenets of Buddhism, Taoism, and Confucianism are fundamentally harmonious. Clinging to waiting for a rabbit by a tree stump leads to obstruction; forgetting the fish trap allows for understanding. Intimate friendship exists perhaps only among these three gentlemen. Though their garments differ, their hearts are the same. Seeing the greater, they forget the lesser; crossing the stream, they leave traces. Looking at each other and laughing, joy resides within.

Record of the Night Lecture Pavilion

When the mind follows the Dao and understands it, and the Dao operates according to its location, then Shakyamuni Buddha (title of Shakyamuni Buddha) preaching on Vulture Peak (place name) and Confucius (honorific title of Confucius) lecturing at the Shu and Si Rivers (place name) are precisely based on their locations to practice their Dao. Therefore, I established a small pavilion on the ridge of Magao Slope (place name) on Lonely Mountain (place name), facing the tall bamboos and the calm lake, where the birds have no worldly calls and the clouds have a leisurely appearance. Tranquil and secluded, beyond the mundane world, it is truly a scenic spot. Naming it 'Night Lecture' is to expound the theory of mind-only and promote the teachings of my Buddha, to instruct the ghosts. Someone asks: 'Can ghosts be instructed?' The answer is: 'They can be instructed.' Humans are manifest and have form, while ghosts are hidden and obscure. Whether obscure or manifest, do they not all have minds? If they have minds, they can be transformed; if they can be transformed, then the principles of the Buddha are not far off. Alas! Many who are manifest and have form hear the true Dao and resist it, rejecting it; how can instruction reach them? And how do you know that those who are hidden and obscure cannot be instructed? Moreover, the teachings of my Buddha have reached ghosts and spirits. Although I am unworthy, I humbly study the Buddha's Dao, and therefore dare to admire and emulate it. Thus, the establishment of the Night Lecture Pavilion has its purpose. As for the high sky with the bright moon overhead, all sounds are silent, the strangely shaped trees stand stiffly, and the peaks seem to be rushing forward, at that time, empty flowers (illusory sights) are in the realm, and echoes (echoes in the valley) are in the sound. Speaking has no speaking, and listening has no listening, not knowing whether things are used by me or I am used by things. Even though all phenomena are clearly present, one cannot obtain a single Dharma. Alas! The principle is inherently so, and it is also due to the help of the pavilion. If it were not for this location of the pavilion, how could I observe in this way? How could those hidden and obscure beings hear in this way? Therefore, the establishment of the pavilion is not only for ascending to a high place and looking into the distance, but it has a purpose.

謂道依處而行也故吾以夜講名之而亭利於吾實非一用也則夜講之名包乎眾美矣其或忘機默坐可以養浩然之氣則曰養素亭以文會友則曰文會亭春觀卉木則曰錦繡亭炎夏追涼則曰薰風亭秋蟾靜照則曰望月亭晴山對峙則曰疊翠亭望殘雪則曰玉峰亭曝愛日則曰負喧亭偶思之得其異名七八矣亭如助吾更有善其用者則嘉名殊號當更立之也庶來者知其名之多而同出於一亭也亦猶心性一也觸類而變則種種法生種種法生則種種名立心性豈異乎法亦心也心亦名也胡為乎體哉亡焉照焉生佛同貫自他一揆佛之理於斯可見矣若斯之益非亭之韞邪其有達吾釋氏之者登斯亭辨斯名則知吾志焉亭高一丈廣又增其四尺凡四楹不加赭堊質而且素眇覿于營窟橧巢之世吾亦懼其奢已甚矣有宋天禧二年歲次戊午春正月門學若干人率金四萬為吾建之也曰浩才者實尸其事以土木之工告成於吾再拜稽首請紀厥由故為述云。

孤山述

錢唐郡西三數里有孤山者既卑且狹但不與眾山連線孤然處湖中似不阿附於眾山有自得之狀由是群目流盻眾賢樂游好奇者往往來居之有終焉之圖故有浮圖居者五焉隱人居者一焉遂古賢達好之亦不下於今至若白樂天元微之張祐許渾輩或文于碑或詩于寺所以斯山為錢唐勝概而天下知名也雖崇峰疊巘連連繞湖比之斯山如有羞色噫山以卑狹不

附於眾峰而皆悅之士有居下位不附媚于權要不託附於形勢者雖包仁抱義聳出倫類眾必睚眥之凌侮之由是名不能顯道不見用嗚呼山以孤故見好士以孤故見惡山乎士乎人之好惡何相遼乎遷好山之心以好士可也。

記夢

曰夢可記耶夢可記也高宗夢得說仲尼夢奠兩楹晉夢二豎秦夢鈞天莊周夢蝴蝶則經籍諸子皆記夢明矣繇是遷史而下歷代史志亦然也夢何不可記乎曰夢有吉兇耶曰夢無吉兇吉兇由人也君子之有吉夢也不恃之以忘德有兇夢也能改過以自修故君子終受其福小人之有吉夢也憑之以恣情有兇夢也過之而不改故小人終受其禍故曰夢無吉兇吉兇由人也曰儒之記夢則聞命矣敢問釋氏之記夢有憑乎曰信相夢金鼓法華夢國王非記夢如何曰以理明之夢其虛乎曰茍以理明豈一夕之夢也百年亦大夢也百年善惡可記也一夕善惡胡不可記耶噫記百年之虛善以誑後世吾寧記一夕之實夢也故吾記其夢焉吾十有三年秋八月臥于俗舍一夕夢吾佛于龍王宮夏安居吾獲侍焉其謂龍宮者堂閣不至高顯如世之民舍但廣闊耳欂櫨簡素無山藻之文軒牕虛疏無髹彤之飾佛之狀貌豐滿長姝而紫黑色服青黑袈裟止一老沙門耳別食訖而說法吾但見撼口而竟無所聞夏滿出海王族送之於岸吾從行曠野莫別其方向極目漫漫然行未幾有物狀如世𦘕神鬼者再拜吾佛累名衣為

座請訓以道法佛喻之既而持一象以獻佛乘象行矣吾從焉入松門三數里遙見分岐一里餘有一小佛廟丹其門宇粉其墻壁有二人盛服立於門之左右如迎候之狀佛下象以轡勒授于吾吾受之繫於樹佛點頭哂之如謂我知意也忽然夢覺至且詣先君言之先君喟然嘆曰我以爾嬰孩時多病故令爾出家將令爾友儒讀書為本干祿于明朝以光我族爾之夢其久為釋氏子傳道之徴乎無為他人言之此夢吉也吾心竊疑焉茍夢佛蓋為金輝之相而反同僧形耶后八年學天臺三觀于奉先法師(諱源濟)其同門人先進者為吾說四教且曰三藏教佛老比丘像也吾心驚喜久之自謂昔所夢者其釋迦乎斷不疑也后十年恨涅槃至典章安微言不傳於世者二百餘齡時抱疾於水心寺討尋經義焉至第十五卷說如來降曠野鬼神乃知昔夢此經之徴也曰吾于涅槃其有緣乎贊述至后七年于崇福寺首事筆削復夢二沙門盤桓于門吾遙望而默識之心自謂此觀音龍樹也驟出迎之觀音入門而右龍樹入門而左吾肩隨之行數步忽自思云迎而拜之是禮也遂趨而進拜訖敘云觀音則慈覆法界龍樹實吾宗祖師唯愿智慧增明罪根清凈言訖再拜觀音垂訓久之但不能省記龍樹唯云汝見古人(有名夢覺忘之)鑄劍乎但欲有益不欲有損於是夢覺撰涅槃三德指歸二十卷發源機要兩卷科十一卷百非鈔一卷分經圖一卷註疏主贊一卷不三年而

【現代漢語翻譯】現代漢語譯本：

我曾請一位僧人講解佛法，並用佛理來比喻。之後，我牽著一頭大象去獻給佛，佛就騎著象走了。我跟隨著他，進入松門三數里，遠遠地看見一個岔路口，一里多路的地方有一座小佛廟，廟門塗成紅色，墻壁粉刷成白色，有兩個人穿著盛裝站在門的兩邊，好像在迎接等候的樣子。佛下了象，把韁繩交給我，我接過韁繩繫在樹上。佛點頭微笑，好像知道我的心意。忽然我從夢中醒來，去告訴我的父親。我的父親長嘆一聲說：『我因為你小時候多病，所以讓你出家，本想讓你以學習儒家經典為根本，在明朝求取功名，光耀我的家族。你的夢恐怕是將來做佛門弟子，傳播佛法的徵兆吧。不要對別人說起這個夢，這個夢是吉祥的。』我心裡暗自疑惑，如果夢見佛，應該是金光閃耀的形象，怎麼會和僧人的形象一樣呢？後來八年，我在奉先法師（法號源濟）那裡學習天臺宗的三觀，他的同門師兄弟中先入門的人為我講解四教，並且說三藏教是佛陀、老子和比丘的形象。我心裡驚喜了很久，自己認為以前所夢見的就是釋迦牟尼佛吧，不再懷疑了。又過了十年，我遺憾《涅槃經》的重要典章和精妙的義理沒有流傳於世已經二百多年了，當時我在水心寺生病，探討研究經書的義理。到了第十五卷，說到如來降臨曠野，鬼神前來迎接，才知道以前的夢是這部經的徵兆啊。說我與《涅槃經》有緣分嗎？讚揚闡述直到七年後，我在崇福寺主持修訂工作，又夢見兩個沙彌在門前徘徊，我遠遠地望著，心裡默默地記住了他們的樣子，自己認為這是觀音菩薩和龍樹菩薩。我快步出去迎接他們，觀音菩薩從右邊入門，龍樹菩薩從左邊入門，我緊隨他們走了幾步，忽然自己想到，迎接並拜見他們是禮節啊，於是快步上前拜見完畢，敘述說觀音菩薩的慈悲覆蓋整個法界，龍樹菩薩是我的宗門祖師，只希望智慧能夠增長，罪惡的根源能夠清凈。說完再次拜見，觀音菩薩垂示教誨了很久，但我不能完全記住，龍樹菩薩只說：『你見過古人（名字夢醒后忘記了）鑄劍嗎？只希望有所增益，不希望有所損害。』於是從夢中醒來，撰寫了《涅槃三德指歸》二十卷，《發源機要》兩卷，《科》十一卷，《百非鈔》一卷，《分經圖》一卷，《註疏主贊》一卷，不到三年就完成了。 English version:

I once asked a monk to explain the Dharma, using Buddhist principles as metaphors. Afterward, I led an elephant to offer to the Buddha, who then rode the elephant away. I followed him, entering Song Gate for two or three li (Chinese mile), and in the distance, I saw a fork in the road. About a li away, there was a small Buddhist temple with red doors and white walls. Two people in formal attire stood on either side of the door, as if waiting to greet someone. The Buddha dismounted the elephant and handed the reins to me. I took them and tied the elephant to a tree. The Buddha nodded and smiled, as if he understood my intentions. Suddenly, I woke up from the dream and went to tell my father. My father sighed and said, 'Because you were often sick as a child, I had you become a monk. I originally intended for you to study Confucian classics as your foundation, seek officialdom in the Ming Dynasty, and bring glory to our family. Your dream is probably a sign that you will become a Buddhist disciple and propagate the Dharma. Do not tell others about this dream; it is auspicious.' I secretly doubted in my heart, if I dreamed of the Buddha, it should be a radiant image, how could it be the same as the image of a monk? Eight years later, I studied the Three Contemplations of the Tiantai school under Dharma Master Fengxian (named Yuanji). Senior fellow disciples explained the Four Teachings to me, and said that the Three Treasures Teaching is the image of the Buddha, Lao Tzu, and a bhikshu (Buddhist monk). I was pleasantly surprised for a long time, and I thought to myself that what I dreamed of before was Shakyamuni Buddha, and I no longer doubted it. Ten years later, I regretted that the important canons and subtle meanings of the Nirvana Sutra had not been transmitted to the world for more than two hundred years. At that time, I was ill at Water Heart Temple, exploring and studying the meaning of the scriptures. When I reached the fifteenth volume, which spoke of the Tathagata descending into the wilderness and ghosts and gods coming to greet him, I realized that the previous dream was a sign of this sutra. Does it mean I have an affinity with the Nirvana Sutra? I praised and elaborated until seven years later, when I presided over the revision work at Chongfu Temple, I dreamed again of two shramanas (novice monks) lingering at the door. I looked at them from afar and silently remembered their appearance in my heart, thinking to myself that these were Avalokiteshvara (Guanyin) and Nagarjuna (Longshu). I quickly went out to greet them. Avalokiteshvara entered from the right, and Nagarjuna entered from the left. I followed them closely for a few steps, and suddenly I thought to myself that greeting and bowing to them is proper etiquette. So I hurried forward, bowed, and narrated that Avalokiteshvara's compassion covers the entire Dharma realm, and Nagarjuna is the patriarch of my school. I only hope that wisdom can increase and the roots of sin can be purified. After speaking, I bowed again. Avalokiteshvara gave instructions for a long time, but I could not fully remember them. Nagarjuna only said, 'Have you seen the ancients (whose name I forgot after waking up from the dream) forging swords? They only wanted to add benefit and did not want to cause harm.' Then I woke up from the dream and wrote twenty volumes of Nirvana Three Virtues Guide, two volumes of Source Mechanism Essentials, eleven volumes of Ke, one volume of Hundred Non-Commentary, one volume of Sutra Division Diagram, and one volume of Commentary Main Praise. I completed them in less than three years.

【English Translation】 Modern Chinese translation: English translation:

絕筆復講演傳授之噫非能仁之護念乎二聖之冥加乎不然豈吾之吵劣克荷斯文乎。

對友人問

友人問吾曰子于天臺之學勞其筋骨苦其思慮孳孳然有扶樹心然于涅槃不聞師授而撰記且講以傳後學眾以是疑傳不習乎不知其可也對曰噫有是疑乎有是疑也吾有說焉古者周公聖人既攝政於是制禮作樂號令天下章章然巍巍然至於周室衰弱王綱解紐禮喪樂崩號令不行孔子有聖德而無聖位乃刪詩書定禮樂贊易道約魯史修春秋以代賞罰使亂臣賊子懼仲尼無他也述周公之道也孔子沒微言絕異端起而孟軻生焉述周孔之道非距楊墨漢興雜霸王莽僭篡楊雄生焉撰太玄法言述周孔孟軻之道以救其弊漢魏以降至晉惠不道中原喪亂賞罰不行隋世王通生焉修六經代賞罰以晉惠始而續經中說行焉蓋述周孔軻雄之道也唐得天下房魏既沒王楊盧駱作淫侈之文悖亂正道后韓柳生焉宗古還淳以述周孔軻雄王通之道也以是觀之異代相師矣代異人異辭異而道同也不聞周公面授于孔子孔子面授于孟軻也在吾釋氏亦然也文殊一性宗不聞面授于龍樹也龍樹三觀義不聞面授于惠文也而天下咸雲龍樹師于文殊慧文師于龍樹矣龍樹慧文之道至南嶽天臺而張大之引而伸之後章安宗其道撰涅槃疏年將二百至荊溪治定之然後得盡善矣吾于涅槃尋疏而自得微旨者吾師荊溪也誰云無

【現代漢語翻譯】現代漢語譯本：我完成絕筆，再次講解傳授，這難道不是能仁（釋迦牟尼佛的別名）的護念，二聖（指文殊菩薩和普賢菩薩，或指其他兩位聖人）的暗中加持嗎？不然，難道憑我這吵雜低劣的才能，能夠承擔起這斯文（指文化、學術）的重任嗎？

對友人提問的回答：

友人問我：『你對於天臺宗的學問，勞累筋骨，苦思冥想，孜孜不倦地想要扶持它。但是，你沒有聽聞過老師傳授《涅槃經》，卻撰寫註解，並且講解來傳授給後來的學子，大家都因此懷疑你，認為你傳授的是不是沒有經過學習？不知道這樣是否可以。』我回答說：『唉！有這樣的懷疑嗎？確實有這樣的懷疑。我有些話要說。古代的周公是聖人，他攝政之後，於是制定禮樂，號令天下，清清楚楚，莊嚴盛大。到了周朝衰弱，王綱解體，禮崩樂壞，號令無法推行，孔子有聖人的德行卻沒有聖人的地位，於是刪減《詩經》、《尚書》，訂正禮樂，讚揚《易經》的道理，簡約《魯史》，修訂《春秋》，用來代替賞罰，使那些亂臣賊子感到畏懼。仲尼（孔子的字）沒有別的，只是闡述周公的道罷了。孔子去世后，精微的言論斷絕，各種異端邪說興起，於是孟軻（孟子）出生了，他闡述周公、孔子的道，排斥楊朱、墨翟的學說。漢朝興起，夾雜著霸道，王莽篡位，楊雄出生了，他撰寫《太玄》、《法言》，闡述周公、孔子、孟軻的道，來挽救時弊。漢魏以來，到晉惠帝時，政治黑暗，中原喪亂，賞罰不行，隋朝時王通出生了，他修訂六經，代替賞罰。從晉惠帝開始，續寫《經中說》並推行，也是闡述周公、孔子、孟軻、楊雄的道。唐朝得到天下，房玄齡、魏徵去世后，王勃、楊炯、盧照鄰、駱賓王寫作淫靡奢侈的文章，悖逆擾亂正道，後來韓愈、柳宗元出生了，他們宗法古代，迴歸淳樸，來闡述周公、孔子、孟軻、楊雄、王通的道。從這些來看，不同的時代互相傚法，時代不同，人不同，言辭不同，而道是相同的。沒有聽說過周公當面傳授給孔子，孔子當面傳授給孟軻。在我們的釋氏（佛教）也是這樣。文殊菩薩的一性宗，沒有聽說過當面傳授給龍樹菩薩，龍樹菩薩的三觀義，沒有聽說過當面傳授給慧文禪師，而天下都說龍樹菩薩的老師是文殊菩薩，慧文禪師的老師是龍樹菩薩了。龍樹菩薩、慧文禪師的道，到了南嶽慧思、天臺智顗而發揚光大，引申擴充套件，後來章安灌頂宗奉他們的道，撰寫《涅槃疏》，將近二百年，到荊溪湛然才整理確定，然後才達到盡善盡美。我對於《涅槃疏》尋繹疏解而自己領悟到精微的宗旨，我的老師就是荊溪湛然啊！誰說沒有老師呢？』

【English Translation】 English version: Having completed my final writing, I lecture and transmit it again. Is this not due to the compassionate protection of the Tathagata (another name for Shakyamuni Buddha), and the unseen blessings of the Two Saints (referring to Manjushri and Samantabhadra Bodhisattvas, or two other saints)? Otherwise, how could my noisy and inferior talents bear the responsibility of this culture and learning?

Answering a Friend's Question:

A friend asked me: 'You labor your muscles and bones, and exhaust your thoughts on the learning of the Tiantai school, diligently seeking to support it. However, you have not heard of a teacher transmitting the Nirvana Sutra, yet you write commentaries and lecture to transmit it to later students. Everyone therefore doubts you, thinking that what you transmit has not been learned. I wonder if this is permissible.' I replied: 'Alas! Is there such doubt? Indeed, there is such doubt. I have something to say. In ancient times, the Duke of Zhou was a sage. After he took over the regency, he established rites and music, and commanded the world, clearly and grandly. When the Zhou dynasty declined, the king's authority disintegrated, rites collapsed and music was ruined, and commands could not be carried out. Confucius had the virtue of a sage but not the position of a sage, so he reduced the Book of Poetry and the Book of Documents, corrected rites and music, praised the principles of the Book of Changes, simplified the History of Lu, and revised the Spring and Autumn Annals to replace rewards and punishments, so that rebellious ministers and villainous sons would be afraid. Zhongni (Confucius's courtesy name) did nothing else but expound the Way of the Duke of Zhou. After Confucius passed away, subtle words were cut off, and various heresies arose. Then Mencius was born, and he expounded the Way of the Duke of Zhou and Confucius, and rejected the doctrines of Yang Zhu and Mo Di. When the Han dynasty arose, it was mixed with hegemony. Wang Mang usurped the throne, and Yang Xiong was born. He wrote the Tai Xuan and the Fa Yan, expounding the Way of the Duke of Zhou, Confucius, and Mencius, to save the evils of the time. From the Han and Wei dynasties to Emperor Hui of Jin, the government was dark, the Central Plains were in chaos, and rewards and punishments were not carried out. In the Sui dynasty, Wang Tong was born. He revised the Six Classics to replace rewards and punishments. Starting with Emperor Hui of Jin, he continued writing the Zhongshuo Jing and promoted it, also expounding the Way of the Duke of Zhou, Confucius, Mencius, and Yang Xiong. When the Tang dynasty obtained the world, after Fang Xuanling and Wei Zheng passed away, Wang Bo, Yang Jiong, Lu Zhaolin, and Luo Binwang wrote licentious and extravagant articles, deviating from and disrupting the right path. Later, Han Yu and Liu Zongyuan were born. They followed the ancient ways and returned to simplicity, to expound the Way of the Duke of Zhou, Confucius, Mencius, Yang Xiong, and Wang Tong. From these examples, different eras emulate each other. The eras are different, the people are different, the words are different, but the Way is the same. It has not been heard that the Duke of Zhou personally transmitted to Confucius, or that Confucius personally transmitted to Mencius. It is also the same in our Shakya clan (Buddhism). It has not been heard that Manjushri Bodhisattva's One-Nature School was personally transmitted to Nagarjuna Bodhisattva, or that Nagarjuna Bodhisattva's Three Contemplations were personally transmitted to Huisi. However, the world says that Nagarjuna Bodhisattva's teacher was Manjushri Bodhisattva, and Huisi's teacher was Nagarjuna Bodhisattva. The Way of Nagarjuna Bodhisattva and Huisi was greatly developed by Nanyue Huisi and Tiantai Zhiyi, and extended. Later, Zhang'an Guan Ding followed their Way and wrote the Nirvana Commentary. It took nearly two hundred years until Jingxi Zhanran organized and determined it, and then it reached perfection. I have sought and unraveled the Nirvana Commentary and personally realized the subtle principles. My teacher is Jingxi Zhanran! Who says there is no teacher?'

師授耶若以面授則可傳道者荀卿面授于李斯而相秦始也焚書坑儒亡名師而面授于元嵩而佞周武也滅釋毀佛豈面授能傳道哉吾以得古人之旨行古人之道為傳授不以目其人耳其聲不知其所以美者為傳授也。

閑居編第十六卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十七

宋孤山沙門　智圓　著

祭祖師文

維大中祥符九年歲次丙辰月建己亥朔臨壬申日在庚寅法孫某謹以茶藥之奠跪祭于祖師慈光阇梨之靈古之傳高僧者有言曰實行潛光則高而不名寡德適時則名而不高名而不高則非所紀高而不名則備今錄古今賢達皆以為知言也而百世不刊嗚呼吾祖識見貞亮道行淳正不阿有位不交時俗不設奇以延譽不用利以進物屏棄浮偽介然自得故世莫我知而其徒實寡所以盛業高行佈於大宋僧傳者蓋以高而不名取之耳伊昔龍樹傳文殊之道辭而辟之故一性之宗盛乎天竺智者傳龍樹之學引而伸之故三觀之義盛乎震旦智者滅后章安嗣之二威繼之左溪說釋之荊溪記述之而其道益大故後世得其門而入者或寡矣惟吾祖蘊逸羣之才彰獨斷之明訓乎來學必造淵極滯文異論由是退息天臺之學由是光大其潛利密益可量也哉又世之學佛者或尚理則蔑事或尚事則蔑理形服雖同而所據大異吾祖繩之以戒律照之以理觀於事

【現代漢語翻譯】現代漢語譯本：如果老師只是口頭傳授，那麼可以傳道嗎？荀卿口頭傳授給李斯，李斯輔佐秦始皇，結果卻是焚書坑儒；有人說元嵩口頭傳授給周武王，結果卻是諂媚逢迎。滅佛毀釋，難道口頭傳授就能傳道了嗎？我認為，領會古人的精髓，實踐古人的道義，才是真正的傳授。而不是隻看其人，只聽其聲，卻不明白其所以然的傳授。

閑居編第十六卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十七

宋孤山沙門智圓著

祭祖師文

在（大中祥符）九年，歲次丙辰，月建己亥朔，臨壬申日，法孫某恭敬地用茶藥祭奠祖師慈光阇梨（Acharya，意為軌範師）的靈位。古代流傳高僧的說法是：『實行潛光，則高而不揚名；寡德適時，則揚名而不高尚。』揚名而不高尚，則不值得記載；高尚而不揚名，則具備了（高僧的）所有品質。如今記錄古今賢達之士，都認為這是至理名言，百世不刊。嗚呼！我的祖師識見貞亮，道行淳正，不阿諛奉承有權位的人，不結交世俗之人，不設定奇巧之計以求得名譽，不用利益來引誘他人。屏棄虛浮偽詐，保持介然獨立的品格，所以世人不瞭解我，他的門徒確實很少。因此盛大的事業和高尚的品行，流傳於大宋僧傳中，大概就是因為他『高尚而不揚名』的緣故吧！從前龍樹（Nagarjuna）傳授文殊（Manjusri）的道義，（文殊）辭謝而避開，所以一性之宗在天竺興盛；智者（大師）傳授龍樹（Nagarjuna）的學說，引導而闡發它，所以三觀的義理在震旦興盛。智者（大師）去世后，章安（Guanding）繼承了他的事業，二威（Huiwei）繼續傳承，左溪（Zuo Xi）解釋闡述，荊溪（Jing Xi）記錄著述，因此他的道義更加廣大。所以後世能夠得其門而入的人就很少了。只有我的祖師，蘊藏著超越眾人的才能，彰顯著獨立決斷的明智，教導後來的學人一定要探求到精深淵博的境界，那些拘泥於文字、持有奇異論調的人，因此退卻止息。天臺的學說因此光大發揚，他潛在的利益和隱秘的益處，是可以估量的啊！而且世上學佛的人，有的崇尚理而輕視事，有的崇尚事而輕視理，外在的形貌服飾雖然相同，但是所依據的卻大相逕庭。我的祖師用戒律來約束他們，用理觀來照亮他們，在事

【English Translation】 English version: If a teacher only imparts knowledge orally, can the Dao be truly transmitted? Xun Qing orally taught Li Si, who then assisted Emperor Qin Shi Huang, leading to the burning of books and burying of scholars. Some say Yuan Song orally taught King Wu of Zhou, resulting in flattery and sycophancy. The destruction of Buddhism and the abolishment of Buddhist scriptures – can oral transmission truly convey the Dao? I believe that understanding the essence of the ancients and practicing their principles is the true transmission, rather than merely observing the person and listening to their voice without understanding the underlying reasons for their excellence.

Idle Living Compilation, Volume 16 Supplement to the Buddhist Canon, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Volume 17

Written by Zhìyuán, a recluse monk of Gushan Mountain in the Song Dynasty

A Eulogy for the Founding Teacher

In the ninth year of (Dazhong Xiangfu), the year of Bingchen, on the day of Renshen, following the first day of the month of Jihai, your Dharma grandson respectfully offers tea and medicine to the spirit of our founding teacher, Acharya (慈光阇梨) Ciguang. Ancient sayings about eminent monks state: 『Practicing virtue in obscurity leads to greatness without fame; possessing little virtue but adapting to the times leads to fame without greatness.』 Fame without greatness is not worth recording; greatness without fame embodies all the qualities (of an eminent monk). Today, records of wise individuals from ancient and modern times all consider this a profound truth, unalterable for centuries. Alas! Our founding teacher possessed clear and upright insight, pure and righteous conduct, neither flattering those in power nor associating with worldly people, nor employing cunning schemes to seek fame, nor using benefits to entice others. He rejected superficiality and falsehood, maintaining an independent character, so the world did not understand him, and his disciples were few. Therefore, his great achievements and noble conduct are recorded in the biographies of Song Dynasty monks, likely because of his 『greatness without fame』! In the past, Nagarjuna (龍樹) transmitted the Dao of Manjusri (文殊), who declined and avoided it, so the doctrine of One Nature flourished in India. Zhiyi (智者大師) transmitted the teachings of Nagarjuna (龍樹), guiding and elaborating on them, so the meaning of the Threefold Contemplation flourished in China. After Zhiyi (智者大師) passed away, Guanding (章安) inherited his work, Huiwei (二威) continued the transmission, Zuo Xi (左溪) explained and elucidated, and Jing Xi (荊溪) recorded and wrote, thus his Dao became even more vast. Therefore, few in later generations could enter through his gate. Only our founding teacher, possessing talent surpassing the masses and demonstrating the wisdom of independent judgment, instructed later learners to delve into the profound and boundless realms, causing those attached to literal interpretations and holding strange views to retreat and cease. The Tiantai teachings were thus greatly illuminated and developed, and his hidden benefits and secret advantages are immeasurable! Moreover, those in the world who study Buddhism either value principle and despise practice, or value practice and despise principle. Although their outward appearances and attire are the same, their foundations are vastly different. Our founding teacher used precepts to restrain them and used the contemplation of principle to illuminate them, in matters

而不泥於理而不蕩故高僧傳敘吾祖云每一布薩則潛灑不止又云不問賢與不肖必示以一乘圓意蓋謂此也非發明佛旨通入實際者其孰能至於是乎及其終也神光井出天樂宵響章安通夢異香盈室其靈異徴感有如此者非淳誠傳法至慈利物者豈至此耶吾祖自雍熙三年示滅于慈光院既阇維之弟子遷於他郡靈骨寄於民舍凡二十餘載有沙門廣鈞保隆者訪而得之留于凈住院者又將十年某誠鄙薄但念昔稟法于奉先奉先傳道于慈光則我謂慈光為祖慈光謂我為孫於是收靈骨葬于孤山之瑪瑙坡累石為塔而識之不雕不飾昭其儉也不輪不級恐僭聖也方其形表方廣之性也圓其基表圓極之理也刻之以涅槃八德昭其用也勒之以雪山四句昭其體也庶觀者因事以達理希風而稟化則吾祖之教其未墜乎嗚呼吾祖殂落洎今三十二年矣為澆世簡賢咈義而至是乎為吾祖之靈於我有緣待我而葬乎不可得而知也禮云其先祖無美而稱之是誣也有善而弗知不明也知而弗傳不仁也此三者君子所恥也今墳塔已成敢伸薄祭既獲知德善是以稱而傳之實無恥焉伏惟尚饗。

祭孤山神文

維大中祥符九年歲旅丙辰月建戊戌朔臨壬寅日在己巳沙門釋某謹以茶[荈-夕+歹]之奠致祭于孤山神之靈惟神受天之命職茲山林福善禍淫害盈福謙神之德也享于克誠馨于明德神之應也代有善人修身以

謙神其福之乎或務克誠而庶明德神其享之乎茍不福不享則胡以昭神之德彰神之應耶有聖宋高僧慈光阇梨者生有景行死垂令名實釋迦徒中有道者也儒所謂善人所謂履謙者斯有之矣自捐代洎今三十二年靈骨墜於民間而未及葬貧道哀賢人之失所痛澆世之寡義是以輒於斯山之岡累甓為基刻石為塔以瘞之遵佛氏之禮也俾塔因山而有托山因塔而增價豈比夫埋凡庸之骨客無知之鬼乎使斯塔安而且固百世之下人有睹者知高僧之在焉聞其風必有思齊者為教亦大矣則神之福善福謙之德豈不由是愈彰乎貧道明德則無也克誠則有之矣今有事于山敢以茶[荈-夕+歹]告祭神乎來格尚饗。

又祭孤山神文

維天禧元年歲次丁巳十二月癸丑朔十三日丁丑沙門釋智圓謹以茶[荈-夕+歹]之奠致祭孤山神之靈貧道讀周孔書聞齊大夫成子高者謂慶遺曰吾聞之也生有益於人死不害於人吾縱無益於人吾可以死害於人哉我死則擇不食之地而葬焉此恐妨人之墾耕也矧吾佛以真寂為風以清儉為訓三界如幻萬緣一空率此教者豈宜厚葬貧道學道寡效而心好正淳竊慮沒後有不知我者混乎流俗務其華靡崇其瑩壟而傷財害人於是得此山之岡間僻無用之地預鑿窟以埋陶器用為將來掩藏形惡之所囑門人以後事山林之間神有主者肆以茶[荈-夕+歹]告祭伏惟尚饗。

【現代漢語翻譯】現代漢語譯本謙遜之人會得到神靈的庇佑嗎？或者說致力於做到誠實，從而彰顯美德，神靈才會享用祭祀嗎？如果神靈不賜福，也不享用祭祀，那麼又如何來彰顯神靈的美德，顯現神靈的感應呢？有聖宋時期的高僧慈光阇梨（Ciguang Sheli，人名，高僧）在世時有高尚的品行，去世后留下美好的名聲，確實是釋迦牟尼的弟子中有道之人。儒家所說的善人，所說的踐行謙遜的人，說的就是這種人啊！自從他去世到現在三十二年了，靈骨散落在民間還沒有安葬。貧僧哀嘆賢人死後沒有得到應有的歸宿，痛心世人缺少道義，因此就在這座山的山岡上，用磚瓦壘砌地基，刻石為塔，用來安葬他的遺骨，遵循佛教的禮儀。讓塔因為山而有所依託，山因為塔而增添價值，這哪裡能和埋葬平庸之人的骨頭，讓無知的鬼魂寄居相比呢？希望這座塔能夠安穩而堅固，百代之後，人們看到這座塔，就知道這裡安葬著一位高僧，聽到他的風範，一定會有人想要向他學習，這對佛教的教化也是非常重要的。那麼神靈庇佑善良、庇佑謙遜的美德，難道不是因此更加彰顯嗎？貧僧彰顯美德的能力是沒有的，但是致力於做到誠實還是有的。現在在這座山上有所行動，謹用茶來祭告山神，希望神靈能夠降臨享用祭祀。

又是祭祀孤山山神的祭文

在天禧元年，歲在丁巳，十二月初一癸丑日的第十三天丁丑日，沙門釋智圓恭敬地用茶來祭祀孤山山神的靈魂。貧僧讀過周公、孔子的書，聽說齊國大夫成子高對慶遺說：『我聽說過，活著的時候對人有益處，死了以後不對人造成危害。我即使不能對人有益處，也可以做到死了以後不對人造成危害啊。我死後就選擇不適合耕種的土地埋葬，這是爲了避免妨礙人們耕種。』更何況我們佛教以真正的寂靜為風尚，以清心寡慾為訓誡，認為三界如夢幻，萬事皆空。遵循這種教義的人，怎麼應該厚葬呢？貧僧學道沒有什麼成效，但是內心愛好正義和淳樸，私下裡擔心死後有不瞭解我的人，把我混同於世俗之人，追求奢華，崇尚華麗的墳墓，從而損害錢財，危害百姓。因此我在這座山的山岡上，找到一處偏僻無用的地方，預先挖掘洞穴，用來埋葬陶器，作為將來掩藏醜陋形骸的地方，囑咐門人處理後事。在這山林之間，山神是有主人的，所以用茶來祭告山神，希望神靈能夠降臨享用祭祀。

【English Translation】 English version Will the humble be blessed by the gods? Or is it that by striving for sincerity, thereby manifesting virtue, will the gods enjoy the sacrifice? If the gods do not bless or enjoy the sacrifice, then how can the virtue of the gods be manifested, and the response of the gods be revealed? There was a venerable monk of the Holy Song Dynasty, Ciguang Sheli (Ciguang Sheli, a name, a venerable monk), who had noble conduct in life and left behind a good reputation after death. He was indeed a disciple of Shakyamuni who had attained the Way. What the Confucians call a virtuous person, what they call one who practices humility, is what he was! It has been thirty-two years since his passing, and his remains are scattered among the people and have not yet been buried. This poor monk laments that a virtuous person has not received his due resting place after death, and grieves that the world lacks righteousness. Therefore, on this ridge of the mountain, I have built a foundation with bricks and carved a stone into a pagoda to bury his remains, following the Buddhist rites. Let the pagoda be supported by the mountain, and let the mountain increase in value because of the pagoda. How can this be compared to burying the bones of ordinary people, allowing ignorant ghosts to dwell there? May this pagoda be secure and firm, so that hundreds of generations from now, people who see this pagoda will know that a venerable monk is buried here. Hearing of his virtue, there will surely be those who wish to emulate him, which is of great importance to the teachings of Buddhism. Then, will not the virtue of the gods in blessing goodness and blessing humility be even more manifested because of this? This poor monk has no ability to manifest virtue, but I do have the ability to strive for sincerity. Now that there is something to be done on this mountain, I humbly offer tea to sacrifice to the mountain god, hoping that the god will descend and enjoy the sacrifice.

Also, a memorial text for sacrificing to the mountain god of Gushan (Gushan, mountain name)

In the first year of Tianxi, in the year of Ding Si, on the thirteenth day of the twelfth month, Gui Chou, which was Ding Chou, the Shramana Shi Zhiyuan (Shi Zhiyuan, a monk's name) respectfully offers tea to sacrifice to the spirit of the mountain god of Gushan. This poor monk has read the books of the Duke of Zhou and Confucius, and heard that the Qi minister Cheng Zigao said to Qing Yi: 'I have heard that one should benefit others while alive and not harm others after death. Even if I cannot benefit others, I can at least ensure that I do not harm others after death. After I die, I will choose barren land to be buried, so as not to hinder people's cultivation.' Moreover, our Buddhism takes true tranquility as its custom and purity and frugality as its precepts, considering the three realms as illusions and all things as empty. How should those who follow this teaching be buried lavishly? This poor monk has not achieved much in learning the Way, but my heart loves righteousness and simplicity. I secretly worry that after my death, there will be those who do not understand me, mixing me with the common people, pursuing extravagance, and advocating ornate tombs, thereby harming wealth and harming the people. Therefore, on this ridge of the mountain, I have found a remote and useless place, and have pre-dug a cave to bury pottery, to be used as a place to hide my ugly form in the future, entrusting my disciples to handle the affairs after my death. In this mountain forest, the mountain god has a master, so I offer tea to sacrifice to the mountain god, hoping that the god will descend and enjoy the sacrifice.

撤土偶文

民好淫祀者久矣故仲尼曰淫祀無福又云非其鬼祭之諂也古之民果無斯弊則聖師孔子豈有是誡哉今之風俗甚於古萬萬焉閭巷室家悉立其土偶曰土地者曰五通者佛寺亦如之吾買山得瑪瑙坡之地而院亦以瑪瑙為名院之東廡下有斯三土偶因命撤其二存其號土地者易其名曰護伽藍神遂為文以告之吾聞聖王之制祭祀也法施於民則祀之以死勤事則祀之以勞定國則祀之能御大災則祀之能捍大患則祀之及夫日月星辰民所瞻仰也山林川穀丘陵民所取財用也非此族不在祀典嗟爾土偶法不聞施於人死不聞勤於事勞不聞定於國御災捍患又非所聞既不在於瞻仰之列復無財用以資於人豈得亂其禮而竊愚民之祀乎昔李唐狄梁公廢江淮淫祀一千七百而所留者唯會稽大禹錢唐子胥姑蘇大伯毗陵季札四廟而已吾知梁公實率此道而行也抑又五通之名出吾釋氏謂天眼天耳他心宿命身如意神仙之人咸備是五以煩惱之未除故無漏之通則無有也代俗竊其名以號其魍魎妖孽不亦謬乎則名既無實復非祀典之族則爾土偶又安得僥倖而於此乎吾又聞王為群姓立七祀曰司命曰中溜曰國門曰國行曰泰雁曰戶曰灶王自立七祀諸侯為國立五祀曰司命曰中溜曰國門曰國行曰公厲諸侯自立五祀大夫立三祀曰族厲曰門曰行適士立二祀曰門曰行庶士庶人立一祀或立戶或立灶

【現代漢語翻譯】現代漢語譯本《撤除泥土偶像文》

民眾喜好不正當祭祀由來已久，所以孔子說：『不正當的祭祀沒有福報。』又說：『祭祀不是自己應該祭祀的鬼神，那是諂媚。』如果古代的民眾果真沒有這種弊病，那麼聖人孔子難道會有這樣的告誡嗎？如今的風俗比古代嚴重千萬倍，街巷民宅都供奉著泥土偶像，稱之為『土地』的，稱之為『五通』的，佛寺也像這樣。我買山得到瑪瑙坡這塊地，寺院也因此以瑪瑙為名。寺院東廂房下有這三個泥土偶像，於是下令撤掉其中兩個，留下那個名為『土地』的，改名為『護伽藍神』，於是寫下這篇文章來告知它。我聽說聖王的祭祀制度是，凡是能以法施惠於民的就祭祀他，以死盡忠職守的就祭祀他，能安定國家的就祭祀他，能抵禦大災的就祭祀他，能抵抗大患的就祭祀他。以及那日月星辰，是民眾所仰望的；山林川穀丘陵，是民眾取用財物的地方。不屬於這些的，就不在祭祀的典籍之中。唉，你們這些泥土偶像，法不曾施於人，死不曾盡忠職守，勞苦不曾安定國家，抵禦災害抵抗禍患又不是你們所能做到的。既不在民眾瞻仰之列，又沒有財物可以資助人民，怎麼能擾亂禮制而竊取愚民的祭祀呢？從前李唐時的狄梁公廢除了江淮一帶一千七百處不正當的祭祀，而留下的只有會稽的大禹廟、錢塘的伍子胥廟、姑蘇的泰伯廟、毗陵的季札廟這四座廟宇而已。我知道梁公實際上是遵循這個原則行事的。再說那『五通』的名號，出自我們釋迦牟尼佛的教義，指的是天眼通、天耳通、他心通、宿命通、神足通這五種神通，神仙之人全部具備這五種神通，但因為煩惱沒有斷除，所以沒有無漏神通。世俗之人盜用這個名號來稱呼那些鬼怪妖孽，不是很荒謬嗎？既然名不副實，又不在祭祀典籍之列，那麼你們這些泥土偶像又怎麼能僥倖地待在這裡呢？我又聽說天子為百姓設立七種祭祀，叫做司命、中溜、國門、國行、泰雁、戶、灶。天子自己設立七種祭祀。諸侯為國家設立五種祭祀，叫做司命、中溜、國門、國行、公厲。諸侯自己設立五種祭祀。大夫設立三種祭祀，叫做族厲、門、行。適士設立兩種祭祀，叫做門、行。普通百姓設立一種祭祀，或者祭祀戶神，或者祭祀灶神。

【English Translation】 English version 《Text on Removing Clay Idols》

The people's fondness for improper sacrifices has been long-standing, hence Confucius said: 'Improper sacrifices bring no blessings.' He also said: 'To sacrifice to spirits that are not one's own is flattery.' If the people of ancient times truly had no such faults, would the sage Confucius have had such admonitions? The customs of today are ten thousand times worse than those of ancient times. In lanes and households, clay idols are erected everywhere, called 'Land Deity,' called 'Five Communicators,' and Buddhist temples are also like this. I bought a mountain and obtained the land of Agate Slope, and the temple is also named after Agate. Beneath the east wing of the temple, there are these three clay idols, so I ordered the removal of two of them, leaving the one named 'Land Deity,' renaming it 'Guardian of the Sangharama,' and thus wrote this text to inform it. I have heard that the system of sacrifices established by the sage kings was that those who bestowed laws upon the people were sacrificed to, those who diligently served in death were sacrificed to, those who stabilized the country were sacrificed to, those who could resist great disasters were sacrificed to, and those who could defend against great calamities were sacrificed to. And the sun, moon, stars, mountains, forests, rivers, valleys, and hills, are what the people look up to and derive resources from. Those not belonging to these categories are not in the canon of sacrifices. Alas, you clay idols, you have never bestowed laws upon the people, never diligently served in death, never stabilized the country through labor, and resisting disasters and defending against calamities is not something you can do. Since you are not among those whom the people look up to, and you have no resources to aid the people, how can you disrupt the rites and steal the sacrifices of the foolish people? In the past, during the Tang Dynasty, Duke Di Liang of Jianghuai abolished 1,700 improper sacrifices, and the only ones he left were the temples of Dayu in Kuaiji (Great Yu, legendary founder of the Xia dynasty, known for his flood control), Wu Zixu (Wu Zixu, a famous advisor and general of the Wu kingdom during the Spring and Autumn period) in Qiantang, Taibo (Taibo, the elder brother of King Wen of Zhou, who ceded the throne to his younger brother) in Gusu, and Jizha (Jizha, a prince of the Wu kingdom known for his wisdom and integrity) in Piling. I know that Duke Liang was actually following this principle. Furthermore, the name 'Five Communicators' comes from our Shakyamuni Buddha's teachings, referring to the five supernatural powers: the divine eye (天眼通), the divine ear (天耳通), knowing others' minds (他心通), knowing past lives (宿命通), and the ability to manifest anywhere at will (神足通). Immortal beings all possess these five supernatural powers, but because afflictions have not been eliminated, there is no non-outflow power. The people of the world steal this name to call those goblins and monsters, is it not absurd? Since the name is not real and not in the canon of sacrifices, then how can you clay idols be so lucky to be here? I have also heard that the Son of Heaven establishes seven sacrifices for the people, called Siming (司命, Director of Destinies), Zhongliu (中溜, Central Gutter), Guomen (國門, National Gate), Guoxing (國行, National Travel), Taiyan (泰雁, Great Goose), Hu (戶, Door), and Zao (灶, Hearth). The Son of Heaven establishes seven sacrifices himself. The feudal lords establish five sacrifices for the state, called Siming, Zhongliu, Guomen, Guoxing, and Gongli (公厲, Public厲). The feudal lords establish five sacrifices themselves. The grand masters establish three sacrifices, called Zuli (族厲, Clan厲), Men (門, Door), and Xing (行, Travel). The Shi (士, lower-ranking officials) establish two sacrifices, called Men and Xing. Commoners establish one sacrifice, either sacrificing to the door god or the hearth god.

今爾土偶又非斯所以祀者然則土地之說非中溜邪曰中溜主堂室居處則或似之且不及庶人之祀今民悉祀其土地又非禮也吾又聞婦人教令不出于閨門晝不游庭夜行以火則婦人之像與神並坐視事非牝雞司晨乎此又傷教害義之甚不可為訓以是觀之婦人之像又不宜留也明矣吾也釋迦之徒歟吾佛有制伽藍之地則立其廟而日祀之曰護伽藍神若然則易土地之名為護伽藍神者不亦宜乎嘻吾學佛以修心學儒以治身豈敢遵非禮用訛名邪神如有靈其知我也必矣撤像逾月門人見曰某也雖奉命而毀之竊憂其能為禍害也今逾月矣而無能為子之明也某敢復去其曰護伽藍者之像以寬僧居如何曰不可也吾之去彼二者黜非禮冒名也留此一者遵佛制度以報德也彼也萬萬能為禍害吾亦當去之也此也萬萬不能為害吾亦固留之也且吾與爾群居於是晏息乎是講道於是立身於是地之於吾恩不小矣故留方丈之地日崇其祀以報德也豈懼禍求福之謂乎茍佛之無制吾亦當祀之況有制乎吾豈以其不能禍而欺之乎方丈之地豈忍奪之也加其完葺則可矣噫豈唯事鬼神如是乎事人亦然小子識之門人退而加完葺飲食香火日加恭敬。

中庸子自祭文(二月十七日述十九日寂滅)

維某年某月謹以雲山風月為奠祭于中庸子之靈惟靈汝本法界之元常兮寶圓之妙性兮尚無動靜之眹兮豈有去來

【現代漢語翻譯】現代漢語譯本：現在你們供奉的泥土偶像又不是這裡應該祭祀的神祇，那麼土地神的說法不是源於中溜（中溜：指房屋的中心位置）嗎？回答說：中溜主管廳堂居室，或許有些相似，但即使這樣也管不到普通百姓的祭祀。現在百姓都祭祀土地神，這又不合禮法。我又聽說，婦人的教令不出閨房，白天不隨意在庭院遊玩，夜晚出行要點燈。現在婦人的塑像與神並排坐著處理事務，這不是母雞司晨嗎？這又是損害教化、危害道義的嚴重事情，不可以作為榜樣。由此看來，婦人的塑像也不應該保留，這是很明顯的。我是釋迦牟尼的弟子啊，我們佛教有制度，在伽藍（伽藍：寺院）的土地上，就應該設立廟宇，每天祭祀，稱之為護伽藍神。如果這樣，把土地神的名字改為護伽藍神，不也是合適的嗎？唉，我學習佛法是爲了修養心性，學習儒學是爲了端正自身，怎麼敢遵從不合禮法的行為，使用虛假的名號呢？神如果有靈，一定能理解我的心意。撤除塑像過了一個多月，弟子們看見我說：『弟子雖然奉命毀掉了塑像，但私下裡擔心它會帶來災禍。現在過了一個多月了，卻沒有發生什麼災禍，是因為老師的英明啊。弟子斗膽請求把寫著『護伽藍』的塑像也去掉，以寬敞僧人的住所，怎麼樣？』我說：『不可以。我去掉那兩個塑像，是爲了去除不合禮法的、冒名的東西；留下這一個塑像，是爲了遵從佛教的制度，以報答土地的恩德。』那個塑像即使萬萬能帶來災禍，我也應當去掉它；這個塑像即使萬萬不能帶來好處，我也要堅決地保留它。況且我們一起住在這裡，在這裡休息，在這裡講經說法，在這裡立身處世，土地對我們的恩情不小啊，所以要留下方丈（方丈：寺院住持的住所）的土地，每天崇敬地祭祀它，以報答恩德，難道是害怕災禍而求取福報嗎？如果佛沒有這樣的制度，我也應當祭祀它，更何況有這樣的制度呢？我怎麼能因為它不能帶來災禍就欺騙它呢？方丈的土地，怎麼忍心奪走呢？加以修繕是可以的。』唉，難道只有對待鬼神是這樣嗎？對待人也是這樣，你們要記住。弟子們退下後，更加完善修繕，飲食香火，一天比一天更加恭敬。中庸子自祭文（二月十七日敘述，十九日圓寂）在某年某月，謹以雲山風月作為祭品，祭奠中庸子（中庸子：人名）的靈魂。啊，您的靈魂，原本是法界（法界：佛教指宇宙萬有）的永恒不變的真理，是寶圓（寶圓：指圓滿的智慧）的微妙本性，尚未有動靜的跡象，哪裡會有來去呢？

【English Translation】 English version: Now, the earthen idols you are worshiping are not the deities that should be worshiped here. Then, isn't the idea of the Land God derived from the 'Zhong Liu' (Zhong Liu: the central location of a house)? The answer is: Zhong Liu is in charge of halls and residences, which may seem similar, but even so, it does not extend to the worship of ordinary people. Now, the people all worship the Land God, which is again against the proper rituals. I have also heard that a woman's teachings should not go beyond her boudoir, she should not casually wander in the courtyard during the day, and she should carry a light when traveling at night. Now, the statue of a woman sits side by side with the god to handle affairs, isn't this a hen crowing at dawn? This is another serious matter that harms education and damages righteousness, and cannot be taken as an example. From this, it is clear that the statue of a woman should not be kept either. I am a disciple of Sakyamuni (釋迦牟尼), our Buddhism has a system, on the land of the Sangharama (伽藍: monastery), a temple should be established and worshiped daily, called the 'Guardian Sangharama God' (護伽藍神). If so, wouldn't it be appropriate to change the name of the Land God to the 'Guardian Sangharama God'? Alas, I study Buddhism to cultivate my mind, and study Confucianism to rectify myself, how dare I follow improper rituals and use false names? If the gods have spirits, they will surely understand my intentions. More than a month after the statues were removed, the disciples saw me and said: 'Although the disciples obeyed the order to destroy the statues, they secretly worried that they would bring disaster. Now that more than a month has passed, and no disaster has occurred, it is because of the teacher's wisdom. The disciples boldly request that the statue with the words 'Guardian Sangharama' be removed as well, to widen the monks' residence, what do you think?' I said: 'No. I removed those two statues to remove the improper and falsely named things; I kept this one to follow the Buddhist system and repay the kindness of the land.' Even if that statue could bring disaster in ten thousand ways, I should remove it; even if this statue cannot bring any benefit in ten thousand ways, I must firmly keep it. Moreover, we live together here, rest here, preach here, and establish ourselves here, the land has done us no small favor, so we must keep the land of the Abbot's room (方丈: the residence of the abbot of a monastery) and worship it respectfully every day to repay the kindness, is it to fear disaster and seek blessings? If the Buddha did not have such a system, I should also worship it, let alone have such a system? How can I deceive it because it cannot bring disaster? How can I bear to take away the land of the Abbot's room? It is permissible to add to its renovation.' Alas, is it only the case with ghosts and gods? It is the same with people, you must remember. The disciples retreated and improved the renovation, and the food, drink, incense, and fire became more and more respectful day by day. Zhongyongzi's (中庸子: personal name) Self-Eulogy (Narrated on the 17th of February, Passed Away on the 19th) In a certain year and month, I respectfully offer the clouds, mountains, wind, and moon as sacrifices to the spirit of Zhongyongzi. Ah, your spirit, originally the eternal truth of the Dharmadhatu (法界: the Buddhist term for the universe), the subtle nature of the precious circle (寶圓: refers to perfect wisdom), has not yet had any signs of movement, how can there be coming and going?

之跡兮洎乎七竅鑿而混沌死兮六根分而精明散兮遂使汝見自心而與外境異兮執生存與死滅兩兮擾擾乎不可止也昏昏乎不可照也吾嘗欲使汝復混沌(混沌之語出于莊子但用彼語不用彼意言近理遠不可均也)歸精明兮乃于非幻法中假作幻說且非幻尚無而幻法豈有哉汝中庸子亦以微領其旨汝既受乎幻生必當受于幻死故吾托幻軀有幻病口占幻辭使幻弟子執幻筆成幻文以預祭汝幻中庸子且欲令無窮人知諸法如幻也夫如是則如幻三昧在焉嗚呼三昧亦如幻也尚饗。

閑居編第十七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十八

宋孤山沙門　智圓　著

善惡有餘論

易曰積善之家必有餘慶積不善之家必有餘殃舊說謂善惡延于子孫故曰餘殃餘慶也而世共疑之且瞽鯀積惡而有舜禹之餘慶勛華積善而有朱均之餘殃何聖言之無徴邪以無徴言以訓人是誘人向惡而倍善也豈聖人之意邪故牛僧儒作善惡無餘論謂積善慶于身積不善殃于身俱無餘也理則美矣奈何反聖人之經乎聖人言有餘僧儒言無餘非反而何吾觀聖人之言聖人之旨若仰青天而睹白日非不明也由先儒瞽說氛而翳之使僧儒之才往往未見其旨而惑其言也請揚搉而陳之夫餘殃餘慶之說蓋繫於己不繫于子孫也何哉且士有履仁義盡忠孝者之謂積

【現代漢語翻譯】現代漢語譯本：你的軌跡啊，自從七竅被鑿開而混沌死去，六根分離而精明散失，於是讓你見到自心而與外境相異，執著于生存與死亡兩種對立，擾擾攘攘地無法停止，昏昏沉沉地無法照亮。我曾經想讓你恢復混沌，迴歸精明，於是在非幻的法中假借幻化的說法（混沌之語出自莊子，但只用他的話，不用他的意思，言語接近道理但相差甚遠，不可等同），況且非幻尚且沒有，幻法又怎麼會有呢？你中庸子也稍微領會了其中的旨意。你既然承受了幻生，必定應當承受幻死，所以我假託幻化的軀體，有幻化的疾病，口中吟誦幻化的言辭，讓幻化的弟子拿著幻化的筆寫成幻化的文章，來預先祭奠你幻化的中庸子，並且想讓無窮的人知道諸法如幻啊。如果這樣，那麼如幻三昧就在其中了。唉，三昧也如幻啊！請享用祭品。

閑居編第十七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十八

宋孤山沙門智圓著

善惡有餘論

《易經》說：『積累善行的家族必定有剩餘的福慶，積累惡行的家族必定有剩餘的災殃。』舊的說法認為善惡會延續到子孫後代，所以說『餘殃』、『餘慶』。但世人共同懷疑這一點，況且瞽叟（Gousou，舜的父親）積累惡行卻有舜（Shun，中國古代的聖賢君主）和禹（Yu，中國古代的聖賢君主）的福慶，勛華（Xunhua，人名）積累善行卻有朱（Zhu，人名）和均（Jun，人名）的災殃，這難道是聖人的話沒有應驗嗎？用沒有應驗的話來教導人，這是誘導人走向邪惡而背離善良啊，這難道是聖人的本意嗎？所以牛僧儒（Niu Sengru，唐朝大臣）作《善惡無餘論》，認為積累善行福慶在自身，積累惡行災殃在自身，都沒有剩餘。這個道理固然很好，但為什麼違背聖人的經典呢？聖人說有剩餘，牛僧儒說沒有剩餘，這不是違背又是什麼呢？我看聖人的話，聖人的旨意，就像仰望青天而看到白日一樣，並非不明白啊，由於先儒的錯誤解釋，像雲霧一樣遮蔽了它，使得牛僧儒這樣的才能往往沒有見到其中的旨意而被他的言辭迷惑了。請讓我闡揚分析並陳述它。所謂『餘殃』、『餘慶』的說法，是繫於自身，不是繫於子孫後代啊。為什麼這樣說呢？況且士人有履行仁義，竭盡忠孝的，這就叫做積

【English Translation】 English version: Your traces, since the seven orifices were opened and chaos died, the six senses separated and intelligence scattered, thus allowing you to see your own mind and be different from the external world, clinging to the two opposites of existence and death, agitated and unable to stop, confused and unable to illuminate. I once wanted to restore you to chaos and return to intelligence, so in the non-illusory Dharma, I made illusory statements (the words of chaos come from Zhuangzi, but only his words are used, not his meaning; the words are close to reason but far apart, not to be equated), and moreover, if non-illusion does not yet exist, how can illusory Dharma exist? You, Zhongyongzi, also slightly understood its meaning. Since you have received illusory birth, you must receive illusory death, so I entrust the illusory body with illusory illness, reciting illusory words from my mouth, and let the illusory disciples hold illusory pens to create illusory writings to pre-sacrifice your illusory Zhongyongzi, and want to let infinite people know that all dharmas are like illusions. If so, then the illusion-like samadhi is in it. Alas, samadhi is also like an illusion! Please enjoy the offerings.

Xianju Compilation, Volume 17 卍 New Continued Collection, Volume 56, No. 0949, Xianju Compilation

Xianju Compilation, Volume 18

By Zhìyuán (智圓), a recluse monk of Gushan (孤山) during the Song Dynasty

On the Remainder of Good and Evil

The Book of Changes says: 'Families that accumulate good deeds will surely have remaining blessings; families that accumulate evil deeds will surely have remaining calamities.' The old saying believes that good and evil extend to descendants, so it is said 'remaining calamities' and 'remaining blessings.' But the world commonly doubts this, and moreover, Gousou (瞽鯀, Shun's father) accumulated evil deeds but had the blessings of Shun (舜, a sage king of ancient China) and Yu (禹, a sage king of ancient China), while Xunhua (勛華, a person's name) accumulated good deeds but had the calamities of Zhu (朱, a person's name) and Jun (均, a person's name). Is it that the words of the sages are without evidence? To use words without evidence to teach people is to induce people to turn to evil and betray goodness. Is this the intention of the sages? Therefore, Niu Sengru (牛僧儒, a minister of the Tang Dynasty) wrote 'On the Absence of Remainder of Good and Evil,' believing that accumulating good deeds brings blessings to oneself, and accumulating evil deeds brings calamities to oneself, and there is no remainder. The reasoning is good, but why does it contradict the classics of the sages? The sages say there is a remainder, and Niu Sengru says there is no remainder. What else is this but contradiction? I see the words of the sages, the intention of the sages, like looking up at the blue sky and seeing the white sun, it is not that they are not clear. It is due to the erroneous explanations of the former Confucians, like clouds and mist obscuring it, causing talents like Niu Sengru to often not see the meaning within and be confused by his words. Please allow me to elaborate and present it. The saying of 'remaining calamities' and 'remaining blessings' is related to oneself, not to descendants. Why is this so? Moreover, a scholar who practices benevolence and righteousness, and exhausts loyalty and filial piety, is called accumulating

善也豈但享福於一朝其實垂令名于百世也垂令名于百世非餘慶邪其悖逆殘賊者之謂積惡也豈但速禍於一朝其亦垂醜名于百世垂醜名于百世非餘殃邪抑又積善之大者唯堯舜乎人到於今以天下之善歸之而堯舜之善未必若是之極也故曰博施濟眾堯舜其猶病諸今以天下之善悉歸之餘慶之驗也積惡之大者非桀紂邪人到於今以天下之惡歸之而桀紂之惡未必若是之極也故曰紂之為惡不如是之甚也今以天下之惡悉歸之餘殃之驗也噫聖人之言之旨微而顯哉先儒誤傳於前故使驅逐舊說者流而忘反僧孺雖知善惡不可延于子孫而皆不察說者之非而𦤞卼于聖言故論之以杜詭說如謂不然以俟君子。

周公撻伯禽論

禮記曾子問曰周公相踐阼而治抗世子法于伯禽欲令成王之知父子君臣長幼之道成王有過則撻于伯禽所以示成王世子之道也鄭康成云以成王之過擊伯禽則足以感喻焉吾謂周公無撻伯禽之事也蓋傳之者濫耳漢儒因而妄錄焉非聖師仲尼之所述也康成隨而妄注焉非七十子之徒面受聖旨也請試論之夫周公大聖也治其家有治國之道故能刑于四海訓乎萬世也罰者必以罪賞者必以功不畏強禦不侮鰥寡是聖人之用心也於民乃爾況於己子哉是故聖人意誠而後心正心正而後身修身修而後家齊家齊而後國治國治而後天下平且伯禽傳體也茍無辜而受撻是周

【現代漢語翻譯】現代漢語譯本：行善不僅僅是享受一時的福報，實際上是將美名流傳百世。將美名流傳百世，難道不是留下福澤嗎？那些悖逆殘暴的人，就是作惡。作惡不僅僅是招致一時的災禍，也會將醜名遺臭萬年。將醜名遺臭萬年，難道不是留下禍患嗎？要說積善最多的人，莫過於堯舜了吧？人們直到今天，都將天下的美善歸於他們，但堯舜的美善未必真有那麼極致。所以說，『廣泛地施予恩惠，救濟大眾，堯舜還覺得難以做到呢。』如今將天下的美善全部歸於他們，這就是善有餘慶的驗證啊。要說作惡最多的人，莫過於桀紂了吧？人們直到今天，都將天下的罪惡歸於他們，但桀紂的罪惡未必真有那麼極致。所以說，『紂的罪惡不像人們說的那樣嚴重。』如今將天下的罪惡全部歸於他們，這就是惡有餘殃的驗證啊。唉，聖人的話語，含義既深奧又顯明啊！先前的儒生錯誤地傳述，所以才使得那些驅逐舊說的人流於偏頗而不知反省。僧孺雖然知道善惡不能延續到子孫，但都沒有考察那些說法的錯誤之處，而拘泥於聖人的言論，所以用杜絕怪誕之說來論述，如果認為不是這樣，就等待君子來評判吧。

周公撻伯禽論

《禮記·曾子問》中說，周公輔助君王踐祚而治理國家，用對待諸侯世子的禮法來對待伯禽，是想讓成王懂得父子君臣長幼的道理。成王有過錯，就鞭打伯禽，以此來向成王展示諸侯世子的處事之道。鄭康成解釋說，用成王的過錯來鞭打伯禽，就足以使成王感動醒悟。我認為周公沒有鞭打伯禽這件事。大概是傳述的人隨意杜撰罷了，漢代的儒生因而錯誤地記錄下來，不是聖人孔子的講述。鄭康成隨後又隨意地註釋，不是七十子那些親身接受聖人教誨的人所能做出的。請讓我試著論述一下。周公是偉大的聖人，治理他的家族有治理國家的大道理，所以能夠為天下做出表率，教導萬世。懲罰一定是因為有罪，獎賞一定是因為有功，不畏懼強大的勢力，不欺侮孤寡之人，這是聖人的用心。對待百姓尚且如此，更何況是自己的兒子呢？因此，聖人意念真誠然後心思端正，心思端正然後自身修養完善，自身修養完善然後家庭治理好，家庭治理好然後國家才能治理好，國家治理好然後天下才能太平。況且伯禽是他的兒子，如果無緣無故地受到鞭打，這說明周

【English Translation】 English version: Doing good is not only enjoying blessings for a single day, but actually passing down a good name for generations. Passing down a good name for generations, is this not leaving behind blessings? Those who are rebellious and cruel are accumulating evil. Accumulating evil is not only inviting disaster for a single day, but also leaving behind an ugly name for ten thousand years. Leaving behind an ugly name for ten thousand years, is this not leaving behind misfortune? To speak of those who accumulated the most good, it would be Yao (A legendary Chinese ruler, symbolizing benevolence and wisdom) and Shun (Another legendary Chinese ruler, known for his filial piety and virtue). People until today attribute all the goodness in the world to them, but the goodness of Yao and Shun may not truly be so extreme. Therefore, it is said, 'To broadly bestow kindness and aid the masses, Yao and Shun still found it difficult.' Now that all the goodness in the world is attributed to them, this is the verification of the blessings of accumulated good. To speak of those who accumulated the most evil, it would be Jie (The last ruler of the Xia dynasty, known for his tyranny) and Zhou (The last ruler of the Shang dynasty, also known for his cruelty and extravagance). People until today attribute all the evil in the world to them, but the evil of Jie and Zhou may not truly be so extreme. Therefore, it is said, 'The evil of Zhou was not as severe as people say.' Now that all the evil in the world is attributed to them, this is the verification of the misfortunes of accumulated evil. Alas, the meaning of the words of the sages is both profound and clear! The earlier Confucians transmitted them incorrectly, so that those who rejected the old theories became biased and did not know how to reflect. Sengru, although he knew that good and evil could not be extended to descendants, did not examine the errors in those statements, and was bound by the words of the sages, so he discussed it to prevent strange theories. If you think it is not so, then wait for the judgment of gentlemen.

Zhou Gong's (The Duke of Zhou, a revered figure in Chinese history, known for his wisdom and loyalty) Discussion on Tapping Bo Qin (The Duke of Zhou's son)

The Book of Rites, in the section 'Zengzi Asks,' says that the Duke of Zhou assisted the king in ascending the throne and governing the country, treating Bo Qin with the etiquette for feudal lords' sons, wanting to make King Cheng (King of the Zhou dynasty) understand the principles of father-son, ruler-subject, and elder-younger. When King Cheng had faults, he would whip Bo Qin, using this to show King Cheng the way of a feudal lord's son. Zheng Kangcheng (A famous Confucian scholar of the Han dynasty) explained that using King Cheng's faults to whip Bo Qin would be enough to move and awaken King Cheng. I believe that the Duke of Zhou did not whip Bo Qin. It was probably fabricated by those who transmitted it, and the Han dynasty Confucians therefore mistakenly recorded it. It was not the teaching of the sage Confucius. Zheng Kangcheng then annotated it arbitrarily, which could not have been done by the seventy disciples who personally received the sage's teachings. Please allow me to try to discuss it. The Duke of Zhou was a great sage, and governing his family had the great principles of governing the country, so he could set an example for the world and teach ten thousand generations. Punishment must be because of guilt, and reward must be because of merit, not fearing powerful forces, not insulting the widowed and orphaned. This is the intention of the sage. He treated the people like this, let alone his own son? Therefore, the sage's intention was sincere, then his mind was upright, his mind was upright, then his self-cultivation was complete, his self-cultivation was complete, then his family was well-governed, his family was well-governed, then the country could be well-governed, and the country was well-governed, then the world could be at peace. Moreover, Bo Qin was his son, if he was whipped for no reason, this shows that Zhou

公自撻於己身也茍成王日十其過則伯禽十受其撻百其過則百受其撻嗚呼伯禽無辜受撻其狂濫無告者何甚乎周公知無罪而撻之其欺心亦何甚乎夫瞽瞍之虐舜未如是之甚也何哉夫瞽瞍實不識舜之賢且聖也以情之所惡故虐之耳周公知伯禽之無罪又非情之惡但以成王有過故撻以威之者則虐于瞽瞍遠矣豈聖人之用心哉。

生死無好惡論

予中庸子寢疾于床其手足也將啟其神爽也將亡而乃怡然無悶以道自強客有問予疾者避席而起握手而語曰夫人好之大者莫若生乎惡之大者莫若死乎予觀子也于生似無所好於死似無所惡予也惑敢問中庸子喟然嘆曰大哉問居吾語汝野哉世人唯知惡其死而不知惡其生可不大哀乎何居(音基楚語)夫枝必有根流必有源噫生者不曰死之根源乎既有其生安得無死生也人之始死也人之終物既有始終人故有生死故涅槃曰功德黑闇姊妹相隨有智主人二俱不受此則不受其生故無其死矣且夫春必有冬晝必有夜其有好春而惡冬好晝而惡夜豈不大愚乎生死者亦猶春冬晝夜也何所好惡哉故莊周曰以無為首以生為脊以死為臗故知有無死生乃一體也豈可存其脊而去其臗耶吾以此觀之故於生無所好於死無所惡也抑又吾年四十有七矣比夫顏子不曰天壽乎茍有期頤之壽比于容彭輩亦殤子耳高下之相形長短之相傾蒙(音尨)茸乎豈

【現代漢語翻譯】現代漢語譯本：周公自己鞭打自己，如果成王每天犯十個過錯，那麼伯禽就要承受十次鞭打；如果成王每天犯一百個過錯，那麼伯禽就要承受一百次鞭打。唉，伯禽無辜地遭受鞭打，那些狂妄無知而無法訴說的人，還有比這更嚴重的嗎？周公明知伯禽沒有罪過卻鞭打他，他欺騙自己的內心，還有比這更嚴重的嗎？即使是瞽瞍虐待舜，也沒有這樣過分啊！為什麼呢？因為瞽瞍確實不瞭解舜的賢能和聖明，只是因為情感上的厭惡才虐待他。周公明明知道伯禽沒有罪過，又不是因為情感上的厭惡，只是因為成王犯了過錯，就鞭打伯禽來樹立威嚴，這比瞽瞍還要過分得多啊！這難道是聖人的用心嗎？

生死無好惡論

我，中庸子，臥病在床，手腳將要停止活動，精神也將要消散，卻依然怡然自得，心中沒有煩悶，用道來勉勵自己。有客人來問候我的病情，我避開座位站起來，握著他的手對他說：『人所喜愛的事，沒有比活著更大的了；人所厭惡的事，沒有比死亡更大的了。我看先生您，對於活著好像沒有什麼喜好，對於死亡好像也沒有什麼厭惡，我感到疑惑，敢問這是為什麼？』中庸子長嘆一聲說：『您的問題太大了！我來告訴您吧。世人只知道厭惡死亡，卻不知道厭惡活著，這不是很可悲嗎？為什麼這麼說呢？樹枝必定有根，河流必定有源頭。唉，活著難道不是死亡的根源嗎？既然有了生，怎麼可能沒有死呢？人開始死亡，就是萬物的終結。既然有了開始和終結，人自然就有生死。所以《涅槃經》上說：『功德和黑暗就像姐妹一樣互相跟隨，有智慧的主人兩者都不接受。』這就是不接受生，所以也就沒有死。而且春天必定有冬天，白天必定有夜晚，如果喜歡春天而厭惡冬天，喜歡白天而厭惡夜晚，豈不是太愚蠢了嗎？生死就像春天和冬天，白天和夜晚一樣，有什麼好厭惡的呢？所以莊周說：『以無為頭，以生為脊樑，以死為尾骨。』所以知道有無、生死乃是一個整體，怎麼可以儲存脊樑而去掉尾骨呢？我用這個道理來看待生死，所以對於活著沒有什麼喜好，對於死亡也沒有什麼厭惡。』再說，我已經四十七歲了，比起顏回（顏子）來說，難道不是長壽嗎？即使活到一百歲，比起容成公（容成）、彭祖（彭）這些人來說，也只是個早夭的孩子罷了。高下互相比較，長短互相傾軋，昏昏沉沉的，難道不是這樣嗎？』

【English Translation】 English version: Duke Zhou flogged himself. If King Cheng committed ten faults a day, then Bo Qin (Duke Zhou's son) would receive ten lashes. If King Cheng committed a hundred faults a day, then Bo Qin would receive a hundred lashes. Alas, Bo Qin innocently suffered the flogging. What could be more severe than the plight of those who are arrogant, ignorant, and unable to speak out? Duke Zhou knew that Bo Qin was innocent, yet he flogged him. What could be more severe than his deceitful heart? Even when Gu Sou (Shun's father) mistreated Shun (a sage king), it was not as excessive as this! Why? Because Gu Sou truly did not understand Shun's virtue and sagacity; he mistreated him simply because of emotional aversion. Duke Zhou clearly knew that Bo Qin was innocent, and it was not because of emotional aversion. He flogged Bo Qin to establish his authority because King Cheng had committed faults. This is far more excessive than Gu Sou's actions! Is this the intention of a sage?

On Having No Likes or Dislikes Regarding Life and Death

I, Zhongyongzi, am lying ill in bed. My hands and feet are about to cease moving, and my spirit is about to dissipate, yet I am still content and without worry, encouraging myself with the Dao. A guest came to inquire about my illness. I rose from my seat, took his hand, and said to him, 'Among the things that people like, there is nothing greater than living; among the things that people dislike, there is nothing greater than dying. I observe that you, sir, seem to have no liking for living and no dislike for dying. I am puzzled and dare to ask why?' Zhongyongzi sighed and said, 'Your question is profound! Let me tell you. The people of the world only know to dislike death, but they do not know to dislike life. Is this not greatly lamentable? Why do I say this? A branch must have a root, and a river must have a source. Alas, is life not the root and source of death? Since there is life, how can there be no death? The beginning of a person's death is the end of all things. Since there is a beginning and an end, people naturally have birth and death. Therefore, the Nirvana Sutra says, 'Merit and darkness follow each other like sisters; a wise master accepts neither.' This means not accepting birth, so there is no death. Moreover, spring must have winter, and day must have night. If one likes spring and dislikes winter, likes day and dislikes night, would that not be extremely foolish? Birth and death are like spring and winter, day and night. What is there to like or dislike? Therefore, Zhuang Zhou said, 'Take non-being as the head, take life as the spine, and take death as the tailbone.' Therefore, knowing that being and non-being, life and death, are one entity, how can one preserve the spine and remove the tailbone? I view things in this way, so I have no liking for living and no dislike for dying.' Furthermore, I am already forty-seven years old. Compared to Yan Hui (Yanzi), am I not long-lived? Even if one lives to be a hundred years old, compared to Rong Cheng (Rongcheng) and Peng Zu (Peng), one is still a child who dies young. High and low compare with each other, long and short encroach upon each other, muddled and confused, is it not so?'

有止足哉吾無顏子之賢而壽且過之敢有不足之心耶然此皆域內之說非吾域外之旨也吾欲談之將恐中士在乎存亡之際下士聞之則大笑之也客曰愿聞域外之說以袪蒙𠫤予曰夫天理寂然曾無生滅之朕乎妄情分動遂見去來之跡矣譬夫以清凈目觀晴明空唯一精虛都無瑕翳茍瞪目勞視則狂華亂生華既有生而亦有滅愚者無故好華生而惡華滅而不知華本自無好惡之心是徒勞耳故楞嚴曰皆由不知常住真心性凈明體用諸妄想此想不真故有輪轉又曰尚無有生欲何名滅又曰生滅去來本如來藏蓋謂此也吾又以是觀之故於生無所欣于死無所怖也客曰美哉言乎夫至當歸一精義無二我將稟子之言踐而行之而子之兩說予誰適從予曰夫諸佛常依二諦說法吾敢違之哉吾前之說俗諦也后之說真諦也吾以真俗求之而見於生不足可欣于死不足可惡又嘗以二說交戰于胸中而真諦勝子思吾兩說隨其所得足可以治心矣雖孟子有言曰魚亦吾好也熊掌亦吾所好也二者不可兼舍魚而食熊掌矣爾果能捨俗諦之魚食真諦之熊掌者不亦美乎爾其勉之客霍然驚視且曰未之聞也敢不寤寐思之使至斯道也於是再拜于床下循墻而去(乾興改元之歲正月五日予中庸子有疾弗瘳乃口占斯文命門人云卿者筆之)。

福善禍淫論

傳曰福善禍淫或者謂驗之於事則為善而召禍為惡而致福亦多矣

【現代漢語翻譯】現代漢語譯本：有滿足的時候嗎？我沒有顏回（孔子弟子，以德行著稱）的賢能，壽命卻超過了他，怎敢有不滿足的心呢？然而這些都是世俗之內的說法，不是我超脫世俗之外的主旨。我想要談論它，又擔心中等資質的人正處於存亡的關頭，下等資質的人聽了會大笑啊。客人說：『希望聽聽超脫世俗之外的說法，以消除我的矇昧。』我說：『那天理寂靜無聲，曾經沒有生滅的跡像嗎？妄想和情感分別擾動，於是就看見了來去的痕跡了。比如用清凈的眼睛觀看晴朗的天空，唯一精純虛空的境界，都沒有瑕疵和污穢。如果瞪大眼睛，過度勞累視力，就會產生虛幻的景象，虛幻的景象既有產生，也就有滅亡。愚笨的人無緣無故地喜歡虛幻景象的產生，厭惡虛幻景象的滅亡，卻不知道虛幻景象本來就沒有喜歡和厭惡的分別，這是白費力氣啊。』所以《楞嚴經》說：『都是由於不知道常住真心，本性清凈光明的本體，用各種虛妄的念頭。這種念頭不真實，所以有輪迴流轉。』又說：『尚且沒有產生，要叫什麼滅亡呢？』又說：『生滅去來，本來就是如來藏。』大概就是說的這個意思。我又用這個道理來觀察，所以在生的時候沒有什麼可高興的，在死的時候沒有什麼可害怕的。客人說：『說得真好啊！至理歸於統一，精義沒有兩樣，我將遵從您的話語，實踐並實行它。但是您的兩種說法，我應該聽從哪一種呢？』我說：『諸佛經常依據真俗二諦說法，我怎敢違背呢？我先前的說法是俗諦，後來的說法是真諦。我用真諦和俗諦來要求自己，就覺得活著沒有什麼值得高興的，死了也沒有什麼值得厭惡的。我又曾經用這兩種說法在心中交戰，而真諦勝出。您思考我的兩種說法，根據您所領悟的，足夠可以用來修養心性了。』即使孟子有話說：『魚也是我喜歡的，熊掌也是我喜歡的，兩者不能兼得，就捨棄魚而吃熊掌。』您如果真能捨棄俗諦的魚，而吃真諦的熊掌，那不是很好嗎？您要努力啊！』客人忽然驚訝地看著我，並且說：『沒有聽說過啊！怎敢不日夜思索它，使自己達到這種境界呢！』於是再次在床下拜謝，沿著墻壁離開了。（乾興改元那年正月五日，我中庸子得了病，不能痊癒，於是口述了這篇文章，命令門人云卿記錄下來。）

《福善禍淫論》

古書上說：『行善得福，作惡遭殃。』有人說，從事實上驗證，做好事反而招來災禍，做壞事反而得到幸福，這樣的情況也很多啊。

【English Translation】 English version: Is there a time to be content? I do not have the virtue of Yan Hui (a disciple of Confucius, known for his virtue), yet my lifespan exceeds his. How dare I have a heart of discontent? However, these are all sayings within the mundane realm, not my principle beyond the mundane. I wish to discuss it, but I fear that those of middling ability are at a critical juncture of survival, and those of lower ability will laugh greatly upon hearing it. The guest said, 'I wish to hear the sayings beyond the mundane to dispel my ignorance.' I said, 'Is the principle of Heaven silent and still, without any signs of arising and ceasing? Deluded thoughts and emotions separately stir, and thus one sees traces of coming and going. It is like using clear and pure eyes to view the clear and bright sky, a single pure and empty realm, without any flaws or blemishes. If one strains the eyes and overexerts the vision, then illusory flowers will arise in confusion. Since the illusory flowers arise, they also cease. Foolish people, without reason, like the arising of illusory flowers and dislike the ceasing of illusory flowers, but they do not know that the illusory flowers originally have no liking or disliking. This is merely wasted effort.' Therefore, the Shurangama Sutra says, 'All are due to not knowing the constant, abiding, true mind, the inherently pure and bright essence, using various deluded thoughts. These thoughts are not real, therefore there is the cycle of reincarnation.' It also says, 'There is not even arising, what is there to call ceasing?' It also says, 'Arising, ceasing, coming, and going are originally the Tathagata-garbha.' This is probably what it means. I also observe it with this principle, so in life there is nothing to rejoice in, and in death there is nothing to fear. The guest said, 'Beautiful words! The ultimate truth returns to oneness, the essence has no duality. I will follow your words, practice and implement them. But of your two sayings, which should I follow?' I said, 'The Buddhas always teach according to the two truths, the conventional truth and the ultimate truth. How dare I violate them? My previous saying is the conventional truth, and my later saying is the ultimate truth. I use the ultimate and conventional truths to demand of myself, and I feel that there is nothing to rejoice in living and nothing to abhor in dying. I have also used these two sayings to battle in my heart, and the ultimate truth prevails. You contemplate my two sayings, and according to what you understand, it is enough to cultivate your mind.' Even Mencius said, 'Fish is also what I like, and bear's paw is also what I like. If I cannot have both, I will give up the fish and eat the bear's paw.' If you can truly give up the fish of conventional truth and eat the bear's paw of ultimate truth, would that not be wonderful? You must strive!' The guest suddenly looked at me in surprise and said, 'I have never heard of this! How dare I not contemplate it day and night, to bring myself to this state!' Thereupon, he bowed again from below the bed and left along the wall. (On the fifth day of the first month of the year when Qianxing was changed, I, Zhongyongzi, fell ill and could not recover. Therefore, I dictated this article and ordered my disciple Yunqing to record it.)

On Fortune for Good and Calamity for Evil

It is said in ancient books: 'Good deeds bring fortune, and evil deeds bring calamity.' Some say that, verified by events, doing good deeds instead brings misfortune, and doing evil deeds instead brings happiness. Such situations are also many.

其鬼神之無靈耶格言之近誣耶故論以辨之以示昧者夫世所謂禍福者以富貴崇高安康壽考之謂福也貧賤側陋刑戮短折之謂禍也茍惡人之享富貴善人之處貧賤則反覆而懷疑必謂鬼神之無靈格言之近誣矣蓋庸人之情也夫君子之謂禍福者異乎哉為仁者有大順之顯名垂於億載之下雖童子婦人猶知貴而好之非福如何豈以一世貧賤側陋刑戮短折之為禍也夷齊實貧賤矣而曰伯夷叔齊賢人也比干實刑戮矣而曰商有三仁焉顏回實短折矣而曰回也三月不違仁由是後世聞其名愛之如父母斯謂福善也為不仁者有至惡之顯名垂於億載之下雖童子婦人猶知賤而惡之非禍如何豈一世富貴崇高安康壽考之謂福也商受齊景實富貴崇高矣而謂之獨夫受又曰無德而稱焉其安康壽考者不可勝說咸以不仁不道使後世聞其名者賤之如禽獸斯謂禍淫也嗚呼以億載之美名使人從而尊之不愈乎一世之富貴耶億載之惡名使人從而卑之不愈乎一世之貧賤耶故世所謂禍福者得其小者近者君子所謂禍福者得其大者遠者也詩云愷悌君子求福不回者吾謂求大者遠者也或曰箕子陳五福則子無取耶曰以仁義而直富壽者其誰曰不然乎以不仁而幸富貴者吾無取焉仲尼所謂不義而富且貴於我如浮雲孟子曰以不仁而處大位是播醜於眾人之上也矧箕子五福其五者曰攸好德且所好在德而獲富壽康寧考終命者

【現代漢語翻譯】現代漢語譯本：難道是鬼神沒有靈驗嗎？還是格言接近虛妄？所以要加以辨析，來開導那些迷惑的人。世俗所說的禍福，是指富貴、崇高、安康、長壽是福，貧賤、卑微、刑罰、短命是禍。如果壞人享受富貴，好人卻身處貧賤，那麼人們就會反覆懷疑，必定認為鬼神沒有靈驗，格言接近虛妄，這都是普通人的想法。但是君子所說的禍福，和世俗的看法不同。行仁的人有偉大的美名，流傳到億萬年之後，即使是孩童婦女都知道尊重和喜愛他，這不是福又是什麼呢？難道會因為一時的貧賤、卑微、刑罰、短命就認為是禍嗎？伯夷、叔齊確實貧賤，但人們說『伯夷、叔齊是賢人』。比干確實遭受刑罰，但人們說『商朝有三位仁人』。顏回確實短命，但人們說『顏回三個月不違背仁德』。因此後世聽到他們的名字，就如同愛戴父母一樣，這就是所謂的福善。做不仁的事的人有極惡的壞名聲，流傳到億萬年之後，即使是孩童婦女都知道鄙視和厭惡他，這不是禍又是什麼呢？難道會因為一時的富貴、崇高、安康、長壽就認為是福嗎？商紂王、齊景公確實富貴崇高，但人們稱他們為獨夫，又說他們沒有德行。那些安康長壽的人，數都數不過來，但他們都因為不仁不義，使得後世聽到他們的名字就如同鄙視禽獸一樣，這就是所謂的禍淫。唉！用億萬年的美名使人敬重他，不是勝過一時的富貴嗎？用億萬年的惡名使人鄙視他，不是勝過一時的貧賤嗎？所以世俗所說的禍福，得到的是小的、近的；君子所說的禍福，得到的是大的、遠的。《詩經》說：『和樂平易的君子，所求的福是不會有偏差的。』我所說的就是求大的、遠的。有人說：『箕子陳述五福，那麼您不贊同嗎？』我說：『用仁義而獲得正直的富壽，誰會說不是呢？』用不仁義而僥倖獲得富貴，我不會贊同。孔子說：『用不義的手段獲得的富貴，對於我來說就像浮雲一樣。』孟子說：『用不仁義的品行而身居高位，這是把醜惡散佈在眾人之上。』更何況箕子所說的五福，其中第五個是『愛好德行』，而且所愛好的是德行，從而獲得富壽康寧，最終能夠善終。

【English Translation】 English version: Is it that the ghosts and spirits are not efficacious? Or are the maxims close to being false? Therefore, let us discuss and clarify them to enlighten those who are confused. What the world calls fortune and misfortune refers to wealth, nobility, high position, peace, health, and longevity as fortune; poverty, lowliness, punishment, and premature death as misfortune. If wicked people enjoy wealth and nobility, while good people are in poverty and lowliness, then people will repeatedly doubt and surely think that the ghosts and spirits are not efficacious, and the maxims are close to being false. This is the sentiment of ordinary people. But what the virtuous call fortune and misfortune is different. Those who practice benevolence have a great and manifest name that will be passed down for billions of years. Even children and women know to respect and love them. Is this not fortune? How can one consider a lifetime of poverty, lowliness, punishment, and premature death as misfortune? Boyi (伯夷) and Shuqi (叔齊) were indeed poor and lowly, but people say, 'Boyi and Shuqi were virtuous men.' Bigan (比干) was indeed punished, but people say, 'The Shang dynasty had three benevolent men.' Yan Hui (顏回) indeed died young, but people say, 'Yan Hui did not deviate from benevolence for three months.' Therefore, later generations hear their names and love them as they love their parents. This is what is called fortunate goodness. Those who do unbenevolent things have an extremely evil and manifest name that will be passed down for billions of years. Even children and women know to despise and hate them. Is this not misfortune? How can one consider a lifetime of wealth, nobility, high position, peace, health, and longevity as fortune? King Zhou of Shang (商受) and Duke Jing of Qi (齊景) were indeed wealthy and noble, but people call them tyrants and say that they had no virtue. Those who had peace, health, and longevity are too numerous to count, but they all used unbenevolence and unrighteousness, so that later generations hear their names and despise them as they despise birds and beasts. This is what is called unfortunate wickedness. Alas! To use a beautiful name for billions of years to make people respect him, is it not better than a lifetime of wealth and nobility? To use an evil name for billions of years to make people despise him, is it not worse than a lifetime of poverty and lowliness? Therefore, what the world calls fortune and misfortune obtains the small and near; what the virtuous call fortune and misfortune obtains the large and far. The Book of Poetry says, 'The kind and gentle virtuous man seeks fortune without deviation.' I mean seeking the large and far. Someone says, 'Jizi (箕子) presented the Five Fortunes, so do you not approve?' I say, 'Who would say no to obtaining upright wealth and longevity through benevolence and righteousness?' I would not approve of obtaining wealth and nobility by luck through unbenevolence. Confucius said, 'Wealth and nobility obtained through unrighteousness are like floating clouds to me.' Mencius said, 'To be in a high position with unbenevolent conduct is to spread ugliness above the people.' Moreover, the fifth of Jizi's Five Fortunes is 'loving virtue,' and what is loved is virtue, thereby obtaining wealth, longevity, health, and peace, and ultimately being able to die a good death.

豈不偉與孟子云修天爵而人爵從之是也以無德而幸富貴康寧考終命者吾無取也故向謂福有大小遠近者蘊乎五中也噫吳太宰[壹*丕]以阿君受賂於世則富貴矣人到於今賤之必謂之讒賊也伍員以忠諫致死於世則刑戮矣人到於今貴之必謂之忠賢也而布在祀典享血食之不暇福善禍淫之驗其昭昭乎其昭昭乎若為善而享富貴為惡而受貧賤者何必論為。

閑居編第十八卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十九

宋孤山沙門　智圓　著

中庸子傳上

中庸子智圓名也無外字也既學西聖之教故姓則隨乎師也嘗砥礪言行以庶乎中庸慮造次顛沛忽忘之因以中庸自號故人亦從而稱之或曰中庸之義其出於儒家者流子浮圖子也安剽竊而稱之耶對曰夫儒釋者言異而理貫也莫不化民俾遷善遠惡也儒者飾身之教故謂之外典也釋者修心之教故謂之內典也惟身與心則內外別矣蚩蚩生民豈越于身心哉非吾二教何以化之乎嘻儒乎釋乎其共為表裡乎故夷狄之邦周孔之道不行者亦不聞行釋氏之道也世有限於域內者見世籍之不書以人情之不測故厚誣于吾教謂棄之可也世有滯于釋氏者自張大於已學往往以儒為戲豈知夫非仲尼之教則國無以治家無以寧身無以安國不治家不寧身不安釋氏之道何由而行哉故吾修身

【現代漢語翻譯】現代漢語譯本：這難道不像孟子所說的修養天賜的爵位，人間的爵位自然會隨之而來嗎？對於那些沒有德行卻僥倖獲得富貴、康寧，最終得以善終的人，我是不屑一顧的。所以我之前說，福報有大小遠近之分，都蘊藏在人的內心之中。唉，吳太宰嚭（春秋時期吳國太宰，因阿諛奉承君主和接受賄賂而聞名於世）因為阿諛奉承君主和接受賄賂而富貴，但人們至今都鄙視他，一定認為他是奸臣賊子。伍子胥（春秋時期吳國大臣，以忠誠直諫而聞名）因為忠誠直諫而被處死，但人們至今都敬重他，一定認為他是忠臣賢士，而且他的名字被列在祭祀典禮中，享受祭祀都來不及。福善禍淫的驗證，難道不是很明顯嗎？難道不是很明顯嗎？如果行善就能享受富貴，作惡就會遭受貧賤，又何必爭論呢？

閑居編第十八卍新續藏第 56 冊 No. 0949 閑居編

閑居編第十九

宋孤山沙門智圓著

中庸子傳上

中庸子智圓，是我的名字，無外是我的字。因為學習了西方聖人的教義，所以姓氏就跟隨了老師。我曾經努力修養言行，以接近中庸之道，考慮到倉促慌亂時可能會忘記，所以用『中庸』作為自己的號，因此人們也跟著這樣稱呼我。有人說，『中庸』的含義是出自儒家，您是佛家弟子，怎麼能剽竊並這樣稱呼自己呢？』我回答說：『儒家和佛家，言語不同而道理相通，都是爲了教化百姓，使他們向善遠離罪惡。儒家是修身的教義，所以稱為外典；佛家是修心的教義，所以稱為內典。只有身和心才分內外，蕓蕓眾生難道能超出自身和內心嗎？如果沒有我們這兩家的教義，又怎麼教化他們呢？』唉，儒家也好，佛家也好，它們共同構成了表裡關係。所以在夷狄之邦，周公孔子的道義行不通的地方，也沒有聽說過能推行佛家的道義。世俗之人侷限於自己的見識，看到世俗的書籍沒有記載，又因為人情難以預測，所以就惡意地誣衊我的教義，認為可以拋棄它。世俗之人也有拘泥於佛家的，自以為學問很大，常常把儒家當作玩笑。哪裡知道如果沒有仲尼（孔子）的教義，國家就無法治理，家庭就無法安寧，自身就無法安定。國家不治理，家庭不安寧，自身不安寧，佛家的道義又怎麼能推行呢？所以我要修身。

【English Translation】 English version: Isn't it like what Mencius said, 'Cultivate the heavenly bestowed nobility, and the human nobility will follow'? I have no regard for those who, without virtue, are fortunate enough to obtain wealth, peace, and a good end to their lives. Therefore, I said before that blessings have different sizes and distances, all contained within one's heart. Alas, Wu Taizai Pi (Grand Tutor of Wu during the Spring and Autumn period, known for flattering the ruler and accepting bribes) became wealthy and noble through flattery and bribery, but people still despise him to this day, surely considering him a treacherous villain. Wu Zixu (a minister of Wu during the Spring and Autumn period, known for his loyalty and direct advice) was executed for his loyal and direct advice, but people still respect him to this day, surely considering him a loyal and virtuous official, and his name is listed in sacrificial ceremonies, with no time to spare to enjoy the sacrifices. The verification of rewarding good and punishing evil, isn't it clear? Isn't it clear? If doing good leads to wealth and nobility, and doing evil leads to poverty and lowliness, then what is there to argue about?

Idle Living Compilation, Chapter 18 卍 Newly Continued Collection, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Chapter 19

Composed by Zhìyuán (智圓), a Buddhist monk of Gushan (孤山) during the Song Dynasty

Biography of Master Zhongyong (中庸子), Part 1

Zhongyongzi Zhìyuán (中庸子智圓) is my name, and Wúwài (無外) is my style name. Because I studied the teachings of the Western Sage (referring to Buddhism), I followed my teacher in surname. I have strived to cultivate my words and actions to be close to the Doctrine of the Mean (中庸), and considering that I might forget it in haste or confusion, I have taken 'Zhongyong' as my title, so people also call me that. Someone said, 'The meaning of 'Zhongyong' comes from Confucianism. You are a Buddhist disciple, how can you plagiarize and call yourself that?' I replied, 'Confucianism and Buddhism, the words are different but the principles are interconnected, both are to educate the people, to make them turn to good and stay away from evil. Confucianism is the teaching of cultivating the body, so it is called the External Canon; Buddhism is the teaching of cultivating the mind, so it is called the Internal Canon. Only the body and the mind are distinguished as external and internal. Can the common people go beyond their body and mind? Without our two teachings, how can we educate them?' Alas, Confucianism and Buddhism, they together form the inside and outside relationship. Therefore, in the lands of barbarians, where the ways of the Duke of Zhou (周公) and Confucius (孔子) do not work, it has not been heard that the ways of Buddhism can be promoted. Worldly people are limited by their own knowledge, seeing that it is not written in worldly books, and because human feelings are unpredictable, they maliciously slander my teachings, thinking that they can be abandoned. There are also worldly people who are attached to Buddhism, thinking that their knowledge is great, often treating Confucianism as a joke. How do they know that without the teachings of Zhongni (仲尼, Confucius), the country cannot be governed, the family cannot be at peace, and the self cannot be at ease. If the country is not governed, the family is not at peace, and the self is not at ease, how can the ways of Buddhism be promoted? Therefore, I cultivate myself.

以儒治心以釋拳拳服膺罔敢懈慢猶恐不至於道也況棄之乎嗚呼好儒以惡釋貴釋以賤儒豈能庶中庸乎或者避席曰儒之明中庸也吾聞之於中庸篇矣釋之明中庸未之聞也子姑為我說之中庸子曰居吾語汝釋之言中庸者龍樹所謂中道義也曰其義何邪曰夫諸法雲云一心所變心無狀也法豈有哉亡之彌存性本具也存之彌亡體非有也非亡非存中義著也此三者派之而不可分混之而不可同充十方而非廣亙三世而非深渾渾爾灝灝爾眾生者迷斯者也諸佛者悟斯者也噫能仁千萬言說豈逾此旨乎去聖遠微言絕學之者攀枝舍其根挹流忘其源於是乎或蕩于空或膠于有蕩于空者謂泯然其無得寂然其無眹誰為凡乎誰為聖乎及其失也迷因果混善惡棄戒律背禮義膠于有者硁然執有修彰然著有法凡豈即聖乎自豈即他乎及其失也固物我而不可移泥怨親而不可解拘縛于近教殺喪于遠理曰蕩空膠有孰良曰蕩空也過膠有也不及然則空愈與曰過猶不及也唯中道為良敢問中道曰適言其有也泯乎無得誰云有乎適言其無也煥乎有像誰云無乎由是有不離無其得也怨親等焉物我齊焉近教通焉遠理至焉無不離有其得也因果明焉善惡分焉戒律用焉禮義修焉大矣哉中道也妙萬法之名乎稱本性之謂乎茍達之矣空有其無著于中豈有著乎嗚呼世之大病者豈越乎執儒釋以相誣限有無以相非故吾以中庸自號

以自正俾無咎也或者曰唯唯庶斯達矣再拜而出。

中庸子傳中

初中庸子之生也始言則知孝悌父母頗異之而不群于庸豎戲嘗以草木濡水畫石以習文字採花布以為徒自為講訓之狀唯言孝父母睦兄弟而已酷有邁俗志父母不能違因舍為佛徒年八歲遂登具于錢唐龍興寺今大中祥符寺也十五微知騷雅好為唐律詩二十一將從師受周孔書宗其道學為文以訓世會寢疾因自訟曰汝浮圖子發既祝矣形且毀矣而不習釋氏志慕儒學忘本背義又豈稱周孔之旨乎汝姑習釋後學儒為副汝其圖之時源清法師傳智者三觀之法于奉先予負笈而造焉在青矜之列者凡三年會師亡既而離群索居衣或殫糧或罄因之以疾病而孳孳然研考經論探索義觀得之於心而不尚誇耀人或謂之愚且訥予聞之曰學道貴達本息心也若炫其能矜其解欲他之買者吾不如行商坐賈也嘗嘆天臺宗教自荊溪師沒其微言奧旨墜地而不振者多矣雖行而說者違道背義亦眾矣於是留意于筆削且有扶持之志凡形百餘萬言以廣其道或謂曰荊溪既沒解不在子乎唯名之與行比荊溪猶涂漢之相遠耶予應曰解即未也名之與行然哉然哉予著述人或非之門人以告予予曰文中子有言智者非之吾當飾辭往謝愚者非之吾將奈何且吾將扶聖道以潛潤於人也茍吾言之是後世必有如吾者好之如其非也灰滅不旋踵矣噫吾之道豈止

【現代漢語翻譯】現代漢語譯本：用正直來端正自己，這樣才能沒有過失。有人說：『是是，或許這樣就能通達了。』（說完）再次拜謝后離開了。

《中庸子傳》中記載：

當初，中庸子出生的時候，剛開始說話就知道孝順父母，他的父母覺得他與衆不同，不像一般的孩子。他小時候常常用沾水的草木在石頭上畫畫，以此來練習寫字；採摘花草，用布做成玩偶，自己扮演老師，給他們講解道理的樣子，說的都是孝順父母、和睦兄弟之類的話。他從小就立下了超越世俗的志向，他的父母也拗不過他，於是就讓他出家做了和尚。八歲的時候，就在錢塘龍興寺（也就是現在的大中祥符寺）受了具足戒。十五歲的時候，稍微懂得了一些詩詞歌賦，喜歡寫唐代的律詩。二十一歲的時候，打算跟隨老師學習周公、孔子的學說，尊崇儒家的道統，用文章來教化世人。恰逢生病，於是自我反省說：『你這個出家的和尚，頭髮都已經剃掉了，形體也已經改變了，卻不學習佛家的宗旨，反而羨慕儒家的學說，忘記根本，背離道義，又怎麼能符合周公、孔子的旨意呢？你還是先學習佛法，再把儒學作為輔助吧，你好好考慮一下。』當時，源清法師在奉先傳授智者大師的三觀之法，我揹著書箱去拜訪他。在學習的行列中待了三年。後來老師去世了，於是我離開了集體，獨自居住，有時衣服破爛，有時糧食吃光，因此而生病，但還是孜孜不倦地研究經書理論，探索義理和觀想，領悟於心，但不喜歡誇耀。有人說我愚笨遲鈍，我聽了之後說：『學道貴在通達根本，止息妄心。如果炫耀自己的才能，賣弄自己的見解，想要別人來購買，那我不如做個行商坐賈。』我曾經感嘆天臺宗的教義，自從荊溪湛然大師去世后，那些精微的語言和深奧的旨意，墜落地上而不能振興的很多。即使有人修行和解說，也違背了正道和正義的人也很多。於是我留心於著書立說，並且有扶持天臺宗的志向，總共寫了一百多萬字，來弘揚天臺宗的教義。有人對我說：『荊溪湛然大師已經去世了，他的見解難道不在你這裡嗎？』但你的名聲和修行與荊溪湛然大師相比，就像用泥土塗抹漢朝一樣相差遙遠啊！我回答說：『見解我還沒有達到，名聲和修行就更不用說了。』我寫書著述，有人批評我，門人把這些話告訴我，我說：『文中子說過，聰明的人批評我，我應當修飾言辭前去道歉；愚笨的人批評我，我又能怎麼樣呢？況且我將要扶持聖人的道統，用潛移默化的方式來滋潤人心。如果我說的是對的，後世一定會有像我一樣的人喜歡它；如果我說的是錯的，很快就會灰飛煙滅。』唉！我的道難道僅僅是這樣嗎？

【English Translation】 English version: Use uprightness to correct oneself, so that there will be no fault. Someone said, 'Yes, yes, perhaps this will lead to understanding.' (Having said this) he bowed again and left.

From the Biography of Zhongyongzi:

When Zhongyongzi was born, he showed filial piety to his parents from the moment he began to speak. His parents found him different from ordinary children. In his childhood, he often used grass and wood dipped in water to draw on stones to practice writing; he picked flowers and grass and used cloth to make dolls, acting as a teacher himself, explaining principles to them, always speaking of filial piety to parents and harmony among siblings. He had an ambition to surpass the mundane from a young age, and his parents could not dissuade him, so they allowed him to become a monk. At the age of eight, he received the full precepts at Longxing Temple (now Dazhong Xiangfu Temple) in Qiantang. At the age of fifteen, he had a slight understanding of poetry and prose, and liked to write Tang-style regulated verse. At the age of twenty-one, he planned to follow a teacher to study the teachings of Duke Zhou and Confucius, to venerate the Confucian tradition, and to use writing to educate the world. Coincidentally, he fell ill, and so he reflected on himself, saying, 'You, a Buddhist monk, have already shaved your head and changed your form, yet you do not study the tenets of Buddhism, but instead admire Confucian learning, forgetting the root and betraying righteousness. How can this be in accordance with the teachings of Duke Zhou and Confucius? You should first study Buddhism, and then use Confucianism as a supplement. Consider this carefully.' At that time, Dharma Master Yuanqing was transmitting the Threefold Contemplation of Zhiyi (智者, founder of the Tiantai school) at Fengxian, and I carried my books to visit him. I stayed in the ranks of learners for three years. Later, the teacher passed away, and so I left the group and lived alone, sometimes with tattered clothes and sometimes with empty granaries, and thus became ill, but still diligently studied the scriptures and treatises, exploring the principles and contemplations, understanding them in my heart, but not liking to boast. Someone said I was foolish and dull, and after hearing this, I said, 'Learning the Way values reaching the root and ceasing deluded thoughts. If one flaunts one's talents and shows off one's understanding, wanting others to buy it, then I am not as good as a traveling merchant or a sedentary trader.' I once lamented that the teachings of the Tiantai school, since the death of Jingxi Zhanran (荊溪湛然, a prominent Tiantai scholar), many of those subtle words and profound meanings have fallen to the ground and cannot be revived. Even if there are people who practice and explain, there are also many who violate the right path and righteousness. Therefore, I paid attention to writing and had the ambition to support the Tiantai school, writing more than a million words in total to promote the teachings of the Tiantai school. Someone said to me, 'Jingxi Zhanran has already passed away, isn't his understanding in you?' But your reputation and practice compared to Jingxi Zhanran are as far apart as smearing the Han Dynasty with mud! I replied, 'I have not yet reached the understanding, let alone the reputation and practice.' I write books and treatises, and someone criticizes me. My disciples told me these words, and I said, 'Wenzhongzi (文中子, a Sui Dynasty scholar) said that if intelligent people criticize me, I should adorn my words and go to apologize; if foolish people criticize me, what can I do? Moreover, I am going to support the tradition of the sages, using subtle and gradual ways to nourish people's hearts. If what I say is right, later generations will surely have people like me who like it; if what I say is wrong, it will soon be reduced to ashes.' Alas! Is my Way only this?

與狺狺者爭勝哉無賴輩或背毀予既而革面而來予待之盡禮人問其故答曰賓象天主象地待不以禮是違天也違天不祥且彼謗我也果實乎果虛乎果實也吾將改之彼乃訓我也是吾師也何怒之有果虛也吾可笑以為樂又何怨之況毀贊之言如谷響邪。

中庸子傳下

中庸子生十三年夢隨佛入于海夏滿行矣從至曠野有物似世畫鬼神者佛垂訓久之年三十尋涅槃經果有降曠野鬼神之事及撰涅槃記夢二沙門曰龍樹觀音與之語且久予因著記夢一篇或謂予曰夢者遊魂偶然豈實乎安用記之其為人妖也子曰嘻萬法一空皆如夢也百年大夢也一夕小夢也茍大夢之可記小夢於何不可記乎茍知小夢之虛也胡不達大夢之虛邪吾之記夢其有意焉罪我者其記夢乎知我者其記夢乎予之訓後學也雖屢見違后又訓之其或去者無一言以留之曰來而不距往而不追古之道也或觸事擊發不能容忍俄而悔之不好相形不好問命不好擇日於是撰福善禍淫論擇日說以矯時俗未嘗登有位者之門曰澹臺滅明非公事未嘗至於偃之室矧吾方外之人乎求知于有位者士人之事耳吾削染矣敢亂四民之業哉吾非慠也予多抱疾嘗自稱病夫著病夫傳雖羸耗臞瘠而不倦講道以誨人三藏典誥洎周孔荀孟楊雄王通之書往往行披坐擁撰自箴七箴勒石于座石以自誡居於孤山之陽草屋竹床怡然自得且曰與其奢也寧

【現代漢語翻譯】現代漢語譯本：難道要和那些像狗一樣亂叫的人爭個輸贏嗎？那些無賴之徒，或許會在背後詆譭我，然後又改變態度來接近我，我總是以禮相待。有人問我原因，我回答說：『賓客應該像對待天一樣尊重，百姓應該像對待地一樣愛護，不以禮相待就是違背天道。違背天道是不吉利的。況且他們誹謗我，是真的嗎？還是假的呢？如果是真的，我就改正，他們就是在教導我，我有什麼可生氣的呢？如果是假的，我就一笑置之，又有什麼可抱怨的呢？更何況譭謗和讚揚的話，就像山谷里的回聲一樣虛無縹緲。』中庸子的傳記下中庸子十三歲時，夢見跟隨佛陀進入大海，在夏天漲潮的時候行走。從大海到達曠野，那裡有像世俗畫作中的鬼神一樣的東西。佛陀對他們訓誡了很久。三十歲時，他查閱《涅槃經》，果然有降伏曠野鬼神的事情，於是撰寫了《涅槃記夢》。夢中有兩個沙門，龍樹（Nagarjuna，佛教哲學家）和觀音（Avalokiteshvara，菩薩）與他交談了很久。因此我寫了《記夢》一篇。有人對我說：『夢是遊魂的偶然顯現，難道是真實的嗎？為什麼還要記錄它呢？這難道不是迷惑人心的妖術嗎？』中庸子說：『唉！萬法皆空，都像夢一樣。百年是場大夢，一夜是場小夢。如果大夢可以記錄，小夢為什麼不可以記錄呢？如果知道小夢是虛幻的，為什麼不能明白大夢也是虛幻的呢？我記錄夢境，是有用意的。責備我的人，是因為我記錄夢境嗎？瞭解我的人，也是因為我記錄夢境嗎？』我教導後學，即使多次被違背，之後仍然教導他們。那些離開的人，我沒有一句話挽留，說：『來而不拒，往而不追，這是古老的法則。』有些人遇到事情就爆發，不能容忍，很快又後悔。不喜歡看相，不喜歡問命，不喜歡選擇日子。於是撰寫了《福善禍淫論》、《擇日說》來匡正世俗。不曾踏入有權位者的大門，說：『澹臺滅明（Tan-tai Mieh-ming，人名）不是因為公事，不曾到過偃（Yen，人名）的住所，更何況我這個方外之人呢？向有權位者求取知識，是士人的事情，我已經剃度出家了，怎麼敢擾亂士農工商的行業呢？我不是傲慢。』我經常生病，曾經自稱病夫，寫了《病夫傳》。雖然身體虛弱消瘦，但仍然不倦地講道來教誨人。三藏（Tripitaka，佛教經典總稱）典誥，以及周公、孔子、荀子、孟子、楊雄、王通的書籍，經常翻閱。撰寫了《自箴七箴》，刻在座位旁的石頭上，用石頭來告誡自己。居住在孤山的南面，草屋竹床，怡然自得，並且說：『與其奢侈，寧願節儉。』

【English Translation】 English version: Should I strive to win against those who bark like dogs? Those shameless fellows might slander me behind my back, and then change their attitude and approach me, and I always treat them with courtesy. Someone asked me the reason, and I replied: 'Guests should be respected as heaven, and the people should be cherished as earth. To not treat them with courtesy is to violate the way of heaven. Violating the way of heaven is inauspicious. Moreover, is their slander of me true? Or is it false? If it is true, I will correct it; they are teaching me, what is there for me to be angry about? If it is false, I will laugh it off, what is there to complain about? Furthermore, words of slander and praise are as empty as echoes in a valley.' The Biography of Zhongyongzi, Part Two When Zhongyongzi was thirteen years old, he dreamed of following the Buddha into the sea, walking during the summer high tide. From the sea, they arrived at a wilderness, where there were things like the ghosts and spirits in secular paintings. The Buddha instructed them for a long time. At the age of thirty, he consulted the Nirvana Sutra and indeed found accounts of subduing ghosts and spirits in the wilderness, so he wrote 'Records of Dreams of Nirvana'. In the dream, two shramanas, Nagarjuna (Nagarjuna, a Buddhist philosopher) and Avalokiteshvara (Avalokiteshvara, a Bodhisattva), spoke with him for a long time. Therefore, I wrote the essay 'Recording Dreams'. Someone said to me: 'Dreams are accidental manifestations of wandering souls, are they real? Why record them? Isn't this a bewitching sorcery?' Zhongyongzi said: 'Alas! All dharmas are empty, all are like dreams. A hundred years is a big dream, one night is a small dream. If a big dream can be recorded, why can't a small dream be recorded? If you know that a small dream is illusory, why can't you understand that a big dream is also illusory? My recording of dreams has a purpose. Do those who blame me do so because I record dreams? Do those who understand me do so because I record dreams?' I teach my students, even if they disobey me many times, I still teach them afterward. Those who leave, I do not say a word to keep them, saying: 'To not reject those who come, to not chase those who leave, this is the ancient way.' Some people explode at every incident, unable to tolerate, and soon regret it. They do not like fortune-telling, do not like asking about fate, do not like choosing auspicious days. Therefore, he wrote 'Discourse on Blessings for Good and Calamities for Evil' and 'Explanation of Choosing Auspicious Days' to correct the customs of the time. He never stepped into the doors of those in power, saying: 'Tan-tai Mieh-ming (Tan-tai Mieh-ming, a person's name) never came to Yen's (Yen, a person's name) residence except for official business, let alone someone like me who is beyond the world? Seeking knowledge from those in power is the business of scholars. I have already shaved my head and become a monk, how dare I disrupt the occupations of the four classes of people?' I am not arrogant.' I am often sick, and once called myself a sick man, writing 'Biography of a Sick Man'. Although my body is weak and emaciated, I am still tirelessly lecturing to teach people. The Tripitaka (Tripitaka, the general term for Buddhist scriptures) and the books of the Duke of Zhou, Confucius, Xunzi, Mencius, Yang Xiong, and Wang Tong are often read. He wrote 'Seven Admonitions for Myself', carved on a stone beside his seat, using the stone to admonish himself. Living on the south side of Lonely Mountain, in a thatched hut with a bamboo bed, he was content and said: 'Rather than extravagance, I would rather be frugal.'

儉吾從事於斯矣矛嘗謂門人曰吾沒後無厚葬以罪我無擇地建塔以誣我無謁有位求銘記以虛美我汝宜以陶器二合而瘞之立石標前志其年月名字而已予聞人之有善未及稱之若病之未瘳見人之不善未及諫之亦若病之未瘳客有談不合理者則默而不答陽秋四十有一論曰中庸之德人鮮久矣而能以中庸自號履而行之者難矣哉世或之詐吾取詐焉。

閑居編第十九卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十

宋孤山沙門　智圓　著

勉學上(並序)

中人之性知務學而或墮于學乃作勉學。

嗚呼學不可須臾怠道不可須臾離道由學而明學可怠乎聖賢之域由道而至道可離乎肆凡民之學不怠可以至於賢賢人之學不怠可以至於聖冉求之學可以至於顏淵而不逮具體者中心怠耳故曰非不說子之道力不足也子曰患力不足者中道廢今汝畫顏淵之學可以至於夫子而不齊于聖師者短命死耳如不死安知其不如仲尼哉以其學之不怠也故曰有顏氏子好學不幸短命死矣今也則亡或問聖人學邪曰是何言歟是何言歟凡民與賢猶知學豈聖人怠於學邪夫天之剛也而能學柔于地故不幹四時焉地之柔也而能學剛于天故能出金石焉陽之發生也而亦學肅殺于陰故靡草死焉陰之肅殺也而亦學發生于陽故薺麥生焉夫為天乎

【現代漢語翻譯】現代漢語譯本儉吾一直從事於這件事，我曾經對門人說：『我死後不要厚葬，以此來加重我的罪過；不要選擇地方建造佛塔，以此來欺騙世人；不要去拜訪有權位的人，請求他們寫墓誌銘來虛假地讚美我。你們應該用兩個陶罐合在一起埋葬我，在墓前立一塊石頭，記錄下我的年月和名字就可以了。』我聽說別人有了優點，沒來得及稱讚，就像病沒有痊癒一樣；看到別人有了缺點，沒來得及勸諫，也像病沒有痊癒一樣。客人談論不合道理的事情，就沉默不回答。我享年四十一歲。評論說：『中庸的德行，人們很少能夠長久保持啊！』而能夠以中庸自稱，並且身體力行的人，太難了啊！世人或許會欺騙我，我就用欺騙來對待他們。

閑居編第十九卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十

宋孤山沙門智圓著

勉學上(並序)

資質中等的人，知道要努力學習，但有時會荒廢學業，因此寫了《勉學》。

唉！學習不可以片刻懈怠，道不可以片刻離開。道通過學習才能明白，學習可以懈怠嗎？聖賢的境界通過道才能達到，道可以離開嗎？所以普通人學習不懈怠，可以達到賢人的境界；賢人學習不懈怠，可以達到聖人的境界。冉求的學習可以達到顏淵的程度，但沒有趕上，具體的原因是內心懈怠了啊！所以說：『不是我不喜歡您的道，是我的能力不夠啊。』孔子說：『擔心能力不夠的人，在中途就放棄了。』現在你規劃顏淵的學習，可以達到孔子的程度，但沒有達到聖人的境界，是因為短命死了啊！如果沒死，怎麼知道他不如仲尼呢？因為他學習不懈怠啊！所以說：『有個叫顏回(顏氏子)的人，喜歡學習，不幸短命死了。』現在，就沒有人問聖人學習嗎？這是什麼話啊！這是什麼話啊！普通人和賢人都知道學習，難道聖人會懈怠於學習嗎？天雖然剛強，但能向地學習柔順，所以不違背四季的規律。地雖然柔順，但能向天學習剛強，所以能產出金石。太陽開始生長，也向陰學習肅殺，所以靡草枯死。陰開始肅殺，也向陽學習生長，所以薺麥生長。難道是天嗎？

【English Translation】 English version I, Jianwu, have been engaged in this matter. I once said to my disciples: 'After I die, do not give me a lavish burial, so as to increase my sins; do not choose a place to build a pagoda, so as to deceive the world; do not visit those in power, asking them to write epitaphs to falsely praise me. You should bury me with two pottery jars joined together, and erect a stone in front of the grave, recording my year, month, and name.' I have heard that when others have merits, I have not praised them in time, just like an illness that has not been cured; when I see others have shortcomings, I have not advised them in time, also like an illness that has not been cured. When guests talk about unreasonable things, I remain silent and do not answer. I lived to be forty-one years old. It is commented: 'The virtue of the golden mean, people rarely can maintain it for a long time!' And those who can call themselves the golden mean and practice it, it is too difficult! The world may deceive me, and I will treat them with deception.

Leisurely Living Compilation, Volume 19 卍 New Continued Collection, Volume 56, No. 0949, Leisurely Living Compilation

Leisurely Living Compilation, Volume 20

By Zhìyuán (智圓), a recluse monk of Gushan (孤山) during the Song Dynasty

Exhortation to Learning, Part 1 (with Preface)

Those of average nature know to strive for learning, but sometimes fall behind in their studies, so I wrote 'Exhortation to Learning'.

Alas! Learning cannot be neglected for a moment, and the Dao (道) cannot be separated from for a moment. The Dao (道) is understood through learning, can learning be neglected? The realm of sages and worthies is reached through the Dao (道), can the Dao (道) be separated from? Therefore, if ordinary people do not neglect learning, they can reach the realm of worthies; if worthies do not neglect learning, they can reach the realm of sages. The learning of Ran Qiu (冉求) could have reached the level of Yan Yuan (顏淵), but he did not catch up, specifically because his heart was lazy! Therefore, it is said: 'It is not that I do not like your Dao (道), but my ability is not enough.' Confucius said: 'Those who worry about not having enough ability give up halfway.' Now, you plan Yan Yuan's (顏淵) learning, which could have reached the level of Confucius, but he did not reach the realm of sages because he died young! If he had not died, how would you know that he was not as good as Zhongni (仲尼)? Because he did not neglect learning! Therefore, it is said: 'There was a man named Yan Hui (顏回) (Yan Shi Zi 顏氏子), who loved learning, but unfortunately died young.' Now, no one asks whether sages learn? What are you saying! What are you saying! Ordinary people and worthies all know to learn, how could sages neglect learning? Although the sky is strong, it can learn gentleness from the earth, so it does not violate the laws of the four seasons. Although the earth is gentle, it can learn strength from the sky, so it can produce gold and stone. When the sun begins to grow, it also learns the withering from the yin, so the delicate grass dies. When the yin begins to wither, it also learns the growth from the yang, so shepherd's purse and wheat grow. Is it the sky?

地乎陽乎陰乎交相學而不怠所以成萬物天不學柔則無以覆地不學剛則無以載陽不學陰則無以啟陰不學陽則無以閉聖人無它也則天地陰陽而行者四者學不怠聖人惡乎怠或者避席曰予之孤陋也幸子發其蒙愿聞聖人之學中庸子曰復坐吾語汝書不云乎惟狂克唸作聖惟聖罔唸作狂是故聖人造次顛沛未嘗不念正道而學之也夫子大聖人也拔乎其萃出乎其類自生民以來未有如夫子者入太廟每事問則是學于廟人也三人行擇其善者而從之則是學于偕行也入周則問禮于老子則是學于柱史也豈仲尼之聖不若廟人行人柱史邪蓋聖人懼夫不念正道而學之則至於狂也矣故曰必有如丘之忠信焉不如丘之好學也曰聖人生而知之何必學為曰知而學聖人也學而知常人也雖聖人常人莫有不由於學焉孔子曰君子不可不學子路曰南山有竹不柔自直斬而用之達乎犀革以此言之何學之有孔子曰括而羽之鏃而礪之其入之不亦深乎子路再拜曰敬受教矣噫聖人之學無乃括羽鏃礪使深入乎豈生而知之者亢然不學邪。

勉學下

夫聖且賢必務于學聖賢以下安有不學而成人哉學猶飲食衣服也人有聖乎賢乎眾庶乎雖三者異而饑索食渴索飲寒索衣則不異矣學也豈得異乎惟禽獸土木不必學也嗚呼愚夫嗜飲食而不怠冒貸利而不休及就於學朝學而夕怠者有矣夫有春學而冬怠者有矣夫

【現代漢語翻譯】現代漢語譯本地是陽還是陰？陰陽相互學習而不懈怠，所以成就萬物。天如果不學習柔順，就無法覆蓋大地；地如果不學習剛強，就無法承載萬物。陽如果不學習陰，就無法開啟；陰如果不學習陽，就無法閉合。聖人沒有什麼特別的，只是傚法天地陰陽的執行規律罷了。這四者都在學習而不懈怠，聖人怎麼會懈怠呢？有人離開座位說：『我是見識淺陋之人，有幸您能啓發我的矇昧，我想聽聽聖人的學問。』中庸子說：『請坐下，我告訴你。《尚書》不是說過嗎？只有狂者能夠剋制自己的邪念，才能成為聖人；只有聖人沒有正念，就會變成狂人。因此，聖人即使在倉促匆忙、顛沛流離的時候，也未嘗不心懷正道而學習。』孔子是偉大的聖人，超越眾人，超出同類，自從有老百姓以來，沒有像孔子這樣的人。他進入太廟，每件事都要詢問，這是向管理太廟的人學習。三個人同行，選擇他們的優點來學習，這是向同行的人學習。到周朝，就向老子請教禮儀，這是向管理圖書的史官學習。難道仲尼的聖明不如管理太廟的人、同行的人、管理圖書的史官嗎？大概是聖人害怕自己不心懷正道而學習，就會走向狂妄啊！所以說：『一定要有像我一樣的忠誠和信用，但不如我那樣好學。』有人問：『聖人生來就懂得一切，為什麼還要學習呢？』回答說：『因為懂得道理而學習，才能成為聖人；通過學習才懂得道理，是普通人。即使是聖人或普通人，沒有誰不是通過學習而獲得知識的。』孔子說：『君子不可以不學習。』子路說：『南山的竹子，不經過揉搓自然挺直，砍下來就可以使用，能夠穿透犀牛皮，這樣說來，還要學習什麼呢？』孔子說：『將竹箭括起來，裝上羽毛，磨礪鋒利的箭頭，它射入東西難道不是更深嗎？』子路再次拜謝說：『我恭敬地接受您的教誨。』唉，聖人的學習，大概就像括箭羽、磨箭鏃，使其射入更深啊！難道生來就懂得一切的人，就可以高傲地不學習嗎？

勉勵學習（下）

既是聖人又是賢人，必定致力於學習，聖人和賢人以下的人，怎麼能不學習而成人呢？學習就像飲食衣服一樣，人有聖人、賢人、普通百姓之分，雖然這三種人不同，但飢餓了要尋找食物，口渴了要尋找飲料，寒冷了要尋找衣服，這方面是沒有區別的。學習難道可以有區別嗎？只有禽獸土木才不需要學習啊！唉，愚蠢的人貪圖飲食而不懈怠，冒險借貸牟取利益而不停止，但說到學習，有的人早上學習晚上就懈怠了，有的人春天學習冬天就懈怠了。

【English Translation】 English version Is the earth Yang or Yin? Yin and Yang learn from each other tirelessly, and thus accomplish all things. If Heaven does not learn gentleness, it cannot cover the earth; if the earth does not learn strength, it cannot bear all things. If Yang does not learn from Yin, it cannot open; if Yin does not learn from Yang, it cannot close. The sage has nothing special; he simply emulates the workings of Heaven, Earth, Yin, and Yang. These four learn without ceasing; how could the sage be lazy? Someone left his seat and said, 'I am a person of shallow knowledge, and I am fortunate that you can enlighten my ignorance. I would like to hear about the learning of the sage.' Zhongyongzi said, 'Please sit down, and I will tell you. Does the 'Book of Documents' not say: Only a madman who can restrain his evil thoughts can become a sage; only a sage without righteous thoughts will become a madman. Therefore, even in haste and turmoil, the sage never fails to keep the right path in mind and learn.' Confucius was a great sage, surpassing others and exceeding his peers. Since the beginning of the common people, there has been no one like Confucius. When he entered the Grand Temple (Tai Miao, the ancestral temple), he asked about everything, which means he learned from the temple administrators. When three people walk together, he chooses their good qualities to learn from, which means he learns from his companions. When he went to Zhou, he asked Laozi (Laozi, the founder of Taoism) about rituals, which means he learned from the scribe in charge of books. Could it be that the sagacity of Zhongni (Zhongni, Confucius's courtesy name) was inferior to that of the temple administrators, his companions, or the scribe in charge of books? It is probably that the sage fears that if he does not keep the right path in mind and learn, he will become arrogant! Therefore, it is said: 'One must have loyalty and trustworthiness like mine, but not be as fond of learning as I am.' Someone asked, 'Sages are born knowing everything, so why do they need to learn?' The answer is, 'Because they learn with knowledge, they can become sages; learning to understand is for ordinary people. Whether sage or ordinary person, no one does not gain knowledge through learning.' Confucius said, 'A gentleman cannot but learn.' Zilu (Zilu, one of Confucius's disciples) said, 'The bamboo of Nanshan (Nanshan, a mountain in China), without being bent, is naturally straight. When cut down, it can be used and can penetrate rhinoceros hide. In this case, what is there to learn?' Confucius said, 'If you bind the bamboo arrow, attach feathers, and sharpen the arrowhead, will it not penetrate deeper?' Zilu bowed again and said, 'I respectfully accept your teachings.' Alas, the learning of the sage is probably like binding the arrow feathers and sharpening the arrowhead to make it penetrate deeper! Can those who are born knowing everything be arrogant and not learn?

Encouraging Learning (Part 2)

Those who are both sages and virtuous must devote themselves to learning. How can those below sages and virtuous people become adults without learning? Learning is like eating, drinking, and clothing. People are divided into sages, virtuous people, and common people. Although these three are different, they are the same in that they seek food when hungry, drink when thirsty, and clothes when cold. Can learning be different? Only birds, beasts, earth, and wood do not need to learn! Alas, foolish people are greedy for food and drink without being lazy, and they risk borrowing to seek profit without stopping. But when it comes to learning, some people learn in the morning and are lazy in the evening, and some learn in the spring and are lazy in the winter.

茍如嗜飲食冒貨利之不知怠者何患于不為博聞乎不為君子乎曰世有至愚者不辨菽麥之異不知寒暑之變豈令學邪豈可教邪曰至愚由不教也由不學也茍師教之不倦彼心之不怠者聖域可躋而升乎何憂菽麥之不辨乎且愚者渴而知飲饑而知食寒而知衣既知斯三者則與草木殊矣惡乎不可學也不可教也人之至愚豈不能日記一言邪積日至月則記三十言矣積月至年則記三百六十言矣積之數年而不怠者亦幾於博聞乎又日取一小善而學行之積日至月則身有三十善矣積月至年則身有三百六十善矣積之數年而不怠者不亦幾於君子乎為愚為小人而不變者由不學耳中庸子喟然嘆曰吾嘗見恥智之不逮才之不敏而輟于學者未見恥飲食不如它人之多而輟飲食者輟飲食則殞其命何必恥于不多邪輟學問則同夫禽獸土木何必恥才智之不如它人邪茍恥才智不如則不學則亦應恥飲食不如它人則廢飲食以是觀之豈不大誤乎吾亦至愚也每揣才與智不逮它人者遠矣由知飲食之不可輟而不敢怠於學也行年四十有四矣雖病且困而手未嘗釋卷所以懼同於土木禽獸耳非敢求臻聖域也亦非求乎聞達也雖或傍佯戶庭夷猶原野以暫頤養目觀心思亦未嘗敢廢于學也由是登山則思學其高臨水則思學其清坐石則思學其堅看松則思學其貞對月則思學其明萬境森列各有所長吾悉得師而學之萬境無言而尚

【現代漢語翻譯】現代漢語譯本：如果像貪圖飲食、冒險逐利那樣不知疲倦，還擔心不能成為博學的人嗎？還擔心不能成為君子嗎？回答說：世上有極其愚笨的人，分辨不出豆子和小麥的區別，不知道寒冷和暑熱的變化，難道是讓他學習嗎？難道是可以教導的嗎？回答說：極其愚笨是因為不教育啊，是因為不學習啊。如果老師教導不倦，他內心不懈怠，那麼達到聖人的境界是可以逐步提升的，還擔心分辨不出豆子和小麥嗎？況且愚笨的人口渴了知道喝水，飢餓了知道吃飯，寒冷了知道穿衣，既然知道了這三件事，就與草木不同了，怎麼會不可以學習，不可以教導呢？人再愚笨難道不能每天記住一句話嗎？積累到一個月就能記住三十句話了，積累到一年就能記住三百六十句話了，積累數年而不懈怠，也就差不多是博聞了。又每天學習並實踐一件小小的善事，積累到一個月身上就有三十件善事了，積累到一年身上就有三百六十件善事了，積累數年而不懈怠，不也就差不多是君子了嗎？之所以成為愚笨的人、小人而不改變，是因為不學習啊。《中庸》的作者子思感嘆道：我曾經見過因為羞於才智不如人、才能不敏捷而停止學習的人，沒見過因為羞於飲食不如別人多而停止飲食的人。停止飲食就會喪命，何必羞於吃得不多呢？停止學習就會和禽獸土木一樣，何必羞於才智不如別人呢？如果羞於才智不如人而不學習，那麼也應該羞於飲食不如別人而廢棄飲食。這樣看來，豈不是大錯特錯了嗎？我也是極其愚笨的人，常常衡量自己的才能和智慧，遠遠不如別人。因此知道飲食是不可停止的，所以不敢懈怠於學習。我今年四十四歲了，即使生病困頓，手也未曾放下書卷，這是因為害怕和土木禽獸一樣啊，不是敢於追求達到聖人的境界，也不是追求聞名顯達。即使有時在門庭旁邊徘徊，在原野上慢慢走動，暫時休養眼睛和心思，也未曾敢於停止學習。因此登山就思考學習山的高大，臨水就思考學習水的清澈，坐在石頭上就思考學習石頭的堅硬，看松樹就思考學習松樹的貞節，對著月亮就思考學習月亮的明亮。萬物羅列，各有長處，我都把它們當作老師來學習，萬物雖然無言，但仍然值得傚法。 English version: If one is as tireless as those who crave food and drink or risk pursuing profits, why worry about not becoming learned? Why worry about not becoming a virtuous person? The answer is: In the world, there are extremely foolish people who cannot distinguish between beans and wheat, and do not know the changes of cold and heat. Should we make them learn? Can they be taught? The answer is: Extreme foolishness is due to not being educated, due to not learning. If the teacher teaches tirelessly, and their heart does not slacken, then reaching the realm of a sage can be gradually achieved. Why worry about not being able to distinguish between beans and wheat? Moreover, a foolish person knows to drink when thirsty, knows to eat when hungry, and knows to wear clothes when cold. Since they know these three things, they are different from grass and trees. How can they not be able to learn or be taught? Can even the most foolish person not remember one word each day? Accumulating to a month, they will remember thirty words. Accumulating to a year, they will remember three hundred and sixty words. Accumulating for several years without slacking, they will be close to being learned. Furthermore, if one learns and practices one small good deed each day, accumulating to a month, they will have thirty good deeds. Accumulating to a year, they will have three hundred and sixty good deeds. Accumulating for several years without slacking, will they not be close to being a virtuous person? The reason for remaining foolish and petty without changing is due to not learning. Zisi (the author of 'The Doctrine of the Mean') sighed and said: 'I have seen people who stopped learning because they were ashamed of their talent and intelligence not being as good as others, or their abilities not being quick. I have not seen people who stopped eating and drinking because they were ashamed of not eating and drinking as much as others. Stopping eating and drinking will lead to death, so why be ashamed of not eating much? Stopping learning will be the same as birds, beasts, earth, and wood, so why be ashamed of talent and intelligence not being as good as others? If one is ashamed of talent and intelligence not being as good as others and does not learn, then one should also be ashamed of eating and drinking not being as good as others and abandon eating and drinking. Looking at it this way, wouldn't it be a big mistake? I am also an extremely foolish person, and I often measure my talent and wisdom, which are far inferior to others. Therefore, I know that eating and drinking cannot be stopped, so I dare not slacken in learning. I am forty-four years old this year, and even when sick and tired, my hands have never left the books. This is because I am afraid of being the same as earth, wood, birds, and beasts. I do not dare to seek to reach the realm of a sage, nor do I seek fame and success. Even if I sometimes wander near the courtyard or stroll in the fields to temporarily rest my eyes and mind, I have never dared to stop learning. Therefore, when climbing a mountain, I think of learning its height; when facing water, I think of learning its clarity; when sitting on a stone, I think of learning its firmness; when looking at a pine tree, I think of learning its integrity; when facing the moon, I think of learning its brightness. The myriad things are arranged, each with its own strengths, and I learn from them all as teachers. The myriad things are silent, but still worthy of emulation.'

【English Translation】 English version: If one is as tireless as those who crave food and drink or risk pursuing profits, why worry about not becoming learned? Why worry about not becoming a virtuous person? The answer is: In the world, there are extremely foolish people who cannot distinguish between beans and wheat, and do not know the changes of cold and heat. Should we make them learn? Can they be taught? The answer is: Extreme foolishness is due to not being educated, due to not learning. If the teacher teaches tirelessly, and their heart does not slacken, then reaching the realm of a sage can be gradually achieved. Why worry about not being able to distinguish between beans and wheat? Moreover, a foolish person knows to drink when thirsty, knows to eat when hungry, and knows to wear clothes when cold. Since they know these three things, they are different from grass and trees. How can they not be able to learn or be taught? Can even the most foolish person not remember one word each day? Accumulating to a month, they will remember thirty words. Accumulating to a year, they will remember three hundred and sixty words. Accumulating for several years without slacking, they will be close to being learned. Furthermore, if one learns and practices one small good deed each day, accumulating to a month, they will have thirty good deeds. Accumulating to a year, they will have three hundred and sixty good deeds. Accumulating for several years without slacking, will they not be close to being a virtuous person? The reason for remaining foolish and petty without changing is due to not learning. Zisi (the author of 'The Doctrine of the Mean') sighed and said: 'I have seen people who stopped learning because they were ashamed of their talent and intelligence not being as good as others, or their abilities not being quick. I have not seen people who stopped eating and drinking because they were ashamed of not eating and drinking as much as others. Stopping eating and drinking will lead to death, so why be ashamed of not eating much? Stopping learning will be the same as birds, beasts, earth, and wood, so why be ashamed of talent and intelligence not being as good as others? If one is ashamed of talent and intelligence not being as good as others and does not learn, then one should also be ashamed of eating and drinking not being as good as others and abandon eating and drinking. Looking at it this way, wouldn't it be a big mistake? I am also an extremely foolish person, and I often measure my talent and wisdom, which are far inferior to others. Therefore, I know that eating and drinking cannot be stopped, so I dare not slacken in learning. I am forty-four years old this year, and even when sick and tired, my hands have never left the books. This is because I am afraid of being the same as earth, wood, birds, and beasts. I do not dare to seek to reach the realm of a sage, nor do I seek fame and success. Even if I sometimes wander near the courtyard or stroll in the fields to temporarily rest my eyes and mind, I have never dared to stop learning. Therefore, when climbing a mountain, I think of learning its height; when facing water, I think of learning its clarity; when sitting on a stone, I think of learning its firmness; when looking at a pine tree, I think of learning its integrity; when facing the moon, I think of learning its brightness. The myriad things are arranged, each with its own strengths, and I learn from them all as teachers. The myriad things are silent, but still worthy of emulation.'

可學人之能言雖萬惡必有一善也師一善以學之其誰曰不然乎中庸子曰世有求之而或不得者也世有求之而必得者也求之而或不得者利也求之而必得者道也小人之於利也雖或萬求而萬不得而求之彌勇君子之於道也求之必得而望涂懷怯自念力不足者此求利小人之罪耳仲尼曰仁遠乎哉我欲仁斯仁至矣言求之而必得也。

閑居編第二十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十一

宋孤山沙門　智圓　著

與駱偃節判書

十月二十一日沙門釋某謹齊沐致書于某官吾丈(左右)曰浮屠之法非古也其來於東漢乎其為體也清靜其為用也仁恕繇是十九流而三二教為利於上下救弊于儒道其亦至矣請揚搉而陳之夫秦火六經漢興雜霸民澆俗漓爭奪方熾禮讓䆮微則仲尼之仁誼伯陽之道德或幾乎息矣賴我浮屠之為訓也既以三世報應制其事復明一心空寂窮其理民有聞報應之說者雖貪賤嗇吝之夫亦庶乎振之周急矣民有聞空寂之說者雖矜功用壯之夫亦庶乎守雌保弱矣能周振則博濟之道行也守雌弱則樸素之風振也博濟行則禮讓著樸素振則刑罰措以斯而利於民則仲尼伯陽之道不遠復矣故曰為利於上下救弊于儒道焉洎乎時君好之失其指方袍事之非其人失其指則節制不行非其人則寂淡不守乃以雕峻輪奐

【現代漢語翻譯】現代漢語譯本：可以學習的人，即使有萬般缺點，也必定有一點優點。老師學習他的一點優點來學習，誰會說不是這樣呢？《中庸》說：『世上有追求卻可能得不到的東西，世上有追求就必定能得到的東西。』追求卻可能得不到的是利益，追求就必定能得到的是道義。小人對於利益，即使嘗試一萬次追求也一萬次得不到，但追求的慾望更加強烈；君子對於道義，追求必定能得到，卻希望半途而廢，心懷怯懦，自己認為能力不足，這正是追求利益的小人的罪過啊！仲尼（孔子）說：『仁德難道離我們很遠嗎？我想要仁德，仁德就來到了。』這是說追求就必定能得到啊。

閑居編第二十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十一

宋孤山沙門智圓著

與駱偃節判書

十月二十一日沙門釋某恭敬地齋戒沐浴后，給某官吾丈（左右）寫信說：『浮屠（佛教）的教法不是古代就有的，它起源於東漢嗎？它的本體是清靜，它的作用是仁慈寬恕。因此，十九流（各種思想流派）和三二教（各種宗教）都爲了有利於統治者和百姓，彌補儒家和道家的弊端，這真是太好了。請讓我詳細地陳述它。秦朝焚燒六經，漢朝興起后，各種霸道思想混雜，民風澆薄，習俗敗壞，爭奪日益激烈，禮讓幾乎消失。那麼，仲尼（孔子）的仁義和伯陽（老子）的道德，或許幾乎要消失了。幸虧有我們浮屠（佛教）的教誨，既用三世報應來約束人們的行為，又闡明一心空寂的道理來窮盡事物的本質。百姓中聽到報應之說的人，即使是貪婪卑賤吝嗇的人，或許也能被激勵而救濟別人的急難。百姓中聽到空寂之說的人，即使是自誇功勞、逞強好勝的人，或許也能堅守柔弱，保持謙遜。能夠普遍地救濟別人的急難，那麼博施濟眾的道義就能推行；堅守柔弱，那麼樸素的風氣就能振興。博施濟眾的道義推行，那麼禮讓就能顯明；樸素的風氣振興，那麼刑罰就可以廢止。用這些來造福百姓，那麼仲尼（孔子）和伯陽（老子）的道義就不遠了。所以說，有利於統治者和百姓，彌補儒家和道家的弊端。等到當時的君王喜歡佛教，卻失去了它的宗旨；僧侶們從事佛教事業，卻不是合適的人選。失去宗旨，那麼節制就不能推行；不是合適的人選，那麼清靜淡泊就不能堅守。於是就大肆建造華麗的寺廟』

【English Translation】 English version: A person who is worth learning from, even if they have ten thousand faults, must have one good quality. A teacher learns from that one good quality to learn from them. Who would say that's not right? The Zhongyong (Doctrine of the Mean) says: 'There are things in the world that one may seek but not obtain, and there are things in the world that one will certainly obtain.' What one seeks but may not obtain is profit; what one seeks and will certainly obtain is the Way (Dao). A petty person, with regard to profit, even if they try ten thousand times and fail ten thousand times, their desire to seek it only grows stronger. A gentleman, with regard to the Way, seeks it and will certainly obtain it, yet hopes to give up halfway, harboring cowardice, thinking their ability is insufficient. This is precisely the sin of a petty person who seeks profit! Zhongni (Confucius) said: 'Is benevolence far away? If I desire benevolence, then benevolence arrives.' This speaks of seeking and certainly obtaining.

Idle Living Writings, Volume 20 Supplement to the Buddhist Canon, Volume 56, No. 0949, Idle Living Writings

Idle Living Writings, Volume 21

Written by Zhìyuán, a recluse monk of Gushan during the Song Dynasty

Letter to Judge Luo Yan

On the twenty-first day of the tenth month, the shamen (Buddhist monk) Shi Mou respectfully, after fasting and bathing, writes to Official Mou, my esteemed elder (or similar honorific): 'The Fútu (Buddhism) teachings are not ancient; they originated in the Eastern Han Dynasty, didn't they? Its essence is purity and tranquility; its function is benevolence and compassion. Therefore, the nineteen schools of thought and the thirty-two teachings all aim to benefit those above and below, and to remedy the shortcomings of Confucianism and Daoism. This is truly excellent. Please allow me to elaborate. When the Qin Dynasty burned the Six Classics and the Han Dynasty rose with mixed hegemonic ideas, the people became shallow and customs deteriorated, competition intensified, and lǐràng (rites and yielding) almost disappeared. Then, the rényì (benevolence and righteousness) of Zhongni (Confucius) and the dàodé (way and virtue) of Boyang (Laozi) were perhaps on the verge of extinction. Fortunately, we have the teachings of Fútu (Buddhism), which both use the sānshì bàoyìng (three lifetimes of karmic retribution) to restrain people's actions and elucidate the principle of yīxīn kōngjì (one mind emptiness and tranquility) to exhaust the essence of things. Among the people, those who hear the doctrine of retribution, even the greedy, lowly, and stingy, may perhaps be motivated to relieve others' urgent needs. Among the people, those who hear the doctrine of emptiness and tranquility, even those who boast of their merits and are strong and competitive, may perhaps be able to uphold gentleness and preserve weakness. If one can universally relieve others' urgent needs, then the bójì zhī dào (way of universal relief) can be practiced; if one upholds gentleness and weakness, then the púsù zhī fēng (wind of simplicity) can be revived. If the way of universal relief is practiced, then lǐràng (rites and yielding) will be manifested; if the wind of simplicity is revived, then punishments can be abolished. Using these to benefit the people, then the dào (way) of Zhongni (Confucius) and Boyang (Laozi) is not far off. Therefore, it is said that it benefits those above and below, and remedies the shortcomings of Confucianism and Daoism. When the rulers of the time favored Buddhism but lost its essence, and the monks engaged in Buddhist affairs but were not the right people, if the essence is lost, then restraint cannot be implemented; if they are not the right people, then purity and tranquility cannot be maintained. Thus, they build magnificent temples.'

而奢夸乃以輕肥溫飽而煒燁徒以多為貴則壞其道者眾矣言以怪為美則惑其聽者庶矣遞相㳂襲䆮以成俗使夫清靜仁恕之風無乃蕩盡矣於是蠶食蠹耗之謗自茲而生也斯乃好之者事之者之失爾非教之罪也而往世君民者不察其所由視其徒之不肖而遷怒於善人教法者有焉往往造毀佛之律行挾釋之誅亦何異乎以丹朱而罪堯因商均而過舜服藥失度而歸咎於神農縱火致焚而反怨于燧人邪悲夫某不佞學浮屠道有年矣既粗領其指而頗有扶持心非敢私於己焉而實欲公于萬世以救其弊也由是深存遠慮以失其謀伏睹釋氏書中有經號四十二章者即漢世騰蘭二公肇開化源首譯斯文以訓華俗其辭簡其理明遂得敘其由而訓其義詒厥後世俾無偏信過毀之失如其前代者焉其言果是也則吾道何患于喪乎果非也雖無益於教然其用心亦已至矣無何有好事者以其文將圖剞劂欲布行於海內焉且古之緇其服釋其姓者凡有立言垂範靡不藉儒家者流以潤色之啟迪之有若僧肇之撰四論因劉遺民品藻而後傳慧皎之傳高僧由王曼穎貽書而後行宗密作禪詮假裴休以序之湛然宗智者托梁肅以銘之彼四上人者得非故求證於異宗欲取信於萬世者歟某才不逮于往賢遠矣而其留意奉道敢不同邪由是斐然狂簡之作輒中心再思而欲得其長於儒林老於文學者為一後序以辨明之期示信於後世豈不美乎竊惟吾

丈識邁先哲名揚當世自五代以來文道駁雜儒術陵夷而於先朝牽復淳古擯黜浮華搴旗乎異端鼓行乎百氏者惟吾丈與叔微爾是故盧駱之名於今藉藉于眾口矣矧以博聞洽覽開談則四坐傾聽華藻飛動落筆則群賢服膺皇王帝霸之道釋李孔墨之學悉包並於心胸間矣鄉所謂長儒林老文學者非吾丈而誰歟果能不以某之無似以激揚為意揮毫伸紙系而敘之俾夫能仁之道久而益昌者不亦宜乎且無令遺民曼穎裴梁之徒獨美於前代矣謹令學生持經本一通並書呈獻幸希周覽少留意焉不宣某白。

與嘉禾玄法師書

夫闡教之士負法王之優寄為如來之所使必以摧邪顯正激濁揚清為後學蓍龜作生靈耳目為其己任也茍弗能之而默然自守者則尸祿備員于佛門矣雖講授亦奚以為或謂諍論紛紜無益自行愚謂之不然也夫因筌然後得魚體教然後修行名教未正行如之何故不得不諍也故君子無所諍也必也射乎其或未曉言教之是非而言急於修證者其猶見彈而求諸鸮炙太早計也豈若極深研機為己為人俾如說如行為益廣耶故仲尼為政必也正名涅槃遺誡急在糾過有四明知禮法師者先達之高者也嘗為天臺別理立隨緣之名而鯨吞起信之義焉有永嘉繼齊上人者後進尤者也謂禮為濫說耳繇是並形章藻二說偕行如矢石焉杭諸宗匠莫有評者翾爾學徒甚以為惑矧茲爭論是佛境界惟法師

【現代漢語翻譯】現代漢語譯本：先生的學識超越前代的哲人，名聲在當世傳揚。自從五代以來，文章和學術混雜，儒家學術衰落。而在先朝能夠復興淳樸古風，摒棄浮華，舉起反抗異端的旗幟，推行各家學說的，只有先生和叔微二人。因此，盧植和駱統的名字至今仍被人們廣泛傳頌。更何況先生您博聞強記，見識廣博，一開口說話，四座的人都傾聽，華麗的文采飛揚流動，一下筆，眾多的賢人都心悅誠服。皇王帝霸的治國之道，釋家、道家、李悝、墨翟的學說，全部都包容在您的心中。鄉里所說的德高望重的儒者，年老的文學家，不是先生您又是誰呢？如果先生您能夠不因為我的不成材，以激勵和讚揚為意，揮動筆墨，在紙上寫下序言，使能仁（指佛陀）的教義長久而更加昌盛，不也是很合適的嗎？而且不要讓遺民曼穎、裴梁之流，獨自在前代享有美名。謹令學生拿著經書一本，並寫信呈獻給您，希望您能抽空閱讀，稍微留意一下。不盡之言，學生某某敬上。

與嘉禾玄法師書

闡揚佛教的人，肩負著法王的重任，是如來佛所派遣的使者，必須以摧毀邪說，彰顯正道，清除污濁，發揚清明為己任，作為後學者的榜樣，做眾生的耳目。如果不能做到這些，而只是默默地守護自己，那就是在佛門中尸位素餐。即使講經說法，又有什麼用呢？有人說爭論紛紛擾擾，對自身修行沒有益處，我認為不是這樣的。因為憑藉著捕魚的工具才能得到魚，理解了教義才能修行。名教不正，修行又從何談起呢？所以不得不爭論。所以君子沒有什麼可爭的，如果一定要爭，那也是在射箭比賽中。有些人還不明白言教的是非，就急於修證，這就好像看到彈丸就想吃到烤鸮肉一樣，太早打算了。哪裡比得上深入研究佛理，既爲了自己也爲了他人，使如理如法的修行利益更加廣泛呢？所以孔子為政，必定先正名。佛陀涅槃時的遺誡，也急於糾正過失。有四明知禮法師，是先輩中的高人，曾經為天臺宗的別理弘揚隨緣之名，卻又像鯨魚吞食一樣地吞併《起信論》的義理。又有永嘉繼齊上人，是後輩中的佼佼者，說知禮法師是胡說八道。因此，並行形章藻和二說，就像箭和石頭一樣互相攻擊。杭州的各位宗匠，沒有誰出來評論，讓那些輕浮的學徒們非常迷惑。更何況這種爭論是佛的境界，只有法師您才能明辨。

【English Translation】 English version: Your knowledge surpasses that of previous philosophers, and your reputation is renowned in this era. Since the Five Dynasties period, literature and academics have been mixed, and Confucianism has declined. However, in the previous dynasty, only you and Uncle Wei were able to revive the simple and ancient style, abandon extravagance, raise the banner against heresy, and promote various schools of thought. Therefore, the names of Lu Zhi and Luo Tong are still widely praised today. Moreover, you, sir, are knowledgeable and have a broad understanding. When you speak, everyone present listens attentively. Your magnificent literary talent flows freely, and when you write, all the wise men are convinced. The ways of governing of emperors and kings, the teachings of Buddhism, Taoism, Li Kui, and Mo Di, are all contained in your heart. Who else but you, sir, is the respected Confucian scholar and aged literary figure that the village speaks of? If you, sir, could disregard my lack of talent and take encouragement and praise as your intention, wield your brush and write a preface on paper, so that the teachings of the Benevolent One (Buddha) may be long-lasting and even more prosperous, wouldn't that be very appropriate? And do not let the remnants of Man Ying and Pei Liang alone enjoy the fame of the previous generation. I respectfully ask my student to bring a copy of the scriptures and present it to you, hoping that you can take the time to read it and pay a little attention to it. I, your student, respectfully submit this.

Letter to Dharma Master Xuan of Jiahe

Those who propagate Buddhism bear the important responsibility of the Dharma King and are envoys sent by the Tathagata Buddha. They must take it as their duty to destroy heresies, manifest the correct path, eliminate turbidity, and promote clarity, serving as role models for later learners and as the eyes and ears of sentient beings. If they cannot do these things and merely silently guard themselves, then they are simply holding positions without performing their duties in the Buddhist community. Even if they preach the Dharma, what is the use? Some say that disputes are chaotic and do not benefit one's own practice. I do not think so. Because one can only obtain fish by relying on fishing tools, and one can only practice by understanding the teachings. If the teachings are not correct, how can one talk about practice? Therefore, one must argue. Therefore, a gentleman has nothing to argue about. If he must argue, it is in an archery competition. Some people do not yet understand the rights and wrongs of verbal teachings and are eager to cultivate and realize enlightenment. This is like seeing a pellet and wanting to eat roasted owl meat, planning too early. How can it compare to deeply studying Buddhist principles, both for oneself and for others, so that the benefits of practicing in accordance with the Dharma are more widespread? Therefore, when Confucius governed, he first rectified names. The Buddha's last words at Nirvana also urged the correction of faults. Dharma Master Zhili of Siming was a senior figure who once promoted the name of 'Following Conditions' for the Separate Principles of the Tiantai school, but also swallowed the meaning of the Awakening of Faith like a whale. There was also Superior Man Jiqi of Yongjia, an outstanding figure among the later generations, who said that Dharma Master Zhili was talking nonsense. Therefore, the parallel doctrines of 'Form, Appearance, and Eloquence' and the 'Two Sayings' attacked each other like arrows and stones. The various masters of Hangzhou did not comment, leaving the frivolous students very confused. Moreover, this kind of dispute is the realm of the Buddha, and only you, Dharma Master, can discern it.

業天臺之道窮理盡性傳起信之義微顯闡幽庶幾乎用為法之心詳其得失揮彌天之筆定彼是非俾無窮之機識正真之路是所愿焉夫如是則豈忝法王之優寄亦如來之所使哉謹以二公之文咨呈金風正高道體安否秋八月望日書。

錢唐慈光院備法師行狀

法師諱文備字昭本姓鄭氏福州候官縣人也幼事師于太平寺敏達之性有異常童誦法華維摩圓覺十六觀小般若等經靡不精練後唐清泰三年受尸羅于本寺堅持凈檢苦志為學該綜經律雅好文儒五經諸子常所博覽晉天福間卷衣入漸初泊會稽從柔法師傳百法論尋講貫焉歷數稔復度江詣錢唐龍興寺訪于先達考論大義以求溫習故於名數一支尤造淵極學徒自遠方來者罔弗從其求益矣后聞天臺三觀之學可以指南群惑研幾心性欽尚匪懈誓欲傳通時值志因法師傳道于慈光院遂及其門即周廣順元年也既而遊刃融宗攻堅至理孜孜然翼翼然不捨晝夜其耽玩也如此至是法華止觀凈名金光明等凡曰一家之教悉搜抉秘要洞曉指歸慧解燦然難乎倫等時因有上首弟子晤恩師者(大宋高僧傳義解科中有傳)高節不群清風肅物每與法師覆述心觀而神領意得不俟終日由是以為得意之交謂人曰備雖後進與吾並驅于義解之途諒無先後矣因師既沒遂北面事于恩學無常師也法師氣度沉靜終日如愚洎乎後學詢疑同儔難問擊蒙辨惑旨

【現代漢語翻譯】現代漢語譯本：希望通過闡明業天臺的道路，窮究理性和本性，傳揚《起信論》的精義，微妙地顯發深奧的道理，或許可以用它作為傚法佛陀之心的依據。詳細考察其中的得失，揮動如彌天般的大筆，判定那些是非，使無盡的機緣能夠認識到真正正確的道路，這就是我所希望的。如果能夠這樣，那麼又怎會辜負法王的優厚寄託，也像是如來佛所派遣的使者啊！謹將二位大師的文章呈上，金風送爽，祝願道體安康。秋八月望日書。

錢塘慈光院備法師行狀

法師名諱文備，字昭本，姓鄭氏，是福州候官縣人。年幼時在太平寺跟隨老師學習，天資聰穎，有過人之處。誦讀《法華經》、《維摩經》、《圓覺經》、《十六觀經》、《小般若經》等經典，沒有不精通熟練的。後唐清泰三年，在本寺受持具足戒，堅持清凈的戒律，刻苦立志學習，廣泛研習經律，喜愛文辭儒學，《五經》諸子百家常常博覽。晉天福年間，捲起衣物前往浙江，初到會稽，跟隨柔法師學習《百法論》，不久便講解貫通。經歷數年後，又渡江前往錢塘龍興寺，拜訪先輩高人，考證討論大義，以求溫習鞏固，所以在名相義理方面尤其造詣精深。學徒從遠方來，沒有不向他求教獲益的。後來聽說天臺宗的三觀之學可以指引解除各種迷惑，研究心性和本性，欽佩嚮往，毫不懈怠，立誓要傳揚通達。當時正值志因法師在慈光院傳道，於是就去拜訪他，那是周廣順元年。此後便在融宗的義理中自由馳騁，攻克堅深的道理，勤奮謹慎，日夜不懈，如此地沉迷其中。至此，《法華止觀》、《凈名經》、《金光明經》等凡是天臺宗的教義，都搜尋抉擇其中的秘要，透徹明曉其中的旨歸，智慧理解燦爛無比，難以比擬。當時志因法師有一位傑出的弟子，名叫晤恩（《大宋高僧傳》義解科中有他的傳記），品行高尚，不同凡俗，清高的風範令人敬佩。他常常與文備法師反覆討論心觀，總是能夠心領神會，意會於心，不用花費很長時間。因此認為文備法師是自己得意的知交，對人說：『文備雖然是後進之輩，但他與我在義理解釋的道路上並駕齊驅，想來是沒有先後的。』志因法師去世后，晤恩便像對待老師一樣向文備法師請教，因為學習沒有固定的老師。文備法師氣度沉穩安靜，整天看起來好像很愚笨的樣子，等到後輩學人詢問疑難問題，同輩之人難以解答的問題，他便能啓發矇昧，辨析迷惑，闡明宗旨。

【English Translation】 English version: Hoping to elucidate the path of Yè Tiāntái (業天臺), to exhaustively investigate reason and nature, to propagate the profound meaning of the Awakening of Faith (起信論), subtly revealing the abstruse principles, perhaps it can be used as a basis for emulating the Buddha's mind. To examine in detail its gains and losses, to wield a pen as vast as the sky, to determine those rights and wrongs, so that endless opportunities can recognize the truly correct path, this is what I hope for. If it can be so, then how could it betray the King of Dharma's (法王) generous entrustment, and also be like the envoy sent by the Tathagata (如來)! I respectfully present the writings of the two masters, with the golden wind sending coolness, wishing you good health. Written on the full moon day of the eighth month of autumn.

The Biography of Dharma Master Wénbèi (文備) of Cíguāng Monastery (慈光院) in Qiántáng (錢塘)

The Dharma Master's name was Wénbèi (文備), his courtesy name was Zhāoběn (昭本), and his surname was Zhèng (鄭). He was a native of Hòuguān County (候官縣) in Fúzhōu (福州). As a child, he studied with a teacher at Tàipíng Monastery (太平寺), and his intelligence and understanding were exceptional. He recited the Lotus Sutra (法華經), the Vimalakirti Sutra (維摩經), the Perfect Enlightenment Sutra (圓覺經), the Sixteen Contemplations Sutra (十六觀經), and the Smaller Prajna Sutra (小般若經), and there was none that he was not proficient in. In the third year of the Later Tang's (後唐) Qīngtài (清泰) era, he received the precepts (尸羅) at this monastery, upholding pure precepts, diligently aspiring to learn, extensively studying the sutras and vinaya, and loving literature and Confucianism. He often extensively read the Five Classics (五經) and the various schools of thought. During the Tiānfú (天福) era of the Jin (晉), he rolled up his robes and went to Zhejiang (浙江), first arriving in Kuàijī (會稽), where he studied the Hundred Dharmas Treatise (百法論) with Dharma Master Róu (柔), and soon he lectured and understood it thoroughly. After several years, he crossed the river again to Lóngxīng Monastery (龍興寺) in Qiántáng (錢塘), visiting senior masters, examining and discussing the great meaning, in order to review and consolidate, so he was particularly profound in the branch of names and numbers. Students came from afar, and none did not seek his benefit. Later, he heard that the Three Contemplations (三觀) of the Tiāntái (天臺) school could guide and resolve various confusions, and he studied the mind and nature, admiring and aspiring, without懈怠, vowing to propagate and understand it. At that time, Dharma Master Zhìyīn (志因) was propagating the Dharma at Cíguāng Monastery (慈光院), so he went to visit him, which was the first year of the Guǎngshùn (廣順) era of the Zhou (周). Thereafter, he freely roamed in the principles of the Harmonious School (融宗), attacking firm and deep principles, diligent and cautious, day and night, so immersed in it. By this time, he had searched and selected the secrets of the Lotus Sutra (法華止觀), the Vimalakirti Sutra (淨名經), the Golden Light Sutra (金光明經), etc., all the teachings of the Tiāntái school, thoroughly understanding their meaning, and his wisdom and understanding were brilliant and incomparable. At that time, Zhìyīn (志因) had an outstanding disciple named Wùēn (晤恩) (his biography is in the Yìjiě (義解) section of the Biographies of Eminent Monks of the Great Song Dynasty (大宋高僧傳)), whose character was noble and extraordinary, and whose pure demeanor was admirable. He often repeatedly discussed the mind contemplation with Dharma Master Wénbèi (文備), and he was always able to understand it intuitively, without spending a long time. Therefore, he considered Dharma Master Wénbèi (文備) to be his intimate friend, saying to people: 'Although Wénbèi (文備) is a latecomer, he and I are driving side by side on the path of interpreting the meaning, and it seems that there is no precedence.' After Dharma Master Zhìyīn (志因) passed away, Wùēn (晤恩) consulted Dharma Master Wénbèi (文備) as if he were his teacher, because learning has no fixed teacher. Dharma Master Wénbèi's (文備) demeanor was calm and quiet, and he seemed foolish all day long, but when later students asked difficult questions, questions that peers could not answer, he could enlighten the ignorant, distinguish confusion, and clarify the purpose.

逮辭文人或問曰斷佛種人乃祖斯戒識見若此盍誨人於一方乎答曰師匠且眾講授頗多祖宗之風未墜地也抗跡閑居從吾所好即韞其深解隱其多能三十餘年坐忘一室陶神妙觀繼想凈方疏遠眾流介然自得故時罕知其解行矣唯懷道者默而識之古人云實行潛光高而不名有是哉雍熙二年秋染微疾忽於一日憑幾圖出圓相至於三瞻病者勸其調養輒止之或有送食問以西方信乃書偈答云噫彼浮世人問我西方信其信早縱橫群迷自不認一水百千波波波皆佛印舉動真彌陀誨爾常精進越十月十八日厥疾漸加侍者慶堯泣請曰師修安養業有年數矣今也報齡將謝何休徴乎曰吾先圖出圓相乃是所見凈土之事吾欲無言今由汝問也言訖奄然累足而逝往生之驗於斯見矣享年六十僧臘四十九法師平時味道耽學不以衣食繫念于禪觀誦經之外手寫南北宗章疏凡萬餘紙辭藻既富頗有著述嘗撰別遺骸文故在街僧錄通慧大師贊寧在杭修僧史之日深貴其文又撰四十八愿頌一卷九品圖一卷十六觀經科一卷圓覺經科二卷禪源科一卷唸佛救苦喻一篇四悉檀喻一篇四不生喻一篇文集一卷詩集一卷詩什中有對雪感事經曹娥廟二篇最為詩人所許嘉禾沙門洪敏撰真贊焉某非能文者忝為法師之猶子故得詢其既往直紀事蹟以備僧史云爾景德四年閏五月六日狀。

閑居編第二十一卍新續藏第 5

【現代漢語翻譯】現代漢語譯本：有辭藻華麗的文人發問說：『斷絕佛種的人是您的祖師，您秉持這樣的戒律和見識，為什麼不在一方教化世人呢？』答道：『我的師長眾多，講授佛法的人也很多，祖師的遺風還沒有斷絕。我隱居閑處，只是順從自己的愛好，收斂深奧的理解，隱藏多方面的才能。三十多年來，我靜坐一室，沉浸在玄妙的觀想中，持續不斷地思念清凈的西方。我疏遠世俗的交往，獨自怡然自得，所以世人很少知道我的修行。只有那些心懷佛道的人，才能默默地領會。古人說，真正修行的人潛藏光芒，德行高尚而不求名聲，說的就是這種情況吧。』雍熙二年秋天，法師染上小病，忽然有一天，靠著幾案畫出一個圓相（佛教用語，象徵圓滿的佛性），畫了三次。看護病人的人勸他調養身體，他總是拒絕。有人送食物來，問他關於西方極樂世界的訊息，他就寫了一首偈（佛教詩歌）回答說：『唉，那些浮世之人，問我西方極樂世界的訊息。對西方極樂世界的信仰，早就縱橫于天地之間，只是世人迷惑不認識罷了。一水能生百千波浪，每個波浪都是佛的印記。一舉一動都是真正的阿彌陀佛，我教導你們要常常精進。』十月十八日，法師的病情逐漸加重，侍者慶堯哭著請求說：『師父您修習往生凈土的功課已經很多年了，現在壽命將盡，還有什麼可猶豫的呢？』法師說：『我先前畫出圓相，就是我所見到的凈土景象。我本來不想說什麼，現在因為你問，才說出來。』說完就安詳地雙腿交疊而逝，往生的瑞相在這裡顯現了。享年六十歲，僧臘四十九年。法師平時喜歡品味佛法，沉迷於學習，不把衣食放在心上。除了禪觀誦經之外，還手寫南北各宗的章疏，總共一萬多紙。他的文辭既豐富又華麗，頗有著述。曾經撰寫《別遺骸文》。當時在街巷僧錄司的通慧大師贊寧，在杭州修撰僧史的時候，非常看重他的文章。法師又撰寫了《四十八愿頌》一卷，《九品圖》一卷，《十六觀經科》一卷，《圓覺經科》二卷，《禪源科》一卷，《唸佛救苦喻》一篇，《四悉檀喻》一篇，《四不生喻》一篇，《文集》一卷，《詩集》一卷。詩歌作品中，對雪感事和經曹娥廟兩篇，最受詩人們的讚賞。嘉禾沙門洪敏為他撰寫了真贊。我不是能寫文章的人，只是忝為法師的侄子，所以才能詢問到他過去的經歷，如實地記錄他的事蹟，以備僧史之用。景德四年閏五月六日狀。

【English Translation】 English version: A learned scholar with refined language asked: 'The one who cuts off the lineage of the Buddha is your ancestor. With such precepts and understanding, why don't you teach people in one region?' He replied: 'My teachers are numerous, and there are many who lecture on the Dharma. The legacy of the ancestors has not yet been severed. I live in seclusion, simply following my own preferences, concealing profound understanding, and hiding multifaceted talents. For more than thirty years, I have sat quietly in a room, immersed in wondrous contemplation, and continuously contemplating the pure Western Land (Sukhavati, the Pure Land of Amitabha Buddha). I distance myself from worldly interactions, contentedly at ease, so few people know of my practice. Only those who cherish the path of the Buddha can silently comprehend it. The ancients said that those who truly practice conceal their light, and their virtue is high without seeking fame. Isn't that what this is about?' In the autumn of the second year of the Yongxi era, the Dharma Master contracted a minor illness. Suddenly, one day, leaning on a desk, he drew a perfect circle (圓相, yuánxiàng, a Buddhist term symbolizing the perfect Buddha-nature), drawing it three times. Those caring for him advised him to recuperate, but he always refused. Someone brought food and asked him about news from the Western Paradise (西方, Xīfāng, the Western Pure Land), so he wrote a verse (偈, jì, a Buddhist poem) in response: 'Alas, those people of the floating world ask me about news from the Western Paradise. Faith in the Western Paradise has long permeated heaven and earth, but the deluded do not recognize it. One water can generate hundreds of thousands of waves, each wave is the seal of the Buddha. Every action is the true Amitabha Buddha, I teach you to always be diligent.' On the eighteenth day of the tenth month, the Dharma Master's condition gradually worsened. The attendant Qingyao wept and pleaded: 'Master, you have practiced the karma of rebirth in the Pure Land for many years. Now that your life is coming to an end, what hesitation is there?' The Dharma Master said: 'The perfect circle I drew earlier is the scene of the Pure Land that I saw. I originally didn't want to say anything, but now I speak because you asked.' After speaking, he passed away peacefully with his legs crossed, and the auspicious signs of rebirth were seen here. He lived to be sixty years old, with forty-nine years as a monk. The Dharma Master usually enjoyed savoring the Dharma and was immersed in learning, not concerning himself with food and clothing. In addition to meditation and reciting scriptures, he also hand-copied the commentaries of the Northern and Southern schools, totaling more than ten thousand pages. His writing was both rich and ornate, with considerable literary works. He once wrote 'Farewell to the Remains.' At that time, the Venerable Zanning of the Street Monastic Registry, while compiling the history of monks in Hangzhou, highly valued his writing. The Dharma Master also wrote one volume of 'Ode to the Forty-Eight Vows' (四十八願頌, Sìshíbā Yuàn Sòng), one volume of 'Nine Grades Chart' (九品圖, Jiǔ Pǐn Tú), one volume of 'Commentary on the Sixteen Contemplations Sutra' (十六觀經科, Shíliù Guān Jīng Kē), two volumes of 'Commentary on the Perfect Enlightenment Sutra' (圓覺經科, Yuánjué Jīng Kē), one volume of 'Commentary on the Source of Zen' (禪源科, Chán Yuán Kē), one essay of 'Metaphor of Reciting Buddha's Name to Save from Suffering' (唸佛救苦喻, Niànfó Jiùkǔ Yù), one essay of 'Metaphor of the Four Siddhanthas' (四悉檀喻, Sì Xītán Yù), one essay of 'Metaphor of the Four Non-Births' (四不生喻, Sì Bùshēng Yù), one volume of 'Collected Essays' (文集, Wénjí), and one volume of 'Collected Poems' (詩集, Shījí). Among his poems, 'Feeling on Snow' and 'Passing by the Temple of Cao E' were most praised by poets. The Shramana Hongmin of Jiahe wrote a true eulogy for him. I am not a skilled writer, but I am only the Dharma Master's nephew, so I was able to inquire about his past experiences and truthfully record his deeds for the purpose of monastic history. Written on the sixth day of the intercalary fifth month of the fourth year of the Jingde era.

6 冊 No. 0949 閑居編

閑居編第二十二

宋孤山沙門　智圓　著

謝吳寺丞撰閑居編序書

二月六日沙門某謹齋沐撰書白于寺丞(左右)某不接文會以逾年已而慕高義渴嘉談無日忘之也某近以故疾遽作伏枕閑房今月朔旦侍疾者俄云錢唐主簿李君遣介貽書及發亟一窺乃寺丞所撰某之拙文集曰閑居編者之盛序焉由是霍然驚起憑幾俯讀舒捲沈玩疑乎紙變墨渝何止於三複哉而其辭炳炳然其旨淵淵然較古今之得失論文理之勝負盡在此矣而於某之所作發仲尼華袞之褒有伯喈色絲之嘆此亦過當矣竊自疑之某之狂言果非也果是也果非也而寺丞情之所鐘而曲加粉澤且寺丞閑默端雅言為世范非容易而談者豈虛授其言哉果是也乃林下病夫狂簡斐然山謳野詠矣矧寺丞負文章之大名乃士林之杰然也雖蠖屈于管榷將膺揚于代言方且為典為誥以潤色帝業作誓作命以發揮王猷安肯以不世之文以冠野夫之集乎於是乎猶豫于中心者久而忽然獨斷何乎且大君子用心唯道是從不以靜躁分不以形服阻我道之果同也我文之果是也則必當為我發揮之張皇之若然者則寺丞其我之知音乎夫音不易知知音難得寺丞既知之某既得之矣彼挽鹽車者尚能為孫陽之鳴某雖臞瘠困躓晨夕待盡尚能身別寒暑眼分菽麥心有是非豈不能為知音一鳴哉

【現代漢語翻譯】現代漢語譯本：第六冊 No. 0949 《閑居編》

《閑居編》第二十二

宋孤山沙門智圓著

謝吳寺丞撰《閑居編》序書

二月六日，沙門某恭敬齋戒沐浴后撰寫書信稟告寺丞（左右）：某已經一年多沒有參與文人雅集，但仰慕您的高尚品德，渴望與您暢談，無時或忘。近來我因舊病突然發作，只能臥床靜養。這個月初一，侍奉我的人忽然說錢唐主簿李君派人送來書信。我急忙打開一看，原來是寺丞您為我的拙劣文集《閑居編》所作的盛大序言。因此我立刻驚起，靠著幾案俯身閱讀，反覆舒捲，沉浸其中，反覆玩味，簡直懷疑紙張和墨跡都發生了變化，又何止讀了三遍啊！序言的文辭光輝燦爛，旨意深遠精微，比較古今文章的得失，評判文章道理的勝負，全都包含在這篇序言中了。而且對於我的作品，您給予了仲尼（孔子）華麗禮服般的讚美，發出了伯喈（蔡邕）彩色絲線般的感嘆，這實在是太過獎了。我私下裡感到疑惑，我的狂妄之言，果真不是那樣嗎？果真是那樣嗎？果真不是那樣嗎？而寺丞您是如此鍾情於我的作品，並加以粉飾潤色。況且寺丞您平日裡沉默寡言，端莊文雅，言論可以作為世人的典範，不是輕易發表意見的人，難道會虛假地讚揚我的作品嗎？果真是那樣嗎？我不過是山林中一個多病之人，狂放簡略，所作的不過是粗俗的山歌野調罷了。更何況寺丞您身負文章大家的盛名，是士林中的傑出人物啊！即使暫時屈身於管理鹽鐵的事務，將來也必定會擔當起為朝廷代言的重任，將要撰寫典章和誥命來潤色帝王的功業，創作誓詞和命令來發揮君王的謀略，怎麼會用如此不世出的文章來冠於我這個鄉野之夫的文集呢？因此，我心中猶豫了很久，但忽然做出了決斷：為什麼呢？因為大丈夫用心，只遵循道義，不因身處清靜或喧囂的環境而改變，不因外在的形貌服飾而阻礙。如果我的道義與您相同，我的文章確實正確，那麼您就一定會為我宣揚和張揚。如果真是這樣，那麼寺丞您就是我的知音啊！知音不容易遇到，得到知音更是難上加難。寺丞您既然已經瞭解我，我既然已經得到了您，那麼即使是拉著鹽車的馬，尚且能得到伯樂（孫陽）的賞識而嘶鳴，我雖然瘦弱困頓，步履蹣跚，早晚都要走到生命的盡頭，但尚且能夠親身份辨寒暑，用眼睛區分豆子和麥子，心中有是非善惡的判斷，難道就不能爲了知音而鳴叫一聲嗎？

【English Translation】 English version: Volume 6, No. 0949 《Idle Living Compilation》

《Idle Living Compilation》 Chapter 22

Authored by Shramana Zhìyuán of Gūshān Monastery, Sòng Dynasty

Letter Thanking Vice Minister Wú for Writing the Preface to 《Idle Living Compilation》

On the sixth day of the second month, Shramana (monk) so-and-so, having respectfully fasted and bathed, writes this letter to report to Vice Minister (and attendants): I have not participated in literary gatherings for over a year, but I have always admired your noble character and longed to converse with you. Recently, due to a sudden relapse of an old illness, I have been confined to bed in a quiet room. On the first day of this month, an attendant suddenly announced that Assistant Magistrate Lǐ from Qiantang had sent a messenger with a letter. I eagerly opened it and saw that it was the grand preface written by Vice Minister for my humble collection of writings, 《Idle Living Compilation》. Therefore, I immediately arose in surprise, leaned on the desk to read it, repeatedly unrolling and rolling it, immersing myself in it, savoring it again and again, to the point where I suspected that the paper and ink had changed. It was more than just reading it three times! The words of the preface are brilliant and radiant, and the meaning is profound and subtle. It compares the gains and losses of ancient and modern writings, and judges the merits and demerits of literary principles, all contained within this preface. Moreover, regarding my work, you have given praise akin to the magnificent robes of Zhòngní (Confucius), and expressed admiration like the colorful silk threads of Bójīe (Cài Yōng). This is truly an overstatement. I privately feel doubtful. Are my wild words really not like that? Are they really like that? Are they really not like that? Yet Vice Minister, you are so fond of my work and have embellished and polished it. Furthermore, Vice Minister, you are usually taciturn, dignified, and elegant. Your words can serve as a model for the world. You are not one to express opinions lightly. Would you falsely praise my work? Is it really like that? I am merely a sick man in the mountains, unrestrained and simple, and what I write are just vulgar mountain songs and wild tunes. Moreover, Vice Minister, you bear the great name of a literary master and are an outstanding figure in the literary world! Even if you are temporarily engaged in managing salt and iron affairs, you will surely undertake the important task of speaking for the court in the future. You will write canons and edicts to embellish the emperor's achievements, and create oaths and commands to develop the king's strategies. How could you use such an unparalleled piece of writing to crown the collection of a rustic man like me? Therefore, I hesitated in my heart for a long time, but suddenly made a decision: Why? Because a great man's heart follows only the Dao (the Way), and is not changed by being in a quiet or noisy environment, nor is it hindered by external appearances or clothing. If my Dao is the same as yours, and my writing is indeed correct, then you will surely proclaim and promote it for me. If that is the case, then Vice Minister, you are my kindred spirit! Kindred spirits are not easy to meet, and it is even more difficult to obtain one. Since Vice Minister, you have already understood me, and I have already obtained you, then even a horse pulling a salt cart can still neigh when appreciated by Bólè (Sūn Yáng), and although I am thin and weak, stumbling and faltering, and will reach the end of my life sooner or later, I can still personally distinguish between cold and heat, use my eyes to differentiate between beans and wheat, and have a sense of right and wrong in my heart. How can I not cry out for my kindred spirit?

今為寺丞鳴之矣惟寺丞聽之某幼緣宿習雅好空門于齠齔之年即毀其發壞其服而為浮屠徒也洎年邇升冠頗好周孔書將欲研幾極深從有道者受學而為落髮之師拘束之不獲從志由是杜門闃然獨學無友往往得五經之書而自覽焉雖文字不及盡識句讀不及盡分而好求聖師之指歸而會通其說焉譬若九方堙之相馬略玄黃而談神駿也而與夫嘈嘈誦聲者尋章摘句者已胡越矣讀易也乃知本乎太極闢設兩儀而五常之性韞乎其中矣故曰立天之道曰陰曰陽立地之道曰柔曰剛立人之道曰仁與義是故文王海列四德以演之聖師岳配五常以翼之乃以乾坤首之也繇是知五常者其周孔之化源乎讀書也乃知三皇以降洪荒樸略非百世常行之道其言不可訓故聖師以二帝三王之道作范於後代尊揖讓鄙干戈故以二典首之也雖湯武有救弊之德而非仲尼之本志也故語曰武盡美矣未盡善也讀其詩也乃知有天地然後有夫婦有夫婦然後有父子有父子然後有君臣夫婦其本二儀而首三綱乎故以關睢首之也讀春秋也乃知周室衰狄人猾夏平王東遷號令不行禮樂征伐不出乎天子而出乎諸侯也是故仲尼約魯史而修春秋以賞罰貶諸侯討大夫以正其王道者也故語曰禮樂征伐自諸侯出自諸侯出蓋十世希不失矣且魯隱公逮于昭公十世失政死於干侯乃其驗乎是以春秋始於周平魯隱也雖先儒之瞽說謂始王賢君者

後學從而傳之其如論語聖師之言何唯禮經也弟子記述諸漢儒糅雜諸后賢易置諸故於首篇之所以而悉出於人情諒非乎聖旨也一且既知之於心矣而勇於為學且曰吾雖無師之訓教無友之磋切而準的五經發明聖旨樹教立言亦應可矣於是殺青磨鉛不捨晝夜將欲左攬孟軻之袂右拍楊雄之肩盤遊儒官鳴唱文教金口木舌大訓乎衰世使天三王二帝之道不遠復矣無何身嬰羸病頓阻進學忽忽不樂壯志寢微一日自省曰汝釋迦之徒也空華乎世界浮雲乎富貴谷響乎言語掣電乎形命又何嬰病失志至如是乎自是專尋釋典反照心性棄捐萬事會同一心故於曏者為文之道不能果其志就其業也是以晚年所作雖以宗儒為本而申明釋氏加其數倍焉往往旁涉老莊以助其說於戲人豈不知則某于為文不能淳矣公孫龍之無家司馬遷之多愛乃自貽之也後世有聖如仲尼者其將罪我乎於是孤文片記悉不欲留以逃後世之責耳尋以養病孤山隱居林下有朋自遠方來者每以編紀為勉遂以曏者之志對焉彼曰何傷乎亦各言其志爾夫三教者本同而末異其于訓民治世豈不共為表裡哉子之所述宜在集之以貽於後也於是乃從其請故後有所得者因而錄之而歌詩文頌錯雜間出號之曰閑居編亦陸魯望叢書之儔也且欲不出戶庭以貽子孫爾敢冀偶知音而有所發揮乎今睹寺丞所贈之序豈不幸甚乎謹當囑後學輩編其所著

使各從其類而首戴雄文用貽後代俾儒者釋者見之而不惑知三教之同歸且免夫詆訶之辭也成我者其寺丞乎若夫前世之賢為僧作序者多矣至如吳翰林(融)之序禪月包中丞之序晝公而但指在歌詩豈能辨明文教惟辭惟理比夫雄文而彼有慚色但所稱者之賢不如貫休皎然爾某寢疾在床奄忽非久輒陳顛亂之說以敘生平之志以感知音之惠口占完成的書故不當以文辭見責也既假來學之筆札其字型之誤繆高下之失儀亦不當見責也惟寺永察之煦色方隆自愛為望不宣某白。

第二十二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十三

宋孤山沙門　智圓　著

謝府主王給事見訪書

二月初三日沙門釋某謹齋沐熏毫滌硯栽書獻于知府給事(執事)某空門之末陋也毀形守節所以克其己焉懲忿窒欲所以澹其慮焉雖或有用於道其實無用於世遂得遁身巖石之下不與世接者久矣加以幽憂之疾臞脙困躓坐則隱幾行則倚杖亟身同槁木而心有所知尚能樂一人之淳化戴二天之善政講習佛書涵泳化源而每忘體中之所苦也若乃利見乎君子側聽於清言則已在思慮之外矣何哉既不能登有位之門胡以利見於君子邪既不能利見於君子又何以側聞清言邪去年秋九月忽有人至衡茆傳執事之命俾同泛方舟啜茶話道某於時寢疾在床且

【現代漢語翻譯】現代漢語譯本：希望各種學說都能按照其自身類別發展，並且推崇這部雄偉的文章，流傳給後代，使儒者和佛家弟子看到它，不會感到迷惑，明白三教最終歸於同一真理，並且避免那些詆譭和誹謗的言辭。成就我這部作品的，大概是寺丞您吧。至於前世的賢人，為僧人作序的很多了，比如吳翰林（吳融）為禪月（貫休）作的序，包中丞為晝公作的序，但僅僅著眼於歌詩，怎麼能辨明文教的真諦呢？他們所使用的辭藻和道理，與這部雄偉的文章相比，也會感到慚愧。只不過他們所稱讚的賢人，不如貫休和皎然罷了。我臥病在床，不久於人世，於是陳述這些顛倒錯亂的言論，來敘述我一生的志向，以此感謝知音的恩惠。因為是口頭講述而完成的書，所以不應該用文章辭藻的標準來責備。既然是借用後來學者的筆墨，那麼字型上的錯誤，高低位置的失誤，也不應該責備。希望寺丞您能夠明察這些，保持良好的心態，多多保重。不一一細說。某敬上。

閑居編第二十三

宋孤山沙門智圓著

謝府主王給事見訪書

二月初三日，沙門釋某恭敬地齋戒沐浴，準備好筆墨紙硯，呈獻此書于知府給事（執事）某。我作為佛門中一個淺陋的人，毀壞外形，遵守戒律，是爲了克制自己的私慾；抑制憤怒，堵塞慾望，是爲了使自己的思慮變得淡泊。即使或許對修行有所幫助，但實際上對世俗毫無用處，於是得以隱居在山巖之下，很久不與世俗接觸。加上長期的幽閉和憂愁，身體消瘦，困頓疲憊，坐著就靠著幾案，行走就拄著枴杖，身體如同枯木一般，但心中還有所知覺，尚且能夠享受一方百姓的淳樸風化，敬戴朝廷的善政，講習佛經，沉浸在佛法的源泉之中，因此常常忘記身體上的痛苦。至於能夠見到君子，在一旁傾聽高明的言論，那已經是在我的思慮之外了。為什麼呢？既然不能進入顯貴的門庭，又怎麼能見到君子呢？既然不能見到君子，又怎麼能在一旁聽到高明的言論呢？去年秋天九月，忽然有人來到我簡陋的住所，傳達執事的命令，讓我一同乘船遊玩，品茶論道。我當時正臥病在床，而且

【English Translation】 English version: I hope that each school of thought can develop according to its own category, and that this magnificent text will be revered and passed down to future generations, so that Confucian scholars and Buddhist disciples will not be confused when they see it, understand that the three teachings ultimately converge on the same truth, and avoid those words of slander and defamation. The one who helped me complete this work is probably Vice Magistrate you. As for the sages of previous generations, there are many who wrote prefaces for monks, such as Wu Hanlin (Wu Rong)'s preface for Chan Yue (Guanxiu), and Bao Zhongcheng's preface for Zhou Gong, but they only focused on songs and poems, how could they discern the true essence of literature and education? The rhetoric and reasoning they used would be ashamed compared to this magnificent text. It's just that the sages they praised are not as good as Guanxiu and Jiaoran. I am lying ill in bed, and will not live much longer, so I present these disordered words to describe my life's aspirations, in order to thank the kindness of my confidant. Because it was dictated orally and then written down, I should not be blamed for the standards of literary rhetoric. Since it was borrowed from the brush and ink of later scholars, then the errors in the font, the mistakes in the height and position, should not be blamed either. I hope that Vice Magistrate you can understand these things, maintain a good attitude, and take care of yourself. I won't go into details. Respectfully, Mou.

Idle Living Compilation, Volume Twenty-Three

Written by Shramana Zhì Yuán of Gushan in the Song Dynasty

A Letter Thanking Prefect Wang for His Visit

On the third day of the second month, Shramana Shi Mou respectfully fasted and bathed, prepared his brush, ink, paper, and inkstone, and presented this book to Prefect Wang (the official). As a humble person in Buddhism, destroying my outward form and observing the precepts is to restrain my desires; suppressing anger and blocking desires is to make my thoughts tranquil. Even if it may be helpful for cultivation, it is actually useless to the world, so I was able to live in seclusion under the rocks of the mountains, and have not been in contact with the world for a long time. In addition, due to long-term seclusion and sorrow, my body is thin, tired and exhausted, I lean on a table when sitting, and lean on a cane when walking, my body is like a withered tree, but my heart is still conscious, and I am still able to enjoy the simple customs of the people, respect the good governance of the court, study Buddhist scriptures, and immerse myself in the source of Buddhism, so I often forget the pain in my body. As for being able to see a gentleman and listen to his wise words, that is already beyond my consideration. Why? Since I cannot enter the gates of the nobility, how can I see a gentleman? Since I cannot see a gentleman, how can I hear his wise words? Last autumn, in September, someone suddenly came to my humble dwelling, conveying the official's order, asking me to take a boat trip together, and drink tea and discuss the Dao. At that time, I was lying ill in bed, and moreover

驚且喜喜之無似也執事胡以知其名哉而至於見召乎是時雖不及趨陪臺席而荷戴之心已不知其所裁矣洎今春所患增劇忽忽在床俄聞侍疾者云執事抂金鏕於前諸官迂玉趾於後少選果惠然衡泌俯近病榻由垂顧問而忽利見於君子側聽於清言向所謂在思慮之外者而並獲之何草茆巖穴之間有如是之遇也幸甚幸甚越二月二日又軫鈞慈惠以紫桂散俾之服食而珍荷之心復加於前矣竊念昔東晉有吉友法師者有道之僧也王丞相導每訪之則解帶而臥及尚書令卞壸至則斂容端坐或問其故對曰王公以風道期人卞令以軌儀檢物故其然耳且執事韞皋夔之業屈龔黃之任端雅乃重瞳所注風流乃四海具瞻則賢于王導遠矣而某林下一病夫也故非有道之人而能慰其羸病不以禮容見責者何哉將非執事懷見瞽者必作暍者必扇之仁加哀恤惻隱之心至於是爾不然則大君子勞謙接下以為立身安民之大柄乎某始則中心以為感次則中心以為賀非自賀也其逢知已也亦非賀執事之能懷仁也蓋賀吾君得其良弼黔黎得其良牧耳何邪執事必推此仁愛勞謙之心及於千里則千里之民被陽春之和而感樂其業矣然後政成甘棠入秉鈞軸經邦論道獻可替否推向者之仁愛勞謙之心佈於四海則四海之民又被陽春之和咸樂其業矣夫如是則致君堯舜之上追還犧農之風如轉掌耳以是推之有以見執事之用心豈祇在林間

【現代漢語翻譯】現代漢語譯本：我既驚訝又歡喜，喜悅之情難以言表。大人您是如何得知我的名字，甚至還召見我呢？當時即使沒能有機會在您的宴席旁侍奉，但心中感激之情已經難以形容了。到了今年春天，我所患的疾病加重，迷迷糊糊地躺在床上，忽然聽到侍候我的人說大人您帶著貴重的禮物來到我的住所，各位官員也跟隨在後。不久，果然蒙受您的恩惠，降低您的身份來到我這簡陋的住所，靠近我的病榻，親切地詢問我的病情。我得以在君子身邊聆聽您高尚的言談，之前所想都不敢想的事情竟然都實現了。我這草野山穴之人，竟然有這樣的際遇，真是太幸運了！太幸運了！到了二月二日，您又發慈悲，賜予我紫桂散讓我服用，我心中感激之情更勝從前。我私下想到，過去東晉有位吉友法師（有道德的僧人），丞相王導每次拜訪他，就解開衣帶躺下；而尚書令卞壸來訪，他就整理衣容端正坐好。有人問他原因，他回答說：『王公以灑脫的風度待人，卞令以禮儀規範約束人，所以這樣。』而且大人您擁有皋夔（皋陶和夔，傳說中的賢臣）的才能，屈就龔遂、黃霸（西漢名臣）的官職，端莊文雅是皇帝所看重的，風流倜儻是天下人所仰慕的，比王導賢能多了。而我只是山林中一個生病的普通人，並非有道之人，卻能得到您的慰問，您不以禮節來要求我，這是為什麼呢？莫非是大人您懷著『見到盲人必定引導，見到中暑的人必定扇風』的仁愛之心，對我的哀憐和體恤到了這種地步嗎？不然就是大人您以謙虛的態度對待下屬，以此作為立身安民的根本大計嗎？我開始時內心感到感激，其次內心感到慶賀。不是為自己慶賀，而是慶賀我遇到了知己；也不是慶賀大人您能夠懷有仁愛之心，而是慶賀我們的君王得到了賢良的輔佐，百姓得到了賢明的父母官啊！為什麼這麼說呢？大人您必定會將這種仁愛和謙虛之心推及到千里之外，那麼千里之外的百姓就會沐浴在溫暖的春風中，快樂地從事他們的事業了。然後政治清明，就像甘棠樹下的百姓思念召伯一樣。進入朝廷掌握國家政權，治理國家，進獻可行的建議，去除不好的政策，將先前那種仁愛和謙虛之心推廣到天下，那麼天下的百姓又會沐浴在溫暖的春風中，都快樂地從事他們的事業了。如果真能做到這樣，那麼使君王成為像堯舜一樣的聖君，追回伏羲、神農時代的淳樸民風，就像在手掌上轉動東西一樣容易。由此推斷，可以看出大人您所用的心思，難道僅僅是在我這山林之間嗎？

【English Translation】 English version: I am both surprised and delighted, my joy beyond description. How did you, sir, know my name and even summon me? Although I did not have the opportunity to attend your banquet at that time, the gratitude in my heart was already beyond words. This spring, my illness worsened, and I lay in bed in a daze. Suddenly, I heard those attending me say that you, sir, had arrived at my humble abode with precious gifts, followed by various officials. Soon, I was indeed favored by your kindness, as you lowered your status to visit my simple dwelling, approached my sickbed, and kindly inquired about my condition. I was able to listen to your noble words by your side, and things that I had never dared to imagine were realized. That I, a person from the wilderness and mountains, should have such an encounter is truly fortunate! Truly fortunate! On the second day of the second month, you again showed your compassion by bestowing upon me the 'Zigui San' (Purple Cinnamon Powder) for me to take, and my gratitude was even greater than before. I privately thought that in the past, in the Eastern Jin Dynasty, there was a Dharma Master Jiyou (a virtuous monk). Whenever Chancellor Wang Dao visited him, he would loosen his belt and lie down; but when Shangshuling (Minister) Bian Kun came, he would straighten his clothes and sit upright. When someone asked him why, he replied, 'Lord Wang treats people with a free and easy manner, while Minister Bian uses etiquette to regulate people, so it is so.' Moreover, you, sir, possess the talents of Gao Yao and Kui (legendary virtuous ministers), condescending to the positions of Gong Sui and Huang Ba (famous ministers of the Western Han Dynasty). Your dignified elegance is valued by the emperor, and your refined demeanor is admired by all. You are far more virtuous than Wang Dao. And I am just a sick commoner in the mountains, not a virtuous person, yet I can receive your comfort, and you do not demand etiquette from me. Why is this? Could it be that you, sir, hold the benevolence of 'guiding the blind and fanning those suffering from heatstroke,' and your compassion and sympathy for me have reached this point? Otherwise, is it that you, a great gentleman, treat subordinates with humility, taking this as the fundamental plan for establishing oneself and pacifying the people? At first, I felt gratitude in my heart, and then I felt celebration. Not celebrating for myself, but celebrating that I have met a kindred spirit; not celebrating that you, sir, are able to have a benevolent heart, but celebrating that our ruler has obtained a virtuous assistant, and the people have obtained a wise and benevolent official! Why do I say this? You, sir, will surely extend this benevolence and humility to thousands of miles away, then the people thousands of miles away will bathe in the warm spring breeze and happily engage in their work. Then the politics will be clear, just as the people under the sweet pear tree missed Shao Bo (a benevolent official in ancient China). Entering the court and grasping the power of the state, governing the country, offering feasible suggestions, and removing bad policies, extending the previous benevolence and humility to the world, then the people of the world will again bathe in the warm spring breeze and all happily engage in their work. If this can truly be achieved, then making the ruler a sage like Yao and Shun, and restoring the simple customs of the times of Fuxi and Shennong, will be as easy as turning something in the palm of one's hand. From this, it can be seen that the effort you put in, sir, is surely not just in these mountains?

一病夫邪某雖輾轉席褥而稟性拙直既心有所知尚異木石於是扶羸隱機口占其辭使門弟子輩執筆為書以如何哉是乎非乎恕之罪之唯執事命謹差學徒赍書獻于棨戟之下伏望鈞臺視事之餘少賜光覽某不任戴恩兢惕之至不宣某再拜。

湖州德清覺華凈土懺院記

吳興郡之屬縣曰德清縣之別墅曰新塘墅有仁祠焉號覺華者實天民祈福之地乃釋子棲真之所先是寺僧智隆導信士孫希岳募眾造聖像三焉曰無量壽曰觀世音曰大勢至厥後孫氏兄弟曰仁晏曰仁晟曰利言者構廈三十餘楹以處其像焉復請僧之廉謹者智隆以尸之於是香火日修承事日嚴而信佛之徒有所依歸乃署之曰凈土懺堂焉客有至自霅溪者以其事告于吾亟以記為請因為述之曰仲尼曰吾未見能見其過而內自訟者也噫能自訟而改過庶乎為善人君子者難矣哉不然何聖師感嘆激勵如是之甚也且吾釋氏之勉懺悔者其實自訟之深者改過之大者何哉夫能仁闡一乘寂滅之理張三世報應之事俾乎達其理者則反其妄信其事者則遷其善蚩蚩元元既不能寡其過於是乎使觀其心而知罪無相不曰自訟之深者邪對其像而誓不造新不曰改過之大者邪然後指凈土以高會顧娑婆猶逆旅使一人能行是道以訓於家家導鄉鄉以達于邦以至於無窮吾知天下之人涵道泳德唯日不足尚可以融神實相高步無何而極佛境界豈止為

【現代漢語翻譯】現代漢語譯本：一個名叫某的病人，雖然在床褥上輾轉反側，但天性耿直，既然心中有所知覺，就與木頭石頭不同。於是，他扶著虛弱的身體，靠著桌子口述文辭，讓門下弟子們執筆記錄成文。這樣做，是對還是不對呢？請執事原諒我的罪過，聽從您的命令，我恭敬地派遣學生攜帶書信，獻到您的府邸。希望您在處理公務之餘，稍微抽出時間瀏覽一下。我承受您的恩情，內心既敬佩又惶恐，無法用言語表達。某再次拜上。

湖州德清覺華凈土懺院記

吳興郡管轄的縣叫做德清縣，德清縣的別業叫做新塘墅，那裡有一座仁祠，名為覺華（覺悟之花），實際上是百姓祈求幸福的地方，也是僧人修行的場所。起初，寺廟僧人智隆引導信士孫希岳募集眾人建造了三尊聖像，分別是無量壽（Amitabha）、觀世音（Avalokitesvara）、大勢至（Mahasthamaprapta）。後來，孫氏兄弟仁晏、仁晟、利言建造了三十多間房屋來安置這些佛像，又請來廉潔謹慎的僧人智隆來主持寺務。於是，香火日益興盛，供奉日益莊嚴，信奉佛教的人有了歸宿，就將這裡命名為凈土懺堂（Pure Land Repentance Hall）。有位來自霅溪的客人將這件事告訴了我，並懇請我為此作記。因此，我為他敘述道：孔子說：『我沒有見過能夠發現自己的過錯，並且內心自我反省的人。』唉，能夠自我反省並且改正過錯，大概可以成為善良的君子了吧！否則，為什麼聖人導師要如此感嘆激勵呢？而且我們佛教所勉勵的懺悔，實際上是自我反省最深刻的，改正過錯最徹底的。為什麼呢？能仁（釋迦牟尼佛，Sakyamuni Buddha）闡述了一乘（Ekayana）寂滅的道理，宣揚了三世（過去、現在、未來）報應的事情，使通達這個道理的人能夠反省自己的虛妄，相信這件事的人能夠遷善自己的行為。眾多元元百姓既然不能減少自己的過錯，於是就讓他們觀察自己的內心而知道罪過，這難道不是自我反省最深刻的嗎？對著佛像發誓不再犯新的過錯，這難道不是改正過錯最徹底的嗎？然後指引凈土（Pure Land）作為高尚的聚會場所，認為娑婆（Saha world）世界仍然是旅途中的客棧，使一個人能夠奉行這個道理來教導家庭，家庭引導鄉里，鄉里傳達到國家，以至於無窮無盡。我知道天下的人沉浸在道義之中，在德行中暢遊，只覺得時間不夠用，尚且可以融合精神，證實體相（Dharmakaya），高步于無何有之鄉，最終達到佛的境界，難道僅僅是為

【English Translation】 English version: A sick man named Mou, though tossing and turning on his bed, is by nature straightforward. Since he has some awareness in his mind, he is different from wood and stone. Therefore, supporting his weak body and leaning on the desk, he orally dictated his words, instructing his disciples to write them down. Is this right or wrong? Please forgive my offense and heed your command. I respectfully send a student to present this letter to your residence. I hope that you, in your spare time from official duties, will deign to glance at it. I am deeply grateful and apprehensive, unable to express my feelings in words. Mou bows again.

Record of Juehua Pure Land Repentance Hall in Deqing, Huzhou

The county under the jurisdiction of Wuxing Prefecture is called Deqing County, and the villa in Deqing County is called Xintang Villa. There is a Ren Temple there, named Juehua (Flower of Enlightenment), which is actually a place for the people to pray for happiness and a place for monks to cultivate truth. Initially, the monk Zhilong of the temple guided the believer Sun Xiyue to raise funds to build three sacred images, namely Amitabha (Amita Buddha), Avalokitesvara (Guanyin), and Mahasthamaprapta (Dashizhi). Later, the Sun brothers Renyan, Rensheng, and Liyan built more than thirty houses to house these Buddha images, and invited the honest and prudent monk Zhilong to preside over the temple affairs. As a result, the incense became more and more prosperous, the offerings became more and more solemn, and those who believed in Buddhism had a place to belong, so they named it the Pure Land Repentance Hall. A guest from Zhaxi told me about this matter and asked me to write a record for it. Therefore, I narrated it for him: Confucius said, 'I have not seen anyone who can see his own faults and reflect on himself inwardly.' Alas, being able to reflect on oneself and correct one's mistakes is probably enough to become a good gentleman! Otherwise, why would the holy teacher sigh and encourage so much? Moreover, the repentance that our Buddhism encourages is actually the deepest self-reflection and the most thorough correction of mistakes. Why? Sakyamuni Buddha expounded the principle of Ekayana (One Vehicle) of Nirvana and proclaimed the events of the three periods (past, present, and future) of retribution, so that those who understand this principle can reflect on their delusions, and those who believe in this event can move their good deeds. Since the numerous people cannot reduce their faults, they are made to observe their hearts and know their sins. Is this not the deepest self-reflection? Vowing before the Buddha image not to commit new mistakes, is this not the most thorough correction of mistakes? Then, pointing to the Pure Land as a noble gathering place, considering the Saha world still as an inn on the journey, so that one person can practice this path to teach the family, the family guides the village, the village reaches the country, and so on endlessly. I know that the people of the world are immersed in righteousness and swim in virtue, only feeling that time is not enough, and can still integrate the spirit, realize the Dharmakaya (Truth Body), and walk high in the land of nothingness, and finally reach the realm of Buddha, is it just for

善人君子而已哉夫如是則又何患乎忠孝不修而禮讓不著歟以此觀之非仲尼之教與能仁之教共為表裡以訓於民邪其有忘本執末以相毗睚者豈不大誤乎今斯數善人立是像建是院蓋有意乎俟來者以懺悔焉故吾訂懺悔之道為之作記以塞其請則一沙門眾信士運懷之大為利之廣其可也若乃紀錄財用奢夸輪奐則吾不佞辭質少文不能為也當從能者請為之時皇宋天禧三年己未九月十四記。

閑居編第二十三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十四

宋孤山沙門　智圓　著

答李秀才書

隴西秀才昨惠書屬愚故疾屢作而弗果答邇者又以手簡為貺遂並而閱之而皆辭理端勁志氣激揚將欲颳去浮華驅還淳正言何大而旨何深邪不以愚為無似者謂知古人道有古人文此亦秀才謬聽之過也然愚于林下養疾講佛經外亦頗有志於斯文秀才知我者驟扣于愚愚如不言是失人也今陳顛亂一說惟秀才聽之夫論文者多矣而皆駁其妖蠱尚其淳粹俾根抵仁義指歸道德不爾而但在文之辭似未盡文之道也愚竊謂文之道者三太上立德其次立功其次立言德文之本也功文之用也言文之辭也德者何所以畜仁而守義敦禮而播樂使物化之也功者何仁義禮樂之有失則假威刑以防之所以除其災而捍其患也言者何述其二者以訓世使履

【現代漢語翻譯】現代漢語譯本：難道只有善良的君子才能做到這些嗎？如果真是這樣，又何必擔心忠孝不能修養，禮讓不能彰顯呢？由此看來，難道不是仲尼（孔子，儒家創始人）的教誨和能仁（釋迦牟尼佛）的教誨共同作為表裡，來教導民眾嗎？那些忘記根本而追逐末節，互相攻擊的人，豈不是大錯特錯了嗎？如今這幾位善人建立佛像，建造寺院，大概是希望後來的人能夠在此懺悔吧。所以，我訂立懺悔的方法，為之作記，以滿足他們的請求。那麼，一位沙門（出家僧人）和眾多信士的用心之大，利益之廣，是可以想見的。至於記錄財物用度，奢華誇耀建築，那麼我不擅長，文辭淺薄，不能勝任。應當請有能力的人來做這件事。時值皇宋天禧三年己未九月十四日記。

閑居編第二十三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十四

宋孤山沙門智圓著

答李秀才書

隴西的李秀才，昨天惠賜書信，本來早就想回復，但因為舊病多次發作而未能如願。近日又以親筆書信贈送，於是將兩封信一起閱讀。信中辭藻精煉有力，志氣激昂奮發，想要去除浮華，恢復淳樸正直。言辭多麼宏大，旨意多麼深刻啊！不認為我愚笨無能，說我懂得古人的道理，具有古人的文風，這實在是秀才您錯聽了。然而我在山林之下養病，講授佛經之外，也頗有志於斯文。秀才您是瞭解我的人，突然向我請教，我如果什麼都不說，那就是辜負了您。現在陳述我關於文章的淺薄見解，希望秀才能聽進去。評論文章的人很多，但都駁斥其虛妄怪誕，推崇其淳樸精粹，使其根植于仁義，指向于道德。如果不是這樣，而只在于文章的辭藻，似乎沒有完全領會文章的真諦。我私下認為，文章的道理有三個方面：最上等的是立德，其次是立功，再次是立言。立德是文章的根本，立功是文章的作用，立言是文章的辭藻。立德是什麼呢？就是用來蓄養仁德而堅守道義，敦厚禮儀而傳播音樂，使萬物受到教化。立功是什麼呢？就是當仁義禮樂有所缺失時，就憑藉威嚴刑罰來防範，用來消除災禍而抵禦患難。立言是什麼呢？就是記述以上兩者來教導世人，使人們遵循。

【English Translation】 English version: Are only virtuous gentlemen capable of this? If so, then why worry that loyalty and filial piety cannot be cultivated, and that courtesy and deference cannot be manifested? From this perspective, isn't it that the teachings of Zhongni (Confucius, founder of Confucianism) and the teachings of Nengren (Sakyamuni Buddha) together serve as the inside and outside, to instruct the people? Those who forget the root and pursue the branches, attacking each other, wouldn't they be greatly mistaken? Now, these several virtuous people establish statues of the Buddha and build monasteries, probably hoping that those who come later can repent here. Therefore, I establish the method of repentance and write a record for it, to fulfill their request. Then, the great intention and broad benefit of a Shramana (ordained monk) and many believers can be imagined. As for recording the use of wealth and materials, extravagantly boasting about the buildings, then I am not good at it, my writing is shallow, and I cannot do it. It should be done by someone who is capable. Recorded on the 14th day of the ninth month of the Jiwei year, the third year of the Tianxi reign of the Emperor Song.

Idle Living Compilation, Volume 23 Supplement to the Buddhist Canon, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Volume 24

Written by Zhìyuán, a Shramana of Gushan in the Song Dynasty

Reply to Scholar Li

Scholar Li of Longxi, yesterday you bestowed a letter upon me. I originally intended to reply earlier, but I was unable to do so because of repeated relapses of my old illness. Recently, you sent another letter in your own handwriting, so I read both letters together. The words in the letters are refined and powerful, the aspirations are passionate and vigorous, wanting to remove superficiality and restore simplicity and integrity. How grand the words are, how profound the meaning is! You do not consider me foolish and incompetent, saying that I understand the principles of the ancients and possess the literary style of the ancients. This is truly a mishearing on your part. However, I am recuperating in the mountains, and in addition to lecturing on Buddhist scriptures, I also have some interest in literature. You are someone who understands me, and you suddenly ask me for advice. If I say nothing, then I would be letting you down. Now I will state my shallow views on literature, and I hope you can listen to them. There are many people who comment on literature, but they all refute its falseness and strangeness, and praise its simplicity and purity, making it rooted in benevolence and righteousness, and pointing to morality. If it is not like this, but only in the words of the text, it seems that the true meaning of literature has not been fully understood. I privately believe that there are three aspects to the principles of literature: the highest is establishing virtue, the second is establishing merit, and the third is establishing words. Establishing virtue is the root of literature, establishing merit is the function of literature, and establishing words is the rhetoric of literature. What is establishing virtue? It is used to cultivate benevolence and uphold righteousness, to be sincere in etiquette and spread music, so that all things can be educated. What is establishing merit? It is when benevolence, righteousness, etiquette, and music are lacking, then rely on authority and punishment to prevent it, to eliminate disasters and resist calamities. What is establishing words? It is to record the above two to teach the world, so that people can follow.

其言則德與功其可至矣然則本以正守用以權既辭而辟之皆文也故曰仲尼祖述堯舜憲章文武焉堯舜非德邪文武非功邪故愚嘗以仁義之謂文故能兼於三也以三者豈越仁義哉或曰經天緯地曰文聖人之說也子以仁義不亂其非聖邪曰夫仁義者在天曰陰陽在地曰柔剛非夫仁義則胡以經乎天非夫仁義則胡以緯乎地是故率天地之性而生者心必則乎德義之經口必道乎訓格之言言之所施期乎救弊且句句警䇿言言箴戒尚慮無益於世而代人競以淫辭媚語聲律拘忌誇飾器用取悅常情何益於教化哉何益於教化哉然則用心存公性其情者然後可立於言茍心之不公情之不性雖艱其句險其辭必有反經非聖之說者故率情之所為未見有益於教也或曰情動于中而形於言何率情之非乎曰有是哉節情以中則可噫立言者莫不由喜怒哀樂內動乎夫喜而不節則其言佞怒而不節則其言訐哀而不節則其言懦樂而不節則其言淫樂不至於淫哀不至於懦怒不至於訐喜不至於佞惡則貶而懲之善則褒而勸之本之以道德守之以淳粹則播於百世流乎四方踵孟肩楊諒無慚德矣故曰喜怒哀樂之未發謂之中發而皆中節謂之和中也者天下之大本也和也者天下之達道也故愚以庶乎中和為立言之大要也則德乎功乎可踐言而至也秀才以為如何哉惟秀才圖之。

與門人書

近得汝書云以吾所撰界相榜

【現代漢語翻譯】現代漢語譯本：他的言論如果合乎道德與功業，那就可以達到了。然而根本在於端正，運用在於權變，既已推辭而避讓，都是文飾。所以說仲尼傚法堯舜、文王、武王。堯舜沒有德行嗎？文王、武王沒有功業嗎？所以我認為仁義可以稱之為『文』，所以能夠兼顧這三者。這三者難道能超越仁義嗎？有人說，『經天緯地』叫做『文』，這是聖人的說法。你用仁義來規範，難道不是聖人的做法嗎？我說，仁義在天表現為陰陽，在地表現為柔剛。如果沒有仁義，怎麼能經緯天呢？如果沒有仁義，怎麼能經緯地呢？因此，順應天地本性而產生的人，他的心必然遵循道德仁義的準則，口中必然講述訓誡規範的言語。言語的施用，期望能夠匡救時弊，而且句句都是警策，字字都是箴言，還擔心對世事沒有益處。而世人卻競相用淫靡的辭藻、諂媚的言語、聲律的拘泥、誇張的器物來取悅常人的情感，這對教化有什麼益處呢？這對教化有什麼益處呢？因此，用心存公，順應本性，這樣的人才能在言論上有所建樹。如果心懷不公，違背本性，即使語句艱澀，辭藻險峻，也必然有違背經典、誹謗聖人的言論。所以順應情感所為，我沒有看到對教化有什麼益處。有人說，情感在心中發動而表現在言語上，為什麼順應情感不對呢？我說，說得對啊！節制情感使其合乎中道就可以了。唉！立言的人沒有不是由喜怒哀樂這些內在情感所驅動的。喜悅而不加以節制，那麼他的言語就會諂媚；憤怒而不加以節制，那麼他的言語就會尖刻；悲哀而不加以節制，那麼他的言語就會懦弱；快樂而不加以節制，那麼他的言語就會放蕩。快樂不至於放蕩，悲哀不至於懦弱，憤怒不至於尖刻，喜悅不至於諂媚，厭惡就貶斥懲罰他，善良就褒獎勸勉他，以道德為根本，以淳樸為守則，那麼他的言論就能流傳百世，傳遍四方，追隨孟子，比肩楊雄，可以無愧於德行了。所以說，喜怒哀樂沒有發作的時候，叫做『中』；發作出來都合乎法度，叫做『和』。『中』是天下最大的根本，『和』是天下通達的道路。所以我認為接近中和是立言的最大要旨。那麼道德和功業就可以通過踐行言論而達到。秀才以為如何呢？希望秀才仔細考慮。與門人書最近收到你的來信，說你看到了我撰寫的《界相榜》（Jie Xiang Bang）。

【English Translation】 English version: If his words align with virtue and merit, then that can be achieved. However, the foundation lies in rectitude, and the application lies in expediency. To decline and evade is mere embellishment. Therefore, it is said that Zhongni (Confucius) emulated Yao (a legendary sage king), Shun (another legendary sage king), King Wen (founder of the Zhou dynasty), and King Wu (his son, the first Zhou king). Did Yao and Shun lack virtue? Did King Wen and King Wu lack merit? Therefore, I believe that benevolence and righteousness can be called 'culture' (wen), and thus can encompass all three. Can these three surpass benevolence and righteousness? Someone said, 'To govern the heavens and the earth' is called 'culture,' which is a saying of the sages. You use benevolence and righteousness to regulate, isn't that the way of the sages? I say, benevolence and righteousness manifest as yin and yang in the heavens, and as gentleness and strength on earth. Without benevolence and righteousness, how can one govern the heavens? Without benevolence and righteousness, how can one govern the earth? Therefore, those who are born in accordance with the nature of heaven and earth, their hearts must follow the principles of morality and righteousness, and their mouths must speak words of instruction and guidance. The application of words is intended to correct the evils of the times, and every sentence should be a warning, every word a precept, still worrying that it will not benefit the world. But people compete to use lewd words, flattering language, adherence to musical rules, and exaggerated objects to please ordinary people's emotions. What benefit is there to education? What benefit is there to education? Therefore, those who use their hearts for the public good and follow their nature can establish themselves in speech. If the heart is not public and violates nature, even if the sentences are difficult and the words are dangerous, there must be words that violate the classics and slander the sages. Therefore, I have not seen any benefit to education from following one's emotions. Someone said, 'Emotions arise in the heart and are expressed in words, why is it wrong to follow one's emotions?' I say, you are right! It is enough to regulate emotions so that they are in accordance with the middle way. Alas! Those who establish words are all driven by inner emotions such as joy, anger, sorrow, and pleasure. If joy is not restrained, then his words will be flattering; if anger is not restrained, then his words will be sharp; if sorrow is not restrained, then his words will be weak; if pleasure is not restrained, then his words will be licentious. Pleasure does not lead to licentiousness, sorrow does not lead to weakness, anger does not lead to sharpness, joy does not lead to flattery, hate then demote and punish him, good then praise and encourage him, take morality as the foundation, and purity as the principle, then his words can be passed down for generations, spread throughout the world, follow Mencius (a famous Confucian philosopher), and be comparable to Yang Xiong (a Han dynasty philosopher), and can be worthy of virtue. Therefore, it is said that when joy, anger, sorrow, and pleasure have not yet arisen, it is called 'equilibrium' (zhong); when they arise and all are in accordance with the norm, it is called 'harmony' (he). 'Equilibrium' is the greatest foundation of the world, and 'harmony' is the path to universal understanding. Therefore, I believe that approaching equilibrium and harmony is the greatest essence of establishing words. Then virtue and merit can be achieved through the practice of words. What do you think, scholar? I hope the scholar will consider it carefully. Letter to a Disciple Recently, I received your letter saying that you saw the Jie Xiang Bang (Boundary Appearance List) that I wrote.

序勒石以圖不朽亦宜矣吾雖不敏而實錄其事庶可貽后也客有至自華亭者謂吾云見石上刻界相字改為戒字吁可怪也為寫者無識誤作耶為汝輩不知所以妄改耶果寫者之誤亦汝過也此序汝之請也汝實尸之其猶虎兕出柙龜玉毀櫝誰之過歟夫經史子集假借之字則有之矣禮記逍遙作消搖早暮作蚤莫左傳埋馬屎史記三遺屎皆用弧矢字莊子筌罤作蹄史記雀羅作爵文選吳越作粵此皆假借或古字然也若疆界字不聞假借戒慎字也況結界戒律之名出乎佛教佛教始乎東漢律藏譯在後秦后賢制字頗足佛教憑之故假借者或寡矣故結界戒律之名本諸律藏二字元分何輒改之耶以此勒石非圖不朽之謂也適足播醜於後世取笑於四方耳然有識者讀之不察其所以必罪吾心之荒吾學之寡也其或察其所以者必罪寫者之誤作後生之改也噫茍百世之下四海之人皆有識也果能罪吾心荒也學寡也吾所以懼者竊恐吾沒後童蒙輩以吾為古人也且曰此能序事也必有學矣既勒于石也必可則矣既謂有學矣可則矣乃謂結界之字宜作戒律字書之也茍見是者謗以為非執此之非崇以為是人或告之以正必捍格而不受乃曰彼古人也勒于石矣豈非哉由是一以教十十以教百百以教千至於無窮漫衍天下速若置郵何其然耶正說難行邪說易行必然之理也若然者是吾亂名改作聾瞽於後學也豈不大懼乎以吾尚知大懼汝

誤吾之文誑后之人安得不益懼於吾乎汝宜速磨滅改正之無貽我羞。

閑居編第二十四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十五

宋孤山沙門　智圓　著

辨錢唐名

錢唐之名史記漢書字皆無土而罔測厥由史記曰始皇東巡至錢唐則秦時已有其號也漢書地理志曰會稽西部居在錢唐洎王莽僣篡國號大新而亂名改作因易錢唐為泉亭也郡既逼江百姓患之後漢郡議曹華德信巨富以錢市土創筑海塘預為之防居人賴其惠乃文于碑以紀其功因去王莽偽號復曰錢唐由是字或從土者蓋美其創筑之功也故錢唐字或單作或從土雖二體通用吾從古也而字欲單作噫今之人不師古者豈獨錢唐名哉。

評錢唐郡碑文

有客謂吾曰錢唐郡唐賢遺文多矣其辭理雅㧞者三焉盧元輔胥山碑銘首之元稹石經記次之白居易冷泉亭記又其次也余無取焉吾謂白氏石函記不在三文下夫文者明道之具救時而作也使樂天位居宰輔者則能以正道相天子惠及於蒼生矣見四海九州之利害皆如西湖也察邦伯牧長之情偽皆如縣官也禮刑得中民無失所如湖水畜泄以時也仁心仁政盡在斯文矣盧元輔雖高其辭而敘伍員皆先儒舊說未見異者而旌忠獎孝可以為訓有益之文也但諸侯之事耳王道取之則未也元稹于釋氏則為得矣

【現代漢語翻譯】現代漢語譯本：『如果我寫的文章誤導了後人，難道他們不會更加害怕我嗎？你應該儘快磨滅並改正它，不要給我留下羞辱。』

閑居編第二十四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十五

宋孤山沙門智圓著

辨錢唐名

『錢唐』（地名，今杭州）這個名字在《史記》、《漢書》中都沒有帶『土』字旁，而其由來也難以推測。《史記》記載，秦始皇東巡到達錢唐，說明秦朝時就已經有這個地名了。《漢書·地理志》記載，會稽（kuài jī）郡西部居住在錢唐。等到王莽篡位，國號改為『大新』，胡亂更改地名，於是將錢唐改為『泉亭』。郡城緊靠江邊，百姓深受水患。後來，後漢郡議曹華德信是個大富豪，用錢購買土地，開始修築海塘，預先做好防禦措施，當地居民依賴他的恩惠，於是將他的功績刻在石碑上，因此去掉了王莽的偽號，恢復稱為錢唐。由此，『錢唐』這個字有的帶『土』字旁，大概是爲了讚美他創筑海塘的功勞。所以，『錢唐』這個字，有的單獨寫，有的帶『土』字旁，雖然兩種寫法通用，但我遵循古法，認為應該單獨寫。唉！現在的人不傚法古人，難道僅僅是錢唐這個名字嗎？』

評錢唐郡碑文

『有客人對我說：『錢唐郡唐朝賢人的遺留文章很多，其中辭藻和道理都很出色的有三篇：盧元輔（人名）的《胥山碑銘》排在首位，元稹（人名）的《石經記》排在第二位，白居易（人名）的《冷泉亭記》又排在其次。』我對其他的文章不予評價。我認為白居易的《石函記》不在這三篇文章之下。文章是闡明道理的工具，是爲了匡救時弊而作的。如果白居易身居宰輔之位，就能用正道輔佐天子，恩惠施及百姓了。他看待四海九州的利害，都像看待西湖一樣清楚；他洞察地方長官的虛偽，都像瞭解縣官一樣明白；禮法和刑罰運用得當，百姓就不會無所適從，就像湖水蓄水和泄洪一樣及時。仁愛之心和仁政都體現在這篇文章里了。盧元輔的文章雖然高妙，但敘述伍員（人名）的事蹟，都是先儒的舊說，沒有看到什麼新意，但表彰忠義和獎勵孝道，可以作為訓誡，是有益的文章。但這只是諸侯的事情，用王道的標準來衡量，就不足了。元稹對於佛教的理解是正確的。』

【English Translation】 English version: 'If my writings mislead future generations, wouldn't they be even more afraid of me? You should quickly erase and correct it, lest it bring shame upon me.'

Idle Living Compilation, Volume Twenty-Four 卍 New Supplement to the Buddhist Canon, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Volume Twenty-Five

Written by Zhìyuán (智圓), a recluse monk of Gushan (孤山) in the Song Dynasty

Distinguishing the Name 'Qiántáng' (錢唐)

'The name 'Qiántáng' (a place name, present-day Hangzhou) in both the 'Records of the Grand Historian' (史記) and the 'Book of Han' (漢書) does not include the 'earth' (土) radical, and its origin is difficult to trace. The 'Records of the Grand Historian' states that Emperor Qin Shi Huang's eastern tour reached Qiántáng, indicating that the name existed as early as the Qin Dynasty. The 'Geography' section of the 'Book of Han' states that the western part of Kuàijī (會稽) Commandery resided in Qiántáng. When Wang Mang usurped the throne and changed the dynasty name to 'Great Xin' (大新), he亂ly altered place names, thus changing Qiántáng to 'Quántíng' (泉亭). The commandery was close to the river, and the people suffered from floods. Later, Huá Déxìn (華德信), a wealthy official in the Later Han Dynasty, used money to purchase land and began constructing a sea wall, taking precautions in advance. The local residents relied on his benevolence, so they inscribed his merits on a stele, thus removing Wang Mang's false name and restoring the name Qiántáng. Therefore, the character 'Qiántáng' sometimes includes the 'earth' radical, probably to praise his merit in constructing the sea wall. So, the character 'Qiántáng' is sometimes written alone and sometimes with the 'earth' radical. Although both forms are in common use, I follow the ancient method and believe it should be written alone. Alas! People today do not follow the ancients; is it only the name Qiántáng?'

Critique of the Inscription on the Qiántáng Commandery Stele

'A guest said to me: 'There are many surviving writings by virtuous men of the Tang Dynasty in Qiántáng Commandery, among which three are outstanding in terms of diction and reasoning: Lú Yuánfǔ's (盧元輔) 'Inscription on Mount Xū' (胥山碑銘) ranks first, Yuán Zhěn's (元稹) 'Record of the Stone Classics' (石經記) ranks second, and Bái Jūyì's (白居易) 'Record of the Cold Spring Pavilion' (冷泉亭記) ranks next.' I do not comment on the other articles. I believe that Bái Jūyì's 'Record of the Stone Box' (石函記) is not inferior to these three articles. Writing is a tool for clarifying principles and is created to remedy current ills. If Bái Jūyì were in the position of prime minister, he would be able to assist the emperor with the correct path and extend benevolence to the people. He sees the advantages and disadvantages of the four seas and nine provinces as clearly as he sees the West Lake; he discerns the hypocrisy of local officials as clearly as he understands the county magistrate; when etiquette and punishment are properly applied, the people will not be at a loss, just as the lake stores and releases water in a timely manner. Benevolent heart and benevolent governance are all embodied in this article. Although Lú Yuánfǔ's article is excellent, his narration of the events of Wǔ Yuán (伍員) are all old sayings of previous scholars, and no new ideas are seen, but praising loyalty and rewarding filial piety can serve as a precept and is a beneficial article. But this is only the affair of the feudal lords, and it is insufficient when measured by the standards of the kingly way. Yuán Zhěn's understanding of Buddhism is correct.'

白公冷泉亭記誇飾山水之辭耳無用之文也或謂不然吾以道取如以辭取石函之文甘居其下或曰石函冷泉皆白公記也何褒貶之異耶曰楊子云老子之言道德吾有取焉耳及捶提仁義滅絕禮樂吾無取焉耳管夷吾合諸侯正天下則仲尼以之為仁及其反坫塞門則以之為小器老子管氏豈異乎愛而知其惡瑜不掩瑕君子之道也。

疑程侯碑

盧叔微撰程侯碑曰程侯諱昭說字大川江東青山人也昔吳越間開國而爵奉正朔于中朝大川起布素縻吳之祿累跡其貴位大川少負器能鐘為大度或吳人付其軍旅之事賓嘉之禮郊廟之祀黜陟之任自大川出者雖智優識廣官崇位重來視其職莫能參議焉於是吳人用之而爵祿不暇出宏聲洋洋充塞江表大川性厚于仁義且博施於人惠澤于下雖飲食寤寐未之能忘吳越間負文辭講學智辯之士洎陰陽術數射御之人茍不及其祿將沒于饑喂者自出入于大川之門或聽於諸己並環室以居之而加其服玩車馬之盛則稻粱之給繒帛之費貨財之用無不充于囷匱焉而喪祭嫁娶之事皆出於大川且如斯之類者百數又曰且善人君子樂德要害者眾矣故聖賢其猶病諸大川果以多賢荏于群口為吳人殺之其骨葬于會稽古城之南七里長松之下時國人以邦之忌赫赫然畏禍黷於己是以大川之賢而史傳不得書金石不得銘廟食不得祀百歲之下德音無聞予讀其文見叔微痛

【現代漢語翻譯】現代漢語譯本：白居易的《冷泉亭記》只是誇飾山水的辭藻，是沒有實際用處的文章。有人不這樣認為，我如果以『道』的標準來選取文章，那麼《石函記》的文字甘願排在它的後面。又有人說：『《石函記》和《冷泉亭記》都是白居易寫的，為什麼有褒揚和貶低的區別呢？』我說：『對於楊雄和老子的言論中關於道德的部分，我有所取用；至於他們捶打仁義、滅絕禮樂的言論，我則不取用。』管仲聯合諸侯，匡正天下，孔子認為這是仁；但他建造反坫，堵塞城門，孔子就認為他器量狹小。老子和管仲難道不一樣嗎？喜愛一個人，同時知道他的缺點，玉的瑕疵也不掩蓋，這才是君子的處世之道。

疑程侯碑

盧叔微撰寫的《程侯碑》中說：程侯名昭說，字大川，是江東青山人。過去吳越之間開國，程侯接受爵位，向中朝奉行正朔。大川從平民起家，享受吳國的俸祿，逐漸位至顯貴。大川從小就具有器量和才能，被眾人認為有大度。吳國人把軍旅之事、賓客嘉禮、郊廟祭祀、官吏的黜免陞遷等事都交由大川處理，即使是智慧超群、見識廣博、官位顯赫的人來視察他的職權，也不能參與議論。因此吳國人任用他，使他的爵位和俸祿來不及賞賜，宏大的聲名傳揚開來，充塞江東一帶。大川天性仁厚，廣施恩惠於人，對下屬的恩澤，即使在飲食睡眠時也不能忘記。吳越一帶擅長文辭、講究學問、能言善辯的士人，以及精通陰陽術數、射箭駕車的人，如果得不到他的俸祿，將要餓死的人，都從大川的門下出入，或者聽從他的安排，並環繞他的住所居住，而且增加他們的服飾玩物和車馬的豐盛，那麼稻米糧食的供給、絲綢布帛的費用、貨物的財用，沒有不充盈于倉庫的。而且喪事祭祀、嫁娶之事，都由大川負責。像這樣的事情有數百件。碑文又說：『善良的君子，愛好道德，想要加害他的人就多了。所以聖賢對此還感到憂慮。』大川果然因為賢能而被眾人嫉妒，被吳國人殺害。他的遺骨埋葬在會稽古城南七里長松之下。當時國人因為國家的禁忌，非常害怕災禍降臨到自己身上，因此大川的賢能，史書不能記載，金石不能銘刻，廟宇不能祭祀，百年之後，美好的名聲也無人知曉。我讀了他的碑文，看到盧叔微的痛惜之情。

【English Translation】 English version: Bai Juyi's 'Record of Cold Spring Pavilion' is merely an exaggerated description of landscapes, a useless piece of writing. Some disagree, saying that if I choose writings based on 'Dao' (the Way), then the text of 'Record of Stone Box' would willingly rank behind it. Others say, 'Both 'Record of Stone Box' and 'Record of Cold Spring Pavilion' were written by Bai Juyi, so why the difference in praise and criticism?' I say, 'Regarding Yang Xiong and Laozi's words on morality, I take what I find useful; as for their beating down benevolence and extinguishing rites and music, I take nothing from them.' Guan Zhong united the feudal lords and rectified the world, which Confucius considered benevolent; but when he built the counter-mound and blocked the city gates, Confucius considered him petty. Are Laozi and Guan Zhong not different? To love someone while knowing their faults, not concealing the flaws in jade, is the way of a gentleman.

Doubts about the Stele of Marquis Cheng

Lu Shuwei's inscription for Marquis Cheng says: Marquis Cheng, named Zhao Shuo (昭說), courtesy name Dachuan (大川), was a man of Qingshan (青山) in Jiangdong (江東). In the past, during the founding of the state between Wu (吳) and Yue (越), Marquis Cheng received his title and offered the correct calendar to the central court. Dachuan rose from common origins, enjoying the Wu state's stipend, gradually reaching a noble position. From a young age, Dachuan possessed capacity and talent, and was considered by many to have great magnanimity. The people of Wu entrusted him with military affairs, ceremonies for guests, suburban and ancestral sacrifices, and the promotion and demotion of officials. Even those with superior wisdom, broad knowledge, high rank, and heavy responsibilities could not participate in discussions when inspecting his duties. Therefore, the people of Wu employed him, so much so that his titles and stipends could not be bestowed in time. His grand reputation spread, filling the Jiangdong area. Dachuan was naturally kind and generous, bestowing favors on others, and he could not forget his kindness to his subordinates even in his sleep. Scholars in the Wu and Yue regions who excelled in writing, valued learning, and were eloquent, as well as those proficient in yin-yang numerology, archery, and charioteering, if they did not receive his stipend, those who were about to starve would come and go from Dachuan's door, or listen to his arrangements, and live around his residence, and increase the abundance of their clothing, playthings, and carriages. Then the supply of rice and grain, the cost of silk and cloth, and the use of goods and wealth were all abundant in the granaries. Moreover, funeral sacrifices and marriage matters were all the responsibility of Dachuan. There were hundreds of such matters. The inscription also says: 'Good gentlemen love virtue, and those who want to harm them are many. Therefore, even sages worry about this.' Dachuan was indeed killed by the people of Wu because of his virtue being envied by many. His remains were buried under the long pines seven miles south of the ancient city of Kuaiji (會稽). At that time, the people of the country were very afraid of disaster befalling them because of the country's taboos. Therefore, Dachuan's virtue could not be recorded in history books, engraved on metal and stone, or worshiped in temples. After a hundred years, his good reputation was unknown. I read his inscription and saw Lu Shuwei's sorrow.

程侯報施之無應罪吳人進佞以害賢也竊謂叔微乃彰程侯之過非紀其善也何哉聚士以沽虛名驟施以奪君權虛名足以動民俗驟施足以收人心蓋苞藏險惡將圖篡逆者也易曰臣弒君子弒父其所由來漸矣向使吳人辨之不早也則社稷為程氏所有矣孟子曰人必自侮然後人侮之家必自毀而後人毀之國必自伐而後人伐之程侯失人臣之道自取滅亡吳人從而殺之宜矣夫立軍功拓土疆者豈若漢之衛霍乎予讀霍驃騎傳見太史公云蘇建語余曰吾嘗謂大將軍至尊重而天下之賢大夫每稱焉愿將軍觀古名將所招選擇賢者勉之哉大將軍謝曰自魏其武安之厚賓客天子常切齒彼親附士大夫招賢絀不肖者人主之柄也人臣奉法遵職而已何以招士驃騎亦放此意其為將如此以漢天子之強盛猶切齒以懷疑以衛霍之大功尚無敢招納賢士矧吳越戰國也程侯陪臣也而奪主之柄吳人安得不疑哉傳云公子商臣驟施於國而多聚士盡其家貸于公有司以繼之而卒為亂厥或程侯守臣子之道士之果賢者則薦之於君果不賢者則以君命而斥之使歸美於君者豈有會稽之禍耶予觀叔微之文見程侯不軌之跡如指諸掌史傳不書其罪亦幸矣叔微大儒也而不譏程侯之過以儆將來反以為賢者未知其可乎予竊疑之故書之以俟知聖道者為我辨惑焉。

辨荀卿子

仲尼既沒異端叢起正道焚如天下生民不歸楊則

【現代漢語翻譯】現代漢語譯本程侯的報答施捨沒有得到應有的回報，是因為吳國人引薦奸佞小人來陷害賢良之士。我私下認為，叔微只是彰顯了程侯的過失，而不是記載他的善行。為什麼呢？他聚集士人來沽名釣譽，屢次施捨來奪取君王的權力。虛名足以動搖民俗，屢次施捨足以收買人心。這大概是包藏著險惡用心，想要圖謀篡逆的人啊。《易經》說：『臣子弒殺君王，兒子弒殺父親，這種事情的發生，都是逐漸積累而成的。』當初如果吳國人沒有及早辨別出來，那麼國家就要被程氏所有了。《孟子》說：『人一定是先侮辱自己，然後別人才會侮辱他；家一定是先自我毀壞，然後別人才會毀壞它；國一定是先自我攻伐，然後別人才會攻打它。』程侯喪失了作為臣子的本分，自取滅亡，吳國人順應時勢殺了他，這是應該的。難道建立軍功、開疆拓土的人，能比得上漢朝的衛青（Wei Qing）和霍去病（Huo Qubing）嗎？我讀《霍驃騎傳》時，看到太史公記載蘇建（Su Jian）對他說：『我曾經對大將軍說，您的地位非常尊貴，但是天下的賢士大夫都稱讚您，希望將軍能看看古代名將所招攬選擇賢才的事例，勉勵自己。』大將軍謝罪說：『自從魏其（Wei Qi）和武安（Wu An）厚待賓客以來，天子常常切齒痛恨。他們親近士大夫，招攬賢才，罷黜不肖之徒，這是人主的權力啊。臣子奉公守法，做好自己的本職工作就可以了，為什麼要招攬士人呢？』霍去病（Huo Qubing）也效仿這個做法。他作為將領就是這樣。以漢朝天子的強盛，尚且切齒痛恨，加以懷疑；以衛青（Wei Qing）和霍去病（Huo Qubing）的巨大功勞，尚且不敢招納賢士，更何況是吳越戰國時期呢？程侯只是一個陪臣，卻要奪取君主的權力，吳國人怎麼能不懷疑呢？《春秋》記載公子商臣（Shang Chen）屢次施捨於國都，並且大量聚集士人，用盡家裡的錢財向官府借貸來接濟他們，最終發動了叛亂。如果程侯恪守臣子的本分，士人如果是真正的賢才，就向君主推薦；如果是不賢之才，就以君主的命令斥退他們，使美名歸於君主，哪裡會有會稽（Kuaiji）的禍患呢？我看叔微的文章，看到程侯有不守本分的跡象，就像指著手掌一樣清楚。史書沒有記載他的罪行，也算是幸運的了。叔微是大儒，卻不批評程侯的過失來警戒後人，反而認為他是賢人，我不知道這樣是否可以。我私下裡對此感到疑惑，所以寫下來，等待懂得聖道的人來為我辨明疑惑。

辨荀卿子

仲尼（Zhong Ni，孔子，Confucius）去世后，各種異端邪說紛紛興起，正道幾乎被焚燬，天下百姓不是歸向楊朱（Yang Zhu）就是歸向墨翟（Mo Di）。

【English Translation】 English version Cheng Hou's (Cheng Hou) acts of rewarding and bestowing did not receive the appropriate response because the people of Wu (Wu) introduced treacherous and sycophantic individuals to harm the virtuous and capable. I privately believe that Shu Wei (Shu Wei) only highlighted Cheng Hou's faults and did not record his good deeds. Why is that? He gathered scholars to fish for fame and reputation, and repeatedly bestowed gifts to seize the ruler's power. False fame is enough to sway the customs of the people, and repeated bestowals are enough to win over the hearts of the people. This is probably someone harboring sinister intentions, plotting to usurp the throne. The 'Book of Changes' says: 'A subject murdering his ruler, a son murdering his father, the occurrence of such things is gradually accumulated.' If the people of Wu had not discerned this early on, then the state would have been owned by the Cheng family. Mencius (Mengzi) said: 'A person must first insult himself, and then others will insult him; a family must first destroy itself, and then others will destroy it; a state must first attack itself, and then others will attack it.' Cheng Hou lost the way of being a subject, bringing about his own destruction. The people of Wu followed the trend and killed him, which was appropriate. Can those who establish military merits and expand territories compare to Wei Qing (Wei Qing) and Huo Qubing (Huo Qubing) of the Han Dynasty? When I read 'The Biography of Huo Qubing,' I saw that the Grand Historian recorded Su Jian (Su Jian) saying to him: 'I once said to the Great General, your position is very honorable, but the virtuous officials of the world all praise you. I hope that the General can look at the examples of famous generals in ancient times who recruited and selected talented individuals, and encourage himself.' The Great General apologized and said: 'Since Wei Qi (Wei Qi) and Wu An (Wu An) treated guests generously, the Emperor has always gnashed his teeth in hatred. They were close to officials and scholars, recruited the virtuous, and dismissed the unworthy. This is the power of the ruler. Subjects should abide by the law and do their duty, why recruit scholars?' Huo Qubing (Huo Qubing) also followed this approach. That's how he was as a general. With the strength and prosperity of the Han Emperor, he still gnashed his teeth in hatred and suspicion. With the great merits of Wei Qing (Wei Qing) and Huo Qubing (Huo Qubing), they still did not dare to recruit virtuous scholars, let alone in the Warring States period of Wu and Yue (Wu and Yue)? Cheng Hou was just an accompanying subject, yet he wanted to seize the ruler's power. How could the people of Wu not suspect him? The 'Spring and Autumn Annals' records that Duke Shangchen (Shang Chen) repeatedly bestowed gifts in the capital and gathered a large number of scholars, using up his family's wealth to borrow from the government to support them, and eventually launched a rebellion. If Cheng Hou had adhered to the duty of a subject, and if the scholars were truly virtuous, he would have recommended them to the ruler; if they were unworthy, he would have dismissed them by the ruler's order, so that the glory would belong to the ruler. How could there have been the disaster of Kuaiji (Kuaiji)? When I read Shu Wei's article, I saw that Cheng Hou had signs of being disobedient, as clear as pointing to the palm of my hand. It is fortunate that the historical records did not record his crimes. Shu Wei is a great Confucian scholar, yet he does not criticize Cheng Hou's faults to warn future generations, but instead considers him a virtuous person. I don't know if this is acceptable. I privately feel doubtful about this, so I write it down, waiting for those who understand the holy way to clarify my doubts.

Refuting Xun Qingzi (Xun Qingzi)

After Zhong Ni (Zhong Ni, Confucius) passed away, various heresies arose, and the orthodox way was almost burned. The people of the world either turned to Yang Zhu (Yang Zhu) or Mo Di (Mo Di).

歸墨惟孟軻荀卿子著書以明乎聖道周遊以說其時君志在黜霸而躋王也驅澆而歸淳也雖道不見用而空言垂世俾百代之下知去邪崇正尊仁義貴禮樂有履而行者則王道可復焉故世謂大儒者必以荀孟配而稱之陸魯望以李斯學于荀卿入秦為丞相佞始皇乃焚書坑儒反責荀子不知斯之不仁而傳其道是昧於觀聽因謂荀子之不賢非大儒也予謂陸言之失也果以斯之不仁知況之不賢者唐虞周公皆聖人也而子有丹朱商均之不肖弟有管叔蔡叔之不仁豈以子弟之不肖不仁而謂勛華姬且非聖耶果為聖也則安可以李之不仁責荀之不賢耶或曰唐虞知子之不肖遂禪位於舜禹豈比夫荀子不察斯之不仁而傳道耶曰禪位與傳道豈類乎夫傳道者教誨之也禪位者授其名器也虞舜之於朱均也豈無教誨乎知不肖而不教者豈曰聖人乎儻荀子有位而傳乎斯者可責之為不賢也教誨而責之無乃不可乎仲尼曰與其進也孟子曰來而不距此謂教誨之道也或曰李斯何人也受況之教誨而不仁至是乎曰下愚也雖受其教誨而以仁義禮樂止為飾奸之具耳踐而行之不可也及其得志于秦焚書坑儒又何怪也仲尼曰唯上智與下愚不移蓋言下愚雖曰聞仁義不可使之賢也其李斯之謂歟魯望誣荀亦已甚矣因辨之。

好山水辨

山也水也君子好之甚矣小人好之亦甚矣好之則同也所以好之則異乎夫君子之好

【現代漢語翻譯】現代漢語譯本：歸墨認為，孟軻（Mencius，名軻，戰國時期思想家、教育家，儒家代表人物之一）和荀卿（Xun Qing，即荀子，名況，戰國末期趙國人，著名思想家、文學家、政治家，儒家代表人物之一）著書立說，是爲了闡明聖人之道，他們周遊列國，是爲了勸說當時的君主，他們的志向在於廢黜霸道而推行王道，驅除奸邪而回歸淳樸。即使他們的主張沒有被採納，但他們的言論卻流傳於世，使得後世之人知道要去除邪惡、崇尚正義，尊崇仁義、重視禮樂，如果有人能夠按照這些去做，那麼王道就可以復興了。所以世人認為，稱得上大儒的人，必定要將荀子和孟子相提並論。陸魯望認為，李斯（Li Si，秦朝著名政治家、文學家和書法家）向荀卿學習，入秦后擔任丞相，諂媚始皇，竟然焚書坑儒，反而責備荀子不知道李斯的不仁，還把道統傳給他，這是不瞭解情況。因此認為荀子不夠賢明，不是大儒。我認為陸魯望的說法是錯誤的。如果因為李斯的不仁就認為荀況不夠賢明，那麼唐堯、虞舜、周公都是聖人，但他們的兒子有丹朱（Dan Zhu，堯的兒子，傳說中不肖之子）、商均（Shang Jun，舜的兒子，傳說中不肖之子）的不肖，弟弟有管叔（Guan Shu，周武王的弟弟，發動叛亂）、蔡叔（Cai Shu，周武王的弟弟，發動叛亂）的不仁，難道能因為子弟的不肖不仁就認為堯、舜、周公不是聖人嗎？如果他們確實是聖人，那麼怎麼能因為李斯的不仁就責備荀子的不賢呢？有人說，唐堯、虞舜知道自己的兒子不賢，於是將帝位禪讓給舜和禹，這難道能和荀子不瞭解李斯的不仁就傳授道統相提並論嗎？我說，禪讓帝位和傳授道統怎麼能相提並論呢？傳授道統是教誨他，禪讓帝位是授予他名位和權力。虞舜對於丹朱和商均，難道沒有教誨嗎？知道他們不賢而不教誨，能說是聖人嗎？如果荀子有官位，並將官位傳給李斯，那就可以責備荀子不賢明瞭，只是教誨他，卻責備他，恐怕是不可以的吧？仲尼（仲尼，即孔子）說：『與其進也』，孟子說：『來而不拒』，這說的就是教誨的道理啊。有人說，李斯是什麼樣的人啊，接受了荀況的教誨卻不仁到這種地步？我說，他是下愚之人啊。即使接受了教誨，也只是把仁義禮樂當作裝飾奸詐的工具罷了，不可能踐行。等到他在秦國得志，焚書坑儒，又有什麼奇怪的呢？仲尼說：『唯上智與下愚不移』，大概說的就是下愚之人即使聽聞仁義，也不能使他變得賢明吧，說的就是李斯這樣的人啊。魯望誣衊荀子也太過分了，因此要加以辨明。

好山水辨

山和水，君子非常喜歡，小人也非常喜歡。喜歡這一點是相同的，但是喜歡的原因卻不同。君子喜歡山水

【English Translation】 English version: Gui Mo believes that Mencius (Meng Ke, a thinker and educator during the Warring States period, and one of the representatives of Confucianism) and Xun Qing (Xun Zi, namely Xun Kuang, a native of Zhao during the late Warring States period, a famous thinker, writer, and politician, and one of the representatives of Confucianism) wrote books to clarify the way of the sages. They traveled around the states to persuade the rulers of the time. Their ambition was to abolish hegemony and promote the way of kings, to drive away evil and return to simplicity. Even if their ideas were not adopted, their words were passed down to the world, so that later generations would know to remove evil and promote righteousness, to respect benevolence and righteousness, and to value etiquette and music. If someone can act according to these, then the way of kings can be restored. Therefore, the world believes that those who can be called great Confucians must be mentioned together with Xun Zi and Mencius. Lu Luwang believes that Li Si (Li Si, a famous politician, writer, and calligrapher of the Qin Dynasty) studied with Xun Qing, and after entering Qin, he served as prime minister, flattering the First Emperor, and even burned books and buried scholars alive, instead blaming Xun Zi for not knowing Li Si's unrighteousness and passing on the Tao to him. This is not understanding the situation. Therefore, he believes that Xun Zi is not virtuous enough and is not a great Confucian. I think Lu Luwang's statement is wrong. If Xun Kuang is considered not virtuous enough because of Li Si's unrighteousness, then Tang Yao, Yu Shun, and the Duke of Zhou were all sages, but their sons had Dan Zhu (Dan Zhu, Yao's son, a legendary unworthy son) and Shang Jun (Shang Jun, Shun's son, a legendary unworthy son) who were unworthy, and their younger brothers had Guan Shu (Guan Shu, the younger brother of King Wu of Zhou, who launched a rebellion) and Cai Shu (Cai Shu, the younger brother of King Wu of Zhou, who launched a rebellion) who were unrighteous. Can it be said that Yao, Shun, and the Duke of Zhou are not sages because of the unworthiness and unrighteousness of their sons and younger brothers? If they are indeed sages, then how can Xun Zi be blamed for Li Si's unrighteousness? Some people say that Tang Yao and Yu Shun knew that their sons were unworthy, so they abdicated the throne to Shun and Yu. Can this be compared with Xun Zi passing on the Tao without understanding Li Si's unrighteousness? I say, how can the abdication of the throne and the transmission of the Tao be compared? The transmission of the Tao is to teach him, and the abdication of the throne is to grant him the title and power. Did Yu Shun not teach Dan Zhu and Shang Jun? Can it be said that he is a sage if he knows that they are unworthy and does not teach them? If Xun Zi had an official position and passed it on to Li Si, then Xun Zi could be blamed for being unworthy, but if he only taught him and blamed him, I am afraid it is not possible, right? Zhong Ni (Zhong Ni, namely Confucius) said: 'Rather than advancing him', Mencius said: 'Those who come are not rejected', this is the principle of teaching. Some people say, what kind of person is Li Si, who has received Xun Kuang's teachings but is so unrighteous? I say, he is a foolish person. Even if he has received teachings, he only uses benevolence, righteousness, etiquette, and music as tools to decorate his treachery, and it is impossible to practice them. When he gained power in the Qin state, he burned books and buried scholars alive, what is so strange about that? Zhong Ni said: 'Only the highest wisdom and the lowest foolishness cannot be moved', probably saying that even if a foolish person hears about benevolence and righteousness, he cannot be made virtuous, and that is what people like Li Si are talking about. Lu Wang's slander of Xun Zi is too much, so it must be clarified.

On Appreciating Mountains and Rivers

Mountains and rivers, gentlemen like them very much, and villains also like them very much. Liking this point is the same, but the reasons for liking them are different. Gentlemen like mountains and rivers

也俾復其性小人之好也務悅其情君子知人之性也本善由七情而汩之由五常而復之五常所以制其情也由是觀山之靜似仁察水之動似知故好之則心不忘于仁與知也心不忘仁與知則動必由於道矣故曰仁者樂山知者樂水焉小人好之則不然唯能目嵯峨耳潺湲以快其情也孰為仁乎孰為知乎及其動也則必乖其道矣故曰小人而無忌憚也夫蜚與走非不好山也鱗與介非不好水也唯不能內思仁與知耳嗚呼人有振衣高岡濯足清淵而心不能復其性履不能由於道者蜚走鱗介之好歟。

議秦王役鬼

代傳始皇役鬼徙山既非史記所載抑又不近人情也知其謬說眾矣雖然謬說之興必有由也吾疑役鬼之說非當時男怨女曠之辭邪後世濫傳乃謂實能役鬼也何哉秦既以衡吞從滅二週亡六國至於始皇威震四海不能克己以禮守位以仁而侈心日熾暴政日作黷玩干戈崇麗宮室峻刑罰惑神仙南取百越北筑長城玩干戈也建阿房構望夷麗宮室也謗議者族偶語者斬峻刑罰也率童男丱女從徐福泛滄溟求蓬萊采神藥惑神仙也當是時也民不聊生蚩蚩黔黎噢咿相顧且曰我之兄弟茍免干戈而死者將恐不免運土木而死也茍免運土木而死者將恐不免觸刑法而死也我有兄弟既必死矣我有子女又豈免溺洪濤而死乎咸曰始皇非役人乃役鬼耳既皆疑其必死也是故陳涉氓隸之人率烏合之衆以攻秦而

天下云會景從致二世而亡身死人手者焉知其不由役鬼之民議乎故曰吾疑役鬼之說非當時男怨女曠之辭邪噫今之人睹山嶽之險怪自開闢以來有自然中裂者必謂秦皇曾此試劍也有迫於巨浸者必謂秦皇驅之填海也噫祖龍之暴未必如是之甚也而民到於今以天下之險怪悉歸之也其或者使民有是言是罪秦也仲尼曰是故君子惡居下流嗚呼。

閑居編第二十五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十六

宋孤山沙門　智圓　著

錄兼明書誤

予讀丘光庭兼明書見其誤者四焉因錄之其一春秋隱四年衛州吁弒其君完即桓公也丘謂完當作貌誤為完也夫名以召質終將諱之故既葬而為謚若衛侯名完豈得謚之桓乎予曰光庭非也禮不諱嫌名說者云爲其難避耶名舜禹之禹則不避其風雨之雨名孔丘之丘則不避其烏區之區完與桓嫌名耳是知衛侯名完不諱桓字謚之何咎嫌名之諱蓋近世曲為節制也唐延和初賈曾父名忠而曾除中書舍人議者謂音同字別於禮無嫌光庭謂名完不得謚桓而云春秋字誤者謬矣其二尚書武成曰前徒倒戈攻於後以北血流漂杵孔安國曰血流舂杵甚言之也丘謂血流漂杵不近人情今以杵當爲捍字之誤也漢書血流漂櫓櫓即捍也俗呼傍牌此物體輕或漂也予曰安國云甚言之得其旨矣又書云洪水

【現代漢語翻譯】現代漢語譯本：

那些認為秦朝因徭役百姓、導致天下怨恨、最終二世而亡、身死人手的人，又怎麼知道這不是因為被役使的百姓的民怨沸騰呢？所以說，我懷疑徭役鬼神的說法，難道不是當時男子怨恨、女子空曠的寫照嗎？唉，現在的人看到山嶽的險峻怪異，自開闢以來有自然斷裂的，必定說是秦始皇曾在這裡試劍；有面臨巨大水患的，必定說是秦始皇驅趕百姓填海。唉，秦始皇的暴政未必如此嚴重，而百姓到了今天，卻把天下的險峻怪異都歸罪於他。或許是有人故意讓百姓這樣說，以此來控訴秦始皇。孔子說：『所以君子厭惡身處下流。』唉！

閑居編第二十五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十六

宋孤山沙門智圓著

錄兼明書誤

我閱讀丘光庭的《兼明書》，發現其中有四處錯誤，因此記錄下來。第一處是《春秋》隱公四年，衛州吁弒殺其君完（即桓公）的事情。丘光庭認為『完』字應當是『貌』字，是寫錯了。我認為，名字是爲了區分人的，最終要避諱的，所以死後要追加謚號。如果衛侯名叫完，怎麼能謚號為桓呢？我說丘光庭的說法不對。《禮記》中有不避諱同音異義的說法，解釋的人說這是因為難以避免。比如名字裡有虞舜、夏禹的『禹』字，就不避諱風雨的『雨』字；名字裡有孔丘的『丘』字，就不避諱烏龜的『區』字。『完』和『桓』只是同音不同義，是嫌名罷了。由此可知，衛侯名叫完，用『桓』字作為謚號有什麼過錯呢？避諱嫌名，大概是近世才曲意製造的節制。唐朝延和初年，賈曾的父親名叫忠，賈曾被任命為中書舍人，議論的人認為音同字不同，在禮儀上沒有嫌疑。丘光庭認為名字叫完，不能謚號為桓，說是《春秋》的字寫錯了，這是錯誤的。第二處是《尚書·武成》中說：『前邊的軍隊倒戈，攻擊後邊的軍隊，血流漂杵。』孔安國說：『血流漂杵，是極言其多。』丘光庭認為血流漂杵不近人情，現在認為『杵』應當是『捍』字之誤。《漢書》中說血流漂櫓，櫓就是捍，俗稱傍牌，這種物體輕，或許能漂起來。我認為安國說『是極言其多』，抓住了要點。又書中說洪水

【English Translation】 English version:

Those who believe that the Qin dynasty fell due to the forced labor of the people, leading to widespread resentment and ultimately resulting in the death of the Second Emperor at the hands of others, how do they know that this wasn't due to the seething discontent of the people who were forced into labor? Therefore, I suspect that the saying about employing ghosts and spirits is merely a reflection of the resentment of unmarried men and the loneliness of unmarried women at that time. Alas, when people today see the perilous and strange mountains, with natural fissures since the beginning of time, they invariably say that the First Emperor of Qin once tested his sword here; when faced with massive floods, they invariably say that the First Emperor of Qin drove the people to fill the sea. Alas, the tyranny of the First Emperor of Qin was perhaps not so severe, yet the people today attribute all the perilous and strange things in the world to him. Perhaps someone deliberately incites the people to say this, in order to accuse the First Emperor of Qin. Confucius said: 'Therefore, the superior man detests dwelling in a low-lying place.' Alas!

Idle Living Essays, Volume 25 卍 New Continued Collection, Volume 56, No. 0949, Idle Living Essays

Idle Living Essays, Volume 26

Written by Zhìyuán (智圓), a recluse monk of Gushan (孤山) in the Song Dynasty

Records and Clarifies Errors in the Book

I read Qiu Guangting's (丘光庭) 'Jian Ming Shu' (兼明書) and found four errors in it, so I recorded them. The first is in the fourth year of Duke Yin (隱公) in the 'Spring and Autumn Annals' (春秋), where Zhou Yu (州吁) of Wei (衛) assassinated his lord, Wan (完), who was also Duke Huan (桓公). Qiu Guangting believes that the character '完' (Wán) should be '貌' (Mào), a mistake in writing. I believe that names are used to distinguish people, and ultimately must be avoided, so a posthumous title is added after death. If the Lord of Wei was named Wan, how could he be given the posthumous title of Huan? I say that Qiu Guangting is wrong. The 'Book of Rites' (禮記) contains the saying of not avoiding homophones with different meanings, and those who explain it say that this is because it is difficult to avoid. For example, if the name contains the character '禹' (Yǔ) from Yu Shun (虞舜) or Xia Yu (夏禹), one does not avoid the character '雨' (Yǔ) for rain; if the name contains the character '丘' (Qiū) from Kong Qiu (孔丘), one does not avoid the character '區' (Qū) for turtle. '完' (Wán) and '桓' (Huán) are merely homophones with different meanings, they are similar names. From this, it can be known that if the Lord of Wei was named Wan, what fault is there in using the character '桓' (Huán) as his posthumous title? Avoiding similar names is probably a restriction fabricated in recent times. In the early years of Yanhe (延和) in the Tang Dynasty, Jia Zeng's (賈曾) father was named Zhong (忠), and Jia Zeng was appointed as a drafter in the Chancellery (中書舍人). Those who discussed it believed that the sounds were the same but the characters were different, and there was no taboo in terms of etiquette. Qiu Guangting believes that if the name is Wan, one cannot be given the posthumous title of Huan, saying that the character in the 'Spring and Autumn Annals' is written incorrectly, which is wrong. The second is in the 'Shangshu Wu Cheng' (尚書·武成), which says: 'The front troops turned their spears and attacked the rear troops, the blood flowed and floated the pestles.' Kong Anguo (孔安國) said: 'The blood flowed and floated the pestles, which is an extreme way of saying there was a lot of blood.' Qiu Guangting believes that the blood flowing and floating the pestles is not humanly possible, and now believes that '杵' (chǔ, pestle) should be a mistake for '捍' (hàn, shield). The 'Han Shu' (漢書) says that the blood flowed and floated the oars, and oars are shields, commonly known as shields, this object is light, perhaps it can float. I believe that Anguo said 'is an extreme way of saying there was a lot of blood', grasping the main point. Also, the book says the great flood

滔天天其可沒耶亦甚言之耳劉勰所謂誇飾也若杵重而漂不近人情則天高而沒其過益大若然者滔天之說何字誤耶孟子曰以至仁伐不仁而何其血之流杵也孟子去夫子尚近書應未誤故譏古書言事或過趙歧引詩嵩高極天以類之而不云杵字誤也其三論語子曰不有祝鮀之佞而有宋朝之美難乎免於今之世矣光庭云此孔子嘆末世浮薄所尚口才與貌耳如此則不得云而有宋朝之美蓋此而亦當作不傳寫誤也予曰仲尼疾時好色乃云未見好德如好色者此疾時好佞甚於好色故曰不有祝鮀之佞而有宋朝之美難乎免於今之世矣蓋言有色無佞尚未免害況去兩者行仁義乎則邦之無道其可知也光庭不曉妄謂字誤孔安國注云言當如祝鮀之佞而反如宋朝之美難乎免於今之世害也予以孔說為是其四史記宋義云今秦攻趙戰勝則兵罷我承其弊丘謂承者奉上之義于理不安當作乘陵之乘與乘勝逐北以剛乘柔其意同也予曰承字是也以其罷弊在先我承其後斯乃以後承前與以下奉上義同故作承字也乘勝乃自乘其勝剛乘柔者乃上乘于下豈與我承他弊之後義同耶於戲光庭巨儒是非或謬后之學者可不慎歟。

讓李習之

李習之答梁載書品藻為文之得失而言其理往往有是者而辭章不能工有之矣王氏中說俗傳太公家教是也吾謂仲淹之書辭淳理真不在法言下而俗傳家教雖三尺童子亦

【現代漢語翻譯】現代漢語譯本滔天之水難道可以淹沒天空嗎？這只是誇張的說法罷了，就像劉勰所說的誇飾。如果說木杵很重卻能漂浮是不近人情，那麼說天很高卻能被淹沒，其過失就更大了。如果真是這樣，那麼『滔天』的說法，哪個字是錯的呢？孟子說：『以至仁伐不仁，哪裡會血流成杵呢？』孟子距離孔子時代還很近，書籍應該沒有錯誤，所以譏諷古書說事有時過分。趙歧引用《詩經》中『嵩山高聳入雲』來類比，但沒有說『杵』字是錯的。第三，論語中孔子說：『如果沒有祝鮀（古代衛國大夫，以善於辭令著稱）的佞言，卻有宋朝（人名，以美貌著稱）的美貌，就難以在當今世上免於災禍了。』光庭說，這是孔子感嘆末世風氣浮華輕薄，崇尚口才和外貌。如果這樣理解，就不能說『而有宋朝之美』了，大概這個『而』字也應當是『不』字，是傳抄錯誤。我認為，仲尼厭惡當時好色之風，才說『未見好德如好色者』。這裡是厭惡當時好佞之風勝過好色，所以說『不有祝鮀之佞而有宋朝之美，就難以在當今世上免於災禍了』。大概是說，有美色而沒有佞言，尚且不能免於災禍，何況拋棄兩者而行仁義呢？那麼國家無道的情況就可以知道了。光庭不明白這個道理，胡亂說是字寫錯了。孔安國註解說：『意思是應當像祝鮀那樣善於辭令，卻反而像宋朝那樣只有美貌，就難以在當今世上免於災禍了。』我認為孔安國的解釋是對的。第四，史記中宋義說：『現在秦國攻打趙國，如果戰勝了，那麼士兵就會疲憊，我們就可以承受他們的弊端。』丘認為『承』是奉上的意思，從道理上講不妥當，應當是『乘陵』的『乘』，與『乘勝逐北』的『乘』一樣，都是以剛克柔的意思。我認為『承』字是對的，因為他們的疲憊在先，我們承受在後，這是以後承受前，與以下奉上的意思相同，所以用『承』字。『乘勝』是自己乘著自己的勝利，『剛乘柔』是上位者凌駕于下位者，怎麼能與我們承受他人弊端之後的意思相同呢？唉！光庭這樣的大儒，是非判斷有時也會出錯，後來的學者能不謹慎嗎？讓李習之李習之回覆梁載書，評論文章的得失，其中道理往往有正確的，但辭藻文采不能精工，這是有的。王氏中說，俗傳的《太公家教》就是這種情況。我認為，仲淹（范仲淹）的文章辭藻淳樸，道理真切，不在《法言》之下，而俗傳的《家教》，即使是三尺高的孩童也能...

【English Translation】 English version Can the滔天 (tāo tiān, overwhelming) waters submerge the sky? This is merely an exaggeration, just like the embellishments Liu Xie spoke of. If saying that a heavy pestle can float is unreasonable, then saying that the high sky can be submerged is an even greater error. If that's the case, then in the saying of '滔天', which character is wrong? Mencius said: 'To attack the unrighteous with perfect benevolence, how could blood flow like a pestle?' Mencius was still close to the time of Confucius, so the books should not be mistaken. Therefore, he ridiculed the ancient books for sometimes exaggerating matters. Zhao Qi cited the poem '嵩高極天 (Sōng gāo jí tiān, Mount Song is so high that it reaches the sky)' from the Book of Songs to make an analogy, but did not say that the character '杵 (chǔ, pestle)' was wrong. Third, in the Analects, Confucius said: 'If one does not have the eloquence of 祝鮀 (Zhù Tuó, a minister of the State of Wei known for his eloquence) but has the beauty of 宋朝 (Sòng Cháo, a person known for his beauty), it is difficult to avoid harm in today's world.' Guangting said that this was Confucius lamenting the superficiality and frivolity of the late world, which valued eloquence and appearance. If understood in this way, then one cannot say '而有宋朝之美 (ér yǒu Sòng Cháo zhī měi, and has the beauty of Song Chao)', probably this '而 (ér, and)' character should also be the character '不 (bù, not)', which is a transcription error. I believe that Zhongni (Confucius) disliked the fondness for beauty at that time, so he said, 'I have never seen anyone who loves virtue as much as they love beauty.' Here, he dislikes the fondness for flattery more than the fondness for beauty, so he said, 'If one does not have the eloquence of 祝鮀 (Zhù Tuó) but has the beauty of 宋朝 (Sòng Cháo), it is difficult to avoid harm in today's world.' It probably means that even if one has beauty but not flattery, one still cannot avoid harm, let alone abandoning both and practicing benevolence and righteousness? Then the state of a country without morality can be known. Guangting did not understand this principle and recklessly said that the character was written incorrectly. Kong Anguo commented: 'It means that one should be as eloquent as 祝鮀 (Zhù Tuó), but instead is only as beautiful as 宋朝 (Sòng Cháo), it is difficult to avoid harm in today's world.' I think Kong Anguo's explanation is correct. Fourth, in the Records of the Grand Historian, Song Yi said: 'Now, if Qin attacks Zhao and wins, then the soldiers will be exhausted, and we can bear their disadvantages.' Qiu believes that '承 (chéng, bear)' means to offer up, which is not appropriate in principle, it should be '乘陵 (chéng líng, take advantage of)'s '乘 (chéng, take advantage of)', which is the same as '乘勝逐北 (chéng shèng zhú běi, take advantage of victory to pursue the defeated)'s '乘 (chéng, take advantage of)', both meaning to overcome the weak with the strong. I think the character '承 (chéng)' is correct, because their exhaustion comes first, and we bear it later, this is to bear the former with the latter, which has the same meaning as the lower offering to the upper, so the character '承 (chéng)' is used. '乘勝 (chéng shèng, take advantage of victory)' is to take advantage of one's own victory, '剛乘柔 (gāng chéng róu, the strong take advantage of the weak)' is the superior riding on the inferior, how can it be the same as our meaning of bearing the disadvantages of others? Alas! Even great scholars like Guangting sometimes make mistakes in judging right and wrong, how can later scholars not be cautious? Let Li Xizhi Li Xizhi replied to Liang Zaishu, commenting on the gains and losses of articles, in which the principles are often correct, but the rhetoric and literary talent cannot be refined, which is sometimes the case. Wang's Zhongshuo, the popularly transmitted 'Tai Gong's Family Instructions' is such a case. I think that Zhongyan's (Fan Zhongyan) articles are simple in rhetoric and sincere in principle, not inferior to 'Fa Yan', and the popularly transmitted 'Family Instructions', even a three-foot-tall child can...

能哂其言章之鄙野矣比諸中說不翅天壤之相遠也而翱並驅于辭章不工之涂者無乃識鑒太昧乎吾嘗讀習之答皇甫湜書嫌唐書鄙淺不足以發揚高祖太宗列聖明德乃云故欲筆削國史成不刊之書用仲尼褒貶之心取天下公是公非以為本群黨之所謂是者仆未必以為是群黨之所謂非者仆未必以為非使仆書成而傳則富貴而功德不著者未必聲明於後貧賤而道德全者未必不烜赫于無窮吾甚壯其說每恨天不與善不使習之滿其志成其書使子長孟堅輩包羞於前代及觀其謂中說與家教辭同乃疑習之茍筆削國史貶惡褒善不無其謬也嗚呼與其中說與家教同科寧老子與韓非共傳也李唐之世翱實大儒何品藻之無當至是乎既蔽往賢又誤後學故為文以讓之白圭之玷習之有矣陸士衡云雖浚發於巧心或受嗤于拙目信矣哉。

讀中說

文中子始獻十䇿于隋文弗聽乃歸隱河汾間耕然後食蠶然後衣晏如也既而嗟儒風之遺落慨王道之頹喪乃續六經作中說以堯舜禹湯文武周孔之道訓哲賢弟子凡千餘人及唐之興輔太宗以致太寧幾於王道者悉仲淹之門人也是知天將滅隋而昌唐使文帝不能用其䇿縻之以祿遂使退隱教誨玄齡如晦徴靖輩以為唐之賢也是知太宗所行之道文中子之道也嗚呼仲淹之道美矣乎而中說十篇乃通沒後弟子薛收等跡其事記其言大抵模範于論語也唐賢悉謂剽

【現代漢語翻譯】現代漢語譯本：難道可以嘲笑韓愈的文章粗俗淺陋，將它比作《中說》，這兩者之間的差距簡直是天壤之別嗎？那些在文章寫作上不求精進的人，難道是見識太淺薄了嗎？我曾經讀過柳宗元回覆皇甫湜的書信，其中嫌棄《唐書》粗俗淺薄，不足以發揚唐高祖、唐太宗等歷代聖明的君主的德行，於是說：『所以我想要修訂國史，寫成一部不可更改的書籍，用孔子褒貶的精神，以天下公認的是非作為根本。那些黨派認為是正確的，我未必認為是正確的；那些黨派認為是不正確的，我未必認為是不正確的。如果我寫的書能夠流傳下去，那麼那些富貴但功德不顯著的人，未必能在後世揚名；那些貧賤但道德完善的人，未必不能在無窮的歲月中顯赫。』我非常讚賞他的說法，常常遺憾上天不幫助善良的人，不讓柳宗元實現他的志向，完成他的著作，以至於讓司馬遷、班固之流在前代感到羞愧。等到我看到他說《中說》與《家教》的文辭相同，就懷疑柳宗元如果真的修訂國史，褒揚善行，貶斥惡行，恐怕也會有謬誤。唉！《中說》與《家教》屬於同一類，難道能像老子與韓非一樣共同流傳嗎？李唐時代，韓愈確實是大學者，為什麼品評鑑賞會如此不恰當呢？這既矇蔽了前代的賢人，又誤導了後代的學子，所以寫這篇文章來責備他。白圭的瑕疵，柳宗元是有的啊！陸機說過：『即使是精巧的心思所創作的，也可能被拙劣的眼光所嘲笑。』真是可信啊。

讀《中說》

文中子（王通的字）最初向隋文帝獻上十條計策，隋文帝沒有聽從，於是歸隱到河汾一帶，耕田然後吃飯，養蠶然後穿衣，悠然自得。不久，他感嘆儒家風範的衰落，慨嘆王道的頹廢，於是續寫六經，創作《中說》，用堯、舜、禹、湯、文王、武王、周公、孔子的思想教導賢明的弟子，總共有千餘人。等到唐朝興起，輔佐唐太宗成就大治，幾乎達到王道的人，都是王通的門人。由此可知，上天將要滅亡隋朝而興盛唐朝，所以使隋文帝不能採用他的計策，用俸祿來束縛他，於是使他退隱，教誨房玄齡、杜如晦、李靖等人，使他們成為唐朝的賢臣。由此可知，唐太宗所實行的道，就是文中子的道啊！唉！王通的道多麼美好啊！而《中說》十篇，都是在他去世后，弟子薛收等人追尋他的事蹟，記錄他的言論，大體上是模仿《論語》的。唐朝的賢人都說它是剽竊。

【English Translation】 English version: How can one ridicule the crudeness and shallowness of Han Yu's (Han Yu) writing, comparing it to the 'Zhongshuo' (Zhongshuo), when the difference between the two is as vast as heaven and earth? Are those who do not strive for excellence in writing perhaps too ignorant? I once read Liu Zongyuan's (Liu Zongyuan) reply to Huangfu Shi's (Huangfu Shi) letter, in which he criticized the 'Tang Shu' (History of the Tang Dynasty) for being crude and shallow, insufficient to promote the virtues of Emperor Gaozu (Emperor Gaozu), Emperor Taizong (Emperor Taizong), and other enlightened rulers of the past. Therefore, he said, 'I want to revise the national history, writing an unchangeable book, using Confucius' (Confucius) spirit of praise and blame, taking the world's recognized right and wrong as the foundation. What the factions consider right, I may not consider right; what the factions consider wrong, I may not consider wrong. If the book I write can be passed down, then those who are rich and noble but whose merits are not significant may not be famous in later generations; those who are poor and lowly but whose morality is complete may not be illustrious for eternity.' I greatly admired his statement, often regretting that Heaven does not help the good, not allowing Liu Zongyuan to realize his ambition, to complete his work, so that Sima Qian (Sima Qian), Ban Gu (Ban Gu), and others of their ilk would feel ashamed in previous generations. When I saw him say that the 'Zhongshuo' and the 'Jia Jiao' (Family Instructions) were similar in wording, I suspected that if Liu Zongyuan really revised the national history, praising good deeds and denouncing evil deeds, there would probably be errors. Alas! The 'Zhongshuo' and the 'Jia Jiao' belong to the same category, can they be passed down together like Laozi (Laozi) and Han Fei (Han Fei)? In the Tang Dynasty, Han Yu was indeed a great scholar, why would his evaluation be so inappropriate? This both obscures the wise men of the past and misleads the scholars of later generations, so I write this article to rebuke him. The flaw of Bai Gui (Bai Gui), Liu Zongyuan has it! Lu Ji (Lu Ji) said: 'Even if it is created by a clever mind, it may be ridiculed by clumsy eyes.' It is truly believable.

Reading 'Zhongshuo'

Wen Zhongzi (Wen Zhongzi, courtesy name of Wang Tong) initially presented ten strategies to Emperor Wen of Sui (Emperor Wen of Sui), but Emperor Wen did not listen. So he retired to the He Fen area, farming and then eating, raising silkworms and then wearing clothes, leisurely and content. Soon, he lamented the decline of Confucianism and the decay of the royal way, so he continued the Six Classics, creating the 'Zhongshuo', using the thoughts of Yao (Yao), Shun (Shun), Yu (Yu), Tang (Tang), King Wen (King Wen), King Wu (King Wu), Duke of Zhou (Duke of Zhou), and Confucius to teach wise disciples, totaling more than a thousand people. When the Tang Dynasty arose, those who assisted Emperor Taizong (Emperor Taizong) in achieving great governance, almost reaching the royal way, were all disciples of Wang Tong. From this, it can be known that Heaven was going to destroy the Sui Dynasty and prosper the Tang Dynasty, so it prevented Emperor Wen of Sui from adopting his strategies, using salaries to bind him, thus causing him to retire and teach Fang Xuanling (Fang Xuanling), Du Ruhui (Du Ruhui), Li Jing (Li Jing), and others, making them virtuous ministers of the Tang Dynasty. From this, it can be known that the way practiced by Emperor Taizong is the way of Wen Zhongzi! Alas! How beautiful is the way of Wang Tong! And the ten chapters of the 'Zhongshuo' were all after his death, when his disciples Xue Shou (Xue Shou) and others traced his deeds and recorded his words, largely imitating the 'Analects' (Analects). The wise men of the Tang Dynasty all said it was plagiarism.

竊論語故仲淹之道中說之辭沒然不稱唯陸龜蒙皮日休孫郃稍道其美而尚未能御其侮以闡其幽也洎聖朝孫漢公作辨文中子一篇可謂御其侮闡其幽也使橫議者不能塞路由是後學恥不讀仲淹之書恥不知仲淹之道使百世胥附於王通者漢公之力也吾竊量韓柳諸賢悉不稱文中子者為嫉其賢而欲揚己道邪為實不知其道而非之乎茍嫉而蔽之者則諸賢未免為王通之楊墨也豈不知後世有如孟軻者為通辟之乎茍實不知其道而非之則漢公賢于唐賢遠矣而漢公猶罪薛收等才薄筆下不能實錄善事妄有增益故使其間時等論語之句讀模仲尼之事蹟吾竊謂為不然厥或仲淹事蹟偶同仲尼豈令薜收蔽而不說乎事有偶同則漢公安知其妄也豈以不同仲尼別作詭說者則皆實乎其有等論語之句讀者模範其文以明其道亦何傷乎論語衛靈問陣于孔子孔子答以俎豆梁惠王問利國於孟子孟子對以仁義宋桓魋欲害孔子孔子稱天生德于予桓魋其如予何魯臧倉毀鬲孟子孟子曰予之不遇魯侯天也臧氏之子焉能使予不遇哉此皆與論語辭意符同矣嗚呼中說之可非孟子亦可非也如其不爾薜收之記言亦無過也吾讀其文恐後人猶惑故言以明之。

雪劉禹錫

俗傳陋室銘謂劉禹錫所作謬矣蓋阘茸輩狂簡斐然竊禹錫之盛名以誑無識者俾傳行耳夫銘之作不稱揚先祖之美則指事以戒過也出此二

【現代漢語翻譯】現代漢語譯本：我私下評論，因為范仲淹的道在《中說》中闡述，但當時的人們並沒有稱讚它。只有陸龜蒙、皮日休、孫郃稍微談到它的美好，但還不能抵禦對它的侮辱，以闡明它的深奧。到了聖朝，孫漢公（孫復，北宋文學家）寫了《辨文中子》一文，可以說是抵禦了對它的侮辱，闡明了它的深奧。使得那些隨意議論的人不能堵塞言路，由此後來的學者以不讀范仲淹的書、不知道範仲淹的道為恥，使得百世都歸附於王通（文中子）的學說，這是孫漢公的功勞啊。我私下揣測，韓愈、柳宗元等賢人都不稱讚王通，是因為嫉妒他的賢能而想宣揚自己的道呢？還是確實不知道他的道而否定他呢？如果是因為嫉妒而掩蓋他的優點，那麼這些賢人就難免成為王通的楊朱、墨翟了。難道不知道後世會有像孟軻（孟子）這樣的人為王通辯護嗎？如果確實不知道他的道而否定他，那麼孫漢公就比唐代的賢人高明多了。而孫漢公還責怪薛收等人，認為他們才學淺薄，筆下不能真實記錄善事，妄加增添，所以使得其中有時出現類似《論語》的句讀，模仿孔尼（孔子）的事蹟。我私下認為不是這樣的。或許范仲淹的事蹟偶然與孔尼相同，難道要薛收隱瞞而不說嗎？事情有偶然相同的情況，那麼孫漢公怎麼知道那是虛妄的呢？難道因為與孔尼不同，就另外作出怪異的說法，那麼這些說法就都是真實的嗎？其中有類似《論語》的句讀，模仿《論語》的文辭來闡明他的道，又有什麼妨礙呢？《論語·衛靈公》中，衛靈公向孔子詢問軍陣，孔子回答以祭祀的禮儀。《孟子·梁惠王上》中，梁惠王向孟子詢問對國家有利的事情，孟子回答以仁義。宋國的桓魋想要加害孔子，孔子說『天生德于予，桓魋其如予何？』（上天把德賦予了我，桓魋能把我怎麼樣？）魯國的臧倉譭謗孟子，孟子說『予之不遇魯侯，天也。臧氏之子焉能使予不遇哉？』（我不能被魯侯重用，是天意啊。臧倉的兒子怎麼能使我不能被魯侯重用呢？）這些都與《論語》的辭意相符合啊。唉，《中說》如果可以被非議，那麼《孟子》也可以被非議了。如果不是這樣，那麼薛收的記錄言論也沒有什麼過錯。我讀了他的文章，恐怕後人還迷惑，所以說出來以闡明它。

雪劉禹錫（唐代詩人）

世俗相傳《陋室銘》是劉禹錫（唐代詩人）所作，這是錯誤的。大概是那些平庸之輩，狂妄而簡略，竊取劉禹錫的盛名來欺騙沒有見識的人，使之流傳。銘這種文體的寫作，不是稱揚先祖的美德，就是指出事情來告誡過失。超出這兩種情況，

【English Translation】 English version: I privately comment that because Fan Zhongyan's (范仲淹, a famous statesman and writer of the Song Dynasty) Dao (道, the Way) is expounded in 'Zhongshuo' (中說, 'The Middle Sayings', a philosophical work by Wang Tong), people at that time did not praise it. Only Lu Guimeng (陸龜蒙, a Tang Dynasty writer), Pi Rixiu (皮日休, a Tang Dynasty writer), and Sun He (孫郃, a figure of the Five Dynasties period) slightly mentioned its beauty, but could not resist the insults against it to clarify its profoundness. By the time of the Holy Dynasty (referring to the Song Dynasty), Sun Han'gong (孫漢公, Sun Fu, a writer of the Northern Song Dynasty) wrote the essay 'Bian Wenzhongzi' (辨文中子, 'Distinguishing Wenzhongzi'), which can be said to have resisted the insults against it and clarified its profoundness. This made those who casually commented unable to block the path of speech, and later scholars were ashamed of not reading Fan Zhongyan's books and not knowing Fan Zhongyan's Dao, so that hundreds of generations would adhere to Wang Tong's (王通, also known as Wenzhongzi, a Sui Dynasty scholar) teachings. This is Sun Han'gong's merit. I privately speculate, is it because Han Yu (韓愈, a Tang Dynasty writer), Liu Zongyuan (柳宗元, a Tang Dynasty writer), and other virtuous people did not praise Wang Tong because they were jealous of his virtue and wanted to promote their own Dao? Or is it because they really did not know his Dao and denied it? If it was because of jealousy that they concealed his merits, then these virtuous people would inevitably become the Yang Zhu (楊朱, an ancient Chinese philosopher) and Mo Di (墨翟, also known as Mozi, the founder of Mohism) of Wang Tong. Did they not know that later generations would have someone like Mencius (孟軻, Mengzi) to defend Wang Tong? If they really did not know his Dao and denied it, then Sun Han'gong was much wiser than the virtuous people of the Tang Dynasty. And Sun Han'gong still blamed Xue Shou (薛收, a Tang Dynasty official) and others, thinking that they were shallow in talent and could not truthfully record good deeds in their writings, and added things arbitrarily, so that sometimes there were sentence structures similar to the 'Analects' (論語, Lunyu) and imitated the deeds of Confucius (孔尼, Kongzi). I privately think that this is not the case. Perhaps Fan Zhongyan's deeds happened to be the same as Confucius', should Xue Shou conceal it and not say it? If things happen to be the same, then how does Sun Han'gong know that it is false? Is it because it is different from Confucius that he makes strange statements, then are these statements all true? Among them, there are sentence structures similar to the 'Analects', imitating the words of the 'Analects' to clarify his Dao, what harm is there? In 'Analects·Wei Linggong' (論語·衛靈公), Duke Ling of Wei (衛靈公) asked Confucius about military formations, and Confucius answered with sacrificial rites. In 'Mencius·King Hui of Liang I' (孟子·梁惠王上), King Hui of Liang (梁惠王) asked Mencius about things that were beneficial to the country, and Mencius answered with benevolence and righteousness. Huan Tui (桓魋, a Song Dynasty official) of the State of Song wanted to harm Confucius, and Confucius said, 'Heaven produced the virtue that is in me; what can Huan Tui do to me?' (天生德于予，桓魋其如予何？). Zang Cang (臧倉, a figure in the State of Lu) of the State of Lu slandered Mencius, and Mencius said, 'My failure to meet the Duke of Lu is Heaven's will. How can the son of Zang make me not meet him?' (予之不遇魯侯，天也。臧氏之子焉能使予不遇哉？). These are all in accordance with the words and meanings of the 'Analects'. Alas, if 'Zhongshuo' can be criticized, then 'Mencius' can also be criticized. If this is not the case, then Xue Shou's record of words is not at fault. I read his article, fearing that later generations would still be confused, so I speak out to clarify it.

Snow by Liu Yuxi (劉禹錫, a Tang Dynasty poet)

The popular saying that 'Lou Shi Ming' (陋室銘, 'Inscription of the Simple Dwelling') was written by Liu Yuxi (劉禹錫, a Tang Dynasty poet) is wrong. It is probably those mediocre people, arrogant and brief, who steal Liu Yuxi's great name to deceive the ignorant, so that it can be circulated. The writing of an inscription is either to praise the virtues of ancestors or to point out things to warn against faults. Beyond these two situations,

涂不謂之銘矣稱揚先祖之美者宋鼎銘是也指事戒過者周廟金人銘是也俗傳陋室銘進非稱先祖之美退非指事以戒過而奢夸矜伐以仙龍自比復曰唯吾德馨且顏子愿無伐善聖師不敢稱仁禹錫巨儒心知聖道豈有如是狂悖之辭乎陸機云銘博約而溫潤斯銘也旨非博約言無溫潤豈禹錫之作邪昧者往住刻於琬琰懸之屋壁吾恐後進童蒙慕劉之名口誦心記以為揩式豈不誤邪故作此文以雪禹錫恥且救後進之誤使死而有知則禹錫必感吾之惠也。

閑居編第二十六卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十七

宋孤山沙門　智圓　著

感義犬(並序)

錢唐縣西北水行十八里有村曰義犬者昔人養犬甚馴行邁於是醉臥草間野火四至將焚焉犬能亟至河岸以身濡水濕其草主遂免禍睡覺犬力殫斃矣感其義因葬之鄉人命其地曰狗葬后刺史以義犬之名易狗葬之名予舟行過其地遂為文以感之。

浩浩動物　　唯人為貴　　立人之道　　曰仁與義　二者不行　　與畜同類　　畜能行是　　與人曷異　懿矣斯犬　　立功斯地　　救主免焚　　濡草以智　其身雖斃　　其名不墜　　於戲

人有畜心　　以形見親　　畜有人心　　以形見棄　是非心焉　　形何辨旃　　犬形之人　　為善於是

【現代漢語翻譯】現代漢語譯本：把粉飾稱為銘文，那是稱揚先祖之美的宋鼎銘；把規勸過失稱為銘文，那是周廟金人銘。世俗流傳的《陋室銘》，進不能稱揚先祖之美，退不能規勸過失，反而奢靡誇張，自比仙龍，還說『唯吾德馨』。顏回（顏子）的願望是不誇耀自己的優點，聖人孔子（聖師）也不敢自稱仁德。禹錫即使是大學者（巨儒），心中明白聖人之道，怎麼會有這樣狂妄悖逆的言辭呢？陸機說，銘文應該博大簡約而溫和潤澤，這篇銘文的旨意既不博大簡約，言辭也不溫和潤澤，難道是劉禹錫的作品嗎？愚昧的人前往居住，把銘文刻在精美的玉石上（琬琰），懸掛在房屋墻壁上，我擔心後來的年輕人（後進童蒙）仰慕劉禹錫的名聲，口中誦讀心中記誦，把它作為學習的榜樣，豈不是誤導人嗎？所以寫這篇文章來洗雪劉禹錫的恥辱，並且糾正後人的錯誤，如果劉禹錫死後有知，一定會感激我的恩惠。

閑居編第二十六卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十七

宋孤山沙門智圓著

感義犬(並序)

錢塘縣西北水路十八里有個村莊叫做義犬村，過去有人養了一條狗，非常馴服。一次主人路過這裡，喝醉了躺在草地上，野火蔓延過來，眼看就要燒到他了。狗趕緊跑到河邊，用身體沾水，把草地打濕，主人因此免於災禍。主人醒來后，發現狗已經精疲力竭死去了。爲了感謝它的義舉，就把它埋葬了，鄉里人把這個地方命名為狗葬。後來刺史把狗葬改名為義犬。我乘船經過這裡，於是寫了這篇文章來感嘆這件事。

浩浩動物唯人為貴立人之道曰仁與義二者不行與畜同類畜能行是與人曷異懿矣斯犬立功斯地救主免焚濡草以智其身雖斃其名不墜於戲

人有畜心以形見親畜有人心以形見棄是非心焉形何辨旃犬形之人為善於是

【English Translation】 English version: To call embellishment an inscription is like the Song Ding inscription, which praises the beauty of ancestors; to call admonishment of faults an inscription is like the inscription on the golden man in the Zhou Temple. The commonly circulated 'Simple Abode Inscription' neither advances to praise the beauty of ancestors nor retreats to admonish faults, but instead extravagantly boasts and compares itself to immortal dragons, even saying 'Only my virtue is fragrant.' Yan Hui's (Yanzi) wish was not to boast of his own merits, and even the sage Confucius (Holy Teacher) dared not call himself benevolent. Even if Yu Xi (Liǔ Yǔxī) was a great scholar (jù rú), understanding the way of the sages in his heart, how could he have such arrogant and rebellious words? Lu Ji said that inscriptions should be broad and concise, yet gentle and refined. The intent of this inscription is neither broad nor concise, and the words are neither gentle nor refined. Could it be the work of Liu Yuxi? Ignorant people go to reside there, engraving the inscription on fine jade (wǎn yǎn), hanging it on the walls of their houses. I fear that later young people (hòu jìn tóng méng), admiring Liu Yuxi's name, will recite it by heart and take it as a model, wouldn't that be misleading? Therefore, I write this article to clear Liu Yuxi's shame and correct the mistakes of later generations. If Liu Yuxi knew after death, he would surely be grateful for my kindness.

Miscellaneous Writings from Seclusion, Volume 26 Supplement to the Buddhist Canon, Volume 56, No. 0949, Miscellaneous Writings from Seclusion

Miscellaneous Writings from Seclusion, Volume 27

Written by Zhì Yuán, a recluse monk of Gushan Temple in Song Dynasty

Feeling for the Righteous Dog (with Preface)

Eighteen li northwest by water from Qiantang County is a village called Righteous Dog Village. In the past, someone raised a very docile dog. Once, the master passed by here, got drunk, and lay down in the grass. A wildfire spread, and it was about to burn him. The dog quickly ran to the riverbank, wetting its body with water and dampening the grass, thus saving the master from disaster. After the master woke up, he found that the dog had died of exhaustion. To thank its righteousness, he buried it, and the villagers named the place Dog Burial. Later, the governor changed the name Dog Burial to Righteous Dog. I passed by here by boat, so I wrote this article to lament this event.

Among all moving creatures, humans are the most noble; the way to establish oneself is through benevolence and righteousness. If these two are not practiced, one is the same as livestock; if livestock can practice these, how are they different from humans? Admirable is this dog, establishing merit in this place, saving its master from burning, wetting the grass with its intelligence. Though its body is dead, its name will not fall; alas!

Humans have the hearts of animals, showing affection through form; animals have the hearts of humans, being abandoned because of form. Right and wrong lie in the heart; what can form distinguish? A person with the form of a dog does good here.

人形之犬　　孕惡不止　　傷哉兇人　　胡不遄死　刺史贈名　　為教有旨

評謝屐

錢唐郡西有湖曰西湖湖中有山曰孤山山西有坡曰瑪瑙病夫居之二年創亭于坡之上亭自講堂之北由竹徑盤紆鬥上平視崇山下瞰巨浸春容秋態佈列目前其或晝雨收暮云卷林巒爭翠花木競秀既若濃黛潑粉障又如華袞映琉璃故病夫講暇憑欄流睇瓦然終日不知它營噫境惑於我邪我惑于境乎每至雨歇山水下流幽徑沮洳山石磥砢而且阻往來因思謝客兒肆意泉石尋山登嶺嘗著木屐上則去其前齒下則去其後齒病夫依其制納以登降若由坥塗在危能安履險而夷吾考其由由損有餘而補不足也夫屐之上山也則前昂而後低去前齒者損有餘也留後齒者補不足也故上山所以安且平也屐之下山也則后舉而前屈去後齒者損有餘也留前齒者補不足也故下山所以安且平也是故在危能安履險而夷無他也損有餘補不足也噫持此道以履於家履於國履于天下則何患于傾危哉所以傾危者由減不足以奉有餘耳此猶不率謝公之制而納常人之屐乘陵陟岡者必有蹉趺顛墜之患矣吾詳靈運之用意托此以矯世垂誡也豈獨在於屜屐哉康樂公沒六百載於茲矣胡以問邪嗚呼。

敘繼齊師字

恭名稱字仰聞之儒禮也覽天竺古皇之教乃見子兼父母之名知其不以避名為禮矣又彼聖賢

輩或云字而不言名或云名而不言字者蓋名之與字同出而異稱爾非定體彰德之別也矧夫圓頂既殊于章甫方袍且異於縫掖必立字以仿儒耶然雖推本無聞而隨方有義故中國古之桑門清簡貞固角立傑出者皆名字雙立焉吾友繼齊師永嘉人也貌莊而氣清志高而辭正曩者學止觀法門于奉先而與予同門習凈名大義于石壁而與予同道是以熟其行知其德故得詳其名稽其實而字之書曰底至齊信用昭明於天下孔子傳曰致行至中信之道用顯明於天下雅曰殷齊中也考彼二文齊訓中也明矣是知吾友以繼續大中之道以立名豈徒然也夫大中之道非聖人莫能至之非君子莫能庶幾行之書曰建用皇極語曰中庸之德其至矣乎抑又古先覺王升中天降中國中日生證中理談中教噫釋之尚中既如此儒之尚中又如彼中之為義大矣哉吾友志慕真宗旁通儒術希中為字不亦宜乎俾解希乎中無空有之滯行希乎中無偏邪之失事希乎中無狂狷之咎言希乎中無訐佞之弊四者備矣修之於身則真凈之境不遠而復化之於人則聖人之教不令而行夫如是則稱其字而思過半矣彰德之義於斯見矣。

擇日說

陰陽家流謂日之吉兇由善惡之神主焉蓋佐天而為治者也故犯兇日必罹之禍擇吉日必貽之福而民惑久矣凡改作用事咸擇其吉日冀去禍而就福焉吾不信也夫吉兇禍福繫乎人不繫乎日書曰惟上帝無

【現代漢語翻譯】現代漢語譯本：

有人或者只說『輩』或『字』而不說『名』，或者只說『名』而不說『字』，這是因為『名』和『字』同出一源，只是稱呼不同罷了，並非是固定的形體和彰顯德行的區別。更何況，僧人圓頂已經不同於儒生的帽子，僧衣也不同於儒生的寬袖長袍，難道一定要立『字』來效仿儒生嗎？然而，雖然追溯本源沒有這種說法，但隨順各地風俗又有其意義，所以中國古代那些清心寡慾、堅貞不屈、卓爾不群的僧人，都是名和字並用的。我的朋友繼齊法師，是永嘉人，容貌莊重而氣質清逸，志向高遠而言辭正直。先前在奉先寺學習止觀法門，與我是同門；在石壁寺研習《維摩詰經》的大義，與我是同道。因此，我熟悉他的行為，瞭解他的德行，所以能夠詳細地考查他的名字，稽考他的實際情況，併爲他取字。古書《尚書》上說：『達到中正，信用昭明於天下。』孔子的傳記上說：『致力於實行至中至正的通道，用以顯明於天下。』《爾雅》上說：『殷，中也。』考察這兩段文字，『齊』的訓釋就是『中』。由此可知，我的朋友用『繼續大中之道』來立名，難道是偶然的嗎？大中之道，不是聖人就不能達到，不是君子就不能接近並實行。《尚書》上說：『建立並使用最高的標準。』《禮記·中庸》上說：『中庸的德行，是最高的境界啊！』而且，古代的覺王（佛陀）升于中天，降生於中國，中日出生，證悟中道之理，宣說中道之教。唉！佛教崇尚中道已經如此，儒教崇尚中道又是那樣。『中』的意義太偉大了！我的朋友立志仰慕佛法的真宗，廣泛通曉儒家的學術，希望用『中』作為他的字，不也是很合適的嗎？使他理解希求于『中』，沒有空和有的偏頗；行為希求于『中』，沒有偏頗和邪惡的過失；做事希求于『中』，沒有狂妄和拘謹的過錯；言語希求于『中』，沒有揭人隱私和諂媚的弊端。這四個方面都具備了，修養于自身，那麼真凈的境界就不遠了，再教化於他人，那麼聖人的教誨不用命令就能實行。如果能夠這樣，那麼稱呼他的字，就能思考過半了。彰顯德行的意義就在這裡顯現了。擇日說陰陽家的說法認為，日子的吉兇是由善惡的神所主管的，這些神輔助上天來治理世事。所以，觸犯兇日一定會遭受災禍，選擇吉日一定會帶來幸福，民眾迷惑很久了。凡是改建、興工、做事，都選擇吉日，希望去掉災禍而獲得幸福，我是不相信這些的。吉兇禍福在於人，不在於日子。《尚書》上說：『只有上帝沒有……』

【English Translation】 English version:

Some people only mention the 『bei』 (generation name) or 『zi』 (style name) without mentioning the 『ming』 (given name), or only mention the 『ming』 without mentioning the 『zi』. This is because the 『ming』 and 『zi』 originate from the same source, but are just different ways of addressing someone, not fixed forms or distinctions for manifesting virtue. Moreover, the shaven head of a monk is already different from the cap of a Confucian scholar, and the monastic robe is also different from the wide-sleeved gown of a Confucian scholar. Must we establish a 『zi』 to imitate Confucian scholars? However, although tracing back to the origin there is no such custom, following local customs has its meaning. Therefore, those ancient Chinese Sangha members who were pure and simple, steadfast and upright, and stood out from the crowd all used both 『ming』 and 『zi』. My friend, Dharma Master Jì Qí (continuing the middle path), is from Yongjia. His appearance is dignified and his temperament is pure, his aspirations are lofty and his words are upright. Previously, he studied the Śamatha-Vipassanā (止觀) Dharma gate at Fengxian Temple, and was my fellow student; at Shibi Temple, he studied the profound meaning of the Vimalakīrti Sutra (凈名經), and was my fellow practitioner. Therefore, I am familiar with his conduct and know his virtue, so I can thoroughly examine his name, investigate his actual situation, and give him a style name. The Book of Documents (尚書) says: 『Attain the middle and upright, and trustworthiness will be evident throughout the world.』 Confucius』 commentary says: 『Devote oneself to practicing the path of utmost centrality and uprightness, to manifest it to the world.』 The Erya (爾雅) says: 『Yin means central.』 Examining these two texts, the interpretation of 『Qi』 is 『central』. From this, we can know that my friend uses 『continuing the great central path』 to establish his name, is it merely accidental? The great central path cannot be attained by anyone other than a sage, and cannot be closely approached and practiced by anyone other than a virtuous person. The Book of Documents says: 『Establish and use the highest standard.』 The Doctrine of the Mean (中庸) says: 『The virtue of the Mean is the highest state!』 Moreover, the ancient Awakened King (覺王, Buddha) ascended to the central heavens, descended to China, was born in the middle of the day, realized the principle of the Middle Way, and spoke of the teaching of the Middle Way. Alas! Buddhism values the Middle Way so much, and Confucianism values the Middle Way in the same way. The meaning of 『Middle』 is so great! My friend aspires to admire the true essence of Buddhism, and widely understands Confucian scholarship. Hoping to use 『Middle』 as his style name, isn't it very appropriate? May he understand that seeking the 『Middle』 means there is no bias towards emptiness or existence; may his conduct seek the 『Middle』, without the fault of bias or evil; may his actions seek the 『Middle』, without the mistake of arrogance or restraint; may his words seek the 『Middle』, without the flaws of exposing secrets or flattery. When these four aspects are complete, cultivating them in oneself, then the realm of true purity is not far away, and when teaching them to others, then the teachings of the sages can be practiced without commands. If it can be like this, then calling his style name will lead to thinking more than halfway. The meaning of manifesting virtue is revealed here. On Choosing Auspicious Days The Yin-Yang school of thought believes that the auspiciousness or inauspiciousness of days is governed by gods of good and evil, who assist Heaven in governing the world. Therefore, violating an inauspicious day will certainly lead to disaster, and choosing an auspicious day will certainly bring happiness. The people have been confused for a long time. Whenever rebuilding, starting construction, or doing things, they choose auspicious days, hoping to remove disaster and obtain happiness. I do not believe in these things. Auspiciousness, inauspiciousness, disaster, and happiness depend on people, not on days. The Book of Documents says: 『Only God has no…』

常為善降之百祥為不善降之百殃果有神佐天為治者也必能罰罪而賞功也茍兇日為善豈速其禍邪吉日為惡豈蒙其福邪為善而速禍是罰不當罪也為惡而蒙福是賞不當功也既而賞無功罰無辜則神乃弄天之權妄作威福者以上帝之聰明必削地奪爵久矣豈至如是而猶司賞罰之柄乎蚩蚩薄俗棄忠孝而不履背禮義而不修而競擇吉日欲茍免其禍而謟求其福者何異惡醉而強酒乎王制曰假于鬼神時日卜筮以疑眾者殺說者云今時持喪葬筑蓋嫁取卜數文書使民倍(音背)禮違制以其為害大也嗚呼吾聞積善之家必有餘慶不聞用吉日而致福也積不善之家必有餘殃不聞用兇日而致禍也故曰吉兇禍福繫於人不繫于日也故吾用事必擇道而行之擇禮而從之擇友而交之擇里而處之擇師而事之孳孳然砥名礪節俾無失於天爵也而擇日不與焉。

敘傳神

釋氏子之恢廓才識者必內貫三學外瞻五明戒定慧之謂三學也聲醫工咒因之謂五明也明者曉解精識之謂乎寫貌傳神其工巧明之至者矣夫寫貌貴乎似既似矣必在得其精爽于筆墨間則神可傳矣與其本體之無異故世謂之寫真焉豈比夫潑墨以圖山水縱怪以狀鬼神率情任意無所規準耶諒工巧之狂誕爾故曰寫貌傳神其工巧明之至也惟久上人錢唐人也正業外以傳神擅名吳越間高僧巨儒悉上人筆其狀也雖止水照影明鑑寫像未之

若也噫藝之精至有如此者因悟夫學吾仲尼之道者豈不然與仲尼得唐虞禹湯文武姬公之道炳炳然猶人之有形貌也仲尼既沒千百年間能嗣仲尼之道者唯孟軻荀卿楊子云王仲淹韓退之柳子厚而已可謂寫其貌傳其神者矣其申商莊列朱翟之學者乃潑墨圖山水縱怪狀鬼神率情任意之說豈規準于周孔乎於戲肖其容得其神者傳寫之上也肖其容不得其神者次也不肖其容而姑為人狀者又其次也寫人貌而反作獸形者何足道哉李斯學周孔道由荀卿門洎乎相祖龍也火六經而坑儒士峻刑法以殘黔首使天下搔然卒滅秦嗣何異乎寫人狀為獸形耶因美上人之藝精筆妙故敘之亦足為學道者之誡云。

閑居編第二十七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十八

宋孤山沙門　智圓　著

駁嗣禹說

種徴君作嗣禹說大底以排斥釋氏為意謂堯水禹治若禹之勤世有嗣者而跡殊矣乃始陳仲尼能嗣禹績次列孟軻楊雄王通其未云衰世不綱上失下襲浮圖稱訓昏怪譎惑列聖彝典欲相左右黷戕教本蠱蠹家國書契而降熟愈是者災流民矣幾疊世矣克明克斥能嗣禹者韓愈也子謂徴君以韓愈排斥浮圖能嗣禹功者其不類也甚矣夫洪水滔天下民昏蟄禹乘四載隨山刊木決九川距四海蒸民乃粒萬那作又語曰卑宮室而盡力乎溝洫禹吾無

【現代漢語翻譯】現代漢語譯本：如果藝術的精妙能達到如此境界，那麼由此領悟到學習我們仲尼（孔子，名丘，字仲尼）之道的人，難道不也是這樣嗎？仲尼得到了唐堯、虞舜、夏禹、商湯、周文王、周武王、周公（周公旦）的道，光明正大，就像人有形貌一樣。仲尼去世后千百年間，能夠繼承仲尼之道的人，只有孟軻（孟子，名軻）、荀卿（荀子，名況）、楊子云（楊雄，字子云）、王仲淹（王安石，字介甫）、韓退之（韓愈，字退之）、柳子厚（柳宗元，字子厚）而已，可以稱得上是描繪了他的容貌，傳達了他的精神。至於申不害、商鞅、莊周、列禦寇、朱熹、翟灝等人的學說，乃是潑墨作畫般描繪山水，縱容怪異的鬼神，隨心所欲的言論，哪裡能符合周公、孔子的規範呢？唉！描繪了他的容貌，又得到了他的精神，這是傳寫的上等；描繪了他的容貌，卻沒有得到他的精神，這是次等；不描繪他的容貌，而姑且畫出人的形狀，這又是次等。描繪人的容貌，反而畫出野獸的形狀，那又有什麼值得說的呢？李斯學習周公、孔子的道，從荀卿的門下出來，等到輔佐秦始皇的時候，焚燒六經，坑殺儒士，使用嚴酷的刑法來殘害百姓，使天下騷動不安，最終滅亡了秦朝的後代，這和描繪人的形狀卻畫成野獸的形狀有什麼區別呢？因為讚美上人的藝術精妙，筆法高超，所以記述下來，也可以作為學習道的人的鑑戒啊。

閑居編第二十七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十八

宋孤山沙門智圓著

駁嗣禹說

種徴君（種放，字希逸，北宋隱士）寫作《嗣禹說》，大抵是以排斥佛教為意圖，認為堯帝治水、禹王治水，如果禹的勤勞有後世繼承，而事蹟卻不同了。於是開始陳述仲尼能夠繼承禹的功績，其次列舉孟軻、楊雄、王通（隋朝學者），認為末世綱常敗壞，上位者失去道義，下位者互相效仿，佛教宣揚昏聵怪誕、譎詐迷惑的言論，與聖人的經典互相左右，玷污殘害教化的根本，蠱惑敗壞國家。書契流傳下來，熟悉這些的人越多，災禍就越蔓延。已經經歷了好幾代了，能夠明白地褒揚、明白地貶斥，能夠繼承禹的功績的人，就是韓愈。您說徴君認為韓愈排斥佛教，能夠繼承禹的功績，這不是很不相像嗎？洪水滔天，百姓昏昧蟄伏，禹乘坐四種交通工具，順著山勢砍伐樹木，疏通九條河流，使水流入四海，百姓才得以有糧食。萬民安定后又說：『降低宮室的高度，盡力疏通溝渠』，我禹沒有什麼可稱道的。

【English Translation】 English version: If the essence of art can reach such a state, then from this, can't we realize that those who study the Way of our Zhongni (Confucius, personal name Qiu, courtesy name Zhongni) are also like this? Zhongni obtained the Way of Tang Yao, Yu Shun, Xia Yu, Shang Tang, Zhou Wenwang, Zhou Wuwang, and the Duke of Zhou (Duke Dan of Zhou), which was bright and upright, just like a person has a form and appearance. After Zhongni passed away, for thousands of years, the only ones who could inherit the Way of Zhongni were Meng Ke (Mencius, personal name Ke), Xun Qing (Xunzi, personal name Kuang), Yang Ziyun (Yang Xiong, courtesy name Ziyun), Wang Zhongyan (Wang Anshi, courtesy name Jie Fu), Han Tuizhi (Han Yu, courtesy name Tuizhi), and Liu Zihou (Liu Zongyuan, courtesy name Zihou). They can be said to have depicted his appearance and conveyed his spirit. As for the doctrines of Shen Buhai, Shang Yang, Zhuang Zhou, Lie Yukou, Zhu Xi, and Zhai Hao, they are like splashing ink to paint landscapes, indulging in strange ghosts and gods, and making arbitrary remarks according to their feelings. How can they conform to the norms of the Duke of Zhou and Confucius? Alas! Depicting his appearance and obtaining his spirit is the highest level of transmission; depicting his appearance but not obtaining his spirit is the second level; not depicting his appearance but just drawing the shape of a person is again the second level. What is there to say about depicting the appearance of a person but drawing the shape of a beast instead? Li Si studied the Way of the Duke of Zhou and Confucius, coming from the school of Xun Qing, but when he assisted Emperor Qin Shi Huang, he burned the Six Classics, buried the Confucian scholars alive, and used harsh laws to harm the people, causing unrest in the world, and ultimately destroying the descendants of the Qin Dynasty. What difference is there between this and depicting the shape of a person but drawing the shape of a beast? Because I admire the superior person's exquisite art and superb brushwork, I have recorded it, which can also serve as a warning to those who study the Way.

Xian Ju Bian, Volume 27 卍 Newly Continued Collection, Volume 56, No. 0949, Xian Ju Bian

Xian Ju Bian, Volume 28

Written by Zhì Yuán, a recluse monk of Gushan in the Song Dynasty

Refuting the Theory of Inheriting Yu

Zhong Zhengjun (Zhong Fang, courtesy name Xiyi, a recluse of the Northern Song Dynasty) wrote 'Shì Yǔ Shuō' (On Inheriting Yu), mainly with the intention of rejecting Buddhism, believing that Emperor Yao controlled the floods and King Yu controlled the floods. If Yu's diligence was inherited by later generations, but the deeds were different. Therefore, he began to state that Zhongni could inherit Yu's achievements, followed by listing Meng Ke, Yang Xiong, and Wang Tong (a scholar of the Sui Dynasty), believing that the moral principles of the late world were corrupted, those in high positions lost morality, and those in low positions imitated each other. Buddhism promoted confused, bizarre, deceitful, and confusing remarks, which contradicted the classics of the sages, defiling and harming the foundation of education, and bewitching and corrupting the country. The more people who are familiar with these documents that have been handed down, the more disasters will spread. It has been several generations, and those who can clearly praise and clearly criticize, and who can inherit Yu's achievements, are Han Yu. You say that Zhengjun believes that Han Yu rejected Buddhism and can inherit Yu's achievements, isn't this very dissimilar? When the floods were raging, the people were ignorant and dormant, Yu rode on four kinds of transportation, followed the mountains to cut down trees, dredged the nine rivers, and made the water flow into the four seas, so that the people could have food. After the people were settled, he also said: 'Lower the height of the palaces and devote efforts to dredging the ditches', I, Yu, have nothing to praise.

間然矣其拯民之功而民實受其賜也且浮圖之教果如洪水之為害也而韓愈空言排斥且未聞掩其教絕其嗣也當韓之時而佛教益熾佛徒益盛天子欽若不暇公卿大夫尚者甚眾韓愈諫佛骨忤主而斥逐遐荒何能杜其源遏其流以拯民之急耶若以立空言為嗣禹者應大禹聖人亦但有益稷禹貢之空言則無其治水之實也嗚呼徴君宗聖為文力揚韓愈之道反令上古之書皆成妄說大禹之績但有其言而無其功矣抑沒聖德顛亂格言何其甚乎又浮圖教曷乖背于儒耶善惡報應者福善禍淫之深者也慈悲喜捨者博施濟眾之極者也折攝與禮刑一貫五戒與五常同歸若乃反妄歸真亦猶地雷之復見天地之心也柳子厚曰自有生物則好鬥奪相賊殺喪其實悖乖淫流莫克反乎初孔子無大位沒以余言持也更楊墨黃老益雜其術分裂而吾浮圖說后出推漓還源今所謂生而靜者噫子厚其達觀也如此乎以是觀之則韓之毀佛柳之信佛亦情之好惡不同耳豈以韓之譏毀即嗣禹功乎又佛法之盛莫盛于隋世而王通不能極言以斥之則是顛而不持危而不扶也況更申明其道乎故中說曰齋戒修而梁國危非釋迦之罪也易曰茍非其人道不虛行或問佛曰聖人也且徴君既亦以王通嗣禹通在隋世見佛教之盛而不排斥者是無治水之功待韓以治則王可嗣于鯀也以通嗣禹無乃不可乎又若以韓之空言能嗣禹者其崔皓衛元嵩張賓之徒率

【現代漢語翻譯】現代漢語譯本：

既然如此，韓愈並沒有真正做到拯救百姓的功勞，而百姓也沒有實際得到他的恩惠。而且，佛教的教義如果真的像洪水一樣有害，韓愈只是空口排斥，也沒有聽說他能阻止佛教的傳播，斷絕佛教的傳承。在韓愈的時代，佛教更加興盛，信徒更加眾多，皇帝都敬重還來不及，公卿大夫崇尚佛教的人非常多。韓愈因為諫阻皇帝迎接佛骨而觸怒了皇帝，被貶到偏遠荒涼的地方，又怎麼能阻止佛教的源頭，遏制佛教的流傳，來解救百姓的危難呢？如果說只是發表空洞的言論就能成為大禹的繼承人，那麼大禹這位聖人，也只是有益稷（人名，傳說為禹的助手）和《禹貢》（書名，記載大禹治水事蹟）的空洞言論，而沒有實際治理洪水的功績了。唉！您（指作者）推崇聖人，寫文章大力宣揚韓愈的學說，反而使得上古的書籍都成了虛妄的說法，大禹的功績也只是有言論而沒有實際的功勞了。這壓制聖人的德行，顛倒混亂正確的言論，是多麼過分啊！而且，佛教的教義哪裡違背了儒家的思想呢？善有善報，惡有惡報，這是勸人行善懲惡的最深刻的道理。慈悲喜捨，這是廣泛施捨，救濟大眾的最高境界。佛教的折服和攝受，與儒家的禮法和刑罰是一致的；佛教的五戒與儒家的五常是相同的歸宿。至於返妄歸真，也就像地雷卦的復卦，體現了天地執行的規律。柳宗元說：『自從有了生物，就有了爭鬥搶奪，互相殘殺，喪失了本性，違背了常理，邪惡的潮流無法回頭。』當初孔子沒有顯赫的地位，去世後用他的言論來維持世道。再加上楊朱、墨翟、黃老之學更加混雜，他們的學說分裂了社會，而我們佛教的學說後來出現，卻能推本溯源，迴歸本真，這就是現在所說的『生而靜』啊！柳宗元真是通達明智啊！這樣看來，韓愈譭謗佛教，柳宗元信奉佛教，也只是情感上的好惡不同罷了，難道能因為韓愈的譏諷譭謗，就說他繼承了大禹的功勞嗎？而且，佛教的興盛，沒有比隋朝更盛的了，而王通（隋朝儒者）不能極力發表言論來斥責佛教，這就是顛倒而不扶正，危險而不匡扶啊！更何況是進一步闡明佛教的道理呢？所以《中說》（王通的著作）說：『齋戒修行，梁國卻因此危亡，這不是釋迦（佛教創始人）的罪過啊！』《易經》說：『如果不是適當的人，道是不會虛空執行的。』有人問：佛是聖人嗎？而且您也認為王通繼承了大禹的功勞，王通在隋朝，看到佛教的興盛而不排斥，這就是沒有治理洪水的功勞，要等到韓愈來治理，那麼王通只能繼承鯀（傳說中治水失敗的人）的地位了。讓王通繼承大禹的功勞，恐怕是不可以的吧？而且，如果說韓愈的空洞言論就能繼承大禹的功勞，那麼像崔皓（北魏大臣，主張滅佛）、衛元嵩（北周道士，多次上書反對佛教）、張賓（後趙大臣，主張以刑法治理國家）之流

【English Translation】 English version:

That being the case, Han Yu did not truly achieve the merit of saving the people, nor did the people actually receive his favor. Moreover, if the teachings of Buddhism were truly as harmful as a flood, Han Yu merely verbally rejected it, and it has not been heard that he could stop the spread of Buddhism and cut off its inheritance. In Han Yu's time, Buddhism was even more prosperous, and the number of believers was even greater. The emperor respected it so much that he had no time to do anything else, and many high officials and dignitaries admired Buddhism. Han Yu offended the emperor because he remonstrated against welcoming the Buddha's bones and was demoted to a remote and desolate place. How could he stop the source of Buddhism, curb its spread, and relieve the people's suffering? If it is said that merely making empty statements can make one the successor of Da Yu (legendary ruler of ancient China famed for flood control), then Da Yu, the sage, only had the empty words of Yi and Ji (names of people, said to be Da Yu's assistants) and the 'Yu Gong' (title of a book, recording Da Yu's flood control deeds), but did not have the actual merit of controlling the flood. Alas! You (referring to the author) admire the sage and write articles to vigorously promote Han Yu's doctrines, but instead make the ancient books all become false statements, and Da Yu's achievements are only words without actual merit. This suppressing the virtue of the sage and顛倒混亂correct statements is too much! Moreover, how do the teachings of Buddhism violate Confucian thought? Good is rewarded with good, and evil is punished with evil, which is the deepest principle of advising people to do good and punish evil. Loving-kindness, compassion, joy, and equanimity are the highest states of broad giving and helping the masses. The subjugation and acceptance of Buddhism are consistent with the rites and laws of Confucianism; the five precepts of Buddhism and the five constant virtues of Confucianism have the same destination. As for returning from delusion to truth, it is like the 'Fu' hexagram of the 'Di Lei' hexagram, which embodies the law of the operation of heaven and earth. Liu Zongyuan (Tang Dynasty writer) said: 'Since there are living things, there has been fighting and plundering, mutual killing, loss of nature, violation of common sense, and the evil trend cannot be turned back.' At first, Confucius did not have a prominent position, and after his death, his words were used to maintain the world. In addition, the doctrines of Yang Zhu, Mo Di, and Huang-Lao became more mixed, and their doctrines divided society, while our Buddhist doctrines appeared later, but can trace back to the source and return to the original truth, which is what is now called 'born in stillness'! Liu Zongyuan is truly enlightened and wise! From this point of view, Han Yu's slander of Buddhism and Liu Zongyuan's belief in Buddhism are only different emotional preferences. Can it be said that because of Han Yu's ridicule and slander, he inherited Da Yu's merits? Moreover, the prosperity of Buddhism was never greater than in the Sui Dynasty, and Wang Tong (Confucian scholar of the Sui Dynasty) could not vigorously publish his opinions to criticize Buddhism, which is to be upside down without correcting, and dangerous without helping! Moreover, how could he further explain the principles of Buddhism? Therefore, the 'Zhongshuo' (Wang Tong's work) says: 'Fasting and practicing, but the Liang Kingdom was in danger because of it, this is not the sin of Sakyamuni (founder of Buddhism)!' The 'Book of Changes' says: 'If it is not the right person, the Dao will not run in vain.' Someone asked: Is the Buddha a sage? Moreover, you also think that Wang Tong inherited Da Yu's merits. Wang Tong was in the Sui Dynasty and saw the prosperity of Buddhism without rejecting it, which means that he did not have the merit of controlling the flood, and it would have to wait for Han Yu to control it, then Wang Tong could only inherit the position of Gun (legendary figure who failed to control the flood). It is probably not possible to let Wang Tong inherit Da Yu's merits, right? Moreover, if it is said that Han Yu's empty words can inherit Da Yu's merits, then people like Cui Hao (official of the Northern Wei Dynasty, advocated the destruction of Buddhism), Wei Yuansong (Taoist priest of the Northern Zhou Dynasty, repeatedly wrote to oppose Buddhism), and Zhang Bin (official of the Later Zhao Dynasty, advocated governing the country with criminal law)

皆惑時君以殛滅浮圖者諒有過禹之功矣茍以彼功之嗣禹則韓之空言為崔衛之罪人耳抑又直以殛滅排斥浮圖而嗣禹功者則聖帝明王有敷行浮圖教者豈皆為洪水之害耶皇朝三聖悉奉其教太祖召僧往西域太宗修墜典置譯場翻梵書以廣其道御製聖教序以發揮張大之今上亦然蓋知西聖清靜無為之學可以毗于大政也翻不如韓愈而嗣禹功耶徴君之悖德悖禮亦甚矣言偽而辯者徴君有之。

師韓議

吾門中有為文者而反斥本教以尊儒術乃曰師韓愈之為人也師韓愈之為文也則于佛不得不斥于儒不得不尊理固然也吾謂之不然斯人也非韓之徒乃韓之罪人爾請為陳之夫韓愈冠儒冠服儒服口誦六籍之文心味五常之道乃仲尼之徒也由是擯黜釋老百家之說以尊其教固其宜矣釋子果能師韓也則蓋演經律以為文飾戒慧以為行廣慈悲以為政使能仁之道巍巍乎有功則可謂之師韓矣噫仲尼之於吏部猶君父也能仁之於沙門亦君父也既知彼忠孝以事上之為美矣亦宜率忠孝以事於己君己父也豈可弒己君黜己父而成他臣之忠益他子之養為見賢思齊學彼為人耶以臣取之則不忠以子類之則不孝以師言之則背義以情觀之則忘恩以事定之則失禮嗚呼吏部以忠孝禮義之道以訓人釋子師之而反為亂臣賊子背義失禮者何傷敗韓道之甚乎故曰非韓之徒乃韓之罪人也。

道

【現代漢語翻譯】現代漢語譯本：那些迷惑當時的君主，認為消滅佛教（浮圖）的人可以比肩大禹的功績，這實在是太過分了。如果僅僅因為消滅佛教就認為可以繼承大禹的功績，那麼韓愈的空談就成了崔杼、衛出的罪行了。更何況，僅僅因為消滅、排斥佛教就認為可以繼承大禹的功績，那麼那些推行佛教的聖明君王，難道都成了洪水的禍害了嗎？本朝三位聖明的君主都信奉佛教，太祖皇帝召見僧人前往西域，太宗皇帝修復廢棄的典章制度，設定譯經場所翻譯梵文佛經，以此來弘揚佛法，還親自撰寫了《聖教序》來闡發和弘揚佛法。當今的皇帝也是如此。他們深知西方聖人的清靜無為之學可以輔助國家大政。難道還不如韓愈，可以繼承大禹的功績嗎？征君的悖逆道德禮儀也太過分了。說話虛偽而又善於辯解，征君就是這樣的人。

《師韓議》

我的門下有人寫文章，反而排斥本教，推崇儒術，說是傚法韓愈的為人，傚法韓愈的文章，那麼對於佛教不得不排斥，對於儒家不得不推崇，道理本來就是這樣。我認為不是這樣。這個人不是韓愈的門徒，而是韓愈的罪人。請讓我來陳述其中的道理。韓愈頭戴儒家的帽子，身穿儒家的衣服，口誦六經的文章，心中體味五常的道理，是仲尼的門徒。因此，排斥佛教、道教以及其他各家的學說，來尊崇儒家的教義，本來就是應該的。佛教弟子如果真的能夠傚法韓愈，那麼就應該演說經律來作為文章的文飾，以戒律和智慧作為行為的準則，廣行慈悲作為政治的措施，使能仁（釋迦牟尼）的教義巍然屹立，有所功績，那麼才可以稱之為傚法韓愈。唉！仲尼對於吏部（韓愈）來說，就像君父一樣，能仁對於沙門（僧人）來說，也是君父一樣。既然知道忠孝來侍奉君上是美好的，也應該用忠孝來侍奉自己的君父。怎麼可以弒殺自己的君主，廢黜自己的父親，而去成就其他臣子的忠誠，增益其他兒子的奉養，把這當作是見賢思齊，學習別人的為人呢？以臣子的身份來衡量，就是不忠；以兒子的身份來類比，就是不孝；以老師的身份來說，就是背叛道義；以情理來觀察，就是忘恩負義；以事情的結果來判定，就是失禮。嗚呼！吏部用忠孝禮義的道理來教訓人，佛教弟子傚法他，反而成為亂臣賊子，背義失禮，這是多麼嚴重地敗壞了韓愈的道義啊！所以說，不是韓愈的門徒，而是韓愈的罪人。

道

【English Translation】 English version: Those who delude the rulers of the time, thinking that eradicating Buddhism (Futu) can be compared to the merits of Yu the Great, are truly excessive. If merely eradicating Buddhism is considered inheriting the merits of Yu, then Han Yu's empty talk becomes the crimes of Cui Zhu and Wei Chu. Moreover, if merely eradicating and rejecting Buddhism is considered inheriting the merits of Yu, then wouldn't those wise and enlightened monarchs who promoted Buddhism all become scourges like floods? The three wise emperors of this dynasty all revered Buddhism. Emperor Taizu summoned monks to go to the Western Regions. Emperor Taizong restored the abandoned institutions, established translation centers to translate Sanskrit Buddhist scriptures, in order to promote Buddhism, and personally wrote the 'Preface to the Sacred Teachings' to expound and promote Buddhism. The current emperor is also like this. They deeply understand that the Western sages' teachings of purity and non-action can assist the great governance of the country. Are they not as good as Han Yu, who can inherit the merits of Yu? The rebellious behavior of Zheng Jun against morality and etiquette is also too much. Speaking falsely and being good at arguing, Zheng Jun is such a person.

'A Discussion on Following Han'

Among my disciples, some write articles that reject our own teachings and promote Confucianism, saying that they are emulating Han Yu's character and Han Yu's writing. Then, for Buddhism, they must reject it, and for Confucianism, they must promote it. The principle is naturally like this. I don't think so. This person is not a disciple of Han Yu, but a sinner of Han Yu. Please allow me to state the reasons. Han Yu wears the hat of Confucianism, wears the clothes of Confucianism, recites the articles of the Six Classics, and savors the principles of the Five Constant Virtues in his heart. He is a disciple of Confucius. Therefore, rejecting Buddhism, Taoism, and the doctrines of other schools to honor the doctrines of Confucianism is what he should do. If Buddhist disciples can truly emulate Han Yu, then they should expound the sutras and precepts as embellishments for their articles, use precepts and wisdom as the criteria for their actions, and widely practice compassion as political measures, so that the teachings of the Benevolent One (Sakyamuni) can stand tall and have merit. Then, they can be called emulating Han Yu. Alas! Confucius is like a ruler and father to the Minister of Personnel (Han Yu), and the Benevolent One is also like a ruler and father to the Shramanas (monks). Since they know that loyalty and filial piety to serve the ruler is beautiful, they should also use loyalty and filial piety to serve their own ruler and father. How can they kill their own ruler, depose their own father, and achieve the loyalty of other ministers and increase the support of other sons, taking this as seeing the virtuous and thinking of emulating them, learning from others? Judging by the status of a minister, it is disloyal; comparing by the status of a son, it is unfilial; speaking from the perspective of a teacher, it is betraying righteousness; observing from the perspective of emotion, it is ungrateful; judging by the outcome of the matter, it is a breach of etiquette. Alas! The Minister of Personnel uses the principles of loyalty, filial piety, propriety, and righteousness to teach people. Buddhist disciples emulate him, but instead become rebellious subjects and traitorous sons, betraying righteousness and breaching etiquette. How seriously does this corrupt Han Yu's morality! Therefore, it is said that they are not disciples of Han Yu, but sinners of Han Yu.

The Way

德仁藝解

論語子曰志於道據于德依于仁游于藝何晏曰道不可體故志之德成形故可據仁者功施於人故可倚六藝不足依據故曰遊子曰夫道德者無他也五常之謂也道蹈也德得也仁義禮智信之謂道行而得其宜之謂德韓文公曰道德為其虛位仁義為其定名故易曰立人之道曰仁與義君子志在五常故曰志於道既志慕之則據杖而行之使得其宜故曰據于德平叔之說猶以老氏槌提仁義絕滅禮學為道德也豈是夫子祖述堯舜憲章文武之道德乎若謂道不可體故志者如仲尼云吾志在春秋且筆削褒貶使亂臣賊子懼豈是不可體而云志耶以是觀之平叔乃謂別有放蕩虛大非五常者謂之道德也嗚呼玷儒教亦甚矣或曰道德既即五常何以又云依于仁耶曰以遊藝者或不仁故誡之必以仁不然則斯害也已若宋華元其御怨羊羹不及而馳入鄭軍而鄭囚華元逢蒙學射于羿盡羿之道恐羿愈己於是殺之斯二人者有射御之藝而為害滋甚若庾公之斯不忍反害於子濯孺子可謂依仁而遊藝者也(鄭人使子濯孺子侵衛衛使庾公之斯追之子濯孺子曰今日我疾作不可以執弓吾死矣夫問其仆曰追我者誰也其仆曰庾公之斯也曰吾生也其仆曰庾公之斯衛之善射者也夫子曰吾生何謂也庾公之斯學射于尹公之他尹公之他學射於我夫尹公之他端人也其取友必端矣庾公之斯至曰夫子何謂不執弓曰今日我疾作

【現代漢語翻譯】現代漢語譯本德仁藝解

《論語》中孔子說：『立志于道，根據于德，依靠于仁，游心於藝。』何晏解釋說：『道是不可具體把握的，所以要立志於它；德是成就於自身的，所以可以作為依據；仁是將恩惠施予他人，所以可以依靠；六藝不足以作為依據，所以說是游心。』孔子又說：『所謂道德，沒有別的，就是五常。』道是踐行的意思，德是獲得的意思，仁義禮智信就叫做道。道行得適宜就叫做德。韓愈說：『道德是它的虛位，仁義是它的定名。』所以《易經》說：『建立人的根本在於仁與義。』君子立志在於五常，所以說『立志于道』。既然立志仰慕它，就要拄著它而行，使它適宜，所以說『根據于德』。平叔的說法，好像老子提倡拋棄仁義，斷絕禮學，作為道德。這難道是孔子所遵循的堯舜禹湯文武的道德嗎？如果說道不可具體把握，所以要立志於它，就像孔子說『我的志向在於《春秋》』，並且通過筆削褒貶使亂臣賊子感到恐懼，難道是不可具體把握而說立志嗎？由此看來，平叔是說另外有放蕩虛大的，不是五常的，稱之為道德。唉！玷污儒教也太厲害了！有人問：『道德既然就是五常，為什麼又說依靠于仁呢？』回答說：『因為游心於藝的人，或許不仁，所以告誡他們必須以仁為本，不然就會造成危害。』就像宋國的華元，他的車伕怨恨沒有分到羊羹，就駕車衝入鄭國的軍隊。鄭國俘虜了華元。逢蒙向羿學習射箭，學盡了羿的本領，害怕羿超過自己，於是殺死了羿。這兩個人有射箭駕車的技藝，卻造成了更大的危害。如果像庾公之斯不忍心反過來傷害子濯孺子，就可以說是依靠仁而游心於藝了。（鄭國人派子濯孺子侵犯衛國，衛國派庾公之斯追趕他。子濯孺子說：『今天我病發作，不能拿弓了，我完了。』問他的僕人說：『追我的人是誰？』他的僕人說：『是庾公之斯。』子濯孺子說：『我活了。』他的僕人說：『庾公之斯是衛國善於射箭的人啊。夫子說我活了，是什麼意思呢？』庾公之斯向尹公之他學習射箭，尹公之他向我學習射箭。尹公之他是端正的人，他所結交的朋友一定是端正的。庾公之斯趕到后說：『先生為什麼不拿弓呢？』回答說：『今天我病發作。』）

【English Translation】 English version De Ren Yi Jie (Explanation of Virtue, Benevolence, and Art)

Confucius said in the Analects: 'Set your will on the Dao (the Way) (the fundamental principle of the universe), base yourself on De (virtue) (moral character), rely on Ren (benevolence) (humanity, compassion), and wander in Yi (the arts) (skills, accomplishments).' He Yan explained: 'The Dao cannot be grasped concretely, so one must set one's will on it; De is achieved in oneself, so it can be used as a basis; Ren is bestowing favor on others, so one can rely on it; the Six Arts are insufficient to be relied upon, so it is said to wander in them.' Confucius also said: 'What is called morality is nothing other than the Five Constant Virtues.' Dao means to practice, De means to obtain, and Ren, Yi (righteousness), Li (propriety), Zhi (wisdom), and Xin (trustworthiness) are called Dao. When the Dao is practiced appropriately, it is called De. Han Yu said: 'Morality is its vacant position, and benevolence and righteousness are its fixed names.' Therefore, the Book of Changes says: 'Establishing the foundation of man lies in benevolence and righteousness.' A gentleman sets his will on the Five Constant Virtues, so it is said 'Set your will on the Dao.' Since one aspires to it, one must walk with it as a staff, making it appropriate, so it is said 'Base yourself on De.' Ping Shu's statement seems like Laozi advocating abandoning benevolence and righteousness and severing the study of rites as morality. Is this the morality of Yao, Shun, Yu, Tang, Wen, and Wu that Confucius followed? If it is said that the Dao cannot be grasped concretely, so one must set one's will on it, just as Confucius said, 'My will is in the Spring and Autumn Annals,' and through deletions, praises, and criticisms, he made rebellious ministers and villainous sons fearful, is it not something that can be grasped concretely and said to be setting one's will on it? From this, it seems that Ping Shu is saying that there is something else that is dissolute and empty, not the Five Constant Virtues, which he calls morality. Alas! It is too much of a stain on Confucianism! Someone asked: 'Since morality is the Five Constant Virtues, why is it also said to rely on benevolence?' The answer is: 'Because those who wander in the arts may not be benevolent, so they are warned to base themselves on benevolence, otherwise it will cause harm.' Like Hua Yuan of Song, whose driver resented not being given a share of the mutton soup, so he drove the chariot into the army of Zheng. Zheng captured Hua Yuan. Feng Meng learned archery from Yi, learning all of Yi's skills, and fearing that Yi would surpass him, he killed Yi. These two men had the skills of archery and charioteering, but they caused even greater harm. If, like Yu Gong Zhi Si, he could not bear to harm Zi Zhuo Ru Zi in return, it could be said that he relied on benevolence and wandered in the arts. (The people of Zheng sent Zi Zhuo Ru Zi to invade Wei, and Wei sent Yu Gong Zhi Si to pursue him. Zi Zhuo Ru Zi said: 'Today my illness has flared up, and I cannot hold the bow, I am finished.' He asked his servant: 'Who is pursuing me?' His servant said: 'It is Yu Gong Zhi Si.' Zi Zhuo Ru Zi said: 'I am alive.' His servant said: 'Yu Gong Zhi Si is a skilled archer of Wei. What does the master mean by saying I am alive?' Yu Gong Zhi Si learned archery from Yin Gong Zhi Ta, and Yin Gong Zhi Ta learned archery from me. Yin Gong Zhi Ta is an upright man, and the friends he makes must be upright. Yu Gong Zhi Si arrived and said: 'Why does the master not hold the bow?' He replied: 'Today my illness has flared up.')

不可以執弓曰小人學射于尹公之他尹公之他學射于夫子我不忍以夫子之道反害於夫子雖然今日之事也我不敢廢抽矢叩輪去其金乘矢而後反)。

閑居編第二十八卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十九

宋孤山沙門　智圓　著

送庶幾序

吾今年夏養病于孤山之下雖困躓臞瘠而以道自勝晏如也戶庭闃然無阘茸者之跡時有一顧于吾者皆名僧巨儒耳秋八月律僧庶幾謁吾甚謹既坐而避席且言欲從吾受古聖人書學古聖人之為文冀吾採納以誨之也吾甚壯其志以其能倍俗之好尚慕淳古之道斯則睎驥之徒也因命復坐而語之曰吾無深識遠見胡能授若聖人之書乎吾非魁手鉅筆胡能教若聖人之為文乎然吾于學佛外考周孔遺文究楊孟之言或得微旨若不以吾為不肖欲從吾學吾于古聖人之文豈有隱乎夫所謂古文者宗古道而立言言必明乎古道也古道者何聖師仲尼所行之道也昔者仲尼祖述堯舜憲章文武六經大備要其所歸無越仁義五常也仁義五常謂之古道也若將有志於斯文也必也研幾乎五常之道不失於中而達乎變變而通通則久久而合道既得之於心矣然後吐之為文章敷之為教化俾為君者如勛華為臣者如元愷天下之民如堯舜之民救時之弊明政之失不順非不多愛茍與世齟齬言不見用亦冀垂空言

【現代漢語翻譯】現代漢語譯本：不可以像小人一樣拿著弓，說：『我曾向尹公（人名，古代的射箭名家）學習射箭。』又說：『尹公曾向夫子（老師的尊稱）學習射箭。』我不忍心用夫子的教導反過來傷害夫子。』雖然今天情況特殊，我也不敢廢棄射箭的規矩，於是抽出箭，敲擊車輪，去掉箭上的金屬部分，用沒有金屬的箭射擊目標，然後才停止。

閑居編第二十八卍新續藏第 56 冊 No. 0949 閑居編

閑居編第二十九

宋孤山沙門智圓（人名，作者）著

送庶幾（人名，被贈序者）序

我今年夏天在孤山腳下養病，雖然身體困頓、瘦弱，但仍然用道來戰勝困境，內心安然平靜。我的住所庭院寂靜，沒有庸俗之人的軌跡，偶爾有來看望我的人，都是著名的僧人和大學者。秋天八月，律僧庶幾來拜訪我，非常恭敬。坐下後，他起身離開座位，說想要跟隨我學習古代聖人的書籍，學習古代聖人寫作文章的方法，希望我能夠採納他的請求並教導他。我非常讚賞他的志向，因為他能夠背離世俗的愛好，仰慕純正古樸的道，這真是追隨良馬的人啊。於是我讓他重新坐下，對他說：『我沒有深刻的見識和長遠的眼光，怎麼能夠教你聖人的書籍呢？我不是寫作高手，怎麼能夠教你聖人寫作文章的方法呢？』然而，我在學習佛法之外，也研究過周公、孔子的遺留文章，探究過楊朱、孟子的言論，或許得到了一些細微的旨意。如果你不認為我不賢能，想要跟隨我學習，那麼我對於古代聖人的文章，難道會有什麼隱瞞呢？所謂的古文，就是遵循古代的道義而立言，言語必須明白古代的道義。古代的道義是什麼呢？就是聖人孔子所遵循的道。過去孔子傚法堯舜，繼承周文王、周武王的傳統，使六經完備，總而言之，沒有超出仁義五常的範圍。仁義五常就叫做古道。如果想要致力於這種文章，那麼必須深入研究五常的道理，不偏離中正，通達事物的變化，變化而能通達，通達就能長久，長久就能與道合一。既然在心中領悟了道，然後將它表達為文章， распространять его в виде教化，使為君者像伊尹、傅說一樣賢能，為臣者像元愷一樣賢能，天下的百姓像堯舜時代的百姓一樣。匡救時弊，闡明政治的缺失，不順從不義之事，多多愛護百姓，即使與世俗格格不入，言論不被採納，也希望能夠留下空洞的言論，以警醒後人。

【English Translation】 English version: It is not permissible to hold a bow like a petty person and say, 'I learned archery from Yin Gong (a personal name, a famous archer in ancient times).' And also say, 'Yin Gong learned archery from Master (a respectful term for a teacher).' I cannot bear to use the teachings of the Master to harm the Master.' Although today's situation is special, I dare not abandon the rules of archery, so I drew the arrow, knocked on the wheel, removed the metal part of the arrow, shot the target with the arrow without metal, and then stopped.

Idle Living Compilation, Volume 28 Supplement to the Buddhist Canon, New Series, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Volume 29

Written by Zhiyuan (a personal name, the author), a monk of Gushan in the Song Dynasty

Preface to Sending Shu Ji (a personal name, the person to whom the preface is addressed)

This summer, I am recuperating at the foot of Gushan Mountain. Although I am troubled and emaciated, I overcome my difficulties with the Dao, and my heart is peaceful. My residence is quiet, without the traces of vulgar people. Occasionally, those who come to visit me are famous monks and great scholars. In the eighth month of autumn, the Vinaya monk Shu Ji came to visit me very respectfully. After sitting down, he rose from his seat and said that he wanted to follow me to study the books of the ancient sages and learn the methods of writing articles of the ancient sages, hoping that I could accept his request and teach him. I greatly admired his ambition, because he was able to deviate from worldly preferences and admire the pure and ancient Dao, which is truly following the path of a fine horse. So I asked him to sit down again and said to him, 'I do not have deep knowledge and long-term vision, how can I teach you the books of the sages? I am not a master writer, how can I teach you the methods of writing articles of the sages?' However, in addition to studying Buddhism, I have also studied the remaining writings of the Duke of Zhou and Confucius, and explored the words of Yang Zhu and Mencius, and perhaps gained some subtle meanings. If you do not think I am unworthy and want to follow me to study, then do I have anything to hide about the writings of the ancient sages? The so-called ancient writing is to establish words according to the ancient Dao, and the words must clearly understand the ancient Dao. What is the ancient Dao? It is the Dao followed by the sage Confucius. In the past, Confucius emulated Yao and Shun, inherited the traditions of King Wen of Zhou and King Wu of Zhou, and made the Six Classics complete. In short, it did not exceed the scope of benevolence, righteousness, and the five constant virtues. Benevolence, righteousness, and the five constant virtues are called the ancient Dao. If you want to devote yourself to this kind of writing, then you must deeply study the principles of the five constant virtues, not deviate from the mean, understand the changes of things, be able to understand through change, and be able to last for a long time, and be able to unite with the Dao. Since you have understood the Dao in your heart, then express it as writing, spread it as education, so that the ruler is as virtuous as Yi Yin and Fu Yue, the ministers are as virtuous as Yuan Kai, and the people of the world are like the people of the Yao and Shun era. Correct the malpractices of the times, clarify the shortcomings of politics, do not obey unrighteous things, love the people more, even if it is incompatible with the world, and the words are not adopted, I also hope to leave empty words to warn future generations.'

于百世之下闡明四代之訓覽之者有以知帝王之道可貴霸戰之道可賤仁義敦禮樂作俾淳風之不墜而名揚于青史蓋為文之志也古文之作誠盡此矣非止澀其文字難其句讀然後為古文也果以澀其文字難其句讀為古文者則老莊楊墨異端之書亦何嘗聲律耦對邪以楊墨老莊之書為古文可乎不可也老莊楊墨棄仁義廢禮樂非吾仲尼祖述堯舜憲章文武之古道也故為文入于老莊者謂之雜宗于周孔者謂之純馬遷班固之書先黃老后六經抑忠臣飾主闕先儒文之雜也孟軻楊雄之書排楊墨罪霸戰黜浮偽尚仁義先儒文之純也吾嘗試論之以其古其辭而倍于儒豈若今其辭而宗于儒也今其辭而宗于儒謂之古文可也古其辭而倍于儒謂之古文不可也雖然辭意俱古吾有取焉爾且代人所為聲耦之文未見有根仁柢義模賢范聖之作者連簡累牘不出月露風雲之狀謟時附勢之談適足以傷敗風俗何益於教化哉夫為文者固其志守其道無隨俗之好惡而變其學也李唐韓文公與馮宿書曰仆為文久每自則意中以為好則人為惡矣小稱意人亦小怪大稱意即人必大怪之也時時應事作俗下者下筆令人慚及示人人以為好矣小慚者亦蒙謂之小好大慚者必以為大好矣觀文公之言則古文非時所尚久矣非稟粹和之氣樂淳正之道胡能好之哉若年齒且壯茍於斯道加鞭不止無使俗謂大好無令心有大慚然後砥礪名節不混庸

{ "translations": [ "現代漢語譯本：", "在百世之後闡明夏、商、周、漢四代的訓誡，讓閱讀的人能夠明白帝王之道的可貴，霸道征戰之道的卑賤。推崇仁義，重視敦厚的禮儀和音樂教化，使淳樸的風俗不至於衰落，並且使名聲流傳於史冊，這才是寫作文章的志向啊。古代文章的寫作，確實應該竭盡於此。不能僅僅因為文字艱澀，語句難懂，就稱之為古文。如果認為文字艱澀，語句難懂就是古文，那麼老子、莊子、楊朱、墨翟這些異端的書籍，又何嘗講究聲律對偶呢？難道能把楊朱、墨翟、老子、莊子的書籍當作古文嗎？當然不可以。老子、莊子、楊朱、墨翟拋棄仁義，廢除禮樂，不是我們仲尼所遵循的，祖述堯舜、傚法周文王、周武王的古老正道。所以寫作文章，傾向於老莊學說的，叫做『雜』，宗法周公、孔子的，叫做『純』。司馬遷、班固的書，先推崇黃老之術，後述六經，貶低忠臣，粉飾君主，缺失先儒的思想，這是文章的『雜』。孟軻、楊雄的書，排斥楊朱、墨翟，譴責霸道征戰，去除虛浮虛偽，崇尚仁義，推崇先儒的思想，這是文章的『純』。我曾經嘗試論述過，文章即使辭藻古奧，超過儒家經典，難道比得上現在文章辭藻通俗，但宗法儒家思想嗎？現在文章辭藻通俗，但宗法儒家思想，可以稱之為古文。文章即使辭藻古奧，但背離儒家思想，不可以稱之為古文。即使這樣，如果辭藻和意境都古樸，我還是會加以採納的。況且當今世人所寫的講究聲律對偶的文章，沒有見到有以仁為根本，以義為準則，傚法賢人聖人的作品。連篇累牘，寫不出月露風雲之外的內容，儘是諂媚逢迎權勢的言論，只會損害敗壞社會風氣，對教化有什麼益處呢？所以寫作文章的人，應該堅定自己的志向，堅守自己的原則，不要隨著世俗的好惡而改變自己的學問。李唐時代的韓愈在給馮宿的信中說：『我寫作文章很久了，常常自己覺得寫得好的，別人卻認為不好。稍微稱心如意的，別人也稍微覺得奇怪；非常稱心如意的，別人就一定會覺得非常奇怪。』有時爲了應付時事而寫一些庸俗低下的文章，下筆時就讓人感到慚愧，拿給別人看，別人卻認為很好。稍微感到慚愧的，別人也會稱讚說稍微好一點；感到非常慚愧的，別人一定會認為非常好。觀看韓愈的話，就知道古文不被當時社會所推崇已經很久了。不是秉承純粹平和的氣質，喜愛淳樸正直的道理，怎麼能愛好古文呢？如果年紀還算壯年，能夠在古文之道上不斷努力，不要讓世俗認為寫得『大好』，不要讓內心感到『大慚』，然後磨礪自己的名節，不與庸俗之輩混同。" , "english_translations": [ "English version:", "To elucidate the teachings of the four dynasties (Xia, Shang, Zhou, and Han) for generations to come, so that those who read them may understand the value of the way of emperors and the baseness of the way of hegemonic warfare. To promote benevolence and righteousness, to emphasize sincere etiquette and music, so that the pure customs will not decline, and to make one's name known in history—this is the ambition of writing. The writing of ancient prose should indeed be devoted to this. It is not merely by making the words obscure and the sentences difficult to understand that one can call it ancient prose. If one thinks that making the words obscure and the sentences difficult to understand is ancient prose, then what about the books of Laozi, Zhuangzi, Yang Zhu, and Mo Di, these heterodoxies, which never paid attention to tonal patterns and parallelism? Can the books of Yang Zhu, Mo Di, Laozi, and Zhuangzi be regarded as ancient prose? Of course not. Laozi, Zhuangzi, Yang Zhu, and Mo Di abandoned benevolence and righteousness, abolished etiquette and music, and did not follow the ancient and correct path of Yao and Shun, Wen Wang and Wu Wang, which was followed by our Zhongni (Confucius). Therefore, those who write articles and lean towards the doctrines of Laozi and Zhuangzi are called 'mixed,' and those who follow the doctrines of Zhou Gong and Confucius are called 'pure.' The books of Sima Qian and Ban Gu first praised the Huang-Lao school of thought and then narrated the Six Classics, belittling loyal ministers and embellishing the ruler, lacking the ideas of the early Confucians—this is the 'mixed' aspect of their writing. The books of Mencius and Yang Xiong rejected Yang Zhu and Mo Di, condemned hegemonic warfare, eliminated vanity and falsehood, and advocated benevolence and righteousness, promoting the ideas of the early Confucians—this is the 'pure' aspect of their writing. I have tried to argue that even if the diction of an article is ancient and surpasses the Confucian classics, how can it compare to the present when the diction is simple but follows the Confucian ideology? If the diction of an article is simple but follows the Confucian ideology, it can be called ancient prose. If the diction of an article is ancient but deviates from the Confucian ideology, it cannot be called ancient prose. Even so, if both the diction and the meaning are ancient, I will still adopt them. Moreover, in the current world, the articles that emphasize tonal patterns and parallelism, I have not seen any works that take benevolence as the root, righteousness as the standard, and emulate the sages and saints. The articles are lengthy and repetitive, but they do not go beyond the description of the moon, dew, wind, and clouds, and are full of flattering and opportunistic remarks, which only harm and corrupt social customs. What benefit do they bring to education? Therefore, those who write articles should be firm in their ambitions and adhere to their principles, and not change their learning according to the likes and dislikes of the world. Han Yu of the Tang Dynasty said in a letter to Feng Su: 'I have been writing articles for a long time, and often when I think I have written well, others think it is bad. If it is slightly satisfactory, others will also find it slightly strange; if it is very satisfactory, others will definitely find it very strange.' Sometimes, in order to cope with current affairs, I write some vulgar and inferior articles, and I feel ashamed when I write them, but when I show them to others, they think they are very good. Those who feel slightly ashamed will also praise them as slightly good; those who feel very ashamed will definitely think they are very good. Looking at Han Yu's words, we can see that ancient prose has not been valued by society for a long time. If one does not possess a pure and harmonious spirit and love the pure and upright principles, how can one love ancient prose? If one is still young and can continue to work hard in the way of ancient prose, do not let the world think that one has written 'very well,' and do not let one's heart feel 'very ashamed,' then one can temper one's reputation and not be mixed with the mediocre." ] }

類則吾將期若於聖賢之域也茍有其文而行違之則鳳鳴而隼翼也欲道之行吾不信也語曰子張問行子曰言忠信行篤敬蠻貊之邦行矣言不忠信行不篤敬雖州里行乎哉若其志之幾退而為文異日以數篇見於吾覽其辭頗有意冀能擯于浮華尚于理致噫其可教也成器可待也吾由是待之異於他等冬十月亟請于吾曰幾既承訓今將有嘉禾之行不得蚤莫見乞言以為戒吾因錄誨幾之言以為貺俾無忽忘之也踐吾之言則道可至矣或曰子佛氏之徒也何言儒之甚乎對曰幾從吾學儒也故吾以儒告之不能雜以釋也幾將從吾學釋也吾則以釋告之亦不能雜以儒也不瀆其告古之道也二十九日序。

錢唐聞聰師詩集序

或問詩之道曰善善惡惡請益曰善善頌焉惡惡刺焉如斯而已乎曰刺焉俾遠頌焉俾遷樂仁而忲義黜回而崇見則王道可復矣故厚人倫移風俗者莫大於詩教與於乎風雅道息雕篆叢起變其聲耦其字逮於今亦已極矣而皆寫山容水態述遊仙洞房𥧲以成風𥪰相誇飾及夫一言涉于教化一句落於譎諫則偉呼族噪攘臂眥睚且曰此詬病之辭矣譏我矣詈我矣非詩之謂矣及問詩之道則昂其頭翕其目辴然而對曰人亦有言可以意冥難以言狀吾何言哉吁可怪也詩之道出於何邪出於浮圖邪伯陽邪仲尼邪果出仲尼之道也吾見仲尼之道也吾見仲尼之刪者悉善善惡惡頌焉刺焉之辭耳豈如今

【現代漢語翻譯】現代漢語譯本：如果這樣，我就可以期望你達到聖賢的境界了。如果你的文章寫得很好，但行為卻與之背道而馳，那就好比鳳凰在鳴叫，而用的卻是隼的翅膀。想要用這樣的方式來推行道義，我是不相信的。古語說，子張問怎樣才能使自己無論到哪裡都行得通。孔子說：『言語忠誠老實，行為敦厚恭敬，即使到了蠻貊（mán mò，指中國古代對南方、西南方各民族的統稱）地區，也行得通。言語不忠誠老實，行為不敦厚恭敬，即使在鄉里，能行得通嗎？』至於幾（jǐ，人名），如果他的志向稍有退步，就用文章來警醒他。日後如果能把幾篇文章給我看，他的文辭頗有擺脫浮華、崇尚理致的意願，唉，那他就是可以教導的，成才也是可以期待的。我是這樣期待他的，和其他人不一樣。冬季十月，他多次請求我說：『幾已經接受了您的教誨，現在將要前往嘉禾（jiā hé，地名）上任，不能早晚都來拜見您，懇請您給我一些告誡。』因此我記錄下教誨幾的話語來贈送給他，讓他不要輕易忘記。實踐我的話，那麼道義就可以達到了。有人說：『您是佛家弟子，為什麼說儒家的話這麼多呢？』我回答說：『幾是跟我學習儒學的，所以我用儒家的道理來告誡他，不能摻雜佛家的道理。如果幾要跟我學習佛學，我就用佛家的道理來告誡他，也不能摻雜儒家的道理。』這是不褻瀆所告誡的內容，是古人的道理。二十九日序。

錢唐聞聰師詩集序

有人問詩的道理，說：『讚揚好的，憎惡壞的。』又問：『讚揚好的，歌頌它；憎惡壞的，諷刺它，像這樣就可以了么？』回答說：『諷刺它，使它遠離；歌頌它，使它向善。喜愛仁德而厭惡過分，斥退邪僻而崇尚正見，那麼王道就可以恢復了。』所以說，敦厚人倫、移風易俗，沒有比詩教更大的作用了。唉，風雅（fēng yǎ，《詩經》中的兩種詩歌型別）的傳統衰落，雕琢辭藻的文章大量興起，改變詩歌的聲音，講究對偶的字句，到了今天也已經到了極點。而這些文章都只是描寫山容水態，敘述遊仙洞府，用華麗的辭藻來互相誇耀。至於一句話涉及到教化，一句落在規勸諷諫上，那麼就會大聲喧譁，族人騷動，揮舞手臂，怒目而視，並且說：『這是詬病之辭啊！這是譏諷我啊！這是辱罵我啊！這不是詩歌的本意啊！』等到問到詩的道理，就昂著頭，閉著眼，傲慢地回答說：『人也有話說，可以用心領會，難以用言語表達，我還能說什麼呢？』唉，真是奇怪啊！詩的道理出自哪裡呢？出自浮圖（fú tú，佛教）嗎？出自伯陽（bó yáng，老子）嗎？出自仲尼（zhòng ní，孔子）嗎？果真是出自仲尼的道理啊！我看到仲尼的刪定，全部都是讚揚好的，憎惡壞的，歌頌的，諷刺的辭句啊！難道像現在這樣嗎？'

【English Translation】 English version: If so, I would expect you to reach the realm of sages and worthies. If your writing is excellent, but your actions contradict it, it would be like a phoenix singing but using the wings of a hawk. I do not believe that the Way can be promoted in this manner. As the saying goes, Zizhang (Zī Zhāng, a disciple of Confucius) asked how to ensure that he could succeed wherever he went. Confucius said, 'Be loyal and trustworthy in your words, and be sincere and respectful in your actions. Even in the lands of the Man and Mo (mán mò, ancient terms for southern and southwestern tribes), you will succeed. If your words are not loyal and trustworthy, and your actions are not sincere and respectful, can you succeed even in your own village?' As for Ji (Jǐ, a personal name), if his aspirations falter even slightly, I will use writing to remind him. If he can show me a few of his essays in the future, and his words show a desire to abandon superficiality and value reason, alas, then he is teachable, and his success can be expected. This is how I expect him to be, unlike others. In the tenth month of winter, he repeatedly asked me, 'Ji has received your teachings, and now I am about to go to Jiahe (Jiā Hé, a place name) to take office. I cannot visit you morning and evening, so I beg you to give me some words of advice.' Therefore, I recorded the words of instruction for Ji to give to him, so that he would not easily forget them. Practice my words, and then the Way can be attained. Someone said, 'You are a follower of Buddhism, why do you speak so much about Confucianism?' I replied, 'Ji is learning Confucianism from me, so I use Confucian principles to advise him, and I cannot mix in Buddhist principles. If Ji wants to learn Buddhism from me, then I will use Buddhist principles to advise him, and I cannot mix in Confucian principles.' This is not to profane the content of the advice, it is the way of the ancients. Preface on the 29th day.

Preface to the Poetry Collection of Teacher Wencong of Qiantang

Someone asked about the Way of poetry, saying, 'Praise the good and hate the evil.' Then asked further, 'Is it enough to praise the good by singing its praises and hate the evil by satirizing it?' The answer was, 'Satirize it to make it stay away, and praise it to make it move towards goodness. Love benevolence and detest excess, reject the perverse and uphold the correct view, then the Way of the King can be restored.' Therefore, nothing is greater than the teaching of poetry in enriching human relations and changing customs. Alas, the tradition of Feng and Ya (fēng yǎ, two categories of poems in the Book of Songs) has declined, and ornate writing has flourished, changing the sound of poetry and emphasizing paired phrases, which has reached its extreme today. And these writings only describe the appearance of mountains and rivers, narrate travels to immortal caves, and use flowery language to boast to each other. As for a word that touches on education or a sentence that falls on admonition and satire, then there will be loud clamor, tribal unrest, waving of arms, and glaring eyes, and they will say, 'These are words of reproach! This is satirizing me! This is cursing me! This is not the meaning of poetry!' When asked about the Way of poetry, they raise their heads, close their eyes, and arrogantly reply, 'People also have words that can be understood with the heart but are difficult to express in words, what can I say?' Alas, how strange! Where does the Way of poetry come from? Does it come from Futu (fú tú, Buddhism)? Does it come from Boyang (bó yáng, Lao Tzu)? Does it come from Zhongni (zhòng ní, Confucius)? It truly comes from the Way of Zhongni! I see that Zhongni's editing is all about praising the good, hating the evil, singing praises, and satirizing! Is it like this today?'

之人謂之詩者盈簡累牘皆華而無根不可以訓者乎噫詩之道其喪也如此釋迦氏聞聰師字元敏錢唐人也道甚明行甚修偃仰閑居不與庸者雜事佛之餘力則為歌為詩以適性情清賢鉅儒必籍其名由是為邦者必欲識其面焉聰師與吾實有舊矣雖一往一來宵盤晝憩而未嘗言及詩道吾初亦謂其昂頭翕目以詩自負者患道之不同雖熟其面久其交且不敢扣之也去年冬訪吾于林下袖出詩一軸吾覽之悉古其辭者研其旨則向所謂刺焉頌焉之道矣吾由是方知聰之道不類于悠悠徒噫聰師不我示則吾幾失聰師矣適欲辨而序之俄而曰今之世粗能耦其句累其章者非兩制名臣之辭則不肯求也矧聰之道之詩豈欲吾林間一病夫之言乎遂止今年夏聰師復來訪吾緘其古今詩三編且曰欲足下序之吾以去冬之意告焉乃曰足下知我也是故求知音而序之誰能胎肩俯眉附會於有位以茍其虛言乎我非斯人徒也吾既辭不得命遂直書于卷首庶后之人知聰之道之辭之為人於今之代實拔乎其萃出乎其類者也時天禧二年龍集戊午夏五月六日于瑪瑙坡疊翠亭序。

聯句照湖詩序

古之為詩辭句無所羈束意既盡矣辭亦終焉故無邪之理明麗則之文著洎齊梁而下限以偶對聲律逮于李唐拘忌彌甚故有辭有餘而理不足理可觀而辭無取兼美之難不其然乎有以見古之詩也易今之詩也難大中祥符三祀春二

【現代漢語翻譯】現代漢語譯本：那些被稱為詩的人，寫滿了竹簡和書卷，都是華麗而沒有根基，不能用來教導人的東西嗎？唉，詩的道義淪喪到如此地步！釋迦氏的聞聰師（釋迦族的聞聰法師），字元敏，是錢塘人。他的佛法修養非常精深，行為也很端正。他閑暇時隱居，不與平庸的人交往。在修行佛法之餘，就創作歌曲和詩歌來陶冶性情。清廉賢能的大學者必定知道他的名字，因此那些治理國家的人都想認識他。聞聰師與我實際上早就認識了，雖然只是偶爾來往，晚上小聚白天休息，但從未談論過詩的道義。我起初也認為他是那種昂著頭，閉著眼，以詩自負的人。擔心我們所追求的道義不同，即使熟悉他的面容，交往很久，也不敢向他請教。去年冬天，他到我在林下的住所拜訪我，拿出詩集一卷。我讀了之後，發現他的詩的措辭都符合古法，研究他的詩旨，才知道他所說的就是諷刺和歌頌的詩歌之道啊！我因此才知道聞聰的道義不同於那些平庸之輩。如果聞聰師不給我看他的詩，那我幾乎就錯失了了解聞聰師的機會了。我正想為他的詩辨析並作序，但他忽然說：『現在這個世道，粗略能寫出對偶的句子，堆砌成篇章的人，如果不是兩制（中書舍人、給事中）名臣的作品，人們就不肯去求取。更何況我聞聰所追求的詩歌之道呢？難道會想要求我這個林間生病的普通人來為它作序嗎？』於是就作罷了。今年夏天，聞聰師再次來拜訪我，用信封裝著他創作的古今詩歌三編，並且說想讓我為它作序。我用去年冬天時的想法告訴了他，他卻說：『您瞭解我，所以才向您尋求知音來為我的詩作序。誰會彎腰低頭，去附和那些有權位的人，來茍且地寫一些虛假的言辭呢？我不是那樣的人啊！』我既然推辭不掉，只好直接寫在書卷的開頭，希望後世的人知道聞聰的詩歌之道，他的詩歌辭藻，在當今這個時代，確實是超越眾人，出類拔萃的。時值天禧二年，歲在戊午年夏五月六日，在瑪瑙坡疊翠亭作序。

聯句照湖詩序

古時候的詩歌，辭藻和句子沒有束縛，意思表達完了，辭藻也就結束了。所以沒有邪念的道理很明白，文采也很華麗。到了齊梁以後，詩歌被限制在對偶和聲律上，到了李唐時期，禁忌就更多了。所以就出現了辭藻有餘而道理不足，道理可以看但辭藻卻沒有什麼可取之處的情況。兼具兩者之美，難道不是很難嗎？由此可見，古時候的詩歌容易寫，現在的詩歌很難寫。大中祥符三年春天二

【English Translation】 English version: Are those who are called poets, filling bamboo slips and scrolls, all flowery and without roots, unable to be used for instruction? Alas, the way of poetry has declined to such a state! The Venerable Wencong (Wencong, a Buddhist monk of the Shakya clan), styled Yuanmin, was a native of Qiantang. His understanding of the Dharma was profound, and his conduct was upright. He lived in seclusion during his leisure time, not associating with the mediocre. In addition to practicing Buddhism, he composed songs and poems to cultivate his temperament. Upright and virtuous scholars certainly knew his name, and therefore those who governed the country wanted to meet him. Venerable Wencong and I had actually known each other for a long time, although we only visited occasionally, gathering in the evening and resting during the day, but we had never discussed the way of poetry. I initially thought he was the kind of person who held his head high, closed his eyes, and was proud of his poetry. Fearing that our pursuits of the Dao were different, even though I was familiar with his face and had known him for a long time, I dared not ask him for guidance. Last winter, he visited me at my residence in the forest and took out a collection of poems. After reading it, I found that his poems' diction conformed to ancient methods, and after studying his poetic intent, I realized that what he was talking about was the way of poetry of satire and praise! I therefore knew that Wencong's Dao was different from those mediocre people. If Venerable Wencong had not shown me his poems, then I would have almost missed the opportunity to understand Venerable Wencong. I was about to analyze and preface his poems, but he suddenly said: 'In this world today, those who can roughly write paired sentences and pile up chapters, if they are not the works of famous ministers of the two systems (Drafters of imperial edicts and Remonstrance officials), people will not be willing to seek them out. Moreover, what about the way of poetry that I, Wencong, pursue? Would I want to ask me, an ordinary sick man in the forest, to preface it?' So I stopped. This summer, Venerable Wencong visited me again, enclosing three volumes of his ancient and modern poems, and said that he wanted me to preface them. I told him my thoughts from last winter, but he said: 'You understand me, so I seek a kindred spirit to preface my poems. Who would bow their heads and cater to those in positions of power, to write false words perfunctorily? I am not that kind of person!' Since I could not refuse, I had to write directly at the beginning of the scroll, hoping that future generations would know that Venerable Wencong's way of poetry, his poetic diction, in this era, is indeed surpassing the crowd and outstanding. At the time of Tianxi Second Year, the year of Wuwu in the summer, May 6th, preface written at the Diecui Pavilion on Manao Slope.

Preface to the Joint Poem 'Illuminating the Lake'

In ancient times, poetry had no restrictions on words and sentences. Once the meaning was exhausted, the words also ended. Therefore, the principle of no evil was clear, and the writing was beautiful. After the Qi and Liang dynasties, poetry was limited to parallelism and prosody. By the time of the Li Tang dynasty, the restrictions were even greater. Therefore, there were cases where the words were excessive but the meaning was insufficient, and the meaning was worth seeing but the words were not worth taking. Is it not difficult to have both beauty? From this, it can be seen that ancient poetry is easy to write, and modern poetry is difficult to write. In the spring of the third year of Dazhong Xiangfu, two

月湘川德圓虞江咸潤霅溪清用山陰智仁皆禪講達觀之士也會於雲門精舍論道之餘歷覽遐曠俯察勝異且曰靈越照湖天下嘉致方外勝遊既清景在目而無題詠詩人恥之吾亦恥之於是操觚染翰神發思勇聯成五言八韻唐律詩一章而格調清卓辭意平淡兼美之難其實有焉感嘆之深則有菱花在何處千古碧沉沉寫狀之極則有潤泛春遊棹晴分晚過禽言其廣則有冷光通禹穴寒色繞山陰語其用則有有象難逃影無人不洗心其布義感物有如此者噫彼四道人皆禪講之餘力一時文學耳而能有是題有是句者其可尚矣爾歲予抱疾餘杭不預斯會彼道人輩遣介渡江以其篇示於我三複耽味仰之彌高故為序之。

送智仁歸越序

天下山水之奇絕者東南首焉越又首于東南矣峨峨雲門下瞰滄海湯湯照湖色混太虛山既秀矣水既清矣稟斯氣而生於其間者必德行純粹才業雋茂之人也緇衣中綽有名士智永靈澈輩寔產其地智仁上人有前修之風焉攻永之筆札體勢不忒學澈之吟詠清苦惟肖嘗聞天臺之道高矣三觀之義大矣不克負荷吾曹恥之於是涉大江而抵于錢唐就師傳而學焉頗窮厥旨師嘗許之且夫道無方性無體出處語默奚乖于道乎繇是默則齊愛惡以克己語則辨善惡以示人處則討論經誥以資乎慧解出則邀遊山水以樂乎性情道遠乎哉在此而已今是行也始欲歸故鄉遊山水吾知其將樂

【現代漢語翻譯】現代漢語譯本：月湘、川德、圓虞、江咸、潤霅（zhà）溪、清用、山陰（今浙江紹興）智仁，都是精通禪學的講師，他們曾在雲門精舍聚會論道。論道之餘，他們遊歷廣闊的地域，俯瞰美好的景色，並且說：『靈越（指會稽山）和照湖，是天下美好的地方，也是方外（指僧人）勝遊之地。既然美好的景色就在眼前，卻沒有題詠，這是詩人的恥辱，也是我們的恥辱。』於是拿起筆，飽蘸墨汁，文思泉涌，聯成一首五言八韻的唐律詩，這首詩格調清新高雅，辭藻平淡優美，兼具二者之美，實在難得。詩中感嘆之深，如『菱花在何處，千古碧沉沉』；寫景之極，如『潤泛春遊棹，晴分晚過禽』；言其廣闊，如『冷光通禹穴，寒色繞山陰』；語其作用，如『有象難逃影，無人不洗心』。這首詩的布義感物，就是這樣。唉！那四位道人，都是在禪學講授之餘，一時興起的文學創作，卻能有這樣的題目，有這樣的句子，真是值得稱讚啊！那年我生病在餘杭（今杭州），沒有參加這次聚會，那些道人派人渡江，把他們的詩篇給我看，我反覆閱讀，越發覺得高妙，所以為它作序。

送智仁歸越序

天下山水的奇特絕美之處，東南一帶最為突出，而越地（今浙江紹興一帶）又是東南一帶的首選。高聳的雲門山下俯瞰著浩瀚的大海，浩渺的照湖湖水與太空融為一體。山既秀麗，水既清澈，稟賦著這種靈氣而生於其間的人，必定是德行純粹、才華橫溢的人。出家僧人中，像智永、靈澈這樣著名的名士，確實產於此地。智仁上人有前代高僧的風範，學習智永的筆法，體勢沒有絲毫差錯；學習靈澈的吟詠，清苦的風格惟妙惟肖。我曾聽說天臺山的佛法高深，三觀的義理博大，自己不能承擔，深以為恥。於是渡過大江來到錢塘，拜師求學，頗為精通其中的旨要。老師曾經讚許他。況且道沒有固定的方法，性沒有固定的本體，出世入世、言語沉默，怎麼會違背道呢？因此，沉默時就用平等之心對待愛憎，以此來克制自己；說話時就分辨善惡，以此來教導他人；入世時就討論經書典籍，以此來增長智慧；出世時就邀遊山水，以此來愉悅性情。道還遙遠嗎？就在這裡而已。現在這次出行，開始是想回到故鄉遊覽山水，我知道他將樂在其中。

【English Translation】 English version: Yue Xiang, Chuan De, Yuan Yu, Jiang Xian, Run Zha Xi, Qing Yong, and Shan Yin (present-day Shaoxing, Zhejiang) Zhi Ren, were all lecturers proficient in Chan Buddhism. They gathered at the Yunmen Abode to discuss the Dharma. In their leisure time, they traveled far and wide, overlooking the beautiful scenery, and said: 'Lingyue (referring to Mount Kuaiji) and Zhao Lake are the most beautiful places in the world, and also scenic spots for those outside the world (referring to monks). Since the beautiful scenery is before our eyes, yet there are no poems, it is a shame for poets, and also a shame for us.' So they picked up their pens, dipped them in ink, and with inspiration flowing, composed a Tang-style poem of five characters per line and eight rhymes. This poem has a fresh and elegant style, and its diction is plain and beautiful, possessing both qualities, which is truly rare. The depth of emotion in the poem is like 'Where is the water chestnut flower? It has been a deep green for thousands of years'; the extreme of describing the scenery is like 'Moisture floats on the oars of spring游, clear skies divide the evening birds'; speaking of its breadth, it is like 'Cold light penetrates the Yu Cave, cold colors surround Shan Yin'; speaking of its function, it is like 'Things with form cannot escape their shadows, no one does not cleanse their heart'. The poem's exposition of meaning and its response to things are like this. Alas! Those four Daoists, all in their spare time from lecturing on Chan Buddhism, created this literary work on a whim, yet they were able to have such a topic and such sentences, which is truly commendable! That year, I was ill in Yuhang (present-day Hangzhou) and did not attend this gathering. Those Daoists sent someone across the river to show me their poems. I read them repeatedly and felt they were increasingly wonderful, so I wrote a preface for them.

Preface to Sending Zhi Ren Back to Yue

Among the unique and beautiful mountains and rivers in the world, the southeast region is the most prominent, and the Yue region (present-day Shaoxing, Zhejiang) is the first choice in the southeast. Below the towering Yunmen Mountain overlooks the vast sea, and the vast Zhao Lake blends with the void. The mountains are beautiful, and the waters are clear. Those who are born in this environment with this aura must be people of pure virtue and outstanding talent. Among the monks, famous scholars like Zhi Yong and Ling Che were indeed born in this land. The Venerable Zhi Ren has the demeanor of previous eminent monks, learning Zhi Yong's calligraphy, his style is without any error; learning Ling Che's chanting, his pure and austere style is lifelike. I once heard that the Dharma of Tiantai Mountain is profound, and the meaning of the Three Contemplations is vast. I am ashamed that I cannot bear it. So he crossed the river to Qiantang, studied with a teacher, and became quite proficient in its essence. The teacher once praised him. Moreover, the Dao has no fixed method, and the nature has no fixed substance. How can being in the world or out of the world, speaking or being silent, violate the Dao? Therefore, in silence, treat love and hate with an equal mind, so as to restrain oneself; in speech, distinguish between good and evil, so as to teach others; in the world, discuss scriptures and treatises, so as to increase wisdom; out of the world, invite to travel mountains and rivers, so as to please the temperament. Is the Dao far away? It is here. This trip now, initially wants to return to his hometown to visit mountains and rivers, I know he will be happy in it.

于性情乎至止之日為我抉山秀水清之狀為詩寄遠以達其志焉然靜為躁君樂不可極祖師之言備矣待上人研幾而力行之無以盤遊為務也勉之勉之。

閑居編第二十九卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十

宋孤山沙門　智圓　著

誡惡勸善

於戲大法下衰去聖逾遠披緇雖眾謀道尤稀𥪰聲利為己能視流通為兒戲遂使法門罕辟教網將頹寔賴後昆克荷斯道汝曹虛心請法潔己依師近期于立身揚名遠冀于革凡成聖發揮像法舍子而誰故須修身踐言慎終如始勤爾學問慎爾行藏避惡友如避虎狼事良朋如事父母奉師盡禮為法亡軀有善無自矜起過務速改守仁義而確乎不拔處貧病而樂以忘憂自然與禍斯遠與福斯會豈假相形問命謟求榮達之期擇日選時茍免否屯之運此豈沙門之遠識實惟俗子之妄情宜乎見賢思齊當仁不讓慕雪山之求法學善財之尋師名利不足動於懷死生不足憂其慮儻功成而事遂必自邇而陟遐不沽名而名自揚不召眾而眾自至智足以照惑慈足以攝人窮則獨善其身達則兼濟天下使真風息而再振慧炬滅而復明可謂大丈夫焉可謂如來使矣豈得身棲講肆跡混常徒在穢惡則無所間然於行解則不見可畏以至積習成性自滅其身始教慕彼上賢終見淪於下惡如斯之輩誠可悲哉詩云靡不有初鮮克有

終斯之謂矣中人已上可不誡歟抑又戒慧分宗大小異學悉自佛心而派出意存法界以同歸既而未曉大猷於是各權所據習經論則以戒學為棄物宗律部則以經論為憑虛習大法者則滅沒小乘聽小乘者則輕毀大法但見人師偏贊遂執之而互相是非豈知佛意常融茍達之而不見彼此應當互相成濟共熟機緣其猶萬派朝宗無非到海百官蒞事咸曰勤王未見護一派而擬塞眾流守一官而欲廢庶績原夫法王之垂化也統攝群品各有司存小律比禮刑之權大乘類鈞衡之任營福如司于漕輓制撰若掌于王言在國家之百吏咸修類我教之群宗𥪰演果明此旨豈執異端當須量己才能隨力演布性敏則兼學為善識淺則專門是宜若然者雖各播風猷而共成慈濟同歸和合之海共坐解脫之床夫如是則真迷涂之司南教門之木鐸也居乎師位諒無慚德趣乎佛果決定不疑汝無矜伐小小見知樹立大大我慢輕侮先覺熒惑後生雖云聽尋未補過咎言或有中汝曹思之。

大宋錢唐律德梧公講堂題名序

錢唐保寧寺律德梧公始學終南刪補於同郡處雲師既睹其奧乃杜門覆述凡十五年後由故僧正通教大師曰慶赟者請之因住昭慶寺始以訓物為務即咸平四年也既而法席宏張來學遐臻以戒律繩之以威儀檢之而動靜咸秩其次還保寧又其次遷開化自開化而再還保寧由保寧移聖果洎今在兜率訓物如昭慶其徒有名

【現代漢語翻譯】現代漢語譯本：這就是我所說的。中等資質以上的人可以不用告誡了嗎？還是需要告誡呢？要知道，戒和慧雖然分屬不同的宗派，大乘和小乘的學說也各有不同，但都源自佛心，其意在於遍及整個法界，最終歸於同一目標。然而，由於未能領悟大道，於是各自固守自己所學。學習經論的人，就把戒學看作是應該拋棄的東西；宗奉律部的人，就把經論看作是虛無縹緲的東西；學習大乘佛法的人，就貶低小乘佛法；聽從小乘佛法的人，就輕視誹謗大乘佛法。只是看到自己的老師偏頗地讚揚某種學說，就執著於此，互相爭論是非。哪裡知道佛的本意是圓融無礙的，如果能夠通達這一點，就不會有彼此的分別，應當互相成就，共同促成修行的機緣。這就像萬千條河流匯歸大海，沒有哪一條不是流向大海的；百官處理政事，都說是爲了效忠君王。沒有聽說過保護一條河流而想堵塞所有河流，也沒有聽說過堅守一個官位而想廢除所有政務。追溯佛陀教化的本源，是爲了統攝所有眾生，各有職責。小乘戒律類似於禮法刑罰的權力，大乘佛法類似於衡量輕重的職責。營建福報就像管理漕運，撰寫文章就像掌管王室的詔令。在國家，百官都遵循各自的職責；在佛教，各個宗派也應該如此。如果能夠明白這個道理，哪裡還會固執于不同的觀點呢？應當衡量自己的才能，盡力弘揚佛法。天資聰敏的人，可以兼學各種法門；見識淺薄的人，就應該專精於一門。如果能夠這樣，雖然各自傳播不同的風尚，但共同成就慈悲濟世的事業，共同歸向和合的大海，共同坐在解脫的寶座上。如果能夠這樣，那就是真正迷途中的指南針，佛教中的木鐸。身居師位，才不會愧對自己的德行；趣向佛果，才不會有任何懷疑。你們不要因為自己略有所知就驕傲自滿，樹立起巨大的我慢，輕視侮辱先覺者，迷惑後來的學習者。即使聽聞佛法，也不能彌補過去的過錯。我說的話或許有中肯之處，你們要認真思考。

《大宋錢唐律德梧公講堂題名序》

錢唐保寧寺的律德梧公，最初向終南山的刪補學習，後來又向同郡的處云法師學習，已經領悟了其中的奧妙，於是閉門覆述所學，總共十五年後，由原來的僧正通教大師慶赟邀請，於是住在昭慶寺，開始以教導僧人為己任，那是咸平四年。不久之後，法席興盛，遠近的人都來學習，用戒律來約束他們，用威儀來規範他們，所以一舉一動都很有秩序。之後又回到保寧寺，再後來又遷到開化寺，從開化寺又再次回到保寧寺，從保寧寺又移到聖果寺，現在在兜率寺教導僧人，就像在昭慶寺一樣。他的弟子中，有名 English version: This is what I mean. Can those of average or above intelligence not be warned? Or do they still need to be warned? Know that although precepts and wisdom belong to different schools, and the teachings of Mahayana and Hinayana differ, they all originate from the Buddha's mind, with the intention of encompassing the entire Dharma realm and ultimately returning to the same goal. However, because they have failed to comprehend the Great Way, they each cling to what they have learned. Those who study the sutras and treatises regard the study of precepts as something to be discarded; those who adhere to the Vinaya (rules of discipline) regard the sutras and treatises as empty and illusory; those who study Mahayana Buddhism belittle Hinayana Buddhism; those who listen to Hinayana Buddhism despise and slander Mahayana Buddhism. They only see their own teachers praising a particular doctrine and cling to it, arguing with each other about right and wrong. How do they know that the Buddha's intention is always harmonious and unobstructed? If they can understand this, there will be no distinction between self and other, and they should help each other to achieve enlightenment, jointly fostering the opportunity for practice. It is like ten thousand rivers flowing into the sea, none of which do not flow into the sea; hundreds of officials handling government affairs all say they are loyal to the king. No one has ever heard of protecting one river and trying to block all rivers, nor has anyone heard of holding one official position and wanting to abolish all government affairs. Tracing the origin of the Buddha's teachings, it is to encompass all beings, each with their own responsibilities. The Hinayana precepts are similar to the power of rites and punishments, and Mahayana Buddhism is similar to the responsibility of weighing what is important. Building merit is like managing transportation, and writing articles is like managing royal decrees. In the country, all officials follow their respective duties; in Buddhism, all schools should do the same. If you can understand this principle, how can you be attached to different views? You should measure your own talents and do your best to promote the Dharma. Those who are intelligent can study all kinds of Dharma; those who have shallow knowledge should specialize in one. If you can do this, although you each spread different customs, you will jointly achieve the cause of compassion and salvation, jointly return to the sea of harmony, and jointly sit on the throne of liberation. If you can do this, then you are truly the compass in the maze, the wooden bell in Buddhism. If you are in the position of a teacher, you will not be ashamed of your virtue; if you are heading towards Buddhahood, you will not have any doubts. Do not be proud and complacent because you know a little, establish great arrogance, despise and insult those who came before you, and confuse those who come after you. Even if you hear the Dharma, you cannot make up for past mistakes. What I say may be pertinent, you should think about it carefully.

'Preface to the Inscription of the Lecture Hall of Vinaya Virtue Wu Gong of Qiantang'

Vinaya Virtue Wu Gong of Baoning Temple in Qiantang initially studied with Shanbu of Zhongnan Mountain, and later with Dharma Master Chuyun in the same county. Having understood the mysteries, he closed his door and reviewed what he had learned. After a total of fifteen years, he was invited by the former Sangha Chief, Great Master Tongjiao Qingyun, and then lived in Zhaoging Temple, beginning to teach monks as his duty. That was the fourth year of Xianping. Soon after, the Dharma seat flourished, and people from far and near came to study, using precepts to restrain them and using demeanor to regulate them, so every move was orderly. Later, he returned to Baoning Temple, and then moved to Kaihua Temple, and from Kaihua Temple he returned to Baoning Temple again, and from Baoning Temple he moved to Shengguo Temple, and now he is teaching monks in Tushita Temple, just like in Zhaoging Temple. Among his disciples, there are famous

【English Translation】 English version: This is what I mean. Can those of average or above intelligence not be warned? Or do they still need to be warned? Know that although precepts (戒) and wisdom (慧) belong to different schools, and the teachings of Mahayana (大乘) and Hinayana (小乘) differ, they all originate from the Buddha's mind, with the intention of encompassing the entire Dharma realm (法界) and ultimately returning to the same goal. However, because they have failed to comprehend the Great Way (大猷), they each cling to what they have learned. Those who study the sutras (經) and treatises (論) regard the study of precepts as something to be discarded; those who adhere to the Vinaya (律部) (rules of discipline) regard the sutras and treatises as empty and illusory; those who study Mahayana Buddhism belittle Hinayana Buddhism; those who listen to Hinayana Buddhism despise and slander Mahayana Buddhism. They only see their own teachers praising a particular doctrine and cling to it, arguing with each other about right and wrong. How do they know that the Buddha's intention is always harmonious and unobstructed? If they can understand this, there will be no distinction between self and other, and they should help each other to achieve enlightenment, jointly fostering the opportunity for practice. It is like ten thousand rivers flowing into the sea, none of which do not flow into the sea; hundreds of officials handling government affairs all say they are loyal to the king. No one has ever heard of protecting one river and trying to block all rivers, nor has anyone heard of holding one official position and wanting to abolish all government affairs. Tracing the origin of the Buddha's teachings, it is to encompass all beings, each with their own responsibilities. The Hinayana precepts are similar to the power of rites and punishments, and Mahayana Buddhism is similar to the responsibility of weighing what is important. Building merit is like managing transportation, and writing articles is like managing royal decrees. In the country, all officials follow their respective duties; in Buddhism, all schools should do the same. If you can understand this principle, how can you be attached to different views? You should measure your own talents and do your best to promote the Dharma. Those who are intelligent can study all kinds of Dharma; those who have shallow knowledge should specialize in one. If you can do this, although you each spread different customs, you will jointly achieve the cause of compassion and salvation, jointly return to the sea of harmony, and jointly sit on the throne of liberation. If you can do this, then you are truly the 'compass in the maze', the 'wooden bell' in Buddhism. If you are in the position of a teacher, you will not be ashamed of your virtue; if you are heading towards Buddhahood, you will not have any doubts. Do not be proud and complacent because you know a little, establish great arrogance, despise and insult those who came before you, and confuse those who come after you. Even if you hear the Dharma, you cannot make up for past mistakes. What I say may be pertinent, you should think about it carefully. "Preface to the Inscription of the Lecture Hall of Vinaya Virtue Wu Gong of Qiantang (錢唐)" Vinaya Virtue Wu Gong of Baoning Temple (保寧寺) in Qiantang initially studied with Shanbu of Zhongnan Mountain (終南山), and later with Dharma Master Chuyun (處云) in the same county. Having understood the mysteries, he closed his door and reviewed what he had learned. After a total of fifteen years, he was invited by the former Sangha Chief, Great Master Tongjiao Qingyun (慶赟), and then lived in Zhaoging Temple (昭慶寺), beginning to teach monks as his duty. That was the fourth year of Xianping (咸平). Soon after, the Dharma seat flourished, and people from far and near came to study, using precepts to restrain them and using demeanor to regulate them, so every move was orderly. Later, he returned to Baoning Temple, and then moved to Kaihua Temple (開化寺), and from Kaihua Temple he returned to Baoning Temple again, and from Baoning Temple he moved to Shengguo Temple (聖果寺), and now he is teaching monks in Tushita Temple (兜率寺), just like in Zhaoging Temple. Among his disciples, there are named

節修功業著放登講科者凡若干人門弟子眾請題名于講堂屋壁以紀成績以勖將來公於我為忘言之交謂我為知心者因命序之曰古者能仁氏之王三界也愍群迷失正性而可復而不知復之之路於是乎礙之以戒律靜之以禪定照之以智慧則迷妄可息焉正性可復焉大為之防人猶逾之舍斯三者而言行佛道趣大方者何異乎北轅適越耶雖曰不反經非聖吾不信也公名擇梧字元羽錢唐人也立性直方發言正淳行甚高名甚揚雖學經論通書史而專以戒律為己任且欲示後學以復之之路知發軫于律學也故於律學既能言之又能行之而頹綱顛表自我強而樹之故吳越之僧北面而事者不知紀極其後學有濟濟蹌蹌動不逾閑者人必知其由公門而出也故從而贊之者多矣既而危言忤眾所為不與時合故從而毀之者又倍焉雖贊之毀之喧喧然而公之道且不易乎世不為贊毀而進退高下也議者謂公中心隘窄不容於物其有失乎於後學不可以訓也對曰夫三無失者唯種覺大聖人耳初心之賢欲寡其過而不能也故李唐在淅東律匠有清江虛受者高行不群有名于天下而清江病乎褊躁虛受病乎狷急傳高僧者其舍諸乎噫公之剛訐亦江受之比也何傷于高行耶後學者姑務其長而遺其短也知人者豈以小眚掩大德乎仲尼云無求備於人吾嘗讀李襄陽題峽山寺文曰因知物之難全始言虎丘劍池不流天竺石橋無泉麓山人力不

【現代漢語翻譯】現代漢語譯本：修習功業，在講堂科舉中取得成就的人數眾多，門下弟子眾多，請將他們的名字題寫在講堂的墻壁上，以記錄他們的成績，激勵後人。您（指擇梧）與我是忘年之交，認為我是知心人，因此命我作序。我說：『古時候，能仁氏（釋迦牟尼佛的稱號）統治三界，憐憫眾生迷失了本性，本性是可以恢復的，但眾生卻不知道恢復的道路。因此，（佛）用戒律來規範他們，用禪定來使他們安靜，用智慧來照亮他們，那麼迷妄就可以止息，本性就可以恢復。』這就像為百姓防洪，沒有比疏導更好的方法了。捨棄戒、定、慧三者，而談論修行佛道，追求大道的人，這和北轅適越（比喻行動與目的相反）有什麼區別呢？雖然說『不符合經典，不是聖人的話，我是不相信的』。擇梧法師，字元羽，是錢塘人。他天性正直，言語純正，行為高尚，名聲遠揚。雖然學習經論，通曉書史，但專門以戒律為己任，並且想向後學展示恢復本性的道路，讓他們知道修行要從律學開始。因此，他對律學既能言之，又能行之，使衰敗的綱紀，顛倒的表率，因為他的努力而得以重新建立。所以吳越地區的僧人，都以弟子之禮來侍奉他，不知有多少。他的後學弟子，人才濟濟，舉止合乎規範，人們一定知道他們是從擇梧法師門下出來的。所以讚揚他的人很多。後來，因為他的言論正直而觸犯了眾人，他的行為不與世俗同流合污，所以詆譭他的人更多。雖然讚揚和詆譭的聲音喧囂塵上，但擇梧法師的道行卻不會因此而改變。世俗的讚揚和詆譭，不能使他進退高下。議論的人說擇梧法師心胸狹隘，不能容物，這對他來說是一種缺失，不能用來教導後學。我回答說：『沒有過失的人，只有佛陀這樣的大聖人。剛開始學習的人，想要減少過錯都不能做到。』所以唐朝在浙東的律宗匠師，有清江和虛受兩位，他們的品行高潔，與衆不同，名揚天下，但清江的毛病是偏激急躁，虛受的毛病是固執己見。撰寫高僧傳的人，難道會捨棄他們嗎？唉，擇梧法師的剛直敢言，也像清江一樣啊，這對於他的高尚品行有什麼損害呢？後學者姑且學習他的長處，而忽略他的短處吧。瞭解人的人，難道會因為小的缺點而掩蓋他的大德嗎？仲尼說『不要對人求全責備』。我曾經讀過李襄陽題寫的峽山寺的文章，說『因此知道事物難以完美，開始說虎丘劍池沒有流泉，天竺石橋沒有泉水，麓山是人力所致，不是天然形成的』。

【English Translation】 English version: The number of people who have cultivated meritorious deeds and achieved success in the lecture hall examinations is numerous, and there are many disciples. Please inscribe their names on the walls of the lecture hall to record their achievements and encourage future generations. You (referring to Ze Wu) are a friend of mine despite the age difference, and consider me a confidant, so you asked me to write a preface. I said, 'In ancient times, Narenshi (an epithet for Shakyamuni Buddha) ruled the Three Realms, and pitied sentient beings who had lost their original nature. The original nature can be restored, but sentient beings do not know the path to restoration. Therefore, (the Buddha) uses precepts to regulate them, uses meditation to calm them, and uses wisdom to illuminate them, so that delusion can be stopped and the original nature can be restored.' This is like preventing floods for the people, and there is no better method than dredging. Abandoning the three elements of precepts, meditation, and wisdom, and talking about cultivating the Buddha's path and pursuing the Great Way, what is the difference between this and heading north to go to Yue (a metaphor for actions that contradict the goal)? Although it is said, 'I do not believe in words that do not conform to the scriptures and are not from sages.' Dharma Master Ze Wu, styled Yuan Yu, is a native of Qiantang. He is upright by nature, his words are pure, his conduct is noble, and his reputation is far-reaching. Although he studies scriptures and is well-versed in history, he specializes in taking the precepts as his responsibility, and wants to show future generations the path to restoring their original nature, so that they know that cultivation should begin with the study of the Vinaya. Therefore, he can both speak of and practice the Vinaya, so that the declining discipline and the inverted models can be re-established through his efforts. Therefore, the monks in the Wu and Yue regions all serve him with the etiquette of disciples, and there are countless of them. His disciples are talented and their behavior is in accordance with the norms, and people must know that they came from Dharma Master Ze Wu's school. Therefore, there are many people who praise him. Later, because his words were upright and offended the public, and his behavior did not conform to the world, there were even more people who slandered him. Although the voices of praise and slander were noisy, Dharma Master Ze Wu's practice would not change because of this. The praise and slander of the world cannot make him advance or retreat, rise or fall. Those who criticize him say that Dharma Master Ze Wu is narrow-minded and cannot tolerate things, which is a shortcoming for him and cannot be used to teach future generations. I replied, 'Only a great sage like the Buddha is without fault. Those who are just beginning to learn cannot even reduce their faults.' Therefore, in the Tang Dynasty, there were Vinaya masters in eastern Zhejiang, Qing Jiang and Xu Shou, whose conduct was noble and unique, and their names were famous throughout the world, but Qing Jiang's problem was being biased and impatient, and Xu Shou's problem was being stubborn and self-opinionated. Would those who write biographies of eminent monks abandon them? Alas, Dharma Master Ze Wu's straightforwardness is like Qing Jiang's, what harm does this do to his noble conduct? Future scholars should learn from his strengths and ignore his weaknesses. Those who understand people, would they cover up his great virtue because of small flaws? Confucius said, 'Do not demand perfection from others.' I once read Li Xiangyang's article on the Xia Mountain Temple, saying, 'Therefore, I know that things are difficult to be perfect, and I began to say that the Tiger Hill Sword Pond has no flowing springs, the Tianzhu Stone Bridge has no springs, and Lushan is man-made, not naturally formed.'

副天奇靈鷲聳前不可視遠峽山少平地泉出無澤況求友責其全耶讀李之文類公之為人可知也或問子之序題名也蓋美公之行道且激勸于來學言公之失無乃不可乎曰夫立言者豈徒然哉其有可正者必正之正之之事其在規諫箴誡乎其虛誕奢夸捷急便佞以悅時聽者彼俳優者亦能言之公不當乞言於我也使吾言之必欲聞其規諫箴誡也惟公能從規諫則於人無剛訐之過有盡善之譽也人受規誡則于公無求備之辜有尊賢之義也中庸之道於是乎在公以我序題名者其有意乎若乃六遷黌校升堂之子既列名矣其後來者請續而書之所以揚戒律之風俾不肖者跂及於戲行佛道趣大方者其斯人謂與大宋三葉聖君在宥之十九載青龍丙辰夏四月闕望于錢唐瑪瑙院講堂序。

閑居編第三十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十一

宋孤山沙門　智圓　著

錢唐孤山智果院結大界序

大雄氏制苾芻之居而必結其大界者所以章佛剎之提封為集僧之分限歟既無奔馳損道之咎而辨生善滅惡之事其制也如彼其列也如此智果院者西湖鑒映孤山屏倚澄波渺渺而秋淡喬木蒼蒼而夏寒實釋子修真息心之地焉建創之歲即後唐同光三年也自是師終資及住持者五世矣然皆勤于完葺而怠於結界今尸其院者曰有祥能懼其未遵佛制也而

【現代漢語翻譯】現代漢語譯本：副天奇靈鷲聳立在前，無法看到遠處的峽谷，山地缺少平坦的地方，泉水流出沒有彙集成湖泊，更何況要求朋友是完美無缺的呢？閱讀李先生的文章，就像瞭解您（指公）的為人一樣。有人問我為題名作序，大概是爲了讚美您的修行，並且激勵後來的學子，如果說您的缺點，恐怕是不可以的吧？我說，立言的人難道是隨便說說嗎？其中有可以匡正的地方一定要匡正，匡正的事情應該在規勸和告誡中體現。那些虛誕、奢夸、輕浮、急切、巧言令色來取悅聽眾的人，戲子也能做到，您不應該向我尋求這種言論。如果讓我說，一定是想聽到規勸和告誡。只有您能夠聽從規勸，那麼對人就沒有剛愎自用的過失，有盡善盡美的讚譽。人們接受規勸，那麼對您就沒有求全責備的過錯，有尊重賢人的道義。中庸之道就在這裡啊。您用我的序來題名，大概是有用意的吧？至於那些多次升入學校，已經進入殿堂的學生，名字已經列在上面了，後來的學生請繼續寫下去，用來發揚戒律的風氣，使不成材的人也能努力趕上。唉！修行佛道，走向大道的人，大概就是這些人吧。時值大宋第三代聖君在位第十九年，青龍丙辰年夏四月，在錢塘瑪瑙院講堂作序。

閑居編第三十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十一

宋孤山沙門（shāmén，佛教出家人的通稱）智圓（zhìyuán，人名）著

錢唐（qiántáng，杭州的舊稱）孤山智果院（gūshānzhìguǒyuàn，寺院名）結大界序

大雄氏（dàxióngshì，佛的尊稱）制定比丘（bǐqiū，佛教出家男子的通稱）的住所，一定要劃定大的界限，是爲了彰顯佛寺的範圍，作為僧眾集會的界限嗎？這樣既沒有到處奔走損害修道的過失，又能分辨產生善念和消除惡唸的事情。這種制度就是那樣，排列就是如此。智果院，西湖（xīhú，湖名）倒映，孤山（gūshān，山名）依靠，澄澈的湖水浩渺，秋天清淡，高大的樹木蒼翠，夏天涼爽，確實是佛家弟子修真養性的地方。建立的年份是後唐（hòutáng，朝代名）同光（tóngguāng，年號）三年。從那時起，直到負責修繕和住持的，已經有五代了。然而都勤于修繕，卻疏於劃定界限。現在管理這座寺院的人叫有祥（yǒuxiáng，人名），他能夠擔心沒有遵守佛的制度，所以……

【English Translation】 English version: Standing before the towering Lingjiu Peak (língjiù fēng, Vulture Peak), one cannot see the distant canyons. The mountains lack flat land, and the springs flow without forming lakes, let alone demanding perfection from friends. Reading Mr. Li's writings is like understanding your (referring to 'Gong') character. Someone asked me to write a preface for the title, probably to praise your practice and encourage future scholars. Would it be inappropriate to mention your shortcomings? I said, do those who establish words do so casually? If there is something to correct, it must be corrected, and the matter of correction should be reflected in advice and admonition. Those who are false, extravagant, frivolous, hasty, and use flattery to please the audience, even actors can do that. You should not seek such words from me. If I am to speak, it must be to hear advice and admonition. Only if you can heed advice will you not have the fault of being stubborn, and you will have the praise of being perfect. If people accept advice, then they will not have the fault of demanding perfection from you, and they will have the righteousness of respecting the virtuous. The Doctrine of the Mean lies here. You use my preface to title, perhaps there is a purpose? As for those students who have repeatedly entered schools and have already entered the hall, their names are already listed above. Later students, please continue to write, in order to promote the atmosphere of precepts and disciplines, so that the unworthy can also strive to catch up. Alas! Those who practice the Buddhist path and walk towards the great way are probably these people. In the nineteenth year of the reign of the third holy ruler of the Great Song Dynasty, in the summer of the Bingchen year of Qinglong, in April, the preface was written in the lecture hall of the Manao (mǎnǎo, agate) Temple in Qiantang.

Idle Living Compilation, Thirtieth 卍 New Continued Collection, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Thirty-first

Written by Zhìyuán (智圓, personal name), a recluse monk of Gushan (孤山, Solitary Hill) in Song Dynasty

Preface to Establishing the Great Boundary of Zhìguǒ (智果, Wisdom Fruit) Temple on Gushan (孤山, Solitary Hill) in Qiantang (錢唐, old name of Hangzhou)

Did the Great Hero (dàxióngshì, epithet for the Buddha) establish the dwelling of Bhikshus (bǐqiū, Buddhist monks) and require the demarcation of a great boundary in order to highlight the extent of the Buddhist temple and serve as a limit for the assembly of monks? In this way, there is neither the fault of running around and harming the practice, nor the ability to distinguish between generating good thoughts and eliminating evil thoughts. The system is like that, and the arrangement is like this. Zhìguǒ Temple, with West Lake (xīhú, West Lake) reflected, Gushan (孤山, Solitary Hill) relying on it, the clear lake vast, the autumn light, the tall trees lush, the summer cool, is indeed a place for Buddhist disciples to cultivate and nourish their minds. The year of its founding was the third year of Tongguang (tóngguāng, reign title) of the Later Tang Dynasty (hòutáng, dynasty name). Since then, there have been five generations of those responsible for repairing and maintaining it. However, they were diligent in repairing but negligent in demarcating the boundary. Now, the one managing this temple is named Yǒuxiáng (有祥, personal name), and he is able to worry about not following the Buddha's system, so...

不遑寧居乃請善毗尼者作法而結焉即天禧四年五月十日也既結焉復從吾乞言以序其由凡二年矣吾嘉其樂善一日興來遂為書其事即五年倉龍辛酉夏五月八日也。

天臺國清寺重結大界序

天臺也長於眾山國清也甲于諸剎巖穴窈窕則仙靈之所宅樓臺輪奐則佛事之攸歸先是陳隋間有聖人焉曰智者大師演道于茲山而遺囑建此寺也是故寺有聖人之遺風焉苾芻之徒能稟佛化靜則服其禪悅動則遵乎律范由是海內之凈眾咸稱國清之威儀焉然則律范之大者其在乎受說安恣歟行斯四者非作法之地不可也以是觀之則知結界之事復大於說受安恣矣真毗尼之權輿伽藍之先容也吾君建皇極而居大寶用真宗而毗大政夷狄輯睦黎元樂康乃眷斯山乃葺斯寺堂廡革故壇場鼎新由是四方之界洎乎戒場之界而標準俱易矣故律師某勇於為法遂集眾旅席而解舊結新焉即某年某月某日也自是戒律彝章用之靡間住持規矩婉而可觀向所謂有聖人之遺風者豈誣哉錫紫沙門曰光迥綱領來學為律宗主忽振錫淅右款關林下且謂蒙學天臺之道以知其山由山以知其寺重法尊祖必無吝于辭也乃以序引為請蒙因諾焉適值蒙有幽憂之疾方且治之而於操染未暇三載於茲矣今客有告游天臺者遂撰其辭以寄之塞迥公之請也是時天禧五年倉龍辛酉春正月十三日于瑪瑙坡疊翠亭序。

【現代漢語翻譯】現代漢語譯本：

沒有空閑安寧地居住，於是就請精通戒律的人來作法結界，就在天禧四年五月十日。結界完畢后，又向我請求寫文章來敘述這件事的緣由，已經兩年了。我嘉許他樂於行善，一時興起，就為他寫了這件事，就在天禧五年倉龍辛酉年夏五月八日。

天臺國清寺重結大界序

天臺山，在眾多山中最為突出；國清寺，在眾多寺廟中最為 श्रेष्ठ。巖洞幽深，是仙靈居住的地方；樓臺高大華麗，是佛事進行的地方。先前在陳隋之間，有一位聖人，名叫智者大師（Zhi Zhe Da Shi），在這裡弘揚佛法，並遺囑建造這座寺廟。因此，這座寺廟有聖人的遺風。比丘（Bi Qiu）們能夠秉承佛陀的教化，安靜時修習禪定，行動時遵守戒律。因此，國內的清凈僧眾都稱讚國清寺的威儀。既然如此，戒律中最重要的，莫過於受戒、說法、安居、隨意。實行這四件事，沒有作法的場所是不可以的。由此看來，就知道結界這件事，比說法、受戒、安居更為重要。這是真正戒律的開始，是伽藍（Qie Lan）的首要之事。我們的君王建立了皇極，居於大寶之位，用真正的佛法來治理國家，使得四方夷狄和睦，百姓安樂康健。於是關心這座山，修繕這座寺廟，殿堂房舍煥然一新，壇場也重新修繕。因此，四方的邊界，以及戒場的邊界，標準都改變了。所以律師某人，勇於弘揚佛法，於是聚集大眾，解除舊的結界，重新結界，就在某年某月某日。從此以後，戒律的章程，使用起來沒有間斷，住持的規矩，委婉而值得觀看。先前所說的有聖人的遺風，難道是虛假的嗎？錫紫沙門（Xi Zi Sha Men），法號光迥（Guang Jiong），作為學習戒律的綱領，是律宗的宗主，忽然拿著錫杖來到浙江右邊的關林下，並且說自己蒙受天臺山的教誨，因此瞭解這座山，因爲了解這座山，所以瞭解這座寺廟，重視佛法，尊敬祖師，一定不會吝惜言辭。於是用序言來請求我，我答應了他。恰好我患有隱疾，正在治療，沒有空閑寫作，已經三年了。現在有客人告訴我遊覽天臺山的事情，於是撰寫這篇文章，來寄託塞迥（Sai Jiong）公的請求。這時是天禧五年倉龍辛酉年春正月十三日，在瑪瑙坡疊翠亭寫的序言。

【English Translation】 English version:

Having no leisure to reside peacefully, he then requested those skilled in Vinaya (Shan Bi Ni: discipline) to perform the rituals and establish the boundary, which was on the tenth day of the fifth month of the fourth year of Tianxi. After the boundary was established, he again asked me to write an account to explain the reasons for it, which has been two years now. I commend his joy in doing good, and on a whim, I wrote this account for him, which was on the eighth day of the fifth month of the fifth year of Tianxi, the year of the Canglong Xinyou.

Preface to the Re-establishment of the Great Boundary of Guoqing Temple in Tiantai

Tiantai Mountain excels among all mountains; Guoqing Temple excels among all temples. The caves are secluded, the dwelling place of immortals; the buildings are magnificent, the place where Buddhist affairs are conducted. Previously, during the Chen and Sui dynasties, there was a sage named Zhi Zhe Da Shi (智者大師: Great Master Zhi Zhe), who propagated the Dharma on this mountain and left instructions to build this temple. Therefore, this temple has the legacy of the sage. The Bhikshus (苾芻: monks) are able to follow the Buddha's teachings, quietly cultivating meditation, and actively following the precepts. Therefore, the pure Sangha (僧眾: community) within the country all praise the dignity of Guoqing Temple. Since this is the case, the most important of the precepts is receiving precepts, expounding the Dharma, dwelling in peace, and acting at will. To practice these four, a place for performing rituals is indispensable. From this perspective, it is known that the matter of establishing a boundary is even more important than expounding the Dharma, receiving precepts, and dwelling in peace. It is the beginning of true Vinaya, the foremost matter of the Sangharama (伽藍: monastery). Our ruler established the imperial standard and resides in the great treasure, using the true Dharma to govern the country, so that the Yi and Di (夷狄: barbarians) are harmonious and the people are happy and healthy. Therefore, he cares for this mountain and repairs this temple, the halls and houses are renewed, and the altars are renovated. Therefore, the boundaries of the four directions, as well as the boundaries of the ordination platform, have all changed their standards. Therefore, a certain Vinaya Master, courageous in propagating the Dharma, gathered the assembly, dissolved the old boundary, and re-established the new boundary, which was on a certain day of a certain month of a certain year. From then on, the regulations of the precepts have been used without interruption, and the rules of the abbot are gentle and worthy of observation. Is what was previously said about having the legacy of the sage false? A Shramana (沙門: monk) wearing purple robes, named Guang Jiong (光迥), as the leader in studying the precepts, is the master of the Vinaya School. He suddenly came to Guanlin, west of Zhejiang, holding his staff, and said that he had received the teachings of Tiantai Mountain, and therefore understood this mountain, and because he understood this mountain, he understood this temple, valuing the Dharma and respecting the ancestors, and would certainly not be stingy with words. Therefore, he asked me for a preface, and I agreed. It happened that I was suffering from a hidden illness and was being treated, and had no leisure to write, which has been three years now. Now a guest tells me about visiting Tiantai Mountain, so I wrote this article to fulfill the request of Sai Jiong (塞迥) Gong. This was on the thirteenth day of the first month of the fifth year of Tianxi, the year of the Canglong Xinyou, written in the Diecui Pavilion on Manao Slope.

杭州法慧院結大界記

結大界者何所以指其封域俾同遵于律范也律范者何所以防過非而齊身口也大界茍不結則律范無以行律范不行則身口無以齊身口不齊則定慧無由著定慧不著則聖道無以成以此計之成聖道者不權輿于結界乎法慧院者舊名大中興慶即唐天祐四年青龍乙卯武肅王錢氏建之也是時吳越開國武肅修小白重耳之事奉正朔于王室以令諸侯而天資英靈頗崇釋氏既生於宣宗大中年間及斯院之落成也因以大中興慶為名焉今聖受天符于上帝天下仁祠仙館皆易其名以新之故有今法慧之賜也茲剎之興既多歷年所舊雖結界矣而其榜不存僧之耆艾者亦不知涯畔焉而況於後進乎是以說戒自恣毗尼彝章皆寢而不行慈化大師曰仁永者嗟嘆久之遂請知律人集眾旅席解舊而結新焉乃榜其標相懸之顯處使後來者既識其封域則律范得以行身口得以齊定慧得以著聖道得以成美矣哉為一事而數善從之者不在茲乎寶印大師曰法明釦關林下乞言於我且曰以圖不朽吾乃筆其事以塞其請焉皇宋天禧四年庚申夏六月上日記。

閑居編第三十一卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十二

宋孤山沙門　智圓　著

代元上人上錢唐王給事書

沙門某謹齋莊薰沐撰書致於知府給事(執事)某嘗謂大

君子之用心也樂其善焉不止於一教取其人焉不止於一方而務在激勸于將來垂儆于當世張其化本俾民由正道則豈獨主于儒乎定繫於此方乎美哉西方聖人之教其為善之大者稟教之徒其賢才貞諒亦眾矣是故湛然之達觀而梁翰林服之宗密之穎悟而裴相國仰之大顛之識理而韓吏部友之文暢之博聞而柳子厚多之斯四君子之知人四沙門之受知百世之下人無間然矣伏以執事淵識邁古偉名駭時負王佐之才實命世而出議者謂吾君將用執事陟巖廊謂鼎鼐故出是邦遵歷試之典也下車已來仁化既敷刑清政簡民知禮讓吏不忍欺而乃留意真宗以資浩氣是故浮圖氏有博極群經砥礪名節者往往得接光儀而謨謀名理焉雖靈運之精佛學裴寬之好釋典亦無以論之某錢唐人也幼解苦空理遂為釋迦徒而於法華華嚴之經百法因明之論學習誦授僅四十年又知治世立身無逾于儒典由是兼讀五經以裨佛學介特自任未嘗與庸庸者合雖貴有位茍不以道見許以禮見接亦未始阿意茍容附會形勢及聞執事之才之美勞謙接下使人器之遂慕高義得謁清塵果蒙執事不遺片善曲垂翦拂而生平軌跡靄然有光面朋泛交由斯改觀噫不由受知于執事胡以臻此邪且執事之高明賢于梁裴韓柳遠矣而某畜縮比于然密顛暢猶涂漢之相遼萬焉今以畜縮之人受高明之知豈宜乎蓋執事將求草茆巖穴奇節逸群之士以輔翼明

天子之化于堯舜之上所以顧小善而使致乎美名耳俾夫賢于某者必望風而進何哉且小善者尚蒙提獎況奇節逸羣之才乎沙門者猶辱見知況褒衣博帶之儒乎故曰大君子之用心也樂其善焉不止於一教取其人焉不止於一方也某不佞直敘感遇形於翰墨仍以所撰高僧韻對一十卷獻于客次雖無史筆之才而配耦事類次比聲律彰古人之盛烈以垂勸後昆亦已備矣伏望視事之外一賜光覽恕之罪之唯執事之命不宣某白。

送天臺長吉序

吾有幽憂之疾方且治之由是放浪于江湖間博覽景物以求自適而每愛夏云之奇秋濤之壯左眄右睇而不知厭倦或曰子見夏云秋濤必觀焉何謂也曰愛云之奇也如斷崖疊嶂焉非以華彩而為奇也濤之壯也如振鷺飛雪焉非以其險溺而為壯也遂夫天之生人故有如夏云秋濤者人之立言亦有如夏云秋濤者且君子以端身履道為奇非素隱行怪也以勇仁敦義為壯非瞋目治難也及其言也以溫柔敦厚為奇非炳炳瑯瑯也以諷上伏下微有旨而為壯非狂懷訕時也吾所以觀夏云之奇秋濤之壯焉思得其人而交之思得其辭而玩之曩者長吉師至自天臺訪吾于孤山之下訊其人乃知其精浮圖書復善騷雅其為人其立言悉所謂如夏云秋濤者於是得其人而交也得其辭而玩也是冬又至自臨安會於林下且言某舊識有杜申者淳儒也旅居會稽而有書招某某將往焉而且泛

【現代漢語翻譯】現代漢語譯本：天子教化百姓，傚法堯舜的德行，因此重視小的善行，使之達到美好的名聲。如果比我賢能的人，一定會聞風而進。為什麼呢？因為小的善行尚且受到提拔獎掖，更何況具有奇特節操、超越常人的才能呢？沙門（shā mén，指出家修道的人）尚且有幸被您賞識，更何況穿著寬袍大袖的儒生呢？所以說，偉大的君子用心在於樂於助人行善，不侷限於一種教化方式；選拔人才，不侷限於一個地方。我不才，直接敘述自己的感受，用文字表達出來，並把所撰寫的《高僧韻對》一十卷獻給您。雖然沒有史官的才華，但配對事類，排列聲律，彰顯古人的盛大功業，以此勸勉後人，也算完備了。希望您在處理政事之餘，抽出時間稍微瀏覽一下，原諒我的罪過。一切聽從您的吩咐。某某敬上。

贈天臺長吉序

我有一種深藏的憂鬱癥，正在治療。因此放縱自己于江湖之間，廣泛觀賞景物來尋求自我安慰。我常常喜愛夏天雲彩的奇異和秋天波濤的壯闊，左看右看，總不知厭倦。有人問：『您看到夏天的雲彩和秋天的波濤，一定要去觀看，這是為什麼呢？』我說：『我喜愛雲彩的奇異，像陡峭的懸崖重疊的山峰一樣，不是因為華麗的色彩而覺得它奇異；我喜愛波濤的壯闊，像白鷺振翅飛翔，雪花漫天飛舞一樣，不是因為它的危險和容易使人溺水而覺得它壯闊。』上天生養人，所以有像夏天雲彩和秋天波濤一樣的人。人寫文章，也有像夏天雲彩和秋天波濤一樣的文章。而且君子以端正自身、履行正道為奇異，而不是隱居山林、行為怪異；以勇敢仁義、敦厚道義為壯闊，而不是怒目圓睜、處理難題。說到文章，以溫柔敦厚為奇異，而不是文采華麗；以諷諫君上、勸導下屬，隱晦地表達旨意為壯闊，而不是狂妄地抒發情懷、誹謗時事。我之所以觀看夏天雲彩的奇異和秋天波濤的壯闊，是想找到像它們一樣的人來交往，想得到像它們一樣的文章來玩味。先前，長吉法師從天臺山來，在孤山之下拜訪我。詢問他的情況，才知道他精通佛學典籍，又擅長《詩經》和《楚辭》。他的人品和他的文章，完全就像我所說的夏天雲彩和秋天波濤一樣。於是，我找到了像他一樣的人來交往，得到了像他一樣的文章來玩味。這年冬天，他又從臨安來，在樹林下與我會面，並且說：『我的老朋友杜申，是個淳樸的儒生，旅居在會稽，寫信邀請我，我將要前往，並且泛舟遊覽。』

【English Translation】 English version: The Son of Heaven transforms the people by emulating the virtues of Yao and Shun (legendary sage rulers), thus valuing small acts of kindness to achieve a good reputation. If someone more virtuous than I exists, they will surely advance upon hearing of this. Why? Because even small acts of kindness are promoted and rewarded, let alone those with extraordinary integrity and talent beyond the ordinary. Even a Shamen (shā mén, a Buddhist monk) is fortunate to be recognized by you, let alone a Confucian scholar in wide robes and sleeves? Therefore, it is said that the great ruler's intention lies in delighting in goodness, not limited to one form of teaching; selecting talents, not limited to one place. I, being untalented, directly express my feelings in writing, and present the 'Rhymes of Eminent Monks' in ten volumes to you. Although I lack the talent of a historian, I have matched events and arranged tones to highlight the great achievements of the ancients, thereby encouraging future generations, which is already complete. I hope that besides attending to official duties, you will take the time to browse through it, and forgive my offenses. Everything is at your command. So-and-so respectfully presents.

Preface to Sending Changji of Tiantai

I have a deep-seated melancholy, which I am currently treating. Therefore, I indulge myself in the rivers and lakes, widely viewing the scenery to seek self-comfort. I often love the strangeness of summer clouds and the magnificence of autumn waves, looking left and right, never tiring of them. Someone asked: 'When you see summer clouds and autumn waves, you must watch them. Why is that?' I said: 'I love the strangeness of the clouds, like steep cliffs and overlapping peaks, not because of their gorgeous colors; I love the magnificence of the waves, like egrets flapping their wings and snow flying in the sky, not because of their danger and the ease with which they can drown people.' Heaven gives birth to people, so there are people like summer clouds and autumn waves. People write articles, and there are articles like summer clouds and autumn waves. Moreover, a gentleman considers it strange to be upright and follow the right path, not to live in seclusion and act strangely; he considers it magnificent to be brave, benevolent, and uphold righteousness, not to glare and deal with difficulties. Speaking of articles, he considers it strange to be gentle and kind, not to be brilliantly ornate; he considers it magnificent to advise the ruler and guide subordinates, subtly expressing his intentions, not to wildly express his feelings and slander the times. The reason why I watch the strangeness of summer clouds and the magnificence of autumn waves is to find people like them to associate with, and to obtain articles like them to savor. Previously, the monk Changji came from Tiantai Mountain and visited me below Lonely Mountain. Inquiring about his situation, I learned that he was proficient in Buddhist scriptures and excelled in the 'Book of Songs' and the 'Songs of Chu'. His character and his articles are exactly like the summer clouds and autumn waves I described. Therefore, I found someone like him to associate with, and obtained articles like him to savor. This winter, he came again from Lin'an and met me under the trees, and said: 'My old friend Du Shen, a simple Confucian scholar, is living in Kuaiji and has written a letter inviting me. I am going to go and take a boat trip.'

若耶登雲門游法華以樂吾天真焉是役也冀贈以言以敘其行吾因諾之聞杜侯好古博雅清節不仕實海內之奇士也雲門法華亦天下之奇絕也名士招游名山謀道樂性耳噫杜侯若不同吾以夏云秋濤待上人者其何以臻此乎𦡱脙隱幾輒口占成序假孺子以筆之為其貺焉天禧五年冬十一月二十九日于孤山草堂序。

命湖光

錢唐西湖世傳有異光者久矣吾初不信及乎效支遁買山道猷招隱得孤山之西坡曰瑪瑙者凡三週歲星見之八九矣不知何神化邪有時大澤雨暗平湖月明是光也煌煌熒熒奪人目睛射室若激電奔野若流星或大則如輪如蓋或細則如杯如瓶降而復升滅以還明按劉道真錢唐記謂之金牛之光也(劉道真錢唐記云明聖湖在縣南老父相傳湖中有金牛古嘗有見其映寶靈泉照耀流精神化莫測遂以明聖為名)水居之俗山棲之民謂之災怪者有之謂之鬼火者有之吾實不知其實也既見於湖中命之湖光可也若乃照閑僧之軒耀逸人之扃可以深居寓目兀坐陶情斯光也抑亦助吾之幽趣乎噫或見於名山靈岳代之人必謂之神仙之光也浮圖之光也既謂之神仙矣浮圖矣必有宿齋而請見者再拜而潛禱者既見矣既禱矣往往有革兇頑而成仁信者舍浮𥪰而樂清靜者非光之有用邪吁既見之不得其所但蒙世人以金牛災怪鬼火而計之爾於乎人亦有如湖光者。

感物賦

【現代漢語翻譯】現代漢語譯本：如果我能登上雲門山，遊覽法華寺，用以愉悅我純真的天性，那該是多麼快樂的事情啊！這次出行，我希望有人能贈予我一些文字，來記敘這次遊歷。我因此答應了這件事。聽說杜侯喜愛古物，學識淵博，品行高潔，不願做官，實在是國內難得的奇士啊！雲門山和法華寺也是天下奇絕的勝地。邀請名士同遊名山，是爲了探求真理，愉悅性情。唉！杜侯如果不能像我一樣，以夏天的雲彩和秋天的海濤來對待高人隱士，那又怎麼能達到這樣的境界呢？我懶散地靠著幾案，隨意口述成序，讓童僕代筆，作為贈送給杜侯的禮物。天禧五年冬十一月二十九日，于孤山草堂。

《命湖光》

杭州西湖，世世代代相傳有奇異的光芒，已經很久了。我起初並不相信，等到我效仿支遁（Zhidun，東晉僧人，以愛山聞名）買山隱居，像道猷（Daoyou，東晉僧人，以隱居著稱）一樣招引隱士，得到了孤山的西坡，名叫瑪瑙的地方，已經有三年了，每年都能看到這種光芒八九次。不知道是什麼神靈變化出來的呢？有時大雨過後，湖面昏暗，月亮明亮的時候，這種光芒就會出現。光芒閃耀，奪人眼目，射向屋室，像閃電一樣，奔向原野，像流星一樣。有時大如車輪或傘蓋，有時小如杯子或瓶子，降落後又上升，消失後又重新出現。按照劉道真（Liu Daozhen）《錢唐記》（Qiantang Ji）的記載，這叫做金牛之光。（劉道真《錢唐記》記載：明聖湖在縣南，老人們相傳湖中有金牛，古時候曾經有人看到它映照寶靈泉，光芒照耀，流淌精神，變化莫測，因此用明聖來命名。）居住在水邊的人，隱居在山裡的人，有的說是災禍怪異，有的說是鬼火。我實在不知道它到底是什麼。既然它出現在湖中，就把它叫做湖光吧。如果它能照亮閑居僧人的屋舍，照耀隱逸之士的門窗，可以讓人深居簡出，寄託目光，靜坐陶冶性情，這種光芒或許也能幫助我增加幽靜的樂趣吧！唉！如果它出現在名山靈岳，世人一定會說這是神仙的光芒，是佛的光芒。既然說是神仙了，是佛了，一定會有事先齋戒沐浴而請求觀看的人，再三拜謝而暗中祈禱的人。既然看到了，既然祈禱了，往往有改變兇頑而成為仁義誠信的人，捨棄浮華而喜愛清靜的人，這難道不是光芒的作用嗎？唉！既然看到了這種光芒，卻不能瞭解它的本質，只是被世人用金牛、災禍、怪異、鬼火來揣測它。唉！人也有像湖光一樣的啊！

《感物賦》

【English Translation】 English version: How delightful it would be if I could ascend Yunmen Mountain, visit Fahua Temple, and use it to please my pure nature! For this trip, I hope someone can gift me some words to record this journey. I therefore agreed to this matter. I heard that Lord Du loves antiquities, is erudite, has a noble character, and is unwilling to serve as an official, truly a rare talent in the country! Yunmen Mountain and Fahua Temple are also the most extraordinary scenic spots in the world. Inviting famous scholars to travel to famous mountains is to seek truth and delight in nature. Alas! If Lord Du cannot treat hermits like I do, with summer clouds and autumn waves, how can he reach this realm? I leaned lazily on the desk, casually dictated a preface, and asked a young servant to write it down as a gift for Lord Du. Written on the twenty-ninth day of the eleventh month of winter in the fifth year of Tianxi, at the thatched cottage on Gushan.

'On Naming the Lake Light'

For generations, it has been said that there is a strange light in West Lake (Xihu) in Hangzhou, and it has been a long time. I didn't believe it at first, but after I imitated Zhidun (Zhidun, a monk of the Eastern Jin Dynasty, known for his love of mountains) to buy a mountain to live in seclusion, and like Daoyou (Daoyou, a monk of the Eastern Jin Dynasty, known for his reclusive life) to attract hermits, I obtained the western slope of Gushan, called Manao, and it has been three years, and I have seen this light eight or nine times each year. I don't know what kind of spirit transformed it? Sometimes after heavy rain, when the lake is dark and the moon is bright, this light will appear. The light is dazzling, capturing people's eyes, shooting into the room like lightning, rushing to the wilderness like a shooting star. Sometimes it is as big as a wheel or a canopy, sometimes as small as a cup or a bottle, descending and then rising, disappearing and then reappearing. According to Liu Daozhen's (Liu Daozhen) 'Qiantang Ji' (Records of Qiantang), this is called the light of the Golden Ox. (Liu Daozhen's 'Qiantang Ji' records: Mingsheng Lake is south of the county, and the old people say that there is a golden ox in the lake, and in ancient times someone saw it reflecting Baoling Spring, the light shining, flowing spirit, unpredictable changes, so it was named Mingsheng.) People living by the water, people living in the mountains, some say it is a disaster, some say it is a ghost fire. I really don't know what it is. Since it appears in the lake, let's call it the Lake Light. If it can illuminate the houses of idle monks, illuminate the windows of hermits, allowing people to live in seclusion, entrust their eyes, and sit quietly to cultivate their emotions, this light may also help me increase the tranquility of my interest! Alas! If it appears in famous mountains and spiritual peaks, the world will say that it is the light of gods and immortals, the light of Buddha. Since it is said to be gods and immortals, it is Buddha, there must be people who fast and bathe in advance to request to see it, and repeatedly bow and secretly pray. Since they have seen it, since they have prayed, there are often those who change from being fierce and stubborn to being benevolent and trustworthy, and those who abandon vanity and love tranquility. Isn't this the effect of light? Alas! Since I have seen this light, but I cannot understand its essence, it is only speculated by the world as a golden ox, disaster, strangeness, or ghost fire. Alas! People are also like the Lake Light!

'Ode on Sensing Things'

架有名鷹兮翦六翮廄有駿馬兮絆四蹄望高空兮凝睇思廣陌兮長嘶妖孤狡兔兮正肥達路康莊兮坥夷利爪無施兮疾足何為楚文不放兮周穆不騎有奔電追風之能兮人莫我知嗚呼士有藏器于身兮有志無時吾於是感斯物兮歔欷。

貧居賦

荒徑草深兮衡門長扃壞壁蟲響兮幽砌苔青饘粥餬口兮吟詠適情行披百氏兮坐擁六經困窮而通兮盤桓居貞嗟乎薄徒兮附勢尚聲奔走要路兮騎肥衣輕宴安華居兮狼心豕形豈思止足兮安戒滿盈名隨身沒兮禍逐貪生焉如忠士守仁義簞食瓢飲不改其樂兮垂萬世之令名哉。

陋室銘(並序)

中庸子居室既卑且陋竊睹夫俗之華靡使健羨之心聿生貪暴之心得入仁義道德日可喪滅矣在中人得不慎乎乃作陋室銘以自戒其文曰。

維聖唐堯　　土階茆茨　　維聖大禹　　官室云卑　其道明明　　其德巍巍　　維賢顏淵　　陋巷瓢簞　維賢子思　　甕牖桑樞　　其樂不改　　其守不渝　澆淫勃興　　淳樸乃隳　　綈繡土木　　上惑下隨　雕峻墻宇　　淳源益漓　　爭奢斯起　　禮讓斯頹　為殘為賊　　為瘡為痍　　奢夸禍基　　斯甿可悲　吾之所居　　容膝有餘　　雲山吾友　　經典吾師　困也德辨　　聖賢是則　　無萌侈心　　無附群匿　戒云戒云　　出處語默

【現代漢語翻譯】現代漢語譯本　　籠中有名鷹啊，利爪被剪斷，馬廄里有駿馬啊，四蹄被束縛。仰望高空啊，眼神凝滯，遙想廣闊的原野啊，只能發出長長的嘶鳴。狡猾的兔子啊，正肥碩，通往康莊大道的路啊，卻平坦得讓鷹的利爪無處施展，駿馬的快速奔跑又有何用？楚文王不放飛它啊，周穆王也不騎它。即使有追風逐電的才能啊，也沒有人瞭解我。唉，士人身懷才能啊，卻生不逢時，我因此對這些事物感慨啊，不禁悲泣。

貧居賦

荒涼的小路雜草叢生啊，簡陋的門經常關閉，破敗的墻壁里蟲子鳴叫啊，幽靜的臺階上長滿青苔。用稀粥勉強餬口啊，吟詩作賦來抒發心情，平時翻閱諸子百家的著作啊，坐擁儒家的六經。即使在困境中也能通達事理啊，安於現狀保持節操。可嘆那些輕薄的人啊，依附權勢崇尚名聲，奔走于要道啊，騎著肥壯的馬，穿著輕暖的衣服，在華麗的住宅里安逸享樂啊，卻長著狼的心腸和豬的形態。哪裡會想到適可而止啊，安於現狀，警惕驕傲自滿呢？名聲隨著身死而消逝啊，災禍卻追隨著貪婪的人一生。哪裡比得上忠義之士堅守仁義，即使吃粗糧喝清水也能保持快樂啊，將美好的名聲流傳萬世呢。

陋室銘(並序)

中庸子居住的房屋既低矮又簡陋，我私下看到世俗的奢華，使人羨慕的心情油然而生，貪婪暴戾的心也可能由此產生，仁義道德一天天喪失。身處普通地位的人難道不應該謹慎嗎？於是作《陋室銘》來告誡自己，銘文是這樣寫的：

想那聖明的唐堯（Tang Yao，上古部落聯盟首領），住的是用泥土筑的臺階，用茅草蓋的屋頂。想那聖明的大禹（Da Yu，傳說中的夏朝開國君王），官府住所也很簡陋。　　他們的道義光明正大，他們的德行崇高偉大。想那賢德的顏淵（Yan Yuan，孔子的弟子），住在簡陋的巷子里，用瓢喝水，用竹筐盛飯。　　想那賢德的子思（Zi Si，孔子的孫子），用破甕做窗戶，用桑木做門軸。他們的快樂沒有改變，他們的操守沒有改變。　　奢侈淫靡的風氣興起，淳樸的風尚就衰敗了。精美的絲綢和華麗的土木建築，上面的人迷惑，下面的人跟隨。　　雕樑畫棟的墻壁和房屋，淳樸的源頭更加衰微。爭奪奢華的風氣興起，禮讓的風尚衰落。　　（奢靡之風）會造成殘害和盜竊，會造成創傷和疾病。奢侈誇耀是災禍的根源，這些百姓真可悲啊。　　我居住的地方，容納雙膝就足夠了。雲和山是我的朋友，經典是我的老師。　　在困境中才能辨別德行，聖賢是我們的榜樣。不要產生奢侈的念頭，不要依附壞人。　　告誡啊告誡，要謹慎對待出仕和隱退，說話和沉默。

English version 　　There is a famous hawk in the cage whose claws are clipped, and a fine horse in the stable whose four hooves are tied. Looking up at the high sky, its eyes are fixed; thinking of the vast wilderness, it can only let out a long neigh. The cunning rabbit is fat, but the road to prosperity is so flat that the hawk's claws have no place to use, and what is the use of the horse's swift running? King Wen of Chu (King Wen of Chu, a ruler of the Chu state during the Zhou Dynasty) does not release it, and Duke Mu of Zhou (Duke Mu of Zhou, a ruler of the Zhou Dynasty) does not ride it. Even if it has the ability to chase the wind and catch lightning, no one understands me. Alas, a scholar possesses talent but is born at the wrong time. Therefore, I am filled with emotion for these things and cannot help but weep.

Ode to Living in Poverty

The desolate path is overgrown with weeds, and the humble door is often closed. Insects chirp in the dilapidated walls, and moss grows on the quiet steps. I barely make a living with thin porridge, and express my feelings through poetry. I usually read the works of various philosophers, and sit surrounded by the Six Classics of Confucianism. Even in adversity, I can understand the principles of things, and be content with the present situation and maintain integrity. Alas, those frivolous people cling to power and admire fame, running around on important roads, riding fat horses, and wearing light and warm clothes, enjoying comfort in luxurious residences, but with the hearts of wolves and the forms of pigs. How can they think of knowing when to stop, being content with the present situation, and being wary of complacency? Fame disappears with death, but disaster follows the greedy throughout their lives. How can they compare to loyal and righteous people who uphold benevolence and righteousness, and maintain happiness even when eating coarse grains and drinking plain water, passing on a good name for ten thousand generations?

Inscription on a Humble Dwelling (with Preface)

Zhongyongzi's (Zhongyongzi, a fictional character) dwelling is both low and humble. I privately observe the extravagance of the world, which makes people's hearts yearn for it, and greed and violence may arise from this, and benevolence, righteousness, and morality may be lost day by day. Shouldn't those in ordinary positions be cautious? Therefore, I wrote 'Inscription on a Humble Dwelling' to warn myself. The inscription reads:

Think of the sage Tang Yao (Tang Yao, a tribal leader in ancient times), who lived in a house with earthen steps and a thatched roof. Think of the sage Da Yu (Da Yu, the legendary founder of the Xia Dynasty), whose official residence was also simple. 　　Their principles were bright and upright, and their virtues were lofty and great. Think of the virtuous Yan Yuan (Yan Yuan, a disciple of Confucius), who lived in a humble alley, drinking water from a gourd and eating rice from a bamboo basket. 　　Think of the virtuous Zi Si (Zi Si, the grandson of Confucius), who used a broken urn as a window and mulberry wood as a door pivot. Their happiness did not change, and their integrity did not change. 　　When the atmosphere of extravagance and dissipation arises, the simple and honest customs decline. Exquisite silk and luxurious earth and wood buildings, those above are confused, and those below follow. 　　Carved beams and painted walls and houses, the source of simplicity becomes more and more depleted. The atmosphere of competing for luxury arises, and the customs of courtesy and concession decline. 　　(Extravagance) will cause harm and theft, and will cause wounds and diseases. Extravagance and boasting are the root of disaster, and these people are so sad. 　　The place where I live is enough to accommodate my knees. Clouds and mountains are my friends, and the classics are my teachers. 　　Virtue can be distinguished in adversity, and sages are our role models. Do not have extravagant thoughts, and do not cling to bad people. 　　Admonish, admonish, be cautious about entering and retiring from office, speaking and remaining silent.

【English Translation】 English translation line 1 English translation line 2

閑居編第三十二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十三

宋孤山沙門　智圓　著

故錢唐白蓮社主碑文(有序)

聖宋天禧四年春正月十二日白蓮社主圓凈大師常公歸寂于錢唐西湖昭慶本寺之上方草堂壽六十二臘四十四越二月三日弟子輩號咽奉全身瘞于靈隱山鳥巢禪師墳之右建塔以識之禮也其年冬門人之上首曰虛白者克荷師道自狀其事再款吾廬請吾之辭傳師之美以勒豐碑且言先人之遺旨也吾辭不得命乃文而序之粵西聖之為教也清凈而無為仁慈而不殺抗辭幽說閎意眇指大備諸夏稟化之徒得其小者近者則遷善而遠惡得其大者遠者則歸元而復性噫廬山遠公其得乎大者遠者與考槃居貞修辭立誠識足以表微行足以作程是故時賢仰其高企其明自是有結社之事焉人到於今稱之而莫能嗣之惟公理行謹嚴修心貞素聞廬山之風而悅之且曰晞驥之馬亦驥之乘吾雖無似敢忘思齊之誡邪於是乎乃飾其躬乃刳其心乃矢結社之謀云夫率其道必依乎地尊其神必假乎像行其化必憑乎言以為西湖者天下之勝遊乃樂幽閑而示嘉遁焉無量壽佛者群生之仰止乃刻旃檀而為其形容焉華嚴凈行品者成聖之機要乃刺身血而書其章句焉其地既得其像既成其言既行朝賢高其誼海內藉其名繇是宰衡名卿邦伯牧

【現代漢語翻譯】閑居編第三十二卍新續藏第 56 冊 No. 0949 閑居編閑居編第三十三宋孤山沙門智圓著故錢唐白蓮社主碑文(有序) 現代漢語譯本：聖宋天禧四年春正月十二日，白蓮社主圓凈大師常公在錢唐西湖昭慶本寺的上方草堂圓寂，享年六十二歲，僧臘四十四年。二月三日，弟子們悲痛地將他的全身安葬在靈隱山鳥巢禪師墳墓的右側，並建塔以作紀念，這是合乎禮儀的。同年冬天，門人中的首座虛白繼承了老師的道業，詳細敘述了這件事，再次來到我的住所，請求我撰寫碑文，傳揚老師的美德，並說這是先人的遺願。我推辭不得，於是寫了這篇文章並作序。粵西聖人（指慧能）的教義，清凈而無為，仁慈而不殺生，言辭高亢深奧，意旨精微，指向宏大，完備地供給中原地區前來學習的人。得到其中小的、近的方面，就能遷善而遠惡；得到其中大的、遠的方面，就能迴歸本源而恢復本性。唉！廬山遠公（慧遠）大概就是得到了大的、遠的方面吧。考察他隱居守正，修身立德，見識足以彰顯細微之處，行為足以成為典範。因此，當時的賢士仰慕他的高尚，欽佩他的明智，這才有了結社這件事。人們直到今天還在稱讚他，卻沒有人能夠繼承他。只有常公（圓凈）理行謹嚴，修心貞潔，聽聞廬山遠公的風範而心生喜悅，並且說：『想成為騏驥的馬，也要乘坐騏驥的車。我雖然不才，怎敢忘記思齊的教誨呢？』於是修飾自身，剖析內心，立下結社的誓願。遵循這個道，必定要依靠合適的地點；尊崇這個神，必定要藉助佛像；推行這個教化，必定要憑藉言語。認為西湖是天下最美的遊覽勝地，就在這裡享受幽靜閒適，展示歸隱之心。認為無量壽佛是眾生的仰仗和歸宿，就雕刻旃檀木來塑造他的形象。認為《華嚴經·凈行品》是成就聖人的重要途徑，就刺破身體，用鮮血書寫其中的章句。地點已經選好，佛像已經完成，教義已經開始推行，朝廷賢士讚賞他的道義，海內人士敬仰他的名聲。因此，宰相、名卿、地方長官……

【English Translation】 Xian Ju Compilation, Volume 32 Supplement to the Buddhist Canon, Volume 56, No. 0949, Xian Ju Compilation Xian Ju Compilation, Volume 33 Written by Zhìyuán, a recluse monk of Gushan in the Song Dynasty Epitaph for the Master of the White Lotus Society of Qiantang (with Preface) English version: On the twelfth day of the first month of spring in the fourth year of the Tianxi era of the Sacred Song Dynasty, Master Chang, the leader of the White Lotus Society (Báilián Shè - White Lotus Society) and known as Yuanjing (Yuánjìng - meaning 'Perfect Purity'), passed away at the Shangfang Thatched Cottage of Zhaoqing Temple (Zhāoqìng Sì - Zhaoqing Temple) on West Lake (Xī Hú - West Lake) in Qiantang (Qiántáng - ancient name for Hangzhou). He was sixty-two years old, with forty-four years as a monk. On the third day of the second month, his disciples, with great sorrow, respectfully entombed his entire body to the right of the grave of Zen Master Niaochao (Niǎocháo Chánshī - Zen Master Bird's Nest) on Lingyin Mountain (Língyǐn Shān - Soul's Retreat Mountain), and built a pagoda to commemorate him, which is in accordance with ritual propriety. In the winter of that year, Xubai (Xūbái - meaning 'Empty White'), the leading disciple among his followers, inherited his teacher's path. He described the events in detail and came to my dwelling again, requesting me to compose an epitaph to transmit the virtues of the teacher, saying that this was the last wish of the deceased. I could not refuse, so I wrote this article with a preface. The teachings of the sage of Yuexi (Yuèxī - western Guangdong, referring to Huineng (Huìnéng - the Sixth Patriarch of Zen Buddhism)) are pure and non-active, benevolent and non-killing, with lofty and profound words, subtle meanings, and grand pointers, fully providing for those from the Central Plains who come to learn. Those who obtain the small and near aspects can move towards goodness and stay away from evil; those who obtain the large and far aspects can return to the origin and restore their nature. Alas! Great Master Yuan (Yuán Gōng - referring to Huiyuan (Huìyuǎn), founder of Donglin Temple on Mount Lu) of Mount Lu (Lú Shān - Mount Lu) probably obtained the large and far aspects. Examining his reclusive life of upholding integrity, cultivating virtue and establishing sincerity, his knowledge was sufficient to reveal the subtle, and his actions were sufficient to serve as a model. Therefore, the virtuous of that time admired his nobility and respected his wisdom, and thus there was the matter of forming a society. People still praise him today, but no one has been able to succeed him. Only Master Chang (Cháng Gōng - referring to Yuanjing) was rigorous in principle and practice, pure in cultivating his mind, and delighted upon hearing of the virtues of Great Master Yuan of Mount Lu, saying, 'A horse that aspires to be a qilin (qílín - mythical Chinese creature, often translated as unicorn) must also ride in a qilin's chariot. Although I am unworthy, how dare I forget the teachings of striving to be equal?' Therefore, he adorned himself, analyzed his heart, and made a vow to form a society. To follow this path, one must rely on a suitable location; to honor this deity, one must rely on an image; to promote this teaching, one must rely on words. Believing that West Lake is the most beautiful scenic spot in the world, he enjoyed tranquility and leisure here, demonstrating his reclusive heart. Believing that Amitabha Buddha (Āmítuó Fó - Buddha of Infinite Light) is the reliance and refuge of all beings, he carved sandalwood to create his image. Believing that the Pure Conduct Chapter (Jìngxíng Pǐn - chapter on pure conduct) of the Avatamsaka Sutra (Huáyán Jīng - Flower Garland Sutra) is the key to becoming a sage, he pierced his body and wrote its verses with his blood. The location has been chosen, the image has been completed, and the teachings have begun to be promoted. The virtuous officials of the court praised his righteousness, and the people within the country admired his name. Therefore, prime ministers, famous officials, and regional governors...

長又聞公之風而悅之或尋幽而問道或睹相而知真或考經而得意三十餘年為莫逆之交預白蓮之侶者凡一百二十三人其化成也如此有以見西湖之社嗣于廬山者無慚德矣嘗試論之遠也上地之聖也公也初心之賢也實階位不同名聲異號然而遠出衰晉公生聖朝彼招者悉隱淪之賢此來者皆顯達之士絕長益短古今相埒不曰盛與美與公每顧門人曰國初以來薦紳先生宗古為文大率敩退之之為人以擠排釋氏為意故我假遠公之跡訹以結社事往往從我化而叢碑委頌稱道佛法以為歸向之盟辭適足以枳棘異涂墻塹吾教矣世不我知或以我為設奇沽譽者吾非斯人之徒也君子曰昔藥山惟儼能回李翱之心俾知佛而僧傳善之今茲眾賢庶幾實相欽崇大覺朝宗于性海共極于義天非公之力而誰與其護法之功代為不侔矣公諱省常字造微姓顏氏世為錢唐人七歲厭俗十七具戒若乃托胎之祥瑞受業之師保傳講習禪之美砥名礪節之事則有社客群賢碑序及門人所錄行狀在焉此不復云直書其結社之道已其文曰。

西聖之大　　維遠得之　　廬山之高　　維公悅之　西湖之社　　群賢慕之　　有始有卒　　不磷不緇　我緣既終　　我滅于茲　　神遊無何　　名揚聖時　欲知我道　　兮視此豐碑

辨宋人

宋人賣矛楯於市有買矛者曰此矛甚利所刺皆陷有買楯者曰此

【現代漢語翻譯】現代漢語譯本：又聽說省常法師的風範而心生喜悅，有人尋訪幽靜之處問道，有人觀察相貌而知其真性，有人考證經書而領會其意。三十多年來，與法師結為知心朋友，預先加入白蓮社的同修共有123人。法師的化緣成就就是這樣。由此可見，西湖蓮社繼承廬山蓮社，沒有愧對慧遠大師的德行。我嘗試著評論這件事：從久遠來說，慧遠大師是上古時代的聖人；省常法師是當今時代的賢人。他們的實際地位不同，名聲稱號各異。然而，慧遠大師出現在衰敗的晉朝，省常法師出生在興盛的宋朝。慧遠大師招攬的都是隱居避世的賢士，省常法師吸引的都是顯貴通達的士人。截長補短，古今可以相提並論，難道不可以說盛大而美好嗎？省常法師常常告誡門人說：『國朝建立以來，士大夫先生們崇尚古代文章，大多傚法韓愈排斥佛教的做法，因此我假借慧遠大師結社的事蹟來引導他們，往往使他們順從我的教化，於是聚集在一起立碑撰文，稱道佛法，作為歸依的盟約。』這些言辭恰恰足以阻礙我們，用墻壁溝壑來隔絕我們的教義。世人不瞭解我，或許認為我是在標新立異，沽名釣譽，我不是這種人。君子說：『過去藥山惟儼禪師能夠轉變李翱的心意，使他了解佛法而讚揚僧人。如今這些賢士大概也能真正地欽佩佛法，崇尚覺悟，在自性之海中共同達到義理的天空。』如果沒有省常法師的努力，誰能做到呢？他護持佛法的功德，是無法比擬的。省常法師，字造微，姓顏氏，世代是錢塘人。七歲厭惡世俗，十七歲受具足戒。至於他託生時的祥瑞，受業的師長，傳講習禪的美德，砥礪名節的事蹟，都有蓮社的賢士們的碑序，以及門人所記錄的行狀在。這裡不再贅述，只記錄他結社的宗旨。他的碑文寫道：

西方聖境的廣大，慧遠大師領悟了它；廬山的崇高，省常法師喜愛它；西湖的蓮社，眾多賢士仰慕它；有始有終，不被磨損，不被玷污；我的因緣已經終結，我將在這裡滅度；神識遨遊于虛無之境，名聲傳揚于聖明的時代；想要知道我的道，就看這高大的豐碑。

辨析宋人

宋國人到市場上去賣矛和盾，有買矛的人說：『這矛非常鋒利，所刺之處都能穿透。』有買盾的人說：『這盾』

【English Translation】 English version: Furthermore, I heard of the virtuous conduct of Master Xingchang (Shengchang) and rejoiced. Some sought secluded places to inquire about the Way, some discerned true nature by observing appearances, and some examined scriptures to comprehend their meaning. For over thirty years, 123 people became his close friends and joined the White Lotus Society in advance. Such was the accomplishment of his transformative influence. From this, it can be seen that the West Lake Society inherited the legacy of the Mount Lu Society, without shame to the virtue of Master Huiyuan (Huiyuan). Let me attempt to comment on this matter: In the distant past, Master Huiyuan was a sage of ancient times; Master Xingchang is a virtuous person of the present era. Their actual positions differed, and their reputations and titles varied. However, Master Huiyuan appeared in the declining Jin Dynasty, while Master Xingchang was born in the prosperous Song Dynasty. Master Huiyuan attracted hermits and reclusive scholars, while Master Xingchang drew in prominent and accomplished gentlemen. By compensating for each other's strengths and weaknesses, the past and present can be compared, and can it not be said to be grand and beautiful? Master Xingchang often admonished his disciples, saying: 'Since the founding of the dynasty, scholar-officials and gentlemen have admired ancient writings, mostly emulating Han Yu's practice of rejecting Buddhism. Therefore, I borrow the example of Master Huiyuan's society to guide them, often causing them to follow my teachings. Thus, they gather together to erect steles and write inscriptions, praising the Buddha's teachings as a covenant of refuge.' These words are precisely sufficient to obstruct us, using walls and moats to isolate our doctrines. The world does not understand me, perhaps thinking that I am being unconventional to gain fame and reputation. I am not one of those people. A gentleman said: 'In the past, Zen Master Yaoshan Weiyan (Yaoshan Weiyan) was able to transform Li Ao's heart, causing him to understand Buddhism and praise monks. Now, these virtuous people can probably truly admire Buddhism, revere enlightenment, and together reach the sky of righteousness in the sea of self-nature.' Without Master Xingchang's efforts, who could achieve this? His merit in protecting the Dharma is unparalleled. Master Xingchang, styled Zaowei, surname Yan, was a native of Qiantang for generations. At the age of seven, he detested worldly affairs, and at the age of seventeen, he received full ordination. As for the auspicious signs of his conception, the teachers who instructed him, the virtues of transmitting and practicing Chan, and the deeds of cultivating his reputation and integrity, there are inscriptions by the virtuous members of the Lotus Society, as well as records of his conduct by his disciples. I will not repeat them here, but only record the purpose of his society. His inscription reads:

The vastness of the Western Pure Land, Master Huiyuan realized it; the loftiness of Mount Lu, Master Xingchang loved it; the Lotus Society of West Lake, many virtuous people admired it; having a beginning and an end, not being worn away, not being defiled; my karmic connection has ended, I will pass away here; my spirit roams in the realm of nothingness, my name is spread in the enlightened era; if you want to know my Way, look at this tall monument.

Distinguishing the People of Song

A person from the Song Dynasty went to the market to sell spears and shields. A person buying a spear said, 'This spear is very sharp, and can pierce through anything it stabs.' A person buying a shield said, 'This shield'

楯甚堅無能陷者或曰用子之矛刺子之楯如之何因而絕對知其說者雖婦人童子必能哂之吾覽韓子不哂于宋人也何則抬舁負販事事固然也吾謂代人之學者美己譽善皆宋人也以其未得少見曰我之道深於識矣未著一言我之道勇於才矣或語以子之識掩子之才可乎曰不我知也於是怨天尤人妄動求達奔走于天下以聘于知己於戲其可哂也由吾不哂于宋人故辨之。

中人箴(並序)

仲尼曰中人已上可以語上也中人已下不可以語上也又曰惟上智與下愚不移說者云上智不可使為惡下愚不可使強賢噫立言垂訓俾遷善而遠惡者惟中人可也於是作中人箴。

少私寡慾　　無縱貪競　　戴仁抱義　　無失方正　罔唸作狂　　克唸作聖　　學宜擇師　　友宜親仁　行道揚名　　積惡滅身　　斯言有徴　　敢告中人

松江重祐和李白姑熟十詠詩序

松江重祐師學佛之外于風騷頗工嘗愛李謫仙姑熟十詠因賡而和之錢唐僧智圓字無外序曰夫詩之道本於三百篇也所以正君臣明父子辨得喪示邪正而已洎乎王者之跡熄而詩亡詩亡然後春秋作後世屈宋李蘇建安諸子南朝群公降及李唐作者不一而辭彩屢變騁殊軌轍得之者雖變其辭而且無背於三百篇之道也失之者但務嘲詠風月寫狀山水拘忌聲律綺靡字句於三百篇之道無乃蕩盡哉故李百藥

【現代漢語翻譯】現代漢語譯本：有人說，最堅固的盾沒有東西可以刺穿，又有人問：『如果用你的矛去刺你的盾，結果會怎樣？』對於這個問題，即使是婦女小孩也能嘲笑他。我讀韓愈的文章，卻不嘲笑那個宋國人，為什麼呢？因為抬東西、搬運貨物，本來就是那樣做的。我說那些學習別人的人，讚美自己，稱讚自己的優點，都和那個宋國人一樣。因為他們沒有得到多少知識，就說：『我的道比知識淵博的人還要深奧！』還沒有寫出一個字，就說：『我的道比有才能的人還要勇敢！』如果有人告訴他說：『你的知識掩蓋了你的才能，可以嗎？』他就會說：『沒有人瞭解我！』於是就怨天尤人，胡亂行動，到處求人，奔走于天下，希望被知己賞識。唉！這真是可笑啊！正因為我不嘲笑那個宋國人，所以才要辨明這些道理。

《中人箴》（並序）

孔子說：『中等資質以上的人，可以告訴他們高深的道理；中等資質以下的人，不可以告訴他們高深的道理。』又說：『只有上等智慧的人和下等愚笨的人是不會改變的。』有人解釋說，上等智慧的人不會讓他做壞事，下等愚笨的人不能強迫他變賢能。唉！樹立言論，留下訓誡，使人向善而遠離罪惡的，只有中等資質的人可以做到。』於是作《中人箴》。

少私寡慾，不要放縱貪婪和爭奪。心中懷著仁愛，肩上擔著道義，不要失去做人的準則。不思慮就會做出瘋狂的事，能夠思慮就能成為聖人。學習應該選擇好的老師，交朋友應該親近仁義的人。施行正道就能揚名天下，積累罪惡就會毀滅自身。這些話都有應驗，謹此告誡中等資質的人。

《松江重祐和李白姑熟十詠詩序》

松江的重祐法師，在學習佛法之外，對於詩歌頗有研究。他曾經喜愛李白（Li Bai）的《姑熟十詠》，於是就跟著他的詩作而唱和。錢塘的僧人智圓（Zhiyuan），字無外，寫序說：『詩的道理，本來來源於《詩經》（三百篇）。《詩經》的作用，在於匡正君臣關係，闡明父子之道，辨別得失，揭示邪惡和正義。等到王者之道衰落，詩也就衰亡了。詩衰亡之後，才有了《春秋》。後世的屈原（Qu Yuan）、宋玉（Song Yu）、李陵（Li Ling）、蘇軾（Su Shi），以及建安七子等，還有南朝的各位公卿，直到李唐，作者很多，而詩的辭藻和色彩也屢次變化，各自追求不同的道路。那些有所得的人，即使改變了辭藻，也沒有背離《詩經》（三百篇）的道理；那些有所失的人，只是致力於嘲諷吟詠風花雪月，描寫山水，拘泥於聲律，追求華麗的辭藻，這樣對於《詩經》（三百篇）的道理，恐怕就蕩然無存了吧！』所以李百藥（Li Baiyao）

【English Translation】 English version: Someone said that the most solid shield cannot be pierced by anything, and someone else asked, 'If you use your spear to pierce your shield, what would happen?' To this question, even women and children would laugh at him. I read Han Yu's essays, but I don't laugh at that person from the state of Song. Why? Because carrying things and transporting goods is just how things are done. I say that those who learn from others, praise themselves, and commend their own merits are just like that person from the state of Song. Because they haven't gained much knowledge, they say, 'My way is deeper than those with extensive knowledge!' Before writing a single word, they say, 'My way is braver than those with talent!' If someone tells them, 'Your knowledge overshadows your talent, is that okay?' they will say, 'No one understands me!' So they blame heaven and resent others, act recklessly, seek help everywhere, and run around the world, hoping to be appreciated by a confidant. Alas! This is truly laughable! It is precisely because I don't laugh at that person from the state of Song that I must clarify these principles.

'Admonition for the Average Person' (with Preface)

Confucius (仲尼 Zhongni) said, 'People of average intelligence and above can be told profound principles; people of average intelligence and below cannot be told profound principles.' He also said, 'Only those with superior wisdom and those with inferior foolishness are unchangeable.' Some explain that those with superior wisdom cannot be made to do evil, and those with inferior foolishness cannot be forced to become virtuous. Alas! Establishing words and leaving instructions to make people turn to good and stay away from evil can only be done by people of average intelligence.' Therefore, I wrote 'Admonition for the Average Person'.

Have few selfish desires and restrain greed and competition. Embrace benevolence in your heart and carry righteousness on your shoulders; do not lose the principles of being a person. Without thought, one will do crazy things; with thought, one can become a sage. Learning should choose a good teacher; making friends should be close to benevolent people. Practicing the right path will make you famous throughout the world; accumulating evil will destroy yourself. These words have evidence; I hereby advise people of average intelligence.

'Preface to Songjiang Chongyou's Poems Harmonizing with Li Bai's Ten Poems on Gushu'

Master Chongyou (重祐 Chongyou) of Songjiang, in addition to studying Buddhism, was quite skilled in poetry. He once loved Li Bai's (李白 Li Bai) 'Ten Poems on Gushu', so he followed his poems and harmonized with them. The monk Zhiyuan (智圓 Zhiyuan) of Qiantang, whose style name was Wuwai, wrote a preface saying: 'The principle of poetry originally comes from the 'Book of Songs' (三百篇 Sanbai Pian). The function of the 'Book of Songs' is to rectify the relationship between ruler and minister, clarify the way of father and son, distinguish between gain and loss, and reveal evil and righteousness. When the way of the king declined, poetry also declined. After the decline of poetry, there was the 'Spring and Autumn Annals'. Later generations such as Qu Yuan (屈原 Qu Yuan), Song Yu (宋玉 Song Yu), Li Ling (李陵 Li Ling), Su Shi (蘇軾 Su Shi), and the Seven Scholars of Jian'an, as well as the various dukes and ministers of the Southern Dynasties, and up to the Li Tang Dynasty, had many authors, and the diction and colors of poetry changed repeatedly, each pursuing different paths. Those who have gained something, even if they have changed the diction, have not deviated from the principles of the 'Book of Songs'; those who have lost something, only devote themselves to mocking and chanting about the wind, flowers, snow, and moon, describing mountains and rivers, adhering to the rules of sound and rhythm, and pursuing gorgeous diction, so that the principles of the 'Book of Songs' are probably completely lost!' Therefore, Li Baiyao (李百藥 Li Baiyao)

論詩而文中子不答唐朝李謫仙得之者也其為詩氣高而語淡志苦而情遠其辭與古彌異其道與古彌同則姑熟十詠復尤于眾篇矣而二百年來莫有繼和者今祐師之作情志語氣惟肖于謫仙則祐師之善詩其可知也圓嘗與祐師游見托為序故得直書以冠于篇龍集甲寅九日于錢唐西湖崇福寺講院序。

遠上人湖居詩序

古者卜商受詩于仲尼明其道申其教而其序甚詳後世為詩者雖辭尚平淡意尚幽遠而子夏所序之道不可咈也繇是贊其辭知中心之哀樂焉國政之美惡焉故曰詩者志之所之也又曰主文而譎諫言之者無罪聞之者足以自戒噫詩之教大矣哉豈但拘四聲辟八病敘別離狀物色而已乎錢唐西湖崇遠上人好古博雅樂天知命棲遲山水間蓋有年矣于香火事佛外頗留意于吟詠雖顏齒已衰而情思彌壯一日見訪袖出湖居詩十章示于予且以序為請予三複之而皆敘閑逸美太寧也於戲佈於四方流於百世俾誦其辭者乃知賢者之心樂王者之化洽則上人之為詩庶乎子夏所敘之道也豈但馳騁于偶對拘忌于聲病耶若乃所得之尤者其句則有積水涵虛碧遙峰帶月秋香飄寒水遠燭映夜堂深幽鳥入深靄殘霞照晚流猿聲秋岳迥月影夜潭空凡此數聯即所謂辭尚平淡意尚幽遠者予不佞謹為序之以酬其請雲天宋三葉大中祥符八年閏六月哉生明錢唐僧某序。

閑居編第三十三

卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十四

宋孤山沙門　智圓　著

錢唐兜率院界相榜序

兜率院者皇朝太平興國元年忠懿王所建也厥事裁訖會王納版藉歸於天子故結界之法無得行也大律師梧公勤以訓人勇於為法大中祥符九年夏四月十三日由寺之聖果而來居焉將傳授乎毗尼蒞眾沙門紫其服者曰慈度之請也至止之翼日群英畢臻梵筵肇啟舉知律者以白二法行結界事起居有儀宣秉有序作法既周大界斯成而今而後依是住者為能秉有成濟之功為所召無奔馳之勞攝衣焉攝食焉說戒焉自恣焉凡曰彝章可舉而行孰謂其地弱不勝乎噫忠懿經構於前梧公結界於後二者既備道繇是光雖財法之兩殊及其立事一也吾以定慧訓乎來學且知聖道以戒律為始因諾來命序其所以然也。

遺囑

吾嘗念沒後殘軀方囑汝輩棄之中野流之長川以飲蜚走鱗介類諒汝輩必不能遵方囑以阇維而斫伐燒所皆密邇塔廟則有臭氣熏穢之咎始欲土葬復慮惑陰陽家流向背吉兇之說抑又妨墾耕之地費信施之財皆吾心所不欲也乃預鑿土窟藏陶器一以為歸全之具吾沒後不須剃頭不須澡洗宜斂以浴衣不得停留即時以錢若衣雇凈人舁送窟所內陶器中窟戶用磚石三兩重甃之不得報俗眷及朋友門人不得發遺書不得變服號啕人

【現代漢語翻譯】現代漢語譯本

閑居編第三十四宋孤山沙門智圓著錢唐兜率院界相榜序兜率院（Dōushuài Yuàn，彌勒菩薩的內院）是皇朝太平興國元年忠懿王所建。事情剛結束，恰逢忠懿王將版籍歸還給天子，所以結界之法沒能施行。大律師梧公（Wú Gōng）勤于教導他人，勇於弘揚佛法，大中祥符九年夏四月十三日，從寺院的聖果而來居住於此，將要傳授毗尼（píní，戒律），管理眾僧。身穿紫色袈裟的慈度（Cídù）請求他這樣做。到達的第二天，眾英聚集，梵筵開啟。懂得戒律的人以白二法（bái èr fǎ，結界儀式中的一種）施行結界之事，起居有儀，宣講秉持有序。作法完畢，大界於是形成。從今以後，依此居住的人，才能秉持有成就的功德，免除被召請的奔波勞苦。攝衣而行，攝食而生，說戒教誨，自恣懺悔。凡是常行的規章制度都可以舉而施行，誰說這地方薄弱不能勝任呢？唉！忠懿王在前面建造，梧公在後面結界，二者具備，道由此發揚光大。雖然財法兩方面不同，但他們建立事業的用心是一樣的。我用定慧教導後來的學人，並且知道聖道以戒律為開始，因此答應來寫這篇序言，說明其中的緣由。遺囑我常常想到死後殘破的身體，現在囑咐你們，將它丟棄在荒野中，拋入長河之中，讓它被飛蟲走獸和魚類食用。估計你們一定不能遵從，如果囑咐用阇維（shé wéi，火葬）的方式，但砍伐焚燒的地方都靠近塔廟，就會有臭氣薰染的過失。起初想用土葬，又考慮到會迷惑于陰陽家的流派，相信背向吉兇的說法，而且又妨礙開墾耕地，浪費信徒的財物，這些都是我內心所不願意的。因此預先挖掘土窟，藏好陶器，用作歸宿的準備。我死後，不需要剃頭，不需要洗澡，應該用浴衣包裹，不得停留，立即用錢或衣服僱傭乾淨的人，抬送到土窟所在，放入陶器中，窟戶用三兩層磚石砌好。不得報喪給俗家親眷和朋友門人，不得打開遺書，不得改變服飾號啕大哭。

【English Translation】 English version

Idle Living Compilation, Volume 34 By Zhìyuán (智圓), a recluse monk of Gushan (孤山) during the Song Dynasty Preface to the Boundary Marker Inscription of the Tushita (Dōushuài) Monastery in Qiantang (錢唐) The Tushita (Dōushuài) Monastery was built by King Zhongyi (忠懿王) in the first year of the Taiping Xingguo (太平興國) reign of the Imperial Dynasty. The construction had just finished when the King submitted the land register to the Emperor, so the method of establishing boundaries could not be carried out. The great Vinaya Master Wu Gong (Wú Gōng) diligently taught others and was courageous in upholding the Dharma. On the 13th day of the fourth month of summer in the ninth year of the Dazhong Xiangfu (大中祥符) reign, he came to reside here from the Holy Fruit (Shèng Guǒ) Temple, intending to transmit the Vinaya (píní, monastic discipline) and oversee the monastic community. Cidu (Cídù), a monk wearing a purple robe, requested him to do so. On the day after his arrival, all the eminent monks gathered, and the Brahma ceremony was initiated. Those who understood the Vinaya performed the boundary establishment ceremony using the Bai Er Fa (bái èr fǎ, a type of boundary ritual), with proper deportment and orderly declarations. Once the ritual was completed, the great boundary was established. From now on, those who reside here can uphold the merit of accomplishment and be spared the labor of being summoned elsewhere. Gathering robes, taking food, preaching precepts, and confessing freely—all the established rules can be implemented. Who can say that this place is too weak to bear the responsibility? Alas! King Zhongyi constructed it in the beginning, and Wu Gong established the boundaries later. With both of these in place, the Dharma will flourish. Although the two aspects of wealth and Dharma are different, their intention in establishing the cause is the same. I use Samatha-vipassana (定慧) to instruct future learners and know that the holy path begins with the precepts. Therefore, I agreed to write this preface to explain the reasons. Last Will and Testament I often think about my decaying body after death. Now I instruct you to discard it in the wilderness, throw it into the long river, and let it be consumed by flying insects, running beasts, and fish. I suppose you will certainly not comply. If I instruct you to use cremation (shé wéi), the place of cutting and burning will be close to the stupas and temples, which will cause the fault of foul odor and defilement. Initially, I considered burial, but I worry about being misled by the schools of Yin-Yang masters, believing in the sayings of auspicious and inauspicious directions. Moreover, it would hinder the reclamation of farmland and waste the wealth of believers, all of which I do not desire. Therefore, I have prepared a cave in advance and stored pottery in it as a means of returning to wholeness. After my death, there is no need to shave my head or bathe my body. It should be wrapped in a bathing robe without delay. Immediately hire clean people with money or clothes to carry it to the location of the cave and place it in the pottery. The cave entrance should be sealed with three or two layers of bricks. Do not report the death to secular relatives, friends, or disciples. Do not open the will. Do not change clothes or wail loudly.

或慰之戚容掩泣而已此亦不壞世諦也不得率眾人錢以供喪事所有衣缽什物一毫以上準律分之臥蹋臥具書廚及內外典籍除他人者悉與如理其瑪瑙院乃為政思齊浩才者或經始之或佐成之仰現前僧同付與三子其或他行則召來付之任彼施為或別請宗師或昆弟共住或承襲講演或易作禪居或更為律院茍無害於人有益於道則無不可若乃立身行道之事息心達本之旨吾述之翰墨不鮮矣此無復言矣其所囑後事遵吾行之則吾法門眷屬世世與師俱生共揚妙道厥或不遵則魔之黨非吾徒也世人或怪汝所行而見責當出此牘以示之天禧己未季春朔手寫于版懸諸講堂之左。

病夫傳

病夫者以其猒猒常病故以為號嘗杜門窮居簞食瓢飲不交世俗每精別方書調品藥石以自醫病少間則討論群籍以自娛或議一事著一文必宗于道本于仁懲乎惡勸乎善嘗謂三教之大其不可遺也行五常正三綱得人倫之大體儒有焉絕聖棄智守雌保弱道有焉自因克果反妄歸真俾千變萬態復乎心性釋有焉吾心其病乎三教其藥乎矧病之有三藥可廢邪吾道其鼎乎三教其足乎欲鼎之不覆足可折邪為儒者或以多愛見罪攻異為謗病夫且不易乎世不變其說也時或登山臨水搜吟寫望夭夭如也申申如也不以體中羸耗為苦寂寥自得以矯時態雖富貴權豪而託病不附雖大名厚利而託病不茍雖清商流徴而託病

不聽雖膏梁甘旨而託病不嗜由者不為權所動不為名所役不為音所聾不為味所爽不為人所忌不為俗所混而全生之用見素之道盡蘊于病中矣病之時義大矣哉嘗作病賦以言其道。

病賦(並序)

吾嘗患脾病語久食飽輒氣喘汗流耳鳴目眩不堪其苦也且夫聖如仲尼達若伯陽累乎有形亦未能逃斯患也然雖凡聖賢愚之所共有(句)達與不達中心高下如涂漢焉是知悵然不樂為病所困者下愚也泰然無悶以道自持者上智也矧吾稟金方之訓學至真之法豈可以小疾煎熬而忘于道乎抑又嘗聞諸天臺云夫治病有四焉謂藥治假想治咒術治第一義治吾不敏庶幾上智之道而以理觀為專治蓋第一義之謂也因作賦以導其志云。

四大相攻　　五藏不利　　隱幾搘杖　　乖情惱意　性情以道　　制心以義　　庶乎斯旨　　從何取類　伊昔仲尼　　亦有其疾　　其道皎如　　請禱惟失　伊昔伯陽　　乃嗟大患　　其道在焉　　有身靡間　吾師寂默　　不遠其則　　方丈寢床　　其儀不忒　病從心作　　惟病是色　　色全是心　　胡為自賊　心體本無　　病從何得　　藥非芝術　　醫非扁和　病斯無病　　誰涅誰磨　　病乎病乎　　其如予何

講堂銘

能仁去世　　微言在茲　　四依不興　　流通殆而　爰命哲人　　

【現代漢語翻譯】現代漢語譯本：即使面對美味佳餚，那些裝病說自己沒有食慾的人，是因為他們不被權力所動搖，不被名利所驅使，不被音樂所迷惑，不被美食所誘惑，不被人所嫉妒，不被世俗所混淆，從而保全了生命的真諦。這種安於本分的生活態度，完全蘊含在『病』之中了。『病』的意義太重大了！我曾經寫過一篇《病賦》，來闡述其中的道理。

《病賦》（並序）

我曾經患有脾臟疾病，說話時間稍長或吃飽飯後，就會氣喘、流汗、耳鳴、眼花，苦不堪言。即使是像仲尼（孔子）這樣的聖人，像伯陽（老子）這樣通達的人，也因為有形之軀而無法逃脫疾病的困擾。然而，雖然疾病是凡人、聖賢、愚人都可能遇到的，但對於疾病的理解和應對，人們內心的境界卻有天壤之別。因此，因為生病而悵然不樂、被疾病所困擾的人，是下愚之人；泰然處之、用道來約束自己的人，是上智之人。更何況我接受了金代醫方的教誨，學習了至真至純的道法，怎麼能因為小小的疾病而忘記大道呢？我還曾聽天臺宗的人說，治療疾病有四種方法：藥物治療、假想治療、咒術治療、第一義諦治療。我不夠聰敏，但希望能接近上智之人的境界，專注于用理性的觀察來進行治療，這就是所謂的第一義諦治療。因此，我寫了這篇賦，來引導自己的心志。

四大（地、水、火、風）互相侵擾，五臟（心、肝、脾、肺、腎）功能失調，只能靠著幾案，拄著枴杖，心情煩悶，意志消沉。用道來調養性情，用義來約束內心，或許能領悟其中的旨意，但又能從何處尋找類似的例子呢？

想當年，仲尼（孔子）也曾患病，他的道義是如此明亮，但祈禱求神卻是錯誤的。想當年，伯陽（老子）也曾嘆息人生的大患，他的道就在於，只要有身體就無法避免疾病。我的老師（指佛陀）寂靜無言，但他的法則並不遙遠，在方丈（僧人住所）的床上安臥，他的儀態沒有絲毫改變。

疾病從心中產生，所謂的疾病，不過是一種表象。而表象完全是心的顯現，為何要自己傷害自己呢？心的本體本來就是空無，疾病又從何而來呢？藥物不是靈丹妙藥，醫生也不是扁鵲和醫和（古代名醫）。

當疾病不再是疾病時，又有誰來磨滅它呢？病啊病啊，我該如何對待你呢？

講堂銘

能仁（釋迦牟尼佛）已經去世，他的精妙教義留在這裡。如果四依（依法、依義、依智、依了義）不能興盛，佛法的流傳就會衰微。因此，我任命有智慧的人，

【English Translation】 English version: Even when faced with delicious food, those who feign illness and claim to have no appetite do so because they are not swayed by power, not driven by fame and fortune, not deluded by music, not tempted by delicacies, not envied by others, and not confused by worldly customs, thereby preserving the true essence of life. This attitude of being content with one's lot is fully contained within 'illness'. The meaning of 'illness' is profound! I once wrote a 'Rhapsody on Illness' to explain the principles within.

Rhapsody on Illness (with Preface)

I once suffered from a spleen ailment. Speaking for a short time or after eating a full meal would cause me to gasp for breath, sweat profusely, experience tinnitus, and have blurred vision, causing me unbearable suffering. Even sages like Zhongni (Confucius) and enlightened individuals like Boyang (Laozi) could not escape the affliction of illness due to their physical forms. However, although illness is something that ordinary people, sages, and fools alike may encounter, the understanding and response to illness differ greatly depending on the individual's inner state. Therefore, those who are saddened and troubled by illness are the most foolish, while those who remain calm and composed, using the Dao to restrain themselves, are the wisest. Moreover, I have received the teachings of the Jin dynasty medical prescriptions and studied the most authentic and pure Daoist methods. How could I forget the Great Dao because of a minor illness? I also heard from the Tiantai school that there are four methods of treating illness: medicinal treatment, imaginative treatment, mantra treatment, and the treatment of the First Principle. I am not clever, but I hope to approach the realm of the wisest and focus on using rational observation for treatment, which is the so-called treatment of the First Principle. Therefore, I wrote this rhapsody to guide my own mind.

The Four Great Elements (earth, water, fire, wind) attack each other, and the Five Organs (heart, liver, spleen, lungs, kidneys) become dysfunctional. I can only lean on a desk and rely on a cane, feeling frustrated and dejected. Cultivating one's nature with the Dao and restraining one's heart with righteousness may lead to an understanding of the underlying meaning, but where can one find similar examples?

In the past, Zhongni (Confucius) also suffered from illness. His Dao was so bright, but praying to the gods was a mistake. In the past, Boyang (Laozi) also lamented the great affliction of life. His Dao lies in the fact that as long as one has a body, illness is unavoidable. My teacher (referring to the Buddha) is silent, but his principles are not far away. He rests on his bed in his abbot's chamber, and his demeanor remains unchanged.

Illness arises from the mind, and what is called illness is merely an appearance. And appearance is entirely a manifestation of the mind. Why harm oneself? The essence of the mind is originally empty, so where does illness come from? Medicine is not a panacea, and doctors are not Bian Que and Yi He (famous ancient doctors).

When illness is no longer illness, who will erase it? Illness, illness, how should I deal with you?

Inscription for the Lecture Hall

The Benevolent One (Shakyamuni Buddha) has passed away, but his profound teachings remain here. If the Four Reliances (relying on the Law, relying on the meaning, relying on wisdom, relying on the ultimate meaning) do not flourish, the transmission of the Dharma will decline. Therefore, I appoint wise individuals,

扶顛持危　　力揚彝訓　　提綱振維　法鼓其鏜　　法輪載脂　　為人模範　　慎爾威儀　行道有勇　　擊蒙忘疲　　來而不距　　往而不追　摧邪務本　　顯正務滋　　其告無瀆　　其辭無枝　善世不伐　　多聞闕疑　　辨惑以智　　攝物以慈　勒銘講堂　　敢告法師

窗蟲銘

密室有蟲思游大空窗紙兮有狀而塞空隙兮無形而通無形者非彼所見有狀者是彼所從腦扣擊而欲碎聲啁噍而無窮吾驅之空隙而俾度彼還扣窗紙而如故蟲乎蟲乎徒有出心自昧出路爾將誰咎兮啾啾哀訴。

閑居編第三十四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十五

宋孤山沙門　智圓　著

四諦具惑釋義頌

俱舍云

苦下具一切集滅除三見道除於二見上界不行恚。

釋曰。

苦諦十使皆具足　　身見唯緣苦境生　集諦癡業有漏因　　滅體無為無漏果　皆非身見所緣境　　邊見並及戒禁取　此二隨身亦不生　　是故集滅除三見　道諦本為無漏因　　是故身見亦不起　邪見既撥無聖道　　戒禁還須邪見生　執取非道為真道　　是故則有戒禁取　四諦具惑有親疏　　苦下疏三親有七　執我我所為身見　　邊見後身計斷常　邪見撥

【現代漢語翻譯】現代漢語譯本扶正傾倒，支撐危難，大力宣揚前人的教誨，掌握綱領，匡正頹廢的風氣。敲響法鼓，承載佛法，成為人們的模範，謹慎你的威儀。實踐佛道要有勇氣，啓發愚昧不知疲倦，來者不拒絕，去者不追趕。摧毀邪惡務必以根本為重，彰顯正道務必使其增長，你的告誡不要褻瀆，你的言辭不要有枝蔓。利益世人而不自我誇耀，廣博見聞而消除疑惑，用智慧辨別迷惑，用慈悲攝受萬物。將銘文刻在講堂上，謹此告知法師。

窗蟲銘

在封閉的房間里，有蟲子想要游向廣闊的天空，窗戶紙上有形狀卻阻礙了它，空隙沒有形狀卻能讓它通行。沒有形狀的空隙不是它所能看見的，有形狀的窗紙是它所依附的。蟲子用頭撞擊窗紙想要撞碎它，發出的聲音嘈雜而無休止。我驅趕它到空隙處讓它出去，它卻仍然撞擊窗紙，一如既往。蟲啊蟲啊，只是有出去的心，卻自己矇蔽了出去的道路，你將要責怪誰呢？只是啾啾地哀訴。

閑居編第三十四

閑居編第三十五

宋孤山沙門智圓著

四諦具惑釋義頌

俱舍論說：

在苦諦之下，一切煩惱都具備；在集諦和滅諦之下，去除三種見；在道諦之下，去除兩種見；在上界（色界和無色界）沒有嗔恚。

解釋說：

苦諦十種煩惱都具備，身見只緣于苦的境界而生起。集諦是癡和業的有漏之因，滅諦是無為的無漏之果。都不是身見所能緣的境界，邊見以及戒禁取見，這兩種隨身見也不生起。因此在集諦和滅諦下，去除三種見。道諦本來是無漏之因，因此身見也不生起。邪見既然否定了聖道，戒禁取見還需要邪見才能生起，執取非道為真道，因此才會有戒禁取見。四諦所具備的煩惱有親疏之分，在苦諦下，疏遠的有三種，親近的有七種。執著於我以及我所有的為身見，邊見是推測後世是斷滅或常存。邪見是否定因果。

【English Translation】 English version Supporting the fallen and upholding the endangered, vigorously promoting the teachings of the predecessors, grasping the key principles and rectifying the declining customs. Sounding the Dharma drum, carrying the Dharma wheel, becoming a model for people, be cautious in your demeanor. Practicing the Dharma with courage, enlightening the ignorant without fatigue, not rejecting those who come, not pursuing those who leave. Destroying evil must focus on the root, manifesting the right path must make it grow, your admonitions should not be blasphemous, your words should not be rambling. Benefiting the world without boasting, broadening knowledge and eliminating doubts, using wisdom to distinguish confusion, using compassion to embrace all things. Inscribe the inscription on the lecture hall, and hereby inform the Dharma master.

Inscription on a Window Insect

In a closed room, there is an insect that wants to swim to the vast sky. The window paper has a shape that obstructs it, but the gap has no shape but allows it to pass. The shapeless gap is not what it can see, and the shaped window paper is what it clings to. The insect hits the window paper with its head, trying to break it, and the sound it makes is noisy and endless. I drive it to the gap to let it out, but it still hits the window paper as before. Insect, oh insect, you only have the heart to go out, but you obscure the way out yourself. Who are you going to blame? You just chirp and complain.

Leisurely Living Compilation, Volume Thirty-Four

Leisurely Living Compilation, Volume Thirty-Five

Written by Zhìyuán (智圓), a recluse monk of Gushan (孤山) in the Song Dynasty

A Eulogy on the Explanation of the Delusions Inherent in the Four Noble Truths

The Abhidharmakośa states:

Under the Truth of Suffering, all afflictions are present; under the Truths of Origination and Cessation, three views are removed; under the Truth of the Path, two views are removed; in the upper realms (the Form Realm and the Formless Realm), there is no hatred.

Explanation:

The ten afflictions of the Truth of Suffering are all present, and the view of self arises only from the realm of suffering. The Truth of Origination is the defiled cause of ignorance and karma, and the Truth of Cessation is the unconditioned, undefiled fruit. Neither is an object that the view of self can grasp; the extreme views and the view of clinging to rules and rituals, these two do not arise with the view of self. Therefore, under the Truths of Origination and Cessation, three views are removed. The Truth of the Path is originally the undefiled cause, so the view of self does not arise. Since the wrong view denies the Noble Path, the view of clinging to rules and rituals still needs the wrong view to arise, clinging to what is not the path as the true path, therefore there is the view of clinging to rules and rituals. The afflictions inherent in the Four Noble Truths have degrees of closeness and distance. Under the Truth of Suffering, there are three distant ones and seven close ones. Clinging to 'I' and 'mine' is the view of self, and the extreme views speculate that the afterlife is either annihilation or permanence. The wrong view denies cause and effect.

無因果法　　見取執劣以為勝　禁取于非因計因　　疑則猶豫而不決　無明迷暗不了故　　此等皆依苦境起　是故七惑號親迷　　貪瞋與慢三種惑　不從苦諦境上起　　但緣前七背上生　是故三得疏迷號　　集七四親三種疏　邪見撥無疑猶豫　　見取執劣癡迷暗　三疏名目亦如前　　貪等只依四法起　滅則三親四是疏　　疏則前三添見取　苦諦是劣執為勝　　是故見取得為親　今滅諦是勝妙法　　不可更言劣為勝　但從邪見背上起　　執劣為勝名見取　是故滅諦疏有四　　親疏行相悉如前　道八三親五種疏　　親則疑癡與邪見　疏法望前加禁取　　苦諦戒禁則為因　有漏果非無漏道　　妄執為因為果故　則有戒禁親緣起　　道諦真因真道故　不可親緣非因道　　但緣邪見起非道　故以戒取屬疏法　　道滅俱是無漏法　非是執劣以為勝　　見取同前亦屬疏　但從邪見起其執　　總依俱舍釋如上

依婆沙釋第十六心屬修道義　頌曰

忍智十六心　　三五屬見道　　后一修道攝　前見未曾見(謂前十五心從無始來未得法眼未曾見故名見道) 　后見已曾見(第十五心道類忍時已見道諦境故故十六心是重見諦) 　故前見后修　　比智方見理　　一緣一諦理　智得稱

【現代漢語翻譯】現代漢語譯本無因果法：認為沒有因果關係的法。見取執劣以為勝：錯誤地認為低劣的見解是殊勝的。禁取于非因計因：錯誤地認為不是正因的法門是正因。疑則猶豫而不決：疑惑使人猶豫不決。無明迷暗不了故：因為無明（avidya）的迷惑和昏暗，所以不能明瞭真理。此等皆依苦境起：這些煩惱都依附於苦諦（duhkha-satya）的境界而生起。是故七惑號親迷：所以，這七種煩惱被稱為『親迷』。貪瞋與慢三種惑：貪（raga）、嗔（dvesha）和慢（mana）這三種煩惱。不從苦諦境上起：不是從苦諦的境界上生起。但緣前七背上生：只是依附於前面的七種煩惱而產生。是故三得疏迷號：所以，這三種煩惱被稱為『疏迷』。集七四親三種疏：集諦（samudaya-satya）有七種『親迷』，四種『疏迷』。邪見撥無疑猶豫：邪見（mithya-drsti）否定因果，疑惑使人猶豫。見取執劣癡迷暗：見取（drsti-paramarsa）執著低劣的見解，愚癡使人昏暗。三疏名目亦如前：這三種『疏迷』的名稱也和前面一樣。貪等只依四法起：貪等煩惱只是依附於四種法而生起。滅則三親四是疏：對於滅諦（nirodha-satya），有三種『親迷』，四種『疏迷』。疏則前三添見取：『疏迷』就是在前面的三種煩惱的基礎上加上見取。苦諦是劣執為勝：苦諦是低劣的，卻執著認為是殊勝的。是故見取得為親：所以，見取成為『親迷』。今滅諦是勝妙法：現在滅諦是殊勝微妙的法。不可更言劣為勝：不可以再說低劣為殊勝。但從邪見背上起：只是從邪見的背上生起。執劣為勝名見取：執著低劣的為殊勝的，名為見取。是故滅諦疏有四：所以，對於滅諦，有四種『疏迷』。親疏行相悉如前：『親迷』和『疏迷』的行相都和前面一樣。道八三親五種疏：對於道諦（marga-satya），有三種『親迷』，五種『疏迷』。親則疑癡與邪見：『親迷』就是疑（vicikitsa）、癡（moha）與邪見。疏法望前加禁取：『疏迷』就是在前面的基礎上加上禁取（sila-vrata-paramarsa）。苦諦戒禁則為因：對於苦諦，戒禁被認為是因。有漏果非無漏道：有漏的果不是無漏的道。妄執為因為果故：因為錯誤地執著為因，所以產生果。則有戒禁親緣起：那麼，就會有戒禁作為『親緣』而生起。道諦真因真道故：道諦是真正的因，是真正的道。不可親緣非因道：不可以作為『親緣』，認為不是因，不是道。但緣邪見起非道：只是依附於邪見而生起非道。故以戒取屬疏法：所以把戒取歸屬於『疏迷』。道滅俱是無漏法：道諦和滅諦都是無漏法。非是執劣以為勝：不是執著低劣的認為是殊勝的。見取同前亦屬疏：見取和前面一樣，也屬於『疏迷』。但從邪見起其執：只是從邪見生起這種執著。總依俱舍釋如上：總的來說，依據《俱舍論》（Abhidharmakosa）的解釋如上所述。依婆沙釋第十六心屬修道義：依據《大毗婆沙論》（Mahavibhasa）的解釋，第十六心屬於修道。頌曰：偈頌說：忍智十六心：忍（ksanti）和智（jnana）共有十六種心。三五屬見道：其中三類五種屬於見道（darshana-marga）。后一修道攝：最後一種屬於修道（bhavana-marga）所攝。前見未曾見(謂前十五心從無始來未得法眼未曾見故名見道)：前面的見是未曾見過的（指前面的十五種心從無始以來沒有獲得法眼（dharma-caksu），沒有見過真理，所以稱為見道）。后見已曾見(第十五心道類忍時已見道諦境故故十六心是重見諦)：後面的見是已經見過的（第十五種心，即道類忍（marga-jnanaksanti）時，已經見過道諦的境界，所以第十六種心是重複見諦）。故前見后修：所以前面是見道，後面是修道。比智方見理：通過比智（anvaya-jnana）才能見到真理。一緣一諦理：一次只能緣一個諦理。智得稱：獲得智慧才能稱之為...

【English Translation】 English version Non-causal Dharmas: Dharmas that are considered to have no cause and effect. Clinging to Inferior Views as Superior: Mistakenly considering inferior views as superior. Grasping Non-causes as Causes: Mistakenly considering paths that are not true causes as true causes. Doubt Leads to Hesitation and Indecision: Doubt causes hesitation and indecision. Ignorance Obscures Understanding: Because of the delusion and darkness of ignorance (avidya), one cannot clearly understand the truth. These All Arise Based on the Realm of Suffering: These afflictions all arise based on the realm of the Truth of Suffering (duhkha-satya). Therefore, the Seven Afflictions Are Called 'Close Delusions': Therefore, these seven afflictions are called 'close delusions'. Greed, Hatred, and Pride Are Three Afflictions: Greed (raga), hatred (dvesha), and pride (mana) are three afflictions. Do Not Arise from the Realm of the Truth of Suffering: Do not arise from the realm of the Truth of Suffering. But Arise Based on the Backing of the Previous Seven: But arise based on the backing of the previous seven afflictions. Therefore, the Three Are Called 'Distant Delusions': Therefore, these three afflictions are called 'distant delusions'. The Truth of Accumulation Has Seven Close and Three Distant: The Truth of Accumulation (samudaya-satya) has seven 'close delusions' and three 'distant delusions'. Wrong Views Deny, Doubt Hesitates: Wrong views (mithya-drsti) deny cause and effect, and doubt causes hesitation. Clinging to Inferior Views, Ignorance Obscures: Clinging to inferior views (drsti-paramarsa), ignorance obscures. The Names of the Three Distant Are Also the Same as Before: The names of these three 'distant delusions' are also the same as before. Greed, etc., Only Arise Based on Four Dharmas: Afflictions such as greed only arise based on four dharmas. For Cessation, Three Are Close and Four Are Distant: For the Truth of Cessation (nirodha-satya), there are three 'close delusions' and four 'distant delusions'. For Distant, Add Clinging to Views to the Previous Three: For 'distant delusions', add clinging to views to the previous three afflictions. The Truth of Suffering Is Inferior, but Clung to as Superior: The Truth of Suffering is inferior, but is clung to as superior. Therefore, Clinging to Views Becomes Close: Therefore, clinging to views becomes a 'close delusion'. Now, the Truth of Cessation Is a Superior and Wonderful Dharma: Now, the Truth of Cessation is a superior and wonderful dharma. It Cannot Be Said That Inferior Is Superior: It cannot be said that inferior is superior. But Arises Based on the Backing of Wrong Views: But arises based on the backing of wrong views. Clinging to Inferior as Superior Is Called Clinging to Views: Clinging to inferior as superior is called clinging to views. Therefore, the Truth of Cessation Has Four Distant: Therefore, for the Truth of Cessation, there are four 'distant delusions'. The Characteristics of Close and Distant Are All the Same as Before: The characteristics of 'close' and 'distant' are all the same as before. The Truth of the Path Has Three Close and Five Distant: For the Truth of the Path (marga-satya), there are three 'close delusions' and five 'distant delusions'. Close Are Doubt, Ignorance, and Wrong Views: 'Close delusions' are doubt (vicikitsa), ignorance (moha), and wrong views. For Distant Dharmas, Add Clinging to Rules and Rituals to the Previous: For 'distant delusions', add clinging to rules and rituals (sila-vrata-paramarsa) to the previous. For the Truth of Suffering, Rules and Rituals Are Considered Causes: For the Truth of Suffering, rules and rituals are considered causes. Leaky Results Are Not Leakless Paths: Leaky results are not leakless paths. Because of Falsely Clinging to Causes as Results: Because of falsely clinging to causes as results. Then There Is the Close Arising of Rules and Rituals: Then there will be the arising of rules and rituals as a 'close cause'. The Truth of the Path Is a True Cause and a True Path: The Truth of the Path is a true cause and a true path. It Cannot Be a Close Cause, Considering It Not a Cause or a Path: It cannot be a 'close cause', considering it not a cause or a path. But Arises from Wrong Views, Giving Rise to Non-paths: But arises from wrong views, giving rise to non-paths. Therefore, Clinging to Rules Is Classified as Distant Dharmas: Therefore, clinging to rules is classified as 'distant delusions'. Both the Truth of the Path and the Truth of Cessation Are Leakless Dharmas: Both the Truth of the Path and the Truth of Cessation are leakless dharmas. It Is Not Clinging to Inferior as Superior: It is not clinging to inferior as superior. Clinging to Views Is Also Classified as Distant, Like Before: Clinging to views is also classified as 'distant delusions', like before. But Arises from Wrong Views, Giving Rise to This Clinging: But arises from wrong views, giving rise to this clinging. In General, the Explanation Is Based on the Abhidharmakosa as Above: In general, the explanation is based on the Abhidharmakosa as above. Based on the Mahavibhasa Explanation, the Sixteenth Mind Belongs to the Meaning of the Path of Cultivation: Based on the explanation of the Mahavibhasa, the sixteenth mind belongs to the meaning of the Path of Cultivation. Verse: The verse says: Sixteen Minds of Patience and Wisdom: There are sixteen minds of patience (ksanti) and wisdom (jnana). Three Fives Belong to the Path of Seeing: Among them, three types of five belong to the Path of Seeing (darshana-marga). The Last One Is Included in the Path of Cultivation: The last one is included in the Path of Cultivation (bhavana-marga). The Previous Seeing Was Never Seen Before (Meaning the Previous Fifteen Minds Had Never Obtained the Dharma Eye and Had Never Seen the Truth, Therefore It Is Called the Path of Seeing): The previous seeing was never seen before (meaning the previous fifteen minds had never obtained the Dharma Eye (dharma-caksu) and had never seen the truth, therefore it is called the Path of Seeing). The Latter Seeing Has Been Seen Before (The Fifteenth Mind, When the Patience of the Category of the Path, Had Already Seen the Realm of the Truth of the Path, Therefore the Sixteenth Mind Is a Repeated Seeing of the Truth): The latter seeing has been seen before (the fifteenth mind, that is, when the Patience of the Category of the Path (marga-jnanaksanti), had already seen the realm of the Truth of the Path, therefore the sixteenth mind is a repeated seeing of the Truth). Therefore, the Former Is Seeing and the Latter Is Cultivation: Therefore, the former is the Path of Seeing and the latter is the Path of Cultivation. Only Through Comparative Wisdom Can One See the Truth: Only through comparative wisdom (anvaya-jnana) can one see the truth. One Condition and One Truth: One can only focus on one truth at a time. Wisdom Is Obtained to Be Called...: Wisdom is obtained to be called...

重見　　中間法比忍　　雖后亦重見　見未究竟故　　是故但屬見

凈名經釋見見章

荊溪凈名記至聲益初頻云見見者今釋之為三一正解二引證三科簡初文者謂昔斷有為保證小果見有小乘今被大訶起心欣慕復見有大故云見見若至法華開小即大兩執都忘故無見見二乘既爾三教鈍根菩薩亦然二引證者荊溪指釋甚明與人或未見故記云執小即是小乘見有果人生釋上一見字也又云慕仰大乘者知有大乘起見敬服此釋下一見字也此二見二乘見見也又云雖有三教正意以圓訶諸菩薩不任大旨見見同小此言菩薩見見也謂昔起偏見以不達即偏是圓故又云至法華會方乃見咸歸此言開會同一佛乘無復見見也三料簡者問荊溪何故於此忽立見見之名答此中疏文以顯義耳前經未明彈訶疏文未明緣集豈得論手問經疏無此名相荊溪何故以強立答大論云四依問見見屬何惑乎答根本無明也。

注天臺涅槃疏主頂法師贊

三月能語(法師諱灌頂字法雲常州義興人也世祖避地東歐因而不反今為臨海之章安焉父夭早亡母親鞠養生甫三月核而欲名思審物類未知所目母夜稱佛法僧名師仍口效音句清辯時共驚異因告攝靜寺慧拯法師聞而嘆曰此子非凡即以非凡為名)早歲出家(及年七歲還為拯公弟子才業日新玄儒並騖清詞麗藻馳譽當時年登二十進具

奉儀德瓶油缽彌所留思洎拯師厭世沐道天臺承褶定綱網有闕緒陳至德元年從智者禪主出居光宅研核觀門頻承印可)。

杖麾裂石(嘗于佛隴講暇攜引學徒累石為塔別須二石用構塔戶弟子光英初以車運一石咸疑厚大更欲旁求復勞人力師舉杖聊揮前所運石颯然驚裂遂為兩段厚薄等均用施塔戶宛如舊契)。

言涌白沙(樂安南嶺地曰安洲碧樹清溪流泉伏溺人徑不通師留連愛玩顧而誓曰若使斯地夷坦當來此講經曾未浹旬白砂遍涌平如玉鑒師不違前愿乃講法華光明二部用酬靈意)。

香流愈病(師化流囂俗神用無方村人於法龍去山三十里染患將絕眾治不愈其子奔馳入山祈救師為轉法華經焚旃檀香疾者雖遠乃聞檀香入鼻即時痊癒)鐘擊摧邪(嘗于章安攝靜寺講涅槃經值海賊鈔掠道俗奔委師撞鐘就講顏無懾懼賊徒麾幡詣寺忽見兵旗耀日持弓執戟人皆丈餘雄悍奮發群賊驚散)。

智晞所觀(有同學智晞智者親度以唐貞觀元年卒臨終云吾生兜率矣見先師智者寶座行列皆悉有人唯一座獨空云卻後六年灌頂法師升此說法)推驗無差(師以貞觀六年八月七日終於國清寺春秋七十有二初示輕疾無論藥療而室有異香臨終命弟子曰彌勒經說佛入城日香菸若云汝多燒香吾將去矣色貌歡愉奄然而逝舉體柔軟頂暖經日焚香驗意即慈

【現代漢語翻譯】現代漢語譯本：奉儀德（Feng Yi De，人名）帶著瓶、油、缽，彌所留思（Mi Suo Liu Si，人名）和拯師（Zheng Shi，人名）厭倦世事，在天臺山承接智者大師的教誨，整理綱領，彌補缺失。至德元年，跟隨智者禪主住在光宅寺，研究觀門，多次得到印可。

杖麾裂石（曾經在佛隴講經之餘，帶領學徒堆石頭建塔，特別需要兩塊石頭來做塔戶。弟子光英最初用車運來一塊石頭，大家都覺得太大太厚，想要另外尋找，又費人力。灌頂法師舉起手杖輕輕一揮，先前運來的石頭突然裂開，成為兩段，厚薄均勻，用來做塔戶，就像事先約定好的一樣）。

言涌白沙（樂安南嶺有個地方叫安洲，碧綠的樹木，清澈的溪流，但泉水淹沒道路，人無法通行。灌頂法師流連喜愛，回頭立誓說：『如果這地方平坦開闊，我當來此講經。』不到半個月，白沙涌出，平坦如鏡。灌頂法師沒有違背先前的誓願，於是講了《法華經》和《光明經》兩部經，來酬謝神靈的意願）。

香流愈病（灌頂法師的教化流傳於喧囂的世俗，神通妙用不可思議。有個村人於法龍，離山三十里，染病將要去世，各種治療方法都不見效。他的兒子奔跑入山，祈求救助。灌頂法師為他轉讀《法華經》，焚燒旃檀香。病人雖然離得很遠，卻聞到檀香進入鼻中，立刻痊癒）。鐘擊摧邪（曾經在章安攝靜寺講《涅槃經》，遇到海盜搶劫，僧人和百姓四處逃散。灌頂法師敲鐘繼續講經，面無懼色。盜賊舉著旗幟來到寺廟，忽然看見兵旗耀眼，拿著弓箭長矛的人都有一丈多高，雄壯勇猛，群賊驚慌逃散）。

智晞所觀（有個同學叫智晞，是智者大師親自度化的，在唐貞觀元年去世。臨終時說：『我將往生兜率天了，看見先師智者的寶座行列都坐滿了人，只有一座空著，說是六年之後灌頂法師將升座說法。』）推驗無差（灌頂法師在貞觀六年八月七日於國清寺去世，享年七十二歲。起初只是小病，沒有用藥物治療，但房間里有奇異的香味。臨終時命令弟子說：『《彌勒經》說佛入城時香菸如雲，你們多燒香，我將要去了。』臉色歡愉，安然而逝，全身柔軟，頭頂溫暖，經過多日。焚香驗證他的心意，就是往生慈氏（Maitreya）的兜率天）。

【English Translation】 English version: Feng Yi De (a person's name), carrying bottles, oil, and bowls, along with Mi Suo Liu Si (a person's name) and Zheng Shi (a person's name), weary of the world, received the teachings of Master Zhi Zhe on Mount Tiantai, organized the principles, and made up for the deficiencies. In the first year of the Zhi De era, he followed Chan Master Zhi Zhe, residing in Guangzhai Temple, studying the Guan Gate, and receiving approval multiple times.

Staff Waving Splits Stone (Once, during a break from lecturing at Fo Long, he led his students to pile stones to build a pagoda, specifically needing two stones to construct the pagoda door. The disciple Guang Ying initially transported a stone by cart, but everyone thought it was too thick and large, wanting to find another one, which would be laborious. The master raised his staff and lightly waved it, and the previously transported stone suddenly split into two pieces, evenly thick, used to make the pagoda door, just like it was prearranged).

Words Erupt White Sand (In Le'an South Ridge, there is a place called Anzhou, with green trees and clear streams, but the spring water submerged the road, making it impassable. The master lingered, admiring it, and vowed: 'If this place becomes flat and open, I will come here to lecture on the scriptures.' In less than half a month, white sand erupted, as flat as a mirror. The master did not violate his previous vow, so he lectured on the two scriptures, the 'Lotus Sutra' and the 'Golden Light Sutra', to repay the wishes of the spirits).

Fragrance Cures Illness (The master's teachings spread in the noisy secular world, and his divine abilities were incredible. A villager named Yu Falong, thirty miles from the mountain, contracted an illness and was about to die, and various treatments were ineffective. His son ran into the mountain to pray for help. The master recited the 'Lotus Sutra' for him and burned sandalwood incense. Although the patient was far away, he smelled the sandalwood incense entering his nose and immediately recovered). Bell Strike Destroys Evil (Once, while lecturing on the 'Nirvana Sutra' at Zhang'an Shejing Temple, he encountered a pirate robbery, and monks and people scattered everywhere. The master struck the bell and continued lecturing, without fear. The bandits, holding flags, came to the temple and suddenly saw military flags shining, and people holding bows and spears were all more than a zhang tall, brave and fierce, and the bandits fled in panic).

Zhi Xi's Observation (There was a fellow student named Zhi Xi, who was personally ordained by Master Zhi Zhe, and died in the first year of the Zhenguan era of the Tang Dynasty. At the time of his death, he said: 'I am going to be reborn in Tushita Heaven, and I saw that the rows of precious seats of the late Master Zhi Zhe were all filled with people, except for one seat that was empty, saying that six years later, Dharma Master Guanding will ascend to this seat to preach the Dharma.') Verification Without Difference (Dharma Master Guanding passed away at Guoqing Temple on the seventh day of the eighth month of the sixth year of the Zhenguan era, at the age of seventy-two. At first, it was just a minor illness, and he did not use medicine for treatment, but there was a strange fragrance in the room. At the time of his death, he ordered his disciples: 'The 'Maitreya Sutra' says that when the Buddha enters the city, the incense smoke is like clouds, you should burn more incense, I am about to leave.' His face was joyful, and he passed away peacefully, his whole body was soft, and the top of his head was warm for many days. Burning incense verified his intention, which was to be reborn in Maitreya's Tushita Heaven).

氏降靈計歲論期審既言不謬矣)。

自恣文

某謹言式觀我法眇覿真風大師成道十有二年教略人真毗尼未作逮乎須提那子之犯也旋制初篇次立余聚隨犯隨制肅然憲章初篇既在於擯科余聚乃開于懺法懺法著矣釋子行焉但以人心多迷罕能自訟故必假他人之糾舉方隨篇聚以懺揚俾破器以重完若垢衣而載凈懺罪之法其利博哉是以安居告圓自恣斯作且夫西域則分於三際中華則開於四時彼既以熱際護生此則以夏中禁足抑又此以合朔為月旦彼以既望為月初乃護夏九旬以哉生魄為其終也恭惟某院幽奇勝概蕭灑精藍無非博識之名人盡有清高之景行豈慮明珠之有類何疑美玉以多瑕蓋以稟佛敕以無違行僧門之盛事者也所言自恣者自謂自宣己罪恣謂恣僧舉過內彰無私隱外顯有瑕玼身口托於他人故稱自恣所以制在夏末以夏初創集若互相舉過則廢道妨業夏末將行各陳發露則蕩過除疑今以坐夏既圓遊方無阻於是開月殿集緇徒循本部之文行自恣之法如某者臘卑德薄學淺才荒叨受品提謬當宣秉而況英賢畢集耆德俱臻祇對乖疏無任悚慄之至。

南山大師忌

右伏以祖有功而宗有德則百世不除能捍患而能御災則四時宜祀矧以儒教乃不刊之典在吾宗為可則之規爰自像教東傳毗尼西出雖五部之星分嶽峙競化竺干而四分之鶚立鷹揚獨行震旦

【現代漢語翻譯】現代漢語譯本：（氏降靈計算年齡，推論時日，審察之後說沒有錯誤）。

自恣文

某（僧人自稱）謹言，恭敬地觀察佛法，稍微領悟到真正的佛法風範。大師（釋迦牟尼佛）成道十二年後，教義簡略，戒律尚未制定，直到須提那子（Sudinna，人名）犯戒，才開始制定最初的戒律，隨後陸續制定其他戒條。隨著犯戒的發生而隨時制定戒律，顯得非常嚴肅。最初的戒律在於擯除（犯戒者），其餘的戒條則開啟了懺悔之法。懺悔之法確立后，佛弟子們遵行它。但因為人心多迷惑，很少有人能夠自我反省，所以必須藉助他人的糾正和揭發，才能按照戒條進行懺悔，使破損的法器得以重新完整，像沾染污垢的衣服得以再次潔凈。懺悔罪過的方法，它的利益非常廣泛。因此，安居結束時，舉行自恣儀式。所謂西域（指印度）的自恣分為三個時段，中原（指中國）的自恣則分為四個時段。印度在天氣炎熱的時候護生，中國則在夏季禁止外出。印度以新月為月初，中國則以滿月為月初，用九十天的護夏來結束。恭敬地認為某寺院幽靜奇特，景色優美，都是博學多聞的名人，都具有清高美好的品行，哪裡會擔心明珠有瑕疵，又怎麼會懷疑美玉有缺點呢？大概是因為秉承佛的教誨而不敢違背，是僧團的盛事。所說的自恣，是自己陳述自己的罪過，『恣』是聽憑僧眾舉出自己的過失，內心坦誠沒有隱瞞，外在顯露自己的缺點。身口都託付給他人，所以稱為自恣。之所以制定在夏季結束時，是因為夏季開始時大家聚集在一起，如果互相揭發過失，就會妨礙修道和事業。夏季結束時，各自陳述自己的過失，就可以消除過錯和疑慮。現在安居已經圓滿結束，遊方參學沒有阻礙，於是開啟月殿，聚集僧眾，按照戒律的規定，舉行自恣的儀式。像我這樣，戒臘淺薄，德行不足，學識淺陋，才華荒疏，冒昧地接受了品評和提問，錯誤地承擔了宣講的責任。更何況英才賢士全部聚集，年高德劭的僧人全部到來，如果應對失當，實在感到非常惶恐。

南山大師忌日

右文陳述：祖師有功德，宗派有恩德，那麼百世都不會被遺忘；能夠抵禦禍患，能夠防禦災難，那麼一年四季都應該祭祀。何況儒家的經典是不朽的典籍，在我們的佛教中也是可以傚法的規範。自從佛教傳入中國，戒律從西方傳來，雖然五部（指佛教的五個部派）像星辰一樣分散，像山嶽一樣聳立，各自在印度弘揚佛法，但四分律（Dharmaguptaka，佛教律宗的一個派別）像雄鷹一樣屹立，獨自在震旦（指中國）盛行。

【English Translation】 English version: (The person descended to calculate the age and discuss the dates, and after careful examination, said there were no errors).

The Text of Self-Surrender (Svayamvara)

I (a monk referring to himself) respectfully observe the Dharma and slightly perceive the true essence of the Dharma. Twelve years after the Master (Sakyamuni Buddha) attained enlightenment, the teachings were concise, and the precepts had not yet been established. It was not until Sudinna's transgression that the initial precepts were formulated, followed by the subsequent establishment of other rules. Precepts were created as transgressions occurred, demonstrating great solemnity. The initial precepts concerned expulsion (of offenders), while the remaining precepts introduced the method of repentance. Once the method of repentance was established, Buddhist disciples followed it. However, because people's minds are often deluded, few can self-reflect. Therefore, it is necessary to rely on others' correction and exposure to repent according to the precepts, so that broken vessels can be restored to completeness, and soiled garments can be cleansed again. The method of repenting sins is immensely beneficial. Therefore, the Self-Surrender ceremony is performed at the conclusion of the Rainy Season Retreat (An居). The Self-Surrender in the Western Regions (India) is divided into three periods, while in the Central Plains (China) it is divided into four periods. India protects life during the hot season, while China prohibits going out during the summer. India uses the new moon as the beginning of the month, while China uses the full moon. The ninety-day summer retreat concludes with the waning moon. I respectfully believe that this monastery is secluded and unique, with beautiful scenery. It is full of knowledgeable and virtuous people, all possessing noble and pure conduct. There is no need to worry about pearls having flaws, nor to doubt that jade has imperfections. It is because they follow the Buddha's teachings without deviation, making it a grand event for the Sangha. The so-called Self-Surrender is to confess one's own sins. 'Surrender' means allowing the Sangha to point out one's faults, being sincere and without concealment, and revealing one's shortcomings. Both body and speech are entrusted to others, hence it is called Self-Surrender. It is established at the end of the summer because at the beginning of the summer, everyone gathers together. If they were to expose each other's faults, it would hinder practice and work. At the end of the summer, each person confesses their faults, which can eliminate errors and doubts. Now that the Rainy Season Retreat has ended, there are no obstacles to traveling and studying. Therefore, the moon hall is opened, and the Sangha gathers to perform the Self-Surrender ceremony according to the precepts. Like me, with shallow seniority, insufficient virtue, limited knowledge, and barren talent, I presumptuously accept the evaluation and questioning, and mistakenly undertake the responsibility of speaking. Moreover, all the talented and virtuous people are gathered, and all the senior and virtuous monks have arrived. If I respond improperly, I will feel extremely apprehensive.

The Memorial Day of Master Nanshan

The text states: If the founder has merit and the school has virtue, then it will not be forgotten for a hundred generations; if it can resist misfortune and defend against disasters, then it should be worshiped in all four seasons. Moreover, the Confucian classics are immortal texts, and in our Buddhism, they are also norms to be followed. Since Buddhism was introduced to China and the precepts came from the West, although the five schools (referring to the five schools of Buddhism) are scattered like stars and stand tall like mountains, each promoting the Dharma in India, the Dharmaguptaka (a branch of Buddhist Vinaya school) stands like an eagle, flourishing alone in China.

莫不祖乎法密宗我南山況當不樂之辰合展惟馨之薦恭惟南山律主育靈隋世闡化唐朝撰事鈔則法施於人荷佛寄則名揚於世垂範以作則功德以昭明止惡防非頞捍禦而顯著其道甚大無德而稱某幸賴夙因獲傳遺訓戒珠有類固非赤水以求來律海無涯且乏浮囊而渡去粗陳供養式表歸依伏乞以慈修身享我克誠之薦無剎不現鑒斯明信之心所愿聖歷縣長黎元緌帨戒律而燈分來𧜟照耀不窮講談而雨散諸方沾潤無極高步涅槃之境同遊解脫之門某不任拜首稽首歸依殞越之至。

智者大師忌

右伏以達本還源實無今而無古傳心授道必有祖而有宗既名揚於八纮則道濟于千古恭惟天臺教主智者大師位居五品德振初依八彩重瞳現唐虞之聖相四教三觀紐解行之宏綱廣龍樹之華宗闡鷲峰之妙唱大賢山而卻沒既瑞應於前朝石城寺而告終忌辰當於斯日某等心沾法水身偃慈風未窮三點之圓伊空受百金之遣寄由是聊陳蘋藻式表歸依庶彰明信之心敢謂惟馨之薦伏乞智者大師照而常寂不動真源感而遂通潛施妙應俾某等秘密藏內期安住以非遙名字即中冀流通而無盡五蓋除而五眼開發三障滅而三觀圓明然後剎土無邊含靈無極同歸妙覺咸悟本源某等不任歸命之至。

閑居編第三十五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三

【現代漢語翻譯】現代漢語譯本：莫不追溯到法密宗（Dharmagupta Vinaya）的祖庭——我南山律宗，況且正值不樂之時，合該陳設微薄的祭品。恭敬地想到南山律宗的律主，在隋朝孕育靈性，在唐朝闡揚教化，撰寫的《事鈔》則將佛法佈施於人，肩負佛陀的寄託則名揚於世。樹立典範以作為準則，功德因此而彰明。止惡防非，像頞捍禦（一種神獸）一樣顯著地守護其道，其道甚大。我無德之人，有幸憑藉宿世的因緣，得以傳承遺訓，戒珠有如實質，並非在赤水（傳說中的一種水）中求取而來。律海無涯，且缺乏浮囊來渡過。僅粗略地陳設供養，以表達歸依之意。懇請以慈悲修身，享用我虔誠的祭品，無剎不現，鑑察這明信之心。所愿聖歷（武則天年號）長久，百姓安寧，戒律如燈火般分照四方，光輝照耀無窮無盡，講談佛法如雨水般散佈各處，使各方都得到滋潤，沒有窮盡。高步邁向涅槃的境界，一同遊歷解脫之門。我無法抑制拜首稽首，歸依殞越的至誠之心。

智者大師忌日

右文陳述的是，達到本源，迴歸本源，實際上沒有今古之分；傳心授道，必定有祖師和宗派。既然名聲傳揚於四面八方，那麼道業就能利益千秋萬代。恭敬地想到天臺宗的教主智者大師，位居五品，德行震動初依（指初果須陀洹）。八彩重瞳，顯現唐堯虞舜的聖賢之相；四教三觀，是解行並重的宏偉綱領。弘揚龍樹菩薩的華嚴宗，闡述鷲峰（靈鷲山）的微妙唱誦。大賢山（智者大師圓寂之地）而示現涅槃，這瑞相與前朝（隋朝）相符，在石城寺（智者大師修行之地）宣告圓寂。忌辰正值今日，我們心沾法水，身沐慈風，未能窮盡三點（指法身、報身、應身）的圓融，白白接受了百金的饋贈。因此，僅粗略地陳設祭品，以表達歸依之意，希望能彰顯明信之心，斗膽獻上微薄的祭品。懇請智者大師，照而常寂，不動真源，感而遂通，暗中施展妙應，使我們能在秘密藏（如來藏）內，期望安住而不遙遠，在名字即（名字即佛）中，希望流通而沒有窮盡。五蓋（貪嗔癡慢疑）消除，五眼（肉眼、天眼、慧眼、法眼、佛眼）開發，三障（煩惱障、業障、報障）滅除，三觀（空觀、假觀、中觀）圓明。然後剎土無邊，含靈無極，一同歸向妙覺，全都領悟本源。我們無法抑制歸命的至誠之心。

閑居編第三十五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三

【English Translation】 English version: Not tracing back to the ancestral home of the Dharmagupta Vinaya—my Nanshan Vinaya School, and moreover, at a time of displeasure, it is fitting to present meager offerings. Respectfully thinking of the Vinaya Master of Nanshan Vinaya School, nurturing spirituality in the Sui Dynasty, propagating teachings in the Tang Dynasty, the 'Shishi Chao' (Essays on Affairs) written by him bestows the Dharma upon people, and bearing the Buddha's entrustment, his name is renowned in the world. Establishing a model as a standard, merits and virtues are thus manifested. Stopping evil and preventing wrongdoing, like the 'Ehan Yu' (a mythical beast), he significantly guards his path, which is very great. I, a person without merit, am fortunate to inherit the legacy of teachings due to past causes. The precepts are like tangible pearls, not sought from the Red Water (a legendary water). The sea of Vinaya is boundless, and lacking a floatation device to cross it. I only roughly present offerings to express my devotion. I earnestly request that you cultivate yourself with compassion, enjoy my sincere offerings, appear in every land, and examine this heart of faith. May the Shengli era (reign of Empress Wu Zetian) be long-lasting, the people be peaceful, and the precepts illuminate all directions like lamps, with endless radiance. May the Dharma talks spread like rain in all places, benefiting all directions without end. May we step towards the realm of Nirvana and travel together through the gate of liberation. I cannot restrain my prostrations and utmost devotion.

Memorial Day of Great Master Zhiyi

The right text states that reaching the origin and returning to the origin actually has no distinction between past and present; the transmission of mind and the bestowal of the Way must have an ancestor and a sect. Since the reputation is spread in all directions, the Dharma can benefit thousands of generations. Respectfully thinking of the Great Master Zhiyi, the founder of the Tiantai School, who held the position of the fifth rank and whose virtue shook the initial reliance (referring to the first fruit of Stream-enterer). The eight-colored pupils manifested the sage appearance of Emperor Yao and Shun of the Tang and Yu dynasties; the Four Teachings and Three Views are the grand outline of both understanding and practice. Promoting the Huayan School of Bodhisattva Nagarjuna, expounding the wonderful chanting of Vulture Peak (Mount Grdhrakuta). Manifesting Nirvana at Daxian Mountain (the place where Great Master Zhiyi passed away), this auspicious sign corresponds to the previous dynasty (Sui Dynasty), and the passing away was announced at Shicheng Temple (the place where Great Master Zhiyi practiced). The memorial day falls on this day, and our hearts are soaked in the Dharma water, and our bodies are bathed in the compassionate wind. We have failed to exhaust the perfection of the three points (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya), and have received the gift of a hundred gold in vain. Therefore, we only roughly present offerings to express our devotion, hoping to manifest the heart of faith, and daring to offer meager offerings. I earnestly request that Great Master Zhiyi, illuminate and remain in stillness, without moving the true source, respond and penetrate, secretly display wonderful responses, so that we can reside in the secret store (Tathagatagarbha), hoping to dwell without being far away, and in the name itself (name is Buddha), hoping to circulate without end. The five coverings (greed, anger, ignorance, pride, doubt) are eliminated, the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) are developed, the three obstacles (affliction obstacle, karma obstacle, retribution obstacle) are eliminated, and the three contemplations (emptiness, provisional existence, middle way) are perfected. Then the lands are boundless, the sentient beings are infinite, and together they return to the wonderful enlightenment, and all realize the original source. We cannot restrain the utmost devotion of taking refuge.

Leisurely Living Compilation, Volume Thirty-Five 卍 New Continued Collection, Volume 56, No. 0949, Leisurely Living Compilation

Leisurely Living Compilation, Volume Three

十六

宋孤山沙門　智圓　著

自恣唸誦迴向

某言循毗尼之雅誥遵調御之格言當炎風初入于樓臺咸稟護生之制及顥露方濡于草木同修自恣之儀況九旬淑慎以彌登三業策勤而靡曠莫不冰壺讓潔霜竹齊貞今則坐夏之限既圓遊方之心無阻於是集六和之眾先宣白二之言命五德之人次行對首之法殊無非相盡合真規有以見光釋子之行藏續佛法之壽命無涯景福謹進莊嚴恭愿　今上皇帝化洽無為威加有截蠻貊咸修于職貢黔黎共樂於昇平壟畝有秋陰陽不忒次愿梵宇清肅緇侶安康經律論之三宗敷揚罔輟聞思修之慧行肆習克勤勝事繼興嘉名更盛然後增八部神靈之德執十方檀信之恩凡百有情皆登覺路。

結大界相迴向

某謹言洪儒之治國也置公候則畫野分邦俾同遵于制度我佛之出世也立寺宇則隨處結界令咸稟于律儀是以為邦國者制度不可亡為伽藍者律儀不可廢雖禪居律寺之別擁毳橫經之殊既同奉法王敢輒違戒范如當寺也瀕湖勝概負郭幽居息心達本之人時時戾止放鶴㘽蓮之客比比來儀既提領而得人則墜典而咸舉由是遠邀碩匠準彼律科結大戒以爰周令憲章而不墜而今而後誰云于地弱不勝自東自西皆知于正法久住所生福善謹進祝延　今上皇帝恭愿天基永固寶曆長新秉鈞衡者則元愷術高治邦邑者則龔黃政美某等伏願禪

【現代漢語翻譯】現代漢語譯本：十六

宋孤山沙門智圓著

自恣唸誦迴向

弟子某說，遵循毗奈耶（Vinaya，戒律）的典雅教誨，遵從調御丈夫（佛陀的尊稱）的規範言論，當炎熱的風剛剛吹入樓臺時，我們都秉持著護生的制度；當白色的露水開始濕潤草木時，我們共同修習自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式）的儀式。況且九十天的謹慎修持已經圓滿，參訪遊歷的心願沒有阻礙。於是聚集六和敬（指僧團內部的六種和諧關係）的大眾，首先宣說白二羯磨（一種僧團會議的程式）的言語，命令具備五德（指戒、定、慧、解脫、解脫知見）的人，依次進行對首懺悔（一種懺悔的方式）。實在沒有不符合真實規範的，由此可見光顯釋迦牟尼佛弟子的行為，延續佛法的壽命，無邊的景福。謹此莊嚴，恭敬祝願當今皇上，教化普及到無為的境界，威嚴加於四方，蠻夷都來修習職貢，百姓共同享受太平。田地裡五穀豐登，陰陽調和沒有差錯。其次祝願寺廟清凈肅穆，僧侶安樂健康，經、律、論三藏的宗義，弘揚沒有停歇；聞、思、修的智慧修行，努力學習沒有懈怠。殊勝的事業繼續興盛，美好的名聲更加顯揚。然後增長八部神靈的功德，執持十方檀越（dānapati，佈施者）的恩情，所有有情眾生都登上覺悟的道路。

結大界相迴向

弟子某恭敬地說，大儒治理國家，設定公侯，劃分疆域，使他們共同遵守制度。我佛出世，建立寺宇，隨處結界，使他們都稟承律儀。因此，對於國家來說，制度不可廢棄；對於伽藍（saṃghārāma，僧伽的住所）來說，律儀不可廢棄。雖然有禪居和律寺的區別，有擁毳（指禪僧）和橫經（指講經僧）的不同，既然都共同奉行佛法，怎敢違背戒律規範？就像我們寺院，瀕臨湖邊的美好景色，背靠城郭的幽靜居所，息心達本的人，時常來此居住；放鶴栽蓮的客人，常常前來拜訪。既然提領的人得當，那麼廢棄的典章制度都能恢復。因此，我們從遠處邀請有經驗的匠人，按照律部的規定，結立大界，使法令永遠不會廢弛。從今以後，誰還說這塊土地軟弱不能勝任？從東到西，都知道正法長久住世所生的福善。謹此祝延當今皇上，恭愿天基永遠穩固，寶祚長久綿延。執掌權柄的人，具有高明的才能治理國家；治理地方的人，具有龔遂、黃霸的美好政績。弟子等伏願禪

【English Translation】 English version: Sixteen

Written by Zhìyuán, a monk of Gushan Monastery in the Song Dynasty

Dedication for Pravāraṇā Recitation

I, so-and-so, say that following the elegant teachings of the Vinaya (discipline) and adhering to the exemplary words of the Tamer of Beings (a respectful epithet for the Buddha), as the hot winds first enter the pavilions, we all embrace the principle of protecting life; and as the white dew begins to moisten the grasses, we jointly practice the ceremony of Pravāraṇā (the ceremony held at the end of the rainy season retreat). Moreover, the ninety days of careful conduct have been completed, and the desire to travel and visit places is unhindered. Therefore, gathering the assembly of the Six Harmonies (referring to the six harmonious relationships within the Sangha), we first proclaim the words of the White Second Karma (a type of Sangha meeting procedure), and instruct those with the Five Virtues (referring to precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation) to perform individual confession in turn. There is truly nothing that does not conform to the true regulations, and from this, we can see the conduct of the disciples of Shakyamuni Buddha, continuing the life of the Buddha's Dharma, with boundless blessings. I respectfully offer this solemn dedication, sincerely wishing that the current Emperor's teachings will extend to the realm of non-action, and his majesty will extend to all directions. May the barbarians all cultivate their duties and tributes, and the common people all enjoy peace. May the fields yield abundant harvests, and may the yin and yang be harmonious without error. Secondly, I wish that the monasteries will be pure and solemn, and the Sangha will be peaceful and healthy. May the three divisions of the teachings—Sutras, Vinaya, and Shastras—be propagated without ceasing; and may the wisdom practices of hearing, thinking, and cultivating be diligently practiced without laziness. May auspicious events continue to flourish, and may good names become even more prominent. Then, may the virtues of the Eight Classes of Gods be increased, and may the kindness of the donors (dānapati) from the ten directions be upheld. May all sentient beings ascend to the path of enlightenment.

Dedication for Establishing the Great Boundary

I, so-and-so, respectfully say that in the governance of a country by great Confucians, dukes and marquises are established, and territories are divided, so that they all follow the system. When our Buddha appeared in the world, monasteries were established, and boundaries were established everywhere, so that they all followed the precepts. Therefore, for a country, the system cannot be abandoned; for a monastery (saṃghārāma), the precepts cannot be abandoned. Although there are differences between meditation residences and Vinaya monasteries, and there are differences between those who embrace robes (referring to Chan monks) and those who expound scriptures (referring to sutra-explaining monks), since we all jointly uphold the Buddha's Dharma, how dare we violate the precepts? Like our monastery, bordering the beautiful scenery of the lake, and backed by the quiet residence of the city, those who calm their minds and reach the root, often come here to reside; and guests who release cranes and plant lotuses often come to visit. Since the leader is appropriate, then the abandoned codes and systems can be restored. Therefore, we invite experienced craftsmen from afar, and according to the regulations of the Vinaya, establish a great boundary, so that the laws will never be abolished. From now on, who will say that this land is weak and cannot bear the burden? From east to west, everyone knows that the good fortune produced by the long-term residence of the Right Dharma. I respectfully wish the current Emperor, may the heavenly foundation be forever solid, and may the imperial lineage be long and continuous. May those who hold the reins of power have high talents to govern the country; and may those who govern the regions have the beautiful achievements of Gōng Suì and Huáng Bà. I humbly wish that the Chan

枝長茂德岳彌高然後宰執靈祇法界含識同承妙祉咸造真源。

歲旦禮佛迴向

某言夏正啟運堯曆紀元當萬物以發生在群方而布令青陽並集鴻福唯臻蓂階虔祝于帝圖月殿式延于睿化恭愿　今上皇帝山呼獸舞皆康堯舜之期云慶風祥盡屬禹湯之化次冀寺門清肅僧侶集和。

冬朝禮佛迴向

某言卿雲告瑞秘日初移群官列賀于明庭　聖主端居於右介在釋子之虔祝仗佛事之貽休　今上皇帝伏願處聖同堯承乾等漢四海之兵戈永息九陔之化道克施然後法輪不停慧光普照伽藍界內常布休祥。

月旦唸誦迴向

上來念誦福善無疆　今上皇帝恭愿帝基可久聖歷延長箕風畢雨以順時佛日慧燈而永耀然後宰執伽藍常施陰德。

祈雨迴向

茲日親迓朝蓋俯降蕭宮然百和之名香祝千輪之妙相俾愿繇繇大野祈微佈於陰雲蕩蕩極虛冀廣施於甘雨然後使民田普洽年穀有成寅仰梵儀不盡精款其次功沾品物利潤含生等沐良緣齊登覺道。

祈晴迴向

伏以炎云霮䨴夏雨霶𩃰既農務以有傷肆郡候而軫慮伏乞慈風遐扇驅屏翳以潛蹤慧云下臨引曦和而爰駕俾三農而無忒冀百穀以有成某等不任歸依禱告之至。

結夏唸誦迴向

伏以畏日當空薰風育物稟我佛護生之制是沙門禁足之初由是月殿閎開

【現代漢語翻譯】現代漢語譯本：枝繁葉茂，德行如山嶽般高聳，然後是宰相和執政大臣，以及所有有靈性的神祇，整個法界包含的一切有意識的生命，共同承受這美好的福祉，一同達到真正的本源。歲旦禮佛迴向某（自稱）說，按照夏曆正月開始運轉，傚法堯帝的歷法來計算年份，當萬物生長，在四面八方頒佈時令，青陽之氣聚集，巨大的福運達到頂峰，蓂莢（一種象徵吉祥的植物）的生長虔誠地祝願帝王的統治，在帝王的宮殿里傚法和延續聖明的教化，恭敬地祝願當今皇上，山呼海嘯般的歡慶，都安康如堯舜時期一樣，祥雲瑞風，都屬於禹湯時代的盛世景象。其次希望寺廟清凈肅穆，僧侶聚集和睦。冬朝禮佛迴向某（自稱）說，祥雲呈現吉祥的徵兆，太陽的軌跡開始轉移，眾官員在朝廷上排列慶祝，聖明的君主端坐在右側的位置，憑藉著釋迦弟子的虔誠祝願，依靠佛事的恩澤，祝願當今皇上，希望他的德行能與堯帝比肩，繼承和傚法漢朝的功績，使四海的戰火永遠平息，九州的教化能夠順利推行。然後希望法輪常轉，智慧之光普照，伽藍（寺廟）的範圍內，永遠充滿吉祥。月旦唸誦迴向以上唸誦的功德，福澤無邊，祝願當今皇上，恭敬地祝願帝王的基業可以長久，聖明的歷程可以延長，希望風調雨順，佛日的智慧之燈永遠照耀，然後希望宰相和執政大臣，以及伽藍（寺廟）常常施行陰德。祈雨迴向今日親自迎接朝廷的使者，俯身來到蕭宮，點燃各種名貴的香，祝願千輪妙相，希望廣闊的田野，祈求陰雲密佈，空曠的極遠處，希望甘霖普降，然後使百姓的田地普遍得到滋潤，年年五穀豐登，恭敬地仰望梵天的儀式，表達不盡的虔誠，其次希望功德沾溉萬物，利益包含一切生命，一同沐浴良緣，共同登上覺悟的道路。祈晴迴向因為炎熱的雲霧瀰漫，夏天的雨水連綿不斷，已經對農業生產造成了損害，地方長官對此感到憂慮，懇請慈悲的風遠遠吹拂，驅散興雲佈雨的神靈，讓它們藏匿起來，希望智慧的雲彩降臨，引導太陽的光輝照耀，使農民的耕作沒有差錯，希望各種穀物能夠豐收，我們不勝歸依祈禱的至誠。結夏唸誦迴向因為炎熱的太陽當空照耀，溫暖的風滋養萬物，秉承我佛護生的制度，這是沙門（出家人）開始禁足的時候，因此月殿（寺廟）宏偉地開放。

【English Translation】 English version: The branches are lush and the leaves are verdant, and virtue is as high as the mountains. Then come the prime ministers and the ruling ministers, as well as all the spiritual deities, and all conscious life contained in the entire Dharma realm, together bearing this wonderful blessing, and together reaching the true source. Dedication of Merit for Buddha Worship on New Year's Day So-and-so (self-proclaimed) says, according to the beginning of the Xia calendar, following Emperor Yao's calendar to calculate the years, when all things grow and orders are issued in all directions, the Qi of Qingyang gathers, and great fortune reaches its peak. The growth of the 'míng jiá' (a plant symbolizing auspiciousness) sincerely wishes for the emperor's rule, emulating and continuing the sage's teachings in the emperor's palace, respectfully wishing the current emperor, the cheers like the roar of mountains and seas, all peaceful and healthy like the era of Yao and Shun, auspicious clouds and favorable winds, all belonging to the prosperous scene of the Yu and Tang dynasties. Secondly, I hope that the temple will be clean and solemn, and the monks will gather in harmony. Dedication of Merit for Buddha Worship on the Winter Solstice So-and-so (self-proclaimed) says, auspicious clouds present auspicious omens, and the trajectory of the sun begins to shift. The officials line up in the court to celebrate. The sage monarch sits upright on the right side, relying on the sincere wishes of the disciples of Shakyamuni, relying on the grace of Buddhist affairs, wishing the current emperor, hoping that his virtue can be compared with Emperor Yao, inheriting and emulating the achievements of the Han Dynasty, so that the wars in the four seas will be forever quelled, and the teachings of the nine regions can be smoothly implemented. Then I hope that the Dharma wheel will always turn, the light of wisdom will shine everywhere, and the area within the Sangharama (temple) will always be full of auspiciousness. Dedication of Merit for Monthly Recitation The merit of the above recitation is boundless, wishing the current emperor, respectfully wishing that the emperor's foundation can be long-lasting, and the sage's journey can be extended. I hope that the wind and rain will be favorable, and the wisdom lamp of the Buddha's sun will shine forever. Then I hope that the prime ministers and ruling ministers, as well as the Sangharama (temple), will often practice hidden virtues. Dedication of Merit for Rain Prayer Today, I personally welcome the envoys of the court, bowing down to the Xiao Palace, lighting various precious incense, wishing for the wonderful appearance of a thousand wheels, hoping that the vast fields will pray for dense dark clouds, and the empty far away will hope for the widespread descent of sweet rain, and then make the people's fields universally nourished, and the grains will be abundant every year. Respectfully looking up to the Brahman ceremony, expressing endless sincerity, and secondly hoping that the merit will benefit all things, benefit all life, bathe in good karma together, and ascend to the path of enlightenment together. Dedication of Merit for Clearing Prayer Because the hot clouds are filled with mist, and the summer rain is continuous, it has already caused damage to agricultural production, and the local officials are worried about this. I implore the compassionate wind to blow far away, dispel the gods who create clouds and rain, and let them hide. I hope that the clouds of wisdom will descend, guiding the sun's rays to shine, so that the farmers' cultivation will be without error, and I hope that all kinds of grains can be harvested. We are overwhelmed by the sincerity of returning to and praying. Dedication of Merit for Summer Retreat Recitation Because the hot sun shines in the sky, and the warm wind nourishes all things, adhering to the Buddha's system of protecting life, this is the time when the 'shā mén' (monks) begin to restrict their feet, so the Moon Palace (temple) is grandly opened.

云徒畢集玉偈高吟于梵韻差肩行右繞之儀金爐輕裹于香云對首作安居之法自此九旬進道三業修真庶期鴻福以無涯用助丕圖而可久恭愿　今上皇帝卜年卜世同覆載之長存乃聖乃神邁唐虞之至化知府運使諸廳朝貴共布褲襦之化即升臺鼎之權次愿寺宇昌隆僧徒輯穆迍憂不作檀施常臻土地真靈克施陰德。

晚參疏意

右伏以罪福俱空照自心而可了生佛平等達本性以能通既理體以無差在助緣而豈礙於是歸依三寶敢虧精進之風懺悔十支庶復清凈之體洞義門而智慧開發入眾海而福德莊嚴盡此報齡同生凈剎轉化含識咸悟妙明然後恭愿　聖歷等乎仙椿黎元躋乎壽域仰金輪而彌固期玉燭以長和某等不任拜首歸命殞越之至。

佛涅槃意

右伏以法無去來道非生滅且聖凡而一致在高下以誰分既而迷此真常縈乎累縛故我佛大聖人垂妙應誘群機降生於微尼國中符瑞應於三界示滅于娑羅林內聲光駭于大千其種熟脫之緣過現未化蓋不可得而思議焉某幸賴宿因叨逢像法既偶還源之日是傾追遠之心由是率彼有緣營茲微供妙味雖非於香積至誠敢敩于純陀庶期上福君親下資動殖共食雪山之忍草咸明力士之額珠達自心源極佛境界某不任歸命殞越之至。

閑居編第三十六卍新續藏第 56 冊 No. 0949 閑居編

【現代漢語翻譯】現代漢語譯本：僧眾聚集，高聲吟唱玉偈，梵音繚繞，肩並肩地按順時針方向繞行。金爐中飄出淡淡的香云，眾人相對而坐，開始安居的儀式。自此九十日內精進修道，身、口、意三業皆修持純真，期望無邊的福澤能夠輔助國家長久昌盛。恭敬地祝願當今皇帝，壽命與天地同長久，聖明與神靈比肩，超越唐堯虞舜的盛世。知府、運使以及各廳的朝廷官員，共同推行節儉之風，逐步提升治理國家的能力。其次祝願寺廟興隆，僧眾和睦，沒有憂愁，信徒的佈施源源不斷，土地神靈能夠施展陰德。

晚參疏意

恭敬地稟告，罪與福本性皆空，觀照自心便可明瞭；眾生與佛平等無二，通達本性便能領悟。既然理體上沒有差別，那麼助緣又有什麼妨礙呢？因此，歸依三寶，不敢懈怠精進之心；懺悔十惡，期望恢復清凈之身。通達義理之門，智慧得以開發；進入大眾之海，福德得以莊嚴。用盡此生，同生于清凈的佛國；轉化一切有情眾生，共同覺悟微妙的真理。然後恭敬地祝願，聖上的壽命如同仙人的椿樹般長久，百姓的壽命如同彭祖般長壽。仰仗佛法的金輪永遠穩固，期望天下太平，風調雨順。我等不勝拜首歸命，心情激動之至。

佛涅槃意

恭敬地稟告，佛法沒有來去，真道並非生滅。聖人與凡人本質一致，又有什麼高下之分呢？因為迷惑了這真常之性，才被世俗的煩惱所束縛。所以我佛大聖人，垂示微妙的應化，引導眾生的根機，降生於藍毗尼國（Lumbini）中，祥瑞之兆應驗於三界，在娑羅雙樹林（Salavana）中示現涅槃，聲音和光芒震動整個大千世界。他教化眾生，使其根機成熟、解脫的因緣，過去、現在、未來都無法用思議來衡量。我等有幸憑藉宿世的善因，得遇佛法，正值追思佛陀的日子，因此表達追念遙遠的心意。由此率領有緣之人，準備這微薄的供養，美味佳餚雖然比不上香積佛的齋飯，但至誠之心卻可以傚法純陀（Cunda）的供養。期望上報君親的恩德，下資助一切眾生，共同食用雪山（Himalaya）的忍草，共同明白力士（Narayana）的額珠，通達自心之源，達到佛的境界。我等不勝歸命，心情激動之至。

閑居編第三十六卍新續藏第 56 冊 No. 0949 閑居編

【English Translation】 English version: The Sangha gathered, chanting the Jade Gatha in a high voice, the Brahma sounds lingering, walking shoulder to shoulder in a clockwise direction. Light clouds of incense wafted from the golden censer, and everyone sat facing each other, beginning the An居 (Anju, a practice of dwelling in a monastery during the rainy season) ceremony. From this point on, for ninety days, they diligently cultivated the path, refining the three karmas (body, speech, and mind), hoping that boundless blessings could assist the country in lasting prosperity. Respectfully wishing that the current Emperor's life would be as long as heaven and earth, his sagacity comparable to the gods, surpassing the golden age of Emperors Yao and Shun. The Prefect, Transport Commissioner, and officials of various departments of the imperial court, together promote the spirit of frugality, gradually enhancing their ability to govern the country. Secondly, wishing that the temple would flourish, the Sangha would be harmonious, free from worries, the almsgiving of the faithful would be continuous, and the local deities would bestow hidden blessings.

Intention of the Evening Meditation Memorial

Respectfully reporting, sin and blessing are both empty in nature, understanding the mind can reveal this; sentient beings and Buddhas are equal, understanding the original nature can lead to enlightenment. Since there is no difference in principle, what obstacle can auxiliary conditions pose? Therefore, taking refuge in the Three Jewels, daring not to slacken the spirit of diligence; repenting of the ten evils, hoping to restore the pure body. Understanding the gate of righteousness, wisdom can be developed; entering the ocean of the masses, merit and virtue can be adorned. Exhausting this life, being born together in the pure Buddha land; transforming all sentient beings, jointly awakening to the subtle truth. Then respectfully wishing that the Emperor's life would be as long as the immortal's Toon tree, and the people's lives as long as Peng Zu's. Relying on the golden wheel of the Dharma to be forever stable, hoping for peace and harmony in the world. We are overwhelmed with prostrations and taking refuge, our hearts filled with emotion.

Intention of the Buddha's Nirvana

Respectfully reporting, the Dharma has no coming or going, the Tao is not born or extinguished. Saints and ordinary people are essentially the same, so what distinction is there between high and low? Because of being deluded by this true and constant nature, one is bound by worldly afflictions. Therefore, our Buddha, the Great Sage, manifested subtle responses, guiding the faculties of sentient beings, descending into Lumbini (Lumbini, the birthplace of Buddha) in the country of 微尼 (Weini), auspicious omens responding in the three realms, manifesting Nirvana in the Salavana (Salavana, the grove of Sala trees) forest, the sound and light shaking the entire great chiliocosm. The conditions for him to teach sentient beings, allowing their faculties to mature and be liberated, past, present, and future, cannot be measured by thought. We are fortunate to rely on past good causes, encountering the Dharma, and on this day of commemorating the Buddha, we express our intention to remember the distant past. Therefore, leading those with affinity, preparing this meager offering, the delicious food may not be comparable to the 香積佛 (Xiangji Buddha)'s meal, but the sincerity can emulate the offering of Cunda (Cunda, the blacksmith who offered the Buddha his last meal). Hoping to repay the kindness of the ruler and parents above, and assist all sentient beings below, jointly eating the endurance grass of the Himalaya (Himalaya, the mountain range), jointly understanding the forehead pearl of Narayana (Narayana, a powerful deity), understanding the source of one's own mind, reaching the realm of the Buddha. We are overwhelmed with taking refuge, our hearts filled with emotion.

Miscellaneous Writings, Volume Thirty-Six 卍 New Continued Canon, Volume 56, No. 0949, Miscellaneous Writings

閑居編第三十七

宋孤山沙門　智圓　著

擬洛下分題(並序)

有客示吾西臺御史集仙公李建中靜居分題者集仙得松石琴薦河南法椽鮑當得茯苓人青城僧惟鳳得遞詩筒鉅鹿魏野得文石酒杯率皆彩筆奇絕理旨峭拔而使並驅于賦詠之涂爭雄于文翰之域者未見其後先勝負矣吾嗟玩之不足會抱疾講暇遂擬其題庶有思齊之心肯顧敩顰之誚也。

松石琴薦

松石為琴薦　　麟皺狀頗奇　　補天雖變質　映澗尚含滋　　靜砌和煙立　　虛堂帶蘚移　最宜彈別鶴　　況有舊棲枝

茯苓人

本自松根得　　名因象物彰　　為醫君可信　除疾我偏良　　濟眾應藏用　　捐軀必自強　無勞問軌跡　　名字在仙方

遞詩筒

元白舊裁製　　規模傳至今　　凌霜重高節　容物貴虛心　　豈倦關河遠　　寧辯雨雪深　雅言如見托　　終為報知音

文石酒杯

良匠鑿頑璞　　為杯異彩存　　云蒸猶有潤　蘚駁已無痕　　靜愛如冰潔　　閑憐似玉溫　野民便古質　　長把近洼樽

友人元敏示以三題乃賡而和之

挑燈杖

裁製削青筠　　纖纖狀可珍　　助燈雖有力　舉用實由人　　破暗如無怠　　資明敢顧身　牕間儻勤學　　終夕愿相親

【現代漢語翻譯】現代漢語譯本：閑居編第三十七

宋孤山沙門智圓著

擬洛下分題(並序)

有位客人向我展示了西臺御史集仙公李建中靜居分題的作品。集仙公得到的是『松石琴薦』，河南法椽鮑當得到的是『茯苓人』，青城僧惟鳳得到的是『遞詩筒』，鉅鹿魏野得到的是『文石酒杯』，這些作品都文采斐然，立意新奇，但要讓他們在賦詠的道路上並駕齊驅，在文翰的領域裡爭雄，卻難以分出勝負。我讚歎玩味這些作品，總覺得不夠，恰逢抱病講學之餘，於是試著模仿這些題目，希望能有學習的心意，也不顧及模仿的譏諷。

松石琴薦

松石做成琴薦，嶙峋的皺紋形狀非常奇特。即使經過補天這樣的變化，映著山澗仍然含有滋潤。靜靜地在臺階旁和煙霧一起挺立，在空曠的廳堂帶著青苔被移來移去。最適合用來彈奏《別鶴》這樣的曲子，何況上面還有舊時棲息的樹枝。

茯苓人

本來是從松樹根上得到的，名稱因為像人形而顯揚。作為藥物，您可以相信我，消除疾病，我尤其擅長。救濟大眾應該隱藏功用，捨棄自身必定要自強。不用費力詢問我的軌跡，名字就在仙方的藥典上。

遞詩筒

元稹和白居易過去創製的，這種形式流傳至今。頂著寒霜，重視高尚的節操，包容事物，看重虛心的品格。哪裡會厭倦關山河嶽的遙遠，寧願承受風雨冰雪的深重。優雅的言辭如果能夠被寄託，最終會用來回報知音。

文石酒杯

優秀的工匠開鑿堅硬的石料，做成酒杯，奇異的光彩得以儲存。像雲氣蒸騰一樣，仍然有潤澤，像青苔斑駁一樣，已經沒有了痕跡。靜靜地喜愛它，像冰一樣純潔，閑暇時憐愛它，像玉一樣溫潤。山野之人喜歡它古樸的材質，經常拿在手裡，靠近那低窪的酒樽。

友人元敏給我看了三個題目，於是我續寫並唱和。

挑燈杖

裁剪製作青色的竹子，纖細的形狀很可愛。幫助燈火，雖然很有力量，舉起使用，實際上靠的是人。破除黑暗，好像從不懈怠，資助光明，敢於不顧自身。窗戶邊如果勤奮學習，整夜都願意和你親近。

【English Translation】 English version: Secluded Living - Chapter 37

By Zhì Yuán (智圓), a monk of Gushan Monastery in the Song Dynasty

Composing on Assigned Topics in Luoyang (with Preface)

A guest showed me the works of Jíxiān Gōng (集仙公) Lǐ Jiànzhōng (李建中), the Supervising Censor of the Western Terrace, on assigned topics for quiet living. Jíxiān received 『Pine Stone as Zither Rest,』 Bào Dāng (鮑當), the Legal Clerk of Henan, received 『Fuling Shaped Like a Person,』 Wéi Fèng (惟鳳), a monk of Qingcheng Mountain, received 『Poetry Delivery Tube,』 and Wèi Yě (魏野) of Julu received 『Wine Cup of Veined Stone.』 All of these works are brilliantly written and ingeniously conceived. However, it is difficult to determine who would be the ultimate victor in a race of composing poems and competing in the realm of literary writing. I admired and savored these works, feeling it was not enough. Coincidentally, I was taking a break from lecturing due to illness, so I attempted to imitate these topics, hoping to have a mind for learning and not caring about the ridicule of imitation.

Pine Stone as Zither Rest

Pine stone made into a zither rest, The shape of its wrinkled texture is quite peculiar. Though its substance has changed since mending the sky, Reflecting the stream, it still contains moisture. Quietly standing by the steps with the mist, Moved with moss in the empty hall. Most suitable for playing a tune like 『Farewell Crane,』 Moreover, there are old branches where it used to perch.

Fuling Shaped Like a Person

Originally obtained from the roots of pine trees, Its name is known because it resembles a human figure. As medicine, you can trust me, I am especially good at eliminating diseases. To benefit the masses, one should conceal one's usefulness, To sacrifice oneself, one must be strong. No need to bother asking about my whereabouts, My name is on the list of elixirs.

Poetry Delivery Tube

Yuán Zhěn (元稹) and Bái Jūyì (白居易) created it in the past, This form has been passed down to this day. Enduring frost, valuing noble integrity, Accommodating things, valuing a humble heart. How could it tire of the distance of mountains and rivers, Willing to bear the depth of rain and snow. If elegant words can be entrusted, They will ultimately be used to repay a kindred spirit.

Wine Cup of Veined Stone

A skilled craftsman carves stubborn stone, Making a cup, its extraordinary colors are preserved. Like clouds rising, it still has moisture, Like mottled moss, there are no traces left. Quietly loving it, like ice, it is pure, Leisurely cherishing it, like jade, it is warm. Rustic people appreciate its ancient simplicity, Often holding it close to the low-lying wine vessel.

My friend Yuán Mǐn (元敏) showed me three topics, so I continued and harmonized with them.

Lamp Wick Pick

Cutting and making green bamboo, Its slender shape is quite lovely. Although it is helpful to the lamp, Its use actually depends on people. Breaking through the darkness as if never slacking, Assisting the light, daring to disregard oneself. If one studies diligently by the window, I am willing to be close to you all night long.

刮字刀

質本精剛化　　鋒𨦵豈易群　　未曾傷正典　長為刬訛文　　類與鉛刀異　　名將彩筆分　刪書及定禮　　曾忝立奇勛

試金石

真偽立可辨　　貞姿號試金　　雖無褒貶口　似有是非心　　採取山溪遠　　緘藏篋笥深　礦人如未訣　　終日自相尋

燭蛾誡

有蟲名燭蛾　　翱翔近燈火　　舉手再三遮　彼意終不可　　驅去復飛來　　防護更勞我　汝無縱所見　　自取燋肌禍

輓歌詞三首(二月二十八日作至二十九日終)

其一

平生宗釋覆宗儒　　竭慮研精四體枯　莫待歸全寂無語　　始知諸法本來無

其二

蕭蕭墓后千竿竹　　鬱鬱墳前一樹松　此處不須兄弟哭　　自然相對起悲風

其三

莫談生滅與無生　　謾把心神與物爭　陶器一藏松樹下　　綠苔芳草任縱橫

中庸子預自銘之曰墓誌

清凈本然　　無變無遷　　為藏陶器　密邇閑泉

碼瑙坡四詠(並序)

中庸子養病于瑪瑙坡病少間詠四物以四時見意。

其一

瑪瑙坡前樹　　春來亦著華　　雨晴煙乍斂　濃艷斗朝霞

其二

瑪瑙坡前水　　泠泠夏亦寒　　夜深明月上　珠顆落冰盤

其三

瑪瑙坡

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

前路　　秋宵獨倚筇　　草深藏鬼火　苔老絕人蹤

其四

瑪瑙坡前石　　堅貞可補天　　女媧何處去　冷落沒寒煙

閑居編第三十七卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十八

宋孤山沙門　智圓　著

送惟鳳師歸四明

未識鳳師面　　早熟鳳師名　　毓靈本岷峨　弱冠游神京　　出處忌非類　　交結皆名卿　高談駭眾聽　　雅唱歸群英　　曩歲來浙陽　相逢水心享(樂天水心亭今水心寺是也)　　論懷道且同　對坐眼彌青　　尋幽泛輕舟　　待月步閑庭　翌日倏分攜　　南北各如萍　　我尋住孤山　師亦往東明　　人間一為別　　天上七週星　江湖既相望　　煦沫安足評　　今年春之暮　草堂花飄零　　睡起乍憑欄　　竹外聞人聲　忽報鳳師至　　屣履出相迎　　借問胡為來　告我以其誠　　度支司外計(轉輸方度支也)

夕拜臨茲城(太守王給事也)　　二賢俱我舊　故得尋其盟　　夏來西湖西　　為鄰樂幽貞　朝登隱君堂(林公逋也)　　暮叩中庸扃(予之自號也) 　引望雲山遙　　銷暑竹風清　　論詩貴無邪　體道極無形　　倏忽時節移　　秋風拂檐楹　趨裝俄告別　　鄞江指歸程　　適來

【現代漢語翻譯】現代漢語譯本前路

秋夜獨自拄著竹杖，草叢深處隱藏著鬼火，古老的苔蘚斷絕了人跡。

其四

瑪瑙坡前的石頭，堅硬貞固可以用來補天，女媧（中國神話中的補天女神）如今 कहां去了呢？冷清寂寞，消逝在寒冷的煙霧中。

閑居編第三十七《卍新續藏》第 56 冊 No. 0949 閑居編

閑居編第三十八

宋孤山沙門智圓著

送惟鳳師歸四明

未曾見過惟鳳師的面容，卻早已熟悉惟鳳師的名聲，你稟賦靈秀本出於岷山和峨眉山，年輕時遊歷京都。出仕隱退都厭惡與自己不同的人，交往結交的都是有名望的官員。高談闊論使眾人震驚，優雅的歌唱歸於眾多英才。往年你來到浙陽，在水心亭（樂天水心亭，現在的水心寺）相逢，談論胸懷和道義都相同，相對而坐，越看越感到投合。一同尋訪幽靜的地方，泛著輕舟，等待月亮，在悠閑的庭院中散步。第二天忽然分別，南北兩地各自像浮萍一樣。我尋找住所來到孤山，你也前往東明。人世間一次分別，就過去了天上七個星期的時光。即使身在江湖互相遙望，用口沫互相沾濡又怎麼值得評論呢？今年春天將盡的時候，草堂中的花朵飄落凋零。睡醒后剛靠著欄桿，就聽到竹林外傳來人聲。忽然有人報告說惟鳳師到了，我急忙穿著鞋子出去迎接。我問你為何而來，你誠實地告訴我原因。因為度支司（掌管國家財政的部門）在外地計算錢糧，晚上拜見來到這座城（指當時的太守王給事）。這兩位賢人都與我相識，所以特來尋找舊日的盟約。夏天來到西湖西邊，與幽靜貞潔為鄰。早上登上隱君堂（林逋的住所），晚上叩響中庸的門環（我的自號）。遠望雲山遙遠，竹林清風消散暑氣。評論詩歌貴在沒有邪念，體會道義達到無形的境界。時間過得真快，轉眼間時節變遷，秋風吹拂著屋檐。你匆忙地整理行裝告別，指向鄞江（浙江寧波的古稱）的歸程，正要出發。

【English Translation】 English version Forepath

Alone leaning on a bamboo staff in the autumn night, deep grass hides the will-o'-the-wisp, Old moss cuts off human traces.

Number Four

The stone before Agate Slope, firm and steadfast, can mend the sky, Where has Nüwa (the Chinese goddess who mended the sky) gone? Desolate and lonely, vanished in the cold mist.

Leisurely Living Compilation, Thirty-seventh Continued Tripitaka in卍, Volume 56, No. 0949, Leisurely Living Compilation

Leisurely Living Compilation, Thirty-eighth

Written by Zhìyuán (Wisdom Circle), a śrāmaṇa (Buddhist monk) of Gushan (Solitary Hill) in the Song Dynasty

Sending Off Master Wéifèng Returning to Siming (present-day Ningbo)

I have not met Master Wéifèng's face, yet I have long been familiar with Master Wéifèng's name, You were born with spiritual brilliance from the Mín (岷山) and Éméi Mountains (峨眉山), and traveled to the capital in your youth. In office or in retirement, you detest those who are not of your kind, and you associate with famous officials. Your lofty talks startle the crowd, and your elegant songs return to the assembly of heroes. In past years, you came to Zheyang (浙陽), and met at the Water Heart Pavilion (Lè Tiān's Water Heart Pavilion, now Water Heart Temple), Discussing aspirations and the Dao (道) together, sitting face to face, our eyes grew fonder. Together we sought secluded places, drifting in light boats, waiting for the moon, strolling in the leisurely courtyard. The next day we suddenly parted, north and south, each like duckweed. I sought a dwelling on Gushan (孤山), and you also went to Dongming (東明). Once separated in the human world, seven weeks in the heavens have passed. Even if we are in the rivers and lakes, looking at each other from afar, how can we bother to comment on wetting each other with saliva? This year, as spring comes to an end, the flowers in the thatched cottage fall and wither. Waking up from sleep, I just leaned on the railing, and heard voices outside the bamboo forest. Suddenly someone reported that Master Wéifèng had arrived, and I hurriedly put on my shoes to greet you. I asked why you came, and you told me the reason honestly. Because the Department of Revenue (度支司) is calculating grain outside, and you paid respects to this city (referring to the then-prefect Wang Geishi) in the evening. These two worthies are both old acquaintances of mine, so I came to seek the old alliance. In summer, I came to the west of West Lake, living next to tranquility and chastity. In the morning, I ascended the Hermit's Hall (Lín Bù's residence), and in the evening, I knocked on the door of Zhongyong (the Doctrine of the Mean) (my self-designation). Looking far into the distance, the clouds and mountains are distant, and the bamboo breeze dissipates the summer heat. Commenting on poetry values no evil thoughts, and experiencing the Dao reaches the realm of formlessness. Time passes quickly, and in the blink of an eye, the seasons change, and the autumn wind blows against the eaves. You hurriedly packed your bags to say goodbye, pointing to the return journey to Yinjiang (鄞江, the ancient name of Ningbo, Zhejiang), just about to set off.

既無事　適去豈關情　　孤帆侵曉飛　　歸櫓連宵鳴　風波視世態　　水月悟浮榮　　仍知皋鶴性　不為塵網縈

試筆

城市居無分　　山林住有緣　　語慚甘似薺　道貴直如弦　　兀兀吟終日　　羸羸病過年　靜招湖畔鶴　　閑泛雪中船　　散悶雖無酒　怡情喜有禪　　鬢根霜任點　　心跡火休然　冷淡將誰合　　消搖且自憐　　閑來牕下坐　試筆偶成篇

讀史

我愛包胥哭　　一哭救楚國　　事君盡其忠　垂名千世則　　我愛魯連笑　　一笑卻秦軍　折衝樽俎間　　流芳至今聞　　我愛伯夷仁　揖讓持其身　　餓死首陽下　　恥事干戈君　後世窺竊輩　　故非姬發倫　　內藏篡弒謀　外躡武王塵　　伯夷若不去　　名教胡以伸　後人非三賢　　細碎何足云　　哭嘆祿位卑　笑喜膏梁珍　　山林亦寒餓　　行怪非求仁　留心寡兼濟　　所謀惟一身　　撫書想三賢　清風千古振

雪西施

苑蠡無西施　　胡以破吳國　　吳王輕社稷　為惑傾城色　　夫差強變弱　　勾踐雌成雄　豈惟陶朱策　　實賴西施容　　西施語復賢　褒貶何昏蒙　　但說傾吳罪　　都忘霸越功

思君子歌

小人足謟媚　　君子無猜忌　開口揄揚皆聖賢　　

滿腹包藏盡仁義　修辭復古振淳風　　折檻觸鱗彰直氣　善世既不伐　　遁世亦無悶　自同流俗混光塵　　不與常人斗分寸　展矣斯人慾見之　　一夕輾轉九回思　終日躊躇無所遇　　颯颯西風木葉衰

海上五山歌

五山峨峨聳海心　　海波上下隨升沉　群仙同往訴天帝　　巨鰲十五受天制　一一巨鰲戴一山　　一交三萬六千歲　無何龍伯釣六鰲　　兩山從此溺波濤　群仙播遷作遊客　　上帝憑恕誅龍伯　因知快樂非長久　　三界元空何所有　莫于蝸角鬥雄豪　　海上仙山尚摧朽

陋巷歌贈友生

噫顏子兮居陋巷　　身雖羸兮道彌壯　商受兮有皇都　　位雖尊兮名獨夫　朝恣瑤臺之樂兮　　暮遭黃鉞之誅

是知不義之富貴如浮雲兮惟道德為性命之要樞。

海濵有士兮慕顏子　　心重朝聞兮輕夕死　紛紛糠妝兮視雄豪　　凜凜冰霜兮潔行止　蓽門寂寞何瑣瑣　　執卷忍饑終日坐　楊雄免遭甄豐戮　　朱建終罹辟陽禍　射群高墉會有時　　于君無可無不可

慎交歌

莫言青松青　　有時亦摧折　　莫言圓月明　有時亦虧缺　　莫逆論心素　　刎頸定交結　年發未及衰　　交情已消歇　　俄因𥪰分寸　忽爾成楚越　　愛之慾其生　　惡

【現代漢語翻譯】現代漢語譯本：滿腹包藏的都是仁義道德，提倡復古的文風來振興淳樸的社會風氣，敢於直言進諫，即使觸犯龍顏也在所不惜。行善於世而不自我誇耀，隱居避世也不覺煩悶。與世俗同流合污，混跡于塵世之中，不與普通人爭論細枝末節。渴望見到這樣的人啊，一個晚上輾轉反側多次思量。整天猶豫不決，沒有機會相遇，蕭瑟的西風吹過，樹葉紛紛凋落。

《海上五山歌》五座仙山高聳在海中央，隨著海浪上下起伏。眾仙一同向天帝訴苦，原來是十五隻巨鰲（傳說中揹負山嶽的大龜）承受著天帝的控制。每一隻巨鰲揹負著一座仙山，一次交替就是三萬六千年。不久龍伯（傳說中的巨人）釣走了六隻巨鰲，兩座仙山從此沉沒在波濤之中。眾仙流離失所，四處漂泊，上帝因此發怒，誅殺了龍伯。因此可知快樂並非長久，三界原本空無一物，又有什麼可以執著呢？不要在蝸牛角上爭鬥，逞強好勝，海上的仙山尚且會崩塌朽壞。

《陋巷歌贈友生》讚歎顏回（孔子的弟子）啊，居住在簡陋的巷子里，身體雖然瘦弱，但他的道德卻更加強盛。商紂王（商朝的亡國之君）啊，擁有繁華的都城，地位雖然尊貴，卻是個暴君。早上還在瑤臺（商紂王享樂的地方）享樂，晚上就遭受被處死的命運。

由此可知，不義的富貴如同浮雲，只有道德才是生命的根本。

海邊有位賢士啊，仰慕顏回的品德，看重早上聞道，輕視晚上的死亡。把那些爭權奪利的庸人，看作是像米糠一樣的廢物，像冰霜一樣凜冽，保持自己高潔的品行。住在簡陋的茅屋裡，是多麼的清靜啊，手捧書卷，忍受飢餓，整天端坐其中。楊雄（西漢學者）避免了被甄豐（王莽的手下）殺害的命運，朱建（漢朝大臣）最終遭受了辟陽侯（漢朝的侯爵）的陷害。向高高的城墻射箭，總會有機會的，對於你來說，沒有什麼可以，沒有什麼不可以。

《慎交歌》不要說青松永遠是青色的，有時也會被摧折。不要說圓月永遠是明亮的，有時也會有虧缺。曾經是心意相通的朋友，發誓要成為生死之交。年紀輕輕，頭髮還沒變白，彼此的交情就已經消退了。稍微因為一些小事，忽然就變得像楚國和越國一樣疏遠。愛他的時候，希望他活著，厭惡

【English Translation】 English version: His heart is filled with benevolence and righteousness, He advocates reviving ancient literary styles to revitalize pure social customs, daring to speak frankly and remonstrate, even at the risk of offending the emperor. He does good in the world without boasting, and finds no vexation in seclusion. He mingles with the world, blending into the dust, and does not argue with ordinary people over trivial matters. How I long to see such a person! I toss and turn many times in the night, pondering. Hesitating all day, with no chance to meet, the bleak west wind blows, and the leaves fall.

'Song of the Five Mountains at Sea' The five immortal mountains stand tall in the heart of the sea, Rising and falling with the waves. The immortals together complain to the Heavenly Emperor (Tian Di), It turns out that fifteen giant Ao (legendary giant turtles carrying mountains) are under the control of the Heavenly Emperor. Each giant Ao carries an immortal mountain, One shift is thirty-six thousand years. Before long, Long Bo (a legendary giant) fished away six Ao, Two immortal mountains have since sunk into the waves. The immortals are displaced and wander everywhere, The Emperor was furious and killed Long Bo. Therefore, it is known that happiness is not lasting, The Three Realms (San Jie) are originally empty, so what is there to cling to? Do not fight on snail horns, showing off your strength, Even the immortal mountains at sea will collapse and decay.

'Song of the Humble Alley, Presented to a Friend' Alas, Yan Hui (a disciple of Confucius) lives in a humble alley, Although his body is weak, his virtue is even stronger. King Zhou of Shang (the last king of the Shang Dynasty) possessed a prosperous capital, Although his position was noble, he was a tyrant. In the morning, he was still enjoying himself in the Jade Terrace (Yao Tai), In the evening, he suffered the fate of being executed.

From this, it is known that unrighteous wealth and honor are like floating clouds, only morality is the key to life.

There is a virtuous man by the sea, admiring the virtue of Yan Hui, He values hearing the Dao (the Way) in the morning and despises dying in the evening. He regards those mediocre people who compete for power and profit as worthless as chaff, As cold as ice and frost, he maintains his noble conduct. Living in a humble thatched cottage, how peaceful it is, Holding a book, enduring hunger, sitting there all day. Yang Xiong (a scholar of the Western Han Dynasty) avoided being killed by Zhen Feng (a subordinate of Wang Mang), Zhu Jian (an official of the Han Dynasty) eventually suffered the persecution of the Marquis of Biyang. Shooting arrows at the high walls, there will always be a chance, For you, there is nothing that is impossible.

'Song of Cautious Friendship' Do not say that the green pine is always green, Sometimes it will also be broken. Do not say that the full moon is always bright, Sometimes it will also be deficient. Once were close friends who understood each other's hearts, Vowing to be friends in life and death. At a young age, before the hair has turned white, The friendship has already faded. Slightly because of some small things, Suddenly they become as distant as the states of Chu and Yue. When loving him, wishing him to live, When hating

之慾其死　識欲松枯及月虧　　請看陳余與張耳

古琴詩

良工采蟬桐　　斫為綠綺琴　　一奏還淳風　再奏和人心　　君子不暫去　　所貴禁奢淫　後世惑鄭聲　　此道遂陸沈　　朱絲鼠潛嚙　金徽塵暗侵　　冷落橫閑牕　　棄置歲已深　安得師襄彈　　重聞大古音

閑居編第三十八卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十九

宋孤山沙門　智圓　著

吳山廟詩

君子尚權變　　權變貴合道　　子胥薦專諸　子光專非好　　父仇共戴天　　乞師恨不早　子光既得志　　入郢事征討　　報父既鞭屍　諫王仍殺身　　孝子節方全　　忠臣道且新　馳名天地間　　豈是悠悠人　　青史書盛烈　血食旌遺塵　　廟堂耀晨曦　　廟木荂陽春　往來無知俗　　焚香勤禱祝　　忠孝不敢行　神兮寧降福

讀韓文詩

女媧煉五石　　能補青天缺　　共工觸不周　能令地維絕　　楊孟既云沒　　儒風幾殘滅　妖辭惑常聽　　淫文蠹正說　　南朝尚徐庾　唐興重盧駱　　雕篆斗呈巧　　仁義咸遺落　王霸道不明　　煙火心所託　　文不可終否　天生韓吏部　　叱偽俾歸真　　鞭今使復古　異端維既絕　　儒宗缺皆

【現代漢語翻譯】現代漢語譯本之慾其死識神想要松樹枯萎，也想要月亮殘缺，請看伍子胥（Zi Xu）和專諸（Zhuan Zhu）的下場。

古琴詩手藝精巧的工匠選取蟬桐木，斫製成綠綺琴。一彈奏，使風俗迴歸淳樸；再彈奏，使人心和諧。君子不輕易捨棄它，因為它可貴之處在於能禁止奢侈淫逸。後世之人迷惑于鄭國的靡靡之音，這種正道於是衰落沉寂。紅色的琴絃被老鼠偷偷咬噬，金色的琴徽被灰塵暗暗侵蝕。冷清地靠在空閑的窗邊，被遺棄的時間已經很久了。何時才能得到師襄（Shi Xiang）那樣的人來彈奏，讓我再次聽到遠古純正的音樂。

閑居編第三十八卍新續藏第 56 冊 No. 0949 閑居編

閑居編第三十九

宋孤山沙門智圓（Zhiyuan）著

吳山廟詩君子崇尚權變，權變最重要的是符合正道。伍子胥推薦專諸，闔閭（Zi Guang）的專斷並非好事。父仇不共戴天，乞求出兵恨不得早點開始。闔閭既然得志，進入郢都進行征討。報了父仇，鞭打楚平王的屍體，進諫吳王，最終被殺害。孝子的節義才算完全，忠臣的道義也得以創新。名聲傳遍天地之間，豈是平庸之輩。青史記載他的盛烈，血食祭祀他的遺蹟。廟堂閃耀著晨曦，廟裡的樹木生長著陽春。來來往往的無知俗人，焚香勤奮地禱告祝願。忠孝之事不敢實行，神靈又怎麼會降福呢？

讀韓文詩女媧（Nüwa）煉五色石，能夠補好青天上的缺口。共工（Gonggong）撞擊不周山（Buzhou Mountain），能夠使大地的維繫斷絕。楊雄（Yang Xiong）、孟軻（Meng Ke）既然已經逝去，儒家的風氣幾乎殘滅。妖邪的言辭迷惑著人們的聽覺，淫穢的文章腐蝕著正統的學說。南朝推崇徐陵（Xu Ling）、庾信（Yu Xin），唐朝興起後重視盧照鄰（Lu Zhaolin）、駱賓王（Luo Binwang）。雕琢文字爭相呈現技巧，仁義道德全都遺失殆盡。王道霸道都不明瞭，心思寄託在風花雪月之中。文章不能永遠衰敗，上天生下了韓愈（Han Yu）。斥責虛偽，使之迴歸真理；鞭策當今，使之恢復古風。異端邪說維繫斷絕，儒家宗

【English Translation】 English version Wishing for its death Consciousness desires the pine to wither and the moon to wane. Look at the outcomes of Zi Xu (伍子胥) and Zhuan Zhu (專諸).

Poem on the Ancient Zither A skilled craftsman selects cicada paulownia wood to craft a 'Greenish-Black' zither. One playing restores pure customs; another playing harmonizes hearts. A gentleman does not part with it easily, valuing its ability to restrain extravagance and dissipation. Later generations are deluded by the licentious music of Zheng, and this righteous path declines and fades away. Red strings are secretly gnawed by mice, and golden frets are darkly corroded by dust. Neglected, leaning against a quiet window, it has been abandoned for many years. When can I find someone like Shi Xiang (師襄) to play it, so I can hear the great ancient music again?

Miscellaneous Compositions in Retirement, Volume 38 卍 New Supplement to the Buddhist Canon, Volume 56, No. 0949, Miscellaneous Compositions in Retirement

Miscellaneous Compositions in Retirement, Volume 39

Written by Shramana Zhiyuan (智圓) of Gushan Temple in the Song Dynasty

Poem on the Temple of Wu Mountain A gentleman values expediency, but expediency must align with the right path. Zi Xu (伍子胥) recommended Zhuan Zhu (專諸), but Zi Guang's (闔閭) autocracy was not good. The feud for his father could not be shared under the same sky, and he regretted not requesting troops earlier. Since Zi Guang (闔閭) achieved his ambition, he entered Ying to launch a punitive expedition. After avenging his father, he whipped the corpse of King Ping of Chu, and after advising the King of Wu, he was eventually killed. The filial son's integrity was complete, and the loyal minister's path was renewed. His fame spread throughout heaven and earth; he was no ordinary person. History records his great achievements, and blood sacrifices commemorate his legacy. The temple shines with the morning sun, and the trees in the temple flourish in the spring. Ignorant common people come and go, burning incense and diligently praying. They dare not practice loyalty and filial piety, so how can the gods bestow blessings?

Reading Han Yu's Poems Nüwa (女媧) refined five-colored stones, able to mend the gaps in the blue sky. Gonggong (共工) struck Buzhou Mountain (不周山), able to sever the earth's axis. Since Yang Xiong (楊雄) and Meng Ke (孟軻) have passed away, the Confucian spirit is almost extinguished. Heretical words delude people's ears, and lewd writings corrupt orthodox doctrines. The Southern Dynasties admired Xu Ling (徐陵) and Yu Xin (庾信), and the Tang Dynasty valued Lu Zhaolin (盧照鄰) and Luo Binwang (駱賓王). Elaborate writing competed to display skill, and benevolence and righteousness were all abandoned. The ways of kings and hegemons were unclear, and minds were entrusted to romance and fleeting pleasures. Literature cannot decline forever; Heaven gave birth to Han Yu (韓愈). He rebuked falsehood, causing it to return to truth; he spurred on the present, causing it to restore the ancient ways. Heretical doctrines were severed, and the Confucian

補　　高文七百篇　炳若日月懸　　力扶姬孔道　　手持文章權　來者知尊儒　　孰不由茲焉　　我生好古風　服讀長灑蒙　　何必唐一經　　文道方可崇

山居招友人詩

結宇平湖濵　　放意且閑逸　　陵峰時採藥　服餌蠲故疾　　藜藿可供餐　　茆茨可容膝　浮生貴適性　　何須羨奢佚　　清景況在目　萬事安能恤　　水天爭冷落　　林巒共盤郁　有時泛舟歸　　閑門曬殘日　　徑荒人跡絕　庭靜精怪出　　春羹漾紫莼　　冬盤列黃橘　坎井亦已樂　　尺蠖誰云屈　　外境莫我惑　貞心長抱一　　涅槃終極典　　虛堂每談述　不顧知者希　　庶欲已無失　　齊物鄙莊周　見性師妙吉　　修然混生佛　　湛爾無虛實　知音來不來　　時時埽幽室

貽葉秀才詩

松柏異眾木　　歲寒陵嚴霜　　蘭茞異眾草　林深發幽香　　須知君子道　　不為窮困傷　須知君子言　　唯為仁義彰　　夫君真儒者　言行何優長　　文宗軻兼雄　　志嫉墨與楊　攘袂叱浮偽　　百感生剛腸　　峨冠事禮容　群小畏矜莊　　去年游霅溪　　相逢秋氣涼　傾蓋既如舊　　寄宿林間房　　開懷黜二霸　議道歸三王　　月席屢更仆　　風軒時飄霜　相遇分既洽　　相別情彌傷　　

【現代漢語翻譯】現代漢語譯本補高文七百篇燦爛如日月懸掛，竭力維護姬（Zhou dynasty）孔（Confucius）之道，掌握文章的權威。後人知道尊重儒學，有誰不是從這裡開始的呢？我生來就喜歡古代的風尚，學習經典，長期擺脫矇昧。何必只研究唐朝的一部經書，文章和道義才可以被推崇。

山居招友人詩在平靜的湖邊建造房屋，放縱心意，悠閒自在。時常登上山峰採摘草藥，服用后可以祛除舊病。粗糧可以用來充飢，茅草屋可以容身。人生最重要的是順應天性，何必羨慕奢侈的生活。美好的景色就在眼前，世事又有什麼值得憂慮的呢？水天相接，顯得冷清寂寞，山林一起盤旋環繞。有時劃船歸來，在空閑的門口曬著夕陽。小路荒蕪，人跡罕至，庭院安靜，精怪出現。春天有紫色的莼菜羹，冬天有黃色的橘子。簡陋的生活也很快樂，尺蠖（inchworm）難道會說自己是委屈的嗎？外在的環境不能迷惑我，堅貞的心永遠保持專一。涅槃（Nirvana）是最終的歸宿，在空曠的屋子裡經常談論。不顧及知音的稀少，只希望自己沒有過失。鄙視莊周（Zhuang Zhou）的齊物論，學習妙吉（Manjushri Bodhisattva）的見性之說。悠然自得地融合生與佛，清澈空明，沒有虛假和實在。知音會不會來呢？時常打掃幽靜的房間。

貽葉秀才詩松柏不同於一般的樹木，在寒冷的冬天能夠抵禦嚴霜。蘭花和白芷不同於一般的草，在深林中散發著幽香。要知道君子的處世之道，不會因為窮困而受傷。要知道君子所說的話，只是爲了彰顯仁義。您真是個真正的儒者，言行舉止多麼優秀啊！文章可以宗法孟軻（Mencius）的雄健風格，立志嫉恨墨家（Mohists）和楊朱（Yang Zhu）。捲起袖子斥責虛偽，心中充滿正義感。戴著高高的帽子，注重禮儀，讓小人們畏懼和莊重。去年在霅溪（Zha Creek）遊玩，在秋高氣爽的時節相遇。一見如故，寄宿在林間的房屋裡。敞開心扉，批判齊桓公（Duke Huan of Qi）和晉文公（Duke Wen of Jin）這兩個霸主，討論治國之道，迴歸夏禹（Yu the Great）、商湯（Tang the Successful）和周文王（King Wen of Zhou）這三位聖王。在月光下多次更換座位，風吹進軒窗，時常飄落霜花。相遇的緣分已經很融洽，離別的情意更加傷感。

【English Translation】 English version Supplementing Gao's Seven Hundred Poems Shining like the sun and moon hanging high, vigorously supporting the Way of Ji (Zhou dynasty) and Kong (Confucius), holding the authority of literature. Those who come later know to respect Confucianism; who does not start from here? I was born with a love for ancient customs, studying the classics, and long escaping ignorance. Why necessarily study only one scripture from the Tang Dynasty? Literature and morality can then be revered.

Poem Inviting a Friend to My Mountain Dwelling Building a house by the peaceful lake, indulging my thoughts in leisure and ease. Climbing the peaks to gather herbs, taking them to cure old ailments. Coarse food can suffice for meals, a thatched hut can accommodate the knees. The most important thing in life is to follow one's nature; why envy extravagance? The beautiful scenery is before my eyes; what worldly affairs are worth worrying about? The water and sky compete in cold desolation; the forests and hills coil together. Sometimes returning by boat, basking in the setting sun at the idle gate. The path is overgrown, human footprints are rare; the courtyard is quiet, and spirits appear. In spring, there is soup with purple water shield; in winter, there are yellow tangerines on the plate. Simple living is also joyful; would an inchworm say it is wronged? External circumstances cannot deceive me; a steadfast heart always remains single-minded. Nirvana (Nirvana) is the ultimate destination, often discussed in the empty hall. Regardless of the rarity of kindred spirits, I only hope to be without fault. I despise Zhuang Zhou's (Zhuang Zhou) theory of equality of things, and learn from Manjushri Bodhisattva's (Manjushri Bodhisattva) insight into nature. Serenely merging life and Buddha, clear and bright, without falsehood or reality. Will a kindred spirit come? I often sweep the secluded room.

Poem for Scholar Ye Pine and cypress are different from ordinary trees, enduring severe frost in the cold winter. Orchid and angelica are different from ordinary grasses, emitting a faint fragrance in the deep forest. Know that the way of the gentleman is not harmed by poverty. Know that the words of the gentleman are only to manifest benevolence and righteousness. You are truly a genuine Confucian scholar; how excellent are your words and deeds! Your writing can follow Mencius's (Mencius) vigorous style, and your ambition is to hate the Mohists (Mohists) and Yang Zhu (Yang Zhu). Rolling up your sleeves to denounce falsehood, your heart is filled with righteousness. Wearing a tall hat, you emphasize etiquette, making the petty people fear and respect you. Last year, while traveling in Zha Creek (Zha Creek), we met in the cool autumn air. We became friends at first sight, lodging in a house in the forest. Opening our hearts, we criticized Duke Huan of Qi (Duke Huan of Qi) and Duke Wen of Jin (Duke Wen of Jin), the two hegemons, and discussed the way of governing, returning to Yu the Great (Yu the Great), Tang the Successful (Tang the Successful), and King Wen of Zhou (King Wen of Zhou), the three sage kings. We changed seats many times under the moonlight, and the wind blew into the windows, often scattering frost. The fate of meeting was already harmonious, and the feeling of parting was even more painful.

今年住孤山　夫君又來杭　　泛舟頻相尋　　道舊皆夕陽　君惟儒家流　　才術況汪洋　　終期正禮樂　勿事和塵光　　青雲即奮飛　　庶見儒風揚

贈簡上人詩

常人隱林泉　　反為名利縈　　志士處阛阓　杳有江湖情　　有客務高潔　　禪房閉重城　閑門無俗跡　　壞壁饒蟲聲　　臥落春砌花　吟盡霜蟾明　　道希君子知　　貧任時人輕　秉操期不渝　　長保孤松貞

述韓柳詩

退之排釋氏　　子厚多能仁　　韓柳既道同　好惡安得倫　　一斥一以贊　　俱令儒道伸　柳州碑曹溪　　言釋還儒淳　　吏部讀墨子　謂墨與儒鄰　　吾知墨兼愛　　此釋何疏親　許墨則許釋　　明若仰穹旻　　去就亦已異　其旨由來均　　後生學韓文　　于釋長狺狺　未知韓子道　　先學韓子嗔　　忘本以競末　今古空勞神

孤山詩二首

峭拔湖心起　　湖心四望通　　盤根入巨浸　疊翠點寒空　　勢迥侔蓬島　　層危敵閬風　僧樓籠淡霧　　雁塔礙飛鴻　　曉井金沙粲　(金沙井在廣化寺)　　晴坡瑪瑙紅(山之西坡名瑪瑙) 　噴云春雨外　　照影夕波中　　野蔓垂枯柏　(廣化寺枯柏陳天嘉年植)　　疏鐘匝梵宮(環山梵剎五焉) 　閑泉澄極頂　　幽徑

【現代漢語翻譯】現代漢語譯本今年我住在孤山（地名），夫君又來到杭州（地名）。我們頻繁地泛舟相尋，談論往事都如同夕陽般逝去。

夫君你是儒家學派的人，才華和學術更是像汪洋大海般深廣。最終期望你能匡正禮樂，不要去做那些隨波逐流的事情。一旦有機會，就要像青雲一樣奮發高飛，或許能看到儒家的風範得以發揚。

贈給簡上人（人名，僧人）的詩：

普通人隱居在山林泉水間，反而被名利所束縛。有志之士身處鬧市，心中卻懷有隱居江湖的情懷。有位客人追求高尚純潔，禪房就設在繁華的都市中。清靜的門庭沒有世俗的軌跡，殘破的墻壁邊蟲聲鳴叫。花瓣飄落，鋪滿春天的臺階，吟詠直到霜月高懸。我的道義希望君子能夠理解，貧困任憑世人輕視。堅持操守期望永不改變，長久保持像孤松一樣的貞節。

敘述韓愈（人名）和柳宗元（人名）的詩：

韓愈排斥佛教，柳宗元則多有讚揚。韓愈和柳宗元既然道義相同，為何好惡如此不同呢？一個排斥，一個讚揚，都是爲了使儒家的道義得以伸張。柳宗元在柳州（地名）為曹溪（地名）立碑，說佛教的道理迴歸到儒家的淳樸。吏部讀墨子（人名，墨家創始人）的書，認為墨家的思想與儒家相近。我知道墨家的兼愛，與佛教的慈悲有何疏遠和親近呢？認可墨家就應該認可佛教，這道理像仰望天空一樣明白。他們的取捨或許不同，但宗旨由來都是一樣的。後生學習韓愈的文章，卻對佛教長久地狂吠。不知道韓愈的道義，先學會了韓愈的嗔怒。忘記根本而去追逐末節，無論古今都是白費心神。

孤山（地名）詩二首：

山峰峭拔地從湖心升起，在湖心可以四面遠望。盤結的樹根深入巨大的湖水中，重疊的翠色點綴著寒冷的晴空。山勢高遠，可以與蓬萊仙島相比，山峰重重疊疊，可以與閬風之苑媲美。僧人的樓閣籠罩在淡淡的霧氣中，雁塔阻礙著飛翔的鴻雁。清晨水井中的金沙閃閃發光（金沙井在廣化寺（寺廟名）），晴朗的山坡呈現出瑪瑙般的紅色（山的西坡名叫瑪瑙）。雲霧從春雨中升騰，倒影映照在傍晚的湖波中。野生的藤蔓垂掛在枯萎的柏樹上（廣化寺的枯柏是陳天嘉年間種植的），稀疏的鐘聲迴盪在寺廟中（環繞孤山有五座寺廟）。清閑的泉水澄澈到山頂，幽靜的小路

【English Translation】 English version This year I reside at Gushan (Solitary Hill, a place name), My husband has come to Hangzhou (a place name) again. We frequently seek each other out by boating, Discussing the past, all like the setting sun.

You, my husband, are of the Confucian school, Your talent and learning are as vast as the ocean. Ultimately, I hope you can rectify rites and music, Do not engage in worldly conformity. Once the opportunity arises, soar like the azure clouds, Perhaps we will see the Confucian spirit flourish.

A poem presented to the Venerable Jian (a person's name, a monk):

Ordinary people who hide in forests and springs, Are instead entangled by fame and profit. Ambitious individuals, though in the marketplace, Still harbor a longing for the Jianghu (rivers and lakes, a metaphor for reclusion). A guest pursues nobility and purity, The meditation chamber is closed within the city walls. The quiet gate bears no trace of worldliness, The dilapidated walls echo with the sound of insects. Fallen petals cover the spring steps, Chanting until the frosty moon shines bright. I hope a virtuous person understands my principles, I allow the world to scorn my poverty. Holding fast to integrity, I hope to never change, Forever maintaining the steadfastness of a solitary pine.

Describing the poems of Han Yu (a person's name) and Liu Zongyuan (a person's name):

Han Yu rejected Buddhism, Liu Zongyuan often praised it. Since Han Yu and Liu Zongyuan shared the same principles, How could their likes and dislikes be so different? One rejected, one praised, Both sought to extend the Confucian way. Liu Zongyuan erected a stele for Caoxi (a place name) in Liuzhou (a place name), Saying that Buddhist principles return to Confucian simplicity. The Minister of Personnel reads the works of Mozi (a person's name, founder of Mohism), And considers Mohism close to Confucianism. I know Mozi's universal love, How is it distant or close to Buddhist compassion? Accepting Mohism is accepting Buddhism, This principle is as clear as looking up at the sky. Their choices may differ, But their aims have always been the same. Later generations study Han Yu's writings, Yet bark at Buddhism for a long time. Not knowing Han Yu's principles, They first learn Han Yu's anger. Forgetting the root and pursuing the branch, In ancient and modern times, it is all in vain.

Two poems on Gushan (Solitary Hill, a place name):

The steep peak rises from the heart of the lake, From the heart of the lake, one can see in all directions. Entangled roots penetrate the vast lake, Layered greenery adorns the cold sky. The mountain's height rivals Penglai Island (a mythical island), The dangerous peaks are comparable to Langfeng Garden (a mythical garden). The monks' buildings are shrouded in light mist, The Wild Goose Pagoda obstructs the flying geese. The golden sands in the morning well sparkle (the Golden Sand Well is in Guanghua Temple (a temple name)), The sunny slope is the color of agate (the western slope of the mountain is called Agate). Clouds rise from the spring rain, A reflection shines in the evening waves. Wild vines hang on the withered cypress trees (the withered cypress trees of Guanghua Temple were planted during the Tianjia era of the Chen dynasty), Sparse bells echo in the temples (there are five temples surrounding Gushan). The quiet spring is clear to the summit, The secluded path

入深叢(閑泉幽徑在瑪瑙院) 　古蹟談皆異　　秋屏寫未同　　樂游非俗客　靜望屬漁翁　　買去知無價　　棲來思豈窮　翻嗟市朝里　　塵土日濛濛

其二

勢與群峰絕　　崔嵬幾倦登　　波澄涵倒影　云盡露危棱　　景象全勝畫　　林泉半屬僧　何人憑郡關　　西望翠層層

暮秋書齋述懷寄守能師

杜門無俗交　　塵事任浩浩　　空齋學佛外　六經恣論討　　仁義志不移　　貧病誰相惱　天命唯我樂　　百神非吾禱　　為文宗孔孟　開談黜莊老　　諛謟音聲惡　　寂寥滋味好　褰帷愁緒絕　　憑欄寒氣早　　雁影沈遠空　蟲鳴咽衰草　　伊余何為者　　力擬行正道　愿揚君子風　　澆浮一除埽

贈詩僧保暹師

天文懸日月　　地文麗山川　　人文粲六經　四術詩其先　　仲尼既云刪　　炳然列風雅　厥旨幽且微　　受之唯子夏　　邈矣千百年　時有知詩者　　卓爾保暹師　　生於宋天下　內明卜商道　　外減騷人價(協韻)　　鑿彼淳粹源　清辭競流瀉　　放意尚幽遠　　立言忌妖蟲(音野) 　旨哉天目集　　四海爭傳寫　　上以裨王化　下以正人倫　　驅邪俾歸正　　驅澆使還淳　天未喪斯文　　清風千古振(拹韻)

贈趙璞

【現代漢語翻譯】現代漢語譯本《入深叢(閑泉幽徑在瑪瑙院)》深入到幽深的叢林中（悠閑的泉水和幽靜的小路在瑪瑙院），古蹟的傳說都與衆不同，秋天的屏風描繪的景色也不同凡響。在這裡遊玩的不是庸俗的客人，靜靜觀賞的只有老漁翁。即使買下這片景色也知道它是無價之寶，居住在這裡，思緒怎麼會窮盡呢？反過來嘆息那喧囂的都市裡，每天都塵土飛揚，一片昏暗。

其二山勢與群峰隔絕，高聳的山峰讓人疲憊不堪。清澈的波光倒映著山影，雲霧散盡，露出陡峭的山脊。眼前的景象完全勝過圖畫，林泉有一半屬於僧人。不知是誰倚靠著郡關，向西眺望，只見層層疊疊的翠綠。

《暮秋書齋述懷寄守能師》關閉家門，沒有世俗的交往，世間的煩惱事就任它浩浩蕩蕩吧。在空曠的書齋里，學習佛法之外的知識，盡情地探討儒家的六經。堅守仁義的志向不會改變，貧困和疾病又能讓我有什麼煩惱呢？我只以順應天命為樂，不向任何神靈祈禱。寫文章以孔子、孟子為宗師，談論學問則摒棄莊子、老子。阿諛奉承的聲音令人厭惡，寂寞清靜的滋味卻很好。捲起窗簾，所有的憂愁都消失了，倚靠著欄桿，感到寒意襲來。大雁的身影消失在遙遠的天空，蟲子在衰草中鳴叫。我究竟是怎樣的人呢？努力想要走正道，希望能夠發揚君子的風範，把浮華之氣徹底清除。

《贈詩僧保暹師》天空中懸掛著太陽和月亮，大地上點綴著山川河流，人類文明體現在儒家的六經中，在各種技藝中，詩歌最為重要。孔子已經對詩經進行了刪減，使《國風》和《雅》篇煥發出光彩。其中的旨意幽深而微妙，只有子夏才能領會。經歷了漫長的千百年，時常有懂得詩歌的人出現，卓越的保暹師，就出生在宋朝。他內心明瞭子夏的儒家之道，對外則減少了對一般詩人的評價（協韻）。他開鑿那純粹的源泉，清新的文辭競相流淌。放縱思緒，崇尚幽遠的意境，立言作文，要避免華而不實的辭藻（音野）。《天目集》的宗旨多麼精妙啊，四海之內爭相傳抄。向上可以輔助君王的教化，向下可以匡正社會倫理。驅除邪惡，使人歸於正道，驅除浮華，使人返璞歸真。上天沒有拋棄我們的文化，清正的風氣將永遠流傳（拹韻）。

《贈趙璞》

【English Translation】 English version 《Entering the Deep Thicket (Leisurely Springs and Secluded Paths in Agate Courtyard)》 Entering the deep thicket (leisurely springs and secluded paths are in the Agate Courtyard), The legends of the ancient sites are all different, and the scenery depicted on the autumn screen is also extraordinary. Those who enjoy themselves here are not vulgar guests, Only the old fisherman quietly observes. Even if you buy this scenery, you know it is priceless, and living here, how can your thoughts be exhausted? Conversely, I sigh at the noisy city, where dust flies every day, and it is all dim.

Part Two The mountain's momentum is isolated from the peaks, and the towering peaks make people tired. The clear waves reflect the shadows of the mountains, The clouds dissipate, revealing the steep ridges. The scene in front of you completely surpasses the painting, and half of the forest springs belong to the monks. I wonder who is leaning on the county gate, looking west, only to see layers of green.

《Expressing My Feelings in the Study in Late Autumn, Sent to Teacher Shou Neng》 Closing the door, there is no secular interaction, let the troubles of the world be vast. In the empty study, learn knowledge outside of Buddhism, Freely discuss the Confucian Six Classics. The ambition to adhere to benevolence and righteousness will not change, and what troubles can poverty and disease bring me? I only take pleasure in following the mandate of heaven, and do not pray to any gods. Writing articles, I follow Confucius and Mencius as my teachers, When discussing learning, I abandon Zhuangzi and Laozi. Flattering voices are disgusting, but the taste of loneliness and tranquility is good. Rolling up the curtains, all worries disappear, leaning on the railing, feeling the chill. The shadows of geese disappear in the distant sky, Insects chirp in the decaying grass. What kind of person am I? Striving to walk the right path, Hoping to promote the demeanor of a gentleman, and completely eliminate the superficial atmosphere.

《Giving to the Poet Monk Bao Qian》 The sun and moon hang in the sky, and the mountains and rivers adorn the earth. Human civilization is embodied in the Confucian Six Classics, Among all the arts, poetry is the most important. Confucius has already abridged the Book of Songs, Making the 'Airs of the States' and 'Odes' shine brightly. The meaning is profound and subtle, Only Zixia can understand it. After a long thousand years, There are often people who understand poetry, and the outstanding Teacher Bao Qian, Was born in the Song Dynasty. He understands the Confucian way of Zixia in his heart, And externally reduces the evaluation of ordinary poets (rhyming). He digs that pure source, Fresh words flow in competition. Indulge in thoughts, admire the distant artistic conception, When establishing words and writing, avoid flashy rhetoric (pronounced ye). How wonderful is the purpose of the Tianmu Collection, People scramble to copy it within the four seas. Upward, it can assist the king's education, Downward, it can correct social ethics. Drive away evil and make people return to the right path, Drive away frivolity and make people return to simplicity. Heaven has not abandoned our culture, The clean atmosphere will be passed down forever (rhyming).

《Giving to Zhao Pu》

世態任悠悠　　正人無謟求　　古柏凌寒霜　皓月當高秋　　心將周孔師　　日遠楊墨游　涇濁與渭清　　由來自分流

閑居編第三十九卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十

宋孤山沙門　智圓　著

經武康小山法瑤師舊居

至道不可狀　　至理杳無名　　萬匯喪其源　出沒何營營　　忽焉生法瑤　　研慮還淳精　立言宗能仁　　百也馳休聲　　我來訪舊居　景物如有情　　閑庭慘樹色　　空山咽猿鳴　斯人今也亡　　孤棹尋歸程

西施篇

採蓮越溪上　　皆謂尋常女　　正位吳中官　眾口方傳美　　視聽猒歌舞　　衣裳賤羅綺　賢哉鄰家人　　昔年知敩顰

寓興

遵聲淫復蕩　　魯受齊人歸(音饋)　　古樂和且正　翻使文侯睡　　佞言耳樂聞　　直道心翻忌　唯知任所好　　何曾顧顛墜　　古樂與鄭聲　邪正宜留意

山中自敘

閉門業文翰　　誰謂溪山陋　　閑臥貴道肥　誰謂形容瘦　　斯言欲無玷　　內省庶不疚　深識淺江海　　寬量窄宇宙　　鄰女少敩顰　海夫多逐臭　　時來松下坐　　清風滿懷袖

莫言春日長

莫言春日長　　一坐又西暮　　眾芳榮復落　

【現代漢語翻譯】現代漢語譯本世間萬象任憑它悠然變化，正直的人不諂媚也不乞求。像古老的柏樹一樣傲立於寒冷的霜雪之中，像皎潔的月亮一樣懸掛在高高的秋空。心中以周公、孔子為師，遠離楊朱、墨翟的學說。涇水渾濁而渭水清澈，自古以來就是自然分流。

閑居編第三十九卍新續藏第56冊 No. 0949 閑居編

閑居編第四十

宋孤山沙門（僧人）智圓著

經武康小山法瑤師舊居

至高的道無法用語言描述，最高的理深遠而沒有名稱。萬物都喪失了它們的本源，出現和消失是多麼的忙碌啊。忽然間出現了法瑤（人名），研究思考迴歸到純樸精粹。立言以釋迦牟尼佛（能仁）為宗，他的美名傳遍四方。我來拜訪他的舊居，眼前的景物好像也充滿了感情。幽靜的庭院裡樹木顏色悽慘，空曠的山谷里猿猴悲鳴。這個人如今已經去世了，我獨自劃著船尋找歸程。

西施篇

在越溪上採蓮的女子，大家都認為她只是個普通的女子。當她在吳國宮中獲得尊貴地位時，人們才開始稱讚她的美麗。（因為她的美貌）使得人們厭倦了歌舞，輕賤了綾羅綢緞。賢明啊，鄰里的婦人，當年就知道模仿她皺眉的樣子。

寓興

順從靡靡之音就會放蕩，魯國接受了齊國送來的女樂。古代的音樂平和而且端正，反而讓魏文侯聽了想睡覺。花言巧語聽起來悅耳，正直的言論反而讓人心生厭惡。只知道放縱自己的喜好，哪裡會顧及到傾覆和墜落呢？古樂和鄭聲（指靡靡之音），邪惡和正當應該仔細留意。

山中自敘

閉門在家從事寫作，誰說溪山簡陋呢？悠閒地躺著，注重內在的修養，誰說我形體消瘦呢？這些話想要沒有瑕疵，內心反省但願沒有愧疚。深刻地認識到江海的淺薄，寬廣地衡量宇宙的狹窄。鄰家的女子很少模仿西施皺眉，海邊的漁夫大多追逐腥臭。時常來到松樹下坐著，清風吹滿我的衣袖。

莫言春日長

不要說春日漫長，一坐下又到了日暮西山。各種花草繁榮又凋落，

【English Translation】 English version Let the world change as it may, an upright person neither flatters nor begs. Like an ancient cypress standing proudly against the cold frost, like a bright moon hanging in the high autumn sky. In my heart, I take the Duke of Zhou and Confucius as my teachers, and stay away from the doctrines of Yang Zhu and Mo Di. The Jing River is muddy while the Wei River is clear, since ancient times, they have naturally flowed separately.

Idle Living Compilation, Thirty-ninth Section Supplement to the Buddhist Canon, Volume 56, No. 0949, Idle Living Compilation

Idle Living Compilation, Fortieth Section

Written by Zhìyuán (Wisdom-Perfection), a recluse monk of Gushan (Solitary Hill) in the Song Dynasty

Passing by the Former Residence of Master Fáyáo (Dharma-Radiance) of Xiaoshan (Little Mountain) in Wukang

The supreme Dao cannot be described, the ultimate principle is profound and nameless. All things lose their source, how busy are their appearances and disappearances. Suddenly, Fáyáo (Dharma-Radiance) appeared, his research and contemplation returned to purity and essence. His teachings followed Shakyamuni Buddha (the Able Sage), his good name spread far and wide. I come to visit his former residence, the scenery before me seems full of emotion. In the quiet courtyard, the trees are a dismal color, in the empty mountains, monkeys cry sadly. This person has now passed away, I row my boat alone, seeking my way home.

Ode to Xī Shī (Western Shi)

The woman picking lotus flowers on the Yuè (state) Creek, everyone thought she was just an ordinary woman. When she gained a noble position in the palace of Wú (state), people began to praise her beauty. (Because of her beauty) people became tired of singing and dancing, and despised fine silk and brocade. How virtuous, the women in the neighborhood, knew to imitate her frown in those days.

Impromptu Thoughts

Following lewd music leads to dissipation, the state of Lǔ (state) accepted the female musicians sent by the state of Qí (state). Ancient music is peaceful and upright, but it made Marquis Wén of Wèi (state) want to sleep. Flattering words sound pleasing to the ear, but honest words cause aversion in the heart. Only knowing to indulge in one's own preferences, how can one consider collapse and ruin? Ancient music and the music of Zhèng (state) (referring to lewd music), evil and righteousness should be carefully considered.

Self-Description in the Mountains

Staying at home engaged in writing, who says the streams and mountains are humble? Leisurely lying down, valuing inner cultivation, who says my form is thin? I want these words to be without flaw, reflecting inwardly, I hope there is no guilt. Deeply recognizing the shallowness of rivers and seas, broadly measuring the narrowness of the universe. Few women in the neighborhood imitate Xī Shī's frown, most fishermen by the sea chase after the stench of fish. Often I come to sit under the pine trees, the clear breeze fills my sleeves.

Do Not Say Spring Days are Long

Do not say the spring days are long, once I sit down, it is already sunset in the west. All kinds of flowers flourish and then wither,

萬事新成故　　臨川久興嗟　　藏舟孰云固　蕭然蕩斯慮　　空門有歸路

講堂書事

早玩臺衡宗　　佛理既研精　　晚讀周孔書　人倫由著明　　達本與飾躬　　志在求同聲　擊蒙雖云勞　　來學苦無成　　楊雄玄尚白　仲尼道不行　　青山夢中歸　　華髮年來生　唯當照真空　　萬事從營營

勉隱者

潺潺澗中水　　不入貪夫耳　　茫茫陌上塵　不沾靜者身　　靜者貴寡慾　　貪夫常患貧　躁進陷邪佞　　潔己廢大倫　　況當文明時　草澤羅賢人　　行道尚中庸　　蠖屈宜求伸

鑒

佳人磨拭頻　　常恐塵埃侵　　皎皎夜月明　澄澄秋泉深　　徒分妍丑容　　不鑒是非心

山中行

苒苒巖上云　　潺潺澗中水　　山鳥如喚人　喃喃深林里

送僧

秋風吹行衣　　舊山逍遙歸　　齋盂滌空潭　古磬敲殘暉　　須知高靜懷　　杳與塵俗違

答行簡上人書

偶依溪上居　　三見改時候　　來書問軌跡　行坐置懷袖　　學道不加前　　多慵還似舊　苦吟徹宵夜　　閑眠消白晝　　古屋荒莓苔　幽庭下猿狖　　巧偽非吾好　　直方自大授　侯門絕請謁　　雅誥勤研究　　悠悠皆面朋　誰能論去就

夏日薰風亭作

【現代漢語翻譯】現代漢語譯本萬事皆已成為過去，在臨川（地名）長久地感嘆。誰說把船藏起來就很穩固呢？不如放下這些思慮，空門（佛教用語，指佛寺）才是歸宿。

講堂書事早晨研習臺衡（官名）的宗旨，深入研究佛理，晚上閱讀周公、孔子的書籍，人倫道德因此而彰明。通達根本和修飾自身，志向在於尋求志同道合的人。即使啓蒙教育很辛苦，但來學習的人卻很少有成就。如同楊雄（人名）的《太玄》最終被束之高閣，仲尼（孔子）的學說也難以推行。只能在夢中回到青山，白髮也隨著歲月增長。唯有照見真空（佛教用語，指超越現象的真實），才能看淡世間萬事。

勉勵隱士潺潺流淌的澗中水，不會流入貪婪之人的耳朵；茫茫無際的道路上的塵土，不會沾染清靜之人的身體。清靜之人以寡慾為貴，貪婪之人常常為貧窮而憂慮。急躁冒進會陷入邪惡諂媚，過於潔身自好會荒廢人倫大道。何況正當文明時代，鄉野草澤也羅致賢人。奉行正道崇尚中庸之道，像尺蠖一樣彎曲是爲了更好地伸展。

鑒美麗的女子頻繁地擦拭鏡子，常常害怕塵埃沾染。皎潔明亮的夜月，清澈深邃的秋泉。鏡子徒然分辨美麗的容顏和醜陋的容顏，卻不能鑑別是非之心。

山中行緩緩飄動的山巖上的雲朵，潺潺流淌的澗中水，山鳥好像在呼喚人，在深深的樹林里喃喃低語。

送僧秋風吹拂著遠行的僧衣，你將逍遙自在地回到故鄉的山林。在空曠的潭水中洗滌齋飯的器皿，用古老的磬敲擊著殘餘的陽光。要知道高潔清靜的胸懷，早已與塵世俗事相違背。

答行簡上人書我偶然居住在溪水邊，已經三次看到季節更替。來信詢問我的軌跡，我將信放在懷裡。學道沒有比以前更加精進，還是像過去一樣懶惰。苦苦吟詩直到深夜，悠閒地睡覺消磨白天的時間。古老的房屋長滿了荒涼的莓苔，幽靜的庭院裡有猿猴出沒。虛偽狡詐不是我的愛好，正直坦蕩是天性。我謝絕了侯門的拜訪，勤奮地研究典籍。悠悠世人都是表面朋友，有誰能真正談論我的去留呢？

夏日薰風亭作

【English Translation】 English version All things have become the past, and I sigh for a long time in Linchuan (place name). Who says that hiding a boat is a secure thing? It's better to let go of these thoughts, the empty gate (Buddhist term, referring to a Buddhist temple) is the final destination.

Writing about events in the lecture hall In the morning, I study the principles of Taiheng (official title), deeply research Buddhist doctrines, and in the evening, I read the books of Duke Zhou and Confucius, Human ethics and morality are thus clarified. Understanding the root and cultivating oneself, the ambition lies in seeking like-minded people. Even if enlightenment education is hard work, few who come to learn achieve success. Like Yang Xiong's (person's name) 'Tai Xuan' eventually being shelved, Confucius's teachings are difficult to promote. I can only return to the green mountains in my dreams, and white hair grows with the years. Only by illuminating the true emptiness (Buddhist term, referring to the reality beyond phenomena) can one see through all worldly affairs.

Encouraging a Hermit The gurgling water in the stream will not enter the ears of a greedy person; the vast dust on the road will not touch the body of a quiet person. A quiet person values few desires, and a greedy person often worries about poverty. Hasty advancement leads to evil flattery, and excessive self-cleanliness wastes the great path of human relations. Moreover, in this civilized era, even the wilderness recruits virtuous people. Practicing the right path values the middle way, like a looper worm bending to stretch better.

Mirror A beautiful woman frequently wipes the mirror, often fearing that dust will contaminate it. The bright and clear night moon, the clear and deep autumn spring. The mirror merely distinguishes between beautiful and ugly faces, but cannot discern right and wrong hearts.

Walking in the Mountains Slowly drifting clouds on the rocks, gurgling water in the stream, mountain birds seem to be calling people, murmuring in the deep forest.

Sending off a Monk The autumn wind blows the traveling monk's robe, you will return to your hometown mountains in leisure. Washing the alms bowl in the empty pool, striking the ancient chime with the remaining sunlight. Know that the noble and quiet mind has long been contrary to worldly affairs.

Reply to Upper Monk Xingjian's Letter I accidentally live by the stream, and have seen the seasons change three times. The letter asks about my whereabouts, and I keep the letter in my bosom. Learning the Way has not progressed more than before, and I am still as lazy as in the past. Bitterly chanting poetry until late at night, leisurely sleeping away the daytime. The old house is covered with desolate moss, and monkeys haunt the quiet courtyard. Hypocrisy and cunning are not my hobbies, honesty and integrity are my nature. I declined visits from noble families, and diligently study the classics. The people of the world are all superficial friends, who can truly discuss my departure?

Written at the Summer Breeze Pavilion

四野炎炎暑氣隆　　危亭孤坐與誰同　湖光淡蕩涵殘照　　鳥影參差沒遠空　訊息浮生憑至理　　破除煩暑賴清風　明時不敢言招隱　　自樂林泉慕遠公

初晴登疊翠亭偶成

杳杳遙空雨乍晴　　閑拖山屐上山亭　平湖風靜開菱鑒　　疊嶂云收列畫屏　已覺萬緣真是夢　　豈因閑事妄勞形　可憐競利貪名者　　擾擾人間醉未醒

李秀才以山齋早起詩見贈因次韻和酬

搜奇適異興何全　　雅句分明敵惠連　丹桂平窺君有分　　紅塵閑去我無緣　陶情岳雪時同望　　解睡山茶夜共煎　靜語前涂俱有意　　謝公紅藥遠公蓮

對雪

冷結平湖絕棹過　　紛紛盈目趣如何　侯門歌舞看難足　　編戶飢寒心厭多　旋滿閑庭夸玉砌　　重欹幽樹斗瓊柯　夜來孤坐書牕下　　猶賴虛明自琢磨

孤山詩三首

樓閣壓危碧　　山根疑有鰲　　隔湖千嶂斷　出水一峰高　　巖冷秋空月　　林清雪夜猱　伊余絕羈束　　長得恣游遨

其二

四絕塵埃路　　孤山景實孤　　危巔侵迥漢　冷色浸平湖　　古塔名支佛(辟支佛塔在山之絕頂) 　新泉號僕伕(山西瑪瑙坡有僕夫泉中庸子新開鑿者) 　王維在何處　　奇蹟更堪圖

其三

仙島湖西見

【現代漢語翻譯】現代漢語譯本四面八方熱浪滾滾，暑氣逼人，我獨自坐在高高的亭子里，與誰相伴呢？平靜的湖面波光瀲滟，倒映著夕陽的餘暉，鳥兒的身影錯落有致，消失在遙遠的天空中。領悟人生真諦要依靠精深的道理，驅散煩悶的暑氣要憑藉清涼的微風。在這清明的時代，我不敢說要隱居，只是喜愛這山林泉石，仰慕東晉的遠公(慧遠大師)罷了。

初晴時登上疊翠亭，有感而發

遙遠的天空，雨後初晴，我悠閒地穿著木屐，登上山間的亭子。平靜的湖面像一面打開的菱花鏡，重疊的山巒，雨後的雲霧收斂，像一幅幅排列開來的畫屏。我已經覺得世間萬事都像一場夢，怎麼會因為無聊的事情而白白地勞累身形呢？可憐那些追逐利益、貪圖名聲的人，在人世間奔波勞碌，像喝醉了一樣，至今沒有醒來。

李秀才贈送我一首關於山齋早起的詩，因此我用相同的韻律寫詩酬謝他

搜尋奇特的景物，追求與衆不同的事物，興致怎麼能完全滿足呢？你的高雅詩句，分明能與惠連(南朝宋文學家)相比。欣賞丹桂，你自然有你的緣分，遠離紅塵俗世，我卻沒有機會。陶冶情操，欣賞嶽麓山的雪景，我們時常一起眺望，解除睡意，烹煮山茶，我們常常在夜晚一起。靜靜地談論未來的道路，我們都有各自的想法，就像謝靈運(南朝宋詩人)喜愛紅藥，慧遠大師喜愛蓮花一樣。

對雪

寒冷凝結了平靜的湖面，船隻無法通行，紛紛揚揚的雪花映入眼簾，情趣如何呢？在達官貴人的家裡，歌舞昇平，怎麼看也看不夠，而普通百姓，忍受著飢寒，心中厭惡的事情太多了。雪很快覆蓋了空曠的庭院，人們誇耀著像用玉石堆砌的一樣，雪壓彎了幽靜的樹枝，相互比試著像用美玉雕琢的樹枝。夜裡，我獨自坐在書房的窗戶下，仍然依靠著虛靜的光明來琢磨事理。

孤山詩三首

樓閣高聳，壓著碧綠的山峰，山腳下，讓人懷疑有巨鰲支撐著，隔著湖面，千重山峰斷開。從水中突兀而起一座山峰，顯得格外高峻，巖石寒冷，秋夜的月亮顯得清冷，樹林清幽，雪夜裡有猿猴出沒。我擺脫了束縛，長久地享受著自由自在的遊玩。

其二

完全隔絕了塵世的道路，孤山的景色確實是孤寂的，高高的山峰侵入遙遠的銀河，寒冷的景色浸入平靜的湖面。古老的塔叫做支佛塔(辟支佛塔在山之絕頂)，新開鑿的泉水叫做僕伕泉(山西瑪瑙坡有僕夫泉中庸子新開鑿者)。王維(唐代詩人)在哪裡呢？這些奇異的景象更值得描繪。

其三

在仙島的西邊，我看到了湖光山色。

【English Translation】 English version The heat scorches the four fields, the summer heat is intense. I sit alone in the precarious pavilion, with whom to share this moment? The tranquil lake shimmers, reflecting the lingering glow of the setting sun. The shadows of birds scatter and disappear into the distant sky. To understand the floating life, rely on profound principles; to dispel the vexing heat, depend on the refreshing breeze. In this enlightened era, I dare not speak of reclusion, but simply love these forests and springs, admiring the distant Master Yuan(Huiyuan) of the Eastern Jin Dynasty.

Composed casually upon ascending Diecui Pavilion after the rain

In the distant sky, the rain has just cleared. I leisurely wear wooden clogs and ascend the mountain pavilion. The calm lake is like an open mirror of water caltrop, the layered mountains, the clouds after the rain recede, like screens of paintings arranged in a row. I already feel that all things in the world are like a dream, how could I vainly exhaust my body for trivial matters? Pitiful are those who chase after profit and covet fame, bustling about in the human world, like being drunk, not yet awakened.

Scholar Li presented me with a poem about rising early in the mountain hermitage, so I composed a poem in the same rhyme to reciprocate

Searching for strange scenery, pursuing different things, how can the interest be fully satisfied? Your elegant verses are clearly comparable to Hui Lian(a litterateur in Song Dynasty, Southern Dynasties). Appreciating the sweet osmanthus, you naturally have your affinity; being away from the mundane world, I have no chance. To cultivate sentiments, appreciating the snow scene of Mount Yue, we often look together; to relieve sleepiness, brewing mountain tea, we often do it together at night. Quietly discussing the future path, we all have our own ideas, just like Xie Lingyun(a poet in Song Dynasty, Southern Dynasties) loved red peony, and Master Huiyuan loved lotus.

Facing the Snow

The cold has frozen the calm lake, boats cannot pass. The fluttering snowflakes fill the eyes, what is the interest? In the homes of the nobles, singing and dancing are endless, never enough to watch, while ordinary people endure hunger and cold, with too many things to hate in their hearts. The snow quickly covers the empty courtyard, people boast that it is like being piled up with jade, the snow bends the quiet branches, competing with each other like branches carved with beautiful jade. At night, I sit alone under the window of the study, still relying on the emptiness and brightness to ponder the principles.

Three Poems on Gushan(Solitary Hill)

The pavilions and towers press against the emerald peaks, at the foot of the mountain, one suspects that there are giant turtles supporting it, across the lake, thousands of peaks are broken. A mountain peak rises abruptly from the water, appearing particularly tall and steep, the rocks are cold, the moon in the autumn night appears cold, the forest is quiet, and monkeys appear in the snowy night. I have broken free from the shackles, and enjoy the freedom of wandering for a long time.

Second Poem

Completely isolated from the roads of the mundane world, the scenery of Gushan(Solitary Hill) is indeed solitary, the high peaks invade the distant Milky Way, the cold scenery immerses the calm lake. The ancient pagoda is called Bzhifo Pagoda(Bzhifo Pagoda is at the top of the mountain), the newly dug spring is called Pufu Spring(Pufu Spring in Magao Slope, Shanxi Province, newly excavated by Zhong Yongzi). Where is Wang Wei(a poet in Tang Dynasty)? These strange sights are more worthy of depiction.

Third Poem

West of Xiandao(Fairy Island), I saw the scenery of the lake and mountains.

湖西景有餘　春融迎曉日　秋碧礙空虛　竹蔭高僧塔(唐高僧慧琳大宋高僧晤恩二塔存焉) 　云迷處士居(處士林逋高節不仕隱居茲山) 　史遷今若在　此處合藏書

酷熱

酷熱如小人　　到處苦相侵　　清風如君子　時來寬我心　　酷熱驅不去　　清風留不住　此情無以愬　　吟傍陰陰樹

有客

有客有客來扣我門　　相見無言自晝達昏　搘肘憑欄俯仰乾坤　　百年瞬息得喪誰論　遠山青青巨浸渾渾　　忽然歸去目擊道存

酬仁上人望湖山見寄次韻

平波映危碧　　清景異塵中　　雪霽寒侵郭　秋澄冷照空　　眠雲徒自樂　　浮棹約誰同　幽趣何人識　　搜吟愧遠公

和辯才訪仲微上人不遇

不見二十載　　重尋事更違　　門臨寒水閉　鳥向夕陽歸　　吟恐成華髮　　閑疑入翠微　登舟獨南去　　乘興一何飛

次韻酬明上人

養病孤山下　　消搖任野情　　閑門浸寒水　高檻露荒城　　砌月移杉影　　巖泉隱磬聲　唯君許來此　　相伴老餘生

寄同志

靜院無來客　　相懷日又曛　　數峰寒有雪　一榻靜眠雲　　幾嘆淳風喪　　寧容俗態群　終期一相訪　　對坐議新文

和聦上人悼梵天阇梨

講院悲風

【現代漢語翻譯】現代漢語譯本湖西的景色還留有餘韻，春天的氣息融洽地迎接初升的太陽。秋天的碧空清澈得彷彿阻礙了空虛，竹林的陰影籠罩著高僧的塔（唐代高僧慧琳（Huilin）和大宋高僧晤恩（Wu'en）的塔依然存在）。白雲繚繞的地方是處士的居所（處士林逋（Lin Bu）品行高潔，不願做官，隱居在這座山中）。如果史遷（司馬遷）今天還活著，這裡應該用來收藏書籍。

酷熱

酷熱就像小人一樣，到處侵擾，讓人痛苦不堪。清風就像君子一樣，時常到來，寬慰我的心。酷熱無法驅趕，清風也無法挽留。這種心情無法傾訴，只能在陰涼的樹旁吟詩。

有客

有客人，有客人來敲我的門，相見無語，從白天到黃昏。用手肘支撐著，靠著欄桿，俯視仰望天地。百年光陰轉瞬即逝，得失又有誰來評判？遠山青翠，巨大的水流渾濁不清。忽然離去，親眼所見，道就在其中。

酬仁上人望湖山見寄次韻

平靜的湖面映照著高聳的山峰，清幽的景色與塵世不同。雪后初晴，寒氣侵襲城郭，秋色澄澈，寒光照耀天空。獨自在雲中安眠只是徒自快樂，乘船遊玩又能和誰相約？這幽靜的趣味有誰能理解？搜尋詩句，慚愧不如遠公（指謝靈運）。

和辯才訪仲微上人不遇

不見已經二十年，再次尋訪，事情更加不順。寺門面對著寒水緊閉，鳥兒朝著夕陽飛回。吟詩恐怕會催生華髮，閑暇時懷疑自己進入了翠微山。登上小船獨自向南離去，興致一來，多麼飛揚。

次韻酬明上人

在孤山下養病，自由自在，聽憑野外的興致。清靜的寺門浸在寒冷的水中，高高的欄桿顯露出荒涼的城池。月光照在臺階上，移動著杉樹的影子，巖石間的泉水，隱約傳來磬的聲音。只有你允許來到這裡，陪伴我度過餘生。

寄同志

清靜的庭院沒有來客，相互思念，時光又到了黃昏。幾座山峰寒冷，還有積雪，一張床榻，靜靜地在雲中安眠。多次嘆息淳樸的風氣喪失，怎麼能容忍庸俗的姿態成群出現？終究期望能夠相訪，相對而坐，討論新的文章。

和聦上人悼梵天阇梨

講經的場所充滿悲傷的風。

【English Translation】 English version The scenery of Huxi still has lingering charm, and the spring atmosphere harmoniously welcomes the rising sun. The autumn sky is so clear that it seems to obstruct the emptiness, and the shade of the bamboo forest covers the pagoda of the eminent monk (the pagodas of Tang Dynasty eminent monk Huilin and Song Dynasty eminent monk Wu'en still exist). The place shrouded in clouds is the residence of the recluse (the recluse Lin Bu was of noble character, unwilling to serve as an official, and lived in seclusion in this mountain). If Shi Qian (Sima Qian) were still alive today, this place should be used to collect books.

Extreme Heat

Extreme heat is like a petty person, invading everywhere and causing suffering. Cool breeze is like a gentleman, coming from time to time and comforting my heart. Extreme heat cannot be driven away, and cool breeze cannot be retained. This feeling cannot be expressed, so I can only compose poems by the shady trees.

Having a Guest

A guest, a guest comes to knock on my door, meeting in silence from day to dusk. Supporting my elbow, leaning on the railing, looking up and down at the universe. A hundred years pass in an instant, who will judge the gains and losses? The distant mountains are green, and the huge currents are turbid. Suddenly leaving, having witnessed it firsthand, the Dao exists within it.

Responding to Superior Ren's Poem on Viewing Lake Mountain, Following the Rhyme

The calm lake reflects the towering peaks, the serene scenery is different from the mortal world. After the snow clears, the cold air invades the city, the autumn colors are clear, and the cold light shines on the sky. Sleeping alone in the clouds is just self-pleasure, who can I invite to go boating? Who can understand this secluded interest? Searching for poetic lines, I am ashamed to be inferior to Yuan Gong (referring to Xie Lingyun).

Responding to Biancai's Visit to Superior Zhongwei, Not Meeting Him

It has been twenty years since we last met, and revisiting is even more difficult. The temple gate faces the cold water and is closed, and the birds fly back towards the setting sun. Composing poems may hasten the growth of white hair, and in leisure, I suspect I have entered Mount Cuiwei. Boarding a small boat, I leave alone to the south, and when the mood strikes, how freely I fly.

Responding to Superior Ming, Following the Rhyme

Recuperating under Lonely Mountain, freely indulging in the wilderness. The quiet temple gate is immersed in cold water, and the high railing reveals the desolate city. The moonlight shines on the steps, moving the shadows of the cedar trees, and the spring water between the rocks faintly transmits the sound of the chime. Only you are allowed to come here, to accompany me through the rest of my life.

Sending to Comrades

The quiet courtyard has no visitors, and we miss each other as the time reaches dusk again. Several peaks are cold and have snow, and a bed is quietly sleeping in the clouds. Many times I sigh that the simple customs have been lost, how can I tolerate vulgar attitudes appearing in groups? I ultimately hope to visit each other, sit face to face, and discuss new articles.

Responding to Superior Cong's Lament for Dharma Master Fantian

The lecture hall is filled with sorrowful wind.

動素帷　　搖松難更見吾師　塵生舊榻休開卷　　月上秋軒罷賦詩　真法自將傳後學　　清名誰為勒豐碑　橫經弟子懷高跡　　共指龍華作後期

孤山閑居次韻酬會稽仁侄見寄

山聳湖心住任緣　　考盤茆舍閉深煙　月澄秋水牽吟思　　花滿春巖照困眠　觸石微云閑致雨　　鳴皋孤鶴靜聞天　會拋此景相尋去　　渺渺滄江片席懸

閑居編第四十卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十一

宋孤山沙門　智圓　著

贈進士葉授

旅跡飄然與俗分　　動時高價逐新文　寄眠僧舍扃秋雨　　牽夢家山隔海云　學慕丘軻方共語　　道歸楊墨任離群　名場好應同人舉　　垂拱明堂有聖君

夏日寄諒律師

澄江杳杳映千峰　　坐夏巖房一望中　晝講疏鐘清度越　　夜吟殘月冷垂空　埽軒靜避階棱蘚　　銷暑閑當竹罅風　顧我相懷未能去　　水邊斜日照梧桐

寄遠

車聲日日碾紅埃　　何事良人獨未回　苔鎖洞房書久絕　　月明深夜雁空來　寒侵竹葉難成醉　　塵暗菱花更懶開　杳杳雲山不知處　　夕陽頻上最高臺

寄文照大師

兩制音書數往來　　城中棲隱遠塵埃　吟齋夜靜開明月　　講

石秋深掃綠苔　出俗舊題留雪苑　　臥云幽興夢天臺　林間抱疾懷高趣　　翻笑湯休謾有才

贈辯才大師

兩受皇恩萬慮休　　浙陽高臥謝諸侯　定回幽室苔痕老　　講徹閑庭樹影秋　天竺云泉時掛夢　　梁園風景懶重遊　溪聲柏子將誰說　　默倚禪床自點頭(大師講外深於禪學)

孤山閑居即事寄己師

年過不惑𩯭成絲　　偶到林間便卜居　學道未忘山水癖　　愛閑終與利名疏　夜涼危閣來明月　　風靜平湖漾碧虛　回首權豪絕相識　　野云孤鶴自相於

次韻酬聞聰上人春日書懷見寄

景色融融萬卉新　　潛知青帝又東巡　陰崖竹樹猶欹雪　　暖砌鶯花已覺春　吟苦漸驚華髮亂　　身閑終忌俗流親　寥寥此意將誰說　　回首禪門有故人

春日閑居即事寄元敏上人

門掩平湖避俗囂　　靜觀風景識春朝　庭梅向日花全拆　　岳樹連雲雪未消　少壯可驚年暗減　　幽棲翻覺睡偏饒　相知賴有曹溪子　　禪外時來慰寂寥

登樓感事寄天臺友人

閑倚危欄思黯然　　浮生誰共嘆流年　愁催華髮生無極　　心許青山去有緣　冷淡空江澄暮色　　參差歸雁沒寒煙　吟余更羨林間客　　高臥深云聽瀑泉

書通上人城居

禪房蕭

【現代漢語翻譯】現代漢語譯本石階上，秋意漸深，我清掃著綠色的青苔。擺脫世俗，過去寫的詩句還留在雪苑（Xue Yuan，地名），隱居山林，悠閑的興致讓我夢迴天臺（Tiantai，地名）。即使身患疾病，仍懷有高尚的情趣，反而嘲笑湯休（Tang Xiu，人名）空有才華。

贈辯才大師（Biancai Dashi，人名，佛教大師）兩次受到皇上的恩寵，萬千思慮都已放下，在浙陽（Zhe Yang，地名）隱居，謝絕了諸侯的拜訪。禪房幽靜，青苔痕跡斑駁，講經說法，庭院裡樹影婆娑，已是秋天。時常夢見天竺（Tian Zhu，地名，指印度）的雲和泉，對梁園（Liang Yuan，地名）的風景已經懶得再去遊覽。溪水的聲音和柏樹的意象，又能向誰訴說呢？只是默默地靠在禪床上，獨自點頭。

孤山（Gu Shan，地名）閑居即事寄己師年紀過了不惑之年，鬢髮已經變得像絲一樣細，偶爾來到林間，便決定在這裡定居。學習佛道，卻沒有忘記對山水的癖好，喜愛閒適，最終與功名利祿疏遠。夜晚涼爽，高樓上迎來明月，風平浪靜，平靜的湖面盪漾著碧綠的虛影。回頭看看那些有權有勢的人，已經完全不認識了，只有野外的雲和孤單的鶴與我相伴。

次韻酬聞聰上人（Wencong Shangren，人名，僧人）春日書懷見寄景色融洽，各種花草樹木都煥然一新，隱約知道主管春天的青帝又向東方巡視而來。背陰的山崖上，竹子和樹木還斜掛著殘雪，溫暖的臺階上，黃鶯和花朵已經感覺到春天的氣息。苦吟詩句，漸漸驚覺頭髮變得蓬亂，身心閒適，最終還是害怕與世俗之人親近。這空虛寂寥的心意，又能向誰訴說呢？回頭看看禪門，還有老朋友。

春日閑居即事寄元敏上人（Yuanmin Shangren，人名，僧人）關上門，住在平靜的湖邊，躲避世俗的喧囂，靜靜地觀賞風景，體會春天的氣息。庭院裡的梅花向著太陽，花朵完全綻放，嶽麓山（Yue Lu Shan，地名）的樹木連線著雲彩，積雪還沒有融化。少年壯年，令人驚歎時間在悄悄地流逝，幽靜的隱居生活，反而覺得睡眠特別充足。幸好有曹溪（Cao Xi，地名，指慧能大師）的弟子，在禪修之外，時常來慰問我的寂寞。

登樓感事寄天臺友人悠閒地靠著高樓的欄桿，思緒黯然，漂浮的人生，有誰能一起感嘆時光的流逝呢？憂愁催生白髮，似乎沒有盡頭，心中早已答應青山，離去是命中註定的緣分。冷清空曠的江面，呈現出黃昏的景色，參差不齊的歸雁消失在寒冷的煙霧中。吟詩完畢，更加羨慕那些隱居在山林中的人，在高高的雲端下安睡，聽著瀑布的泉水聲。

書通上人（Shutong Shangren，人名，僧人）城居禪房清靜蕭條

【English Translation】 English version Autumn deepens, I sweep the green moss on the stone steps. Escaping the mundane, old poems remain at Xue Yuan (place name), living in seclusion, leisurely thoughts bring me back to Tiantai (place name) in my dreams. Even with illness, I still cherish noble interests, and laugh at Tang Xiu (person name) for having talent in vain.

Presented to Master Biancai (Biancai Dashi, person name, Buddhist master) Having received imperial favor twice, all worries are put to rest, living in seclusion in Zhe Yang (place name), declining visits from the nobles. The meditation room is quiet, with old moss traces, preaching the Dharma, the shadows of trees in the courtyard are swaying, it is already autumn. I often dream of the clouds and springs of Tian Zhu (place name, referring to India), and I am too lazy to revisit the scenery of Liang Yuan (place name). The sound of the stream and the image of the cypress tree, who can I tell? Just silently leaning on the meditation bed, nodding to myself.

Living in Leisure on Gu Shan (place name), Sending to My Teacher Having passed the age of confusion, my temples have become as fine as silk, occasionally coming to the forest, I decided to settle here. Learning the Buddhist path, I have not forgotten my fondness for mountains and rivers, loving leisure, and ultimately estranged from fame and fortune. The night is cool, the high pavilion welcomes the bright moon, the wind is calm, and the calm lake ripples with emerald green shadows. Looking back at those powerful people, I no longer recognize them, only the wild clouds and solitary cranes accompany me.

Rhyming in Response to Venerable Wencong (Wencong Shangren, person name, monk), Expressing Spring Feelings The scenery is harmonious, and all kinds of flowers and trees are renewed, vaguely knowing that the Green Emperor in charge of spring is patrolling eastward again. On the shady cliffs, bamboo and trees still hang with residual snow, on the warm steps, orioles and flowers have already felt the breath of spring. Bitterly chanting poems, I am gradually surprised to find my hair becoming disheveled, my mind is at ease, and I am ultimately afraid of being close to worldly people. Who can I tell this empty and lonely feeling to? Looking back at the Zen gate, there are still old friends.

Living in Leisure in Spring, Sending to Venerable Yuanmin (Yuanmin Shangren, person name, monk) Closing the door, living by the peaceful lake, avoiding the noise of the world, quietly watching the scenery and experiencing the breath of spring. The plum blossoms in the courtyard face the sun, the flowers are in full bloom, the trees of Yue Lu Mountain (place name) are connected to the clouds, and the snow has not yet melted. Youth and vigor, it is amazing how time is quietly passing, the secluded life of seclusion, on the contrary, makes me feel particularly sleepy. Fortunately, there are disciples of Cao Xi (place name, referring to Master Huineng), who often come to comfort my loneliness outside of Zen practice.

Climbing the Tower, Feeling Events, Sending to a Friend in Tiantai Leisurely leaning on the railing of the high tower, my thoughts are dim, in the floating life, who can sigh together with the passage of time? Sorrow urges white hair, it seems endless, I have long promised the green mountains in my heart, leaving is a destined fate. The deserted and empty river presents the scenery of dusk, and the scattered returning geese disappear into the cold smoke. After reciting the poem, I admire even more those who live in seclusion in the mountains, sleeping peacefully under the high clouds, listening to the sound of the waterfall.

Shutong Shangren (Shutong Shangren, person name, monk) Living in the City The meditation room is quiet and desolate

灑閉重關　　祖意明來萬事閑　高臥有時消白日　　靜吟無念憶青山　掃花晚砌留蒼蘚　　剃髮秋池照病顏　堪笑林泉深隱者　　不知幽趣在人間

湖居即事寄仁侄

講退臨流獨倚筇　　塵埃無處寄閑蹤　青山歸去心長在　　白髮生來事轉慵　門徑草深梅雨歇　　像龕燈暗水煙濃　相知唯有搖松客　　時辱音書慰病容

懷石壁舊居兼簡紹上人

壁立巖巒照冽泉　　幾思幽景嘆流年　歸棲自合同仙蹟　　深隱誰云有洞天　修竹寒聲風乍動　　古潭秋影月初圓　伊余亦擬依支遁　　枕石眠雲碧嶂前

贈林逋處士

深居猿鳥共忘機　　荀孟才華鶴氅衣　滿砌落花春病起　　一湖明月夜漁歸　風搖野水青蒲短　　雨過閑園紫蕨肥　塵土滿床書萬卷　　玄纁何日到松扉

梵天寺二首

路上中峰勢屈盤　　塵埃軌跡到終難　秋杉影射經牕冷　　夜浪聲搖睡榻寒　云過閑軒香篆潤　　日移幽砌蘚痕干　吟余靜立憑欄久　　極目長江水渺漫

其二

梵宇清虛遠俗喧　　登臨時得爽吟魂　捲簾高雪明稽嶺　　上閣秋濤出海門　群木冷陰連古塔　　疏鐘寒韻徹江村　城中泉石詩中景　　閑對文公盡日論

趙萬宗入道因寄

羔雁已聞徴

不起　　卻求披戴守貞居　月堂欹枕三清夢　　秋榻生塵萬卷書　壇匝冷痕春蘚碧　　鶴翹寒影雪杉疏　年來未得尋幽跡　　閑夜何人聽步虛

春日湖居書事寄子璇師

閑居作賦擬安仁　　壯志潛消白髮新　煙浪靜牽來往夢　　鶯花深慰寂寥身　野塘草綠湖村暮　　石鼎茶香岳寺春　終學支公買山住　　白雲深處待為鄰

酬正言上人

旅雁聲孤過舊林　　相懷無處共論心　眠雲未負他年約　　看雪難忘盡日吟　江上信稀寒浪闊　　竹邊房掩夕陽深　寂寥閑坐西牕下　　空把餘情寄玉琴

贈清義律師

律藏精持世所稀　　淡然高趣自忘機　禪開靜室蒼苔遍　　飯起閑牕獨鳥歸　雪岳夜鐘清度枕　　水軒秋月冷侵衣　吟余講罷無他事　　人外時容扣竹扉

遊開化寺

地絕纖塵萬籟清　　當門幽致畫難成　黛妝峰岫高低影　　練卷波濤旦暮聲　侵竹古廊秋蘚合　　倚云禪閣夜燈明　上方別有幽棲處　　樹石參差稱野情

次韻酬子文師

門靜孤雲去復還　　講余他慮絕相關　遺名懶住城中寺　　招隱曾居海畔山　臥疾雪房苔色老　　行禪秋徑樹陰閑　玄機共了心無事　　相見寧愁𩯭漸班

南塔寺上方

絕頂深棲萬慮平　

【現代漢語翻譯】現代漢語譯本【無題】不願起身，卻尋求披戴守貞的居所。月堂上斜倚著枕頭，做著關於三清（道教對玉清、上清、太清三位天神的合稱）的夢，秋天的床榻上堆滿了灰塵，擺放著無數的書籍。祭壇周圍佈滿寒冷的痕跡，春天的青苔碧綠，仙鶴抬起腳，在寒冷的影子中，稀疏的雪杉顯得孤立。多年來未能尋訪幽靜的足跡，清閑的夜晚有誰來聽誦步虛詞（道教齋醮儀式中吟唱的曲調）？

【春日湖居書事寄子璇師】閑居時寫賦，模仿西晉的潘安仁（潘岳），遠大的志向逐漸消退，白髮也漸漸增多。平靜的煙波牽引著來來往往的夢境，茂盛的鶯花深深地慰藉著寂寞的身心。野外的池塘草色翠綠，湖邊的村莊已是黃昏，石鼎中茶香飄溢，岳寺里春意盎然。最終要學習支遁（東晉僧人，以愛山聞名）買山隱居，在白雲深處等待與你為鄰。

【酬正言上人】孤單的旅雁發出鳴叫，飛過舊時的樹林，想要互相懷念，卻沒有地方可以共同傾訴心聲。隱居山林，沒有辜負往年的約定，觀賞雪景，難以忘記整日的吟詠。江面上書信稀少，寒冷的波浪寬闊無邊，竹林邊的房舍掩映著，夕陽西下，景色幽深。寂寞地閑坐在西窗下，只能將剩餘的情感寄託在玉琴之上。

【贈清義律師】精通律藏，世間罕見，淡泊名利，高尚的情趣自然而然地忘記了世俗的機巧。禪房打開，一片寂靜，蒼苔遍佈，用飯時打開窗戶，只有孤鳥飛回。雪岳山（韓國名山）的夜鐘清脆地傳入枕邊，水邊的軒榭，秋天的月光寒冷地侵入衣衫。吟詩完畢，講經結束，沒有其他的事情，偶爾有人來敲打竹門。

【遊開化寺】這裡沒有一絲塵埃，萬物寂靜，清幽的景色，即使是畫也難以描繪。遠山如黛，高低起伏，倒映在水中，波濤像白色的綢緞一樣，發出早晚不同的聲音。古老的走廊被竹子侵入，秋天的青苔蔓延，高聳入雲的禪房，夜晚燈火通明。寺廟上方另有一處幽靜的居所，樹木和石頭錯落有致，充滿了野趣。

【次韻酬子文師】寺門清靜，只有孤雲離去又返回，講經完畢，其他的思慮都已斷絕。懶得在城中的寺廟裡留下名聲，曾經隱居在海邊的山中。臥病在雪房中，青苔的顏色顯得蒼老，在秋天的林間小路上行走，樹蔭遮蔽，悠閒自在。玄妙的佛理共同領悟，心中沒有牽掛，相見又何必擔憂鬢髮斑白？

【南塔寺上方】在絕頂深處隱居，各種思慮都已平息。

English version 【Untitled】 Not rising, yet seeking to be draped in a dwelling of chastity. Leaning on a pillow in the moonlit hall, dreaming of the Three Purities (a collective term for the three highest Taoist deities), dust accumulates on the autumn couch, covered with countless books. Cold traces encircle the altar, spring moss is emerald green, the crane raises its foot, in the cold shadow, sparse snow cedars stand isolated. For years, I have been unable to seek out secluded traces, who will listen to the 'Bu Xu Ci' (a tune chanted in Taoist rituals) on a quiet night?

【Writing about Lakeside Living in Spring, Sent to Master Zixuan】 Writing fu (a type of Chinese prose) in leisure, imitating Pan Anren (Pan Yue) of the Western Jin Dynasty, grand ambitions gradually fade, and white hair gradually increases. The calm misty waves draw in dreams coming and going, lush orioles and flowers deeply comfort the lonely body. The grass in the wild pond is green, the lakeside village is at dusk, the fragrance of tea wafts from the stone tripod, and the Yue Temple is full of spring. Eventually, I will learn from Zhi Dun (a monk of the Eastern Jin Dynasty, known for his love of mountains) to buy a mountain and live in seclusion, waiting to be your neighbor in the depths of the white clouds.

【Responding to the Venerable Zhengyan】 A solitary wild goose cries, flying over the old forest, wanting to miss each other, but there is no place to share our hearts. Living in seclusion in the mountains, I have not failed the promise of past years, watching the snow, it is hard to forget the chanting all day long. Letters are scarce on the river, the cold waves are wide and boundless, the houses by the bamboo forest are hidden, the setting sun is deep. Sitting alone and quietly under the west window, I can only entrust the remaining feelings to the jade qin (a Chinese zither).

【Presented to Lawyer Qingyi】 Proficient in the Vinaya Pitaka (the collection of Buddhist monastic rules), rare in the world, indifferent to fame and fortune, lofty interests naturally forget worldly cleverness. The meditation room is open, a silence prevails, moss covers the ground, when eating, the window is opened, only a solitary bird returns. The night bell of Seorak Mountain (a famous mountain in Korea) clearly enters the pillow, the pavilion by the water, the autumn moonlight coldly invades the clothes. After reciting poetry and finishing lectures, there is nothing else to do, occasionally someone knocks on the bamboo door.

【Visiting Kaihua Temple】 Here there is not a trace of dust, all things are silent, the secluded scenery, even a painting is difficult to depict. The distant mountains are like dark eyebrows, rising and falling, reflected in the water, the waves are like white silk, making different sounds in the morning and evening. The ancient corridor is invaded by bamboo, autumn moss spreads, the towering meditation hall, the lights are bright at night. Above the temple there is another secluded residence, the trees and stones are scattered, full of wild interest.

【Rhyming in Response to Master Ziwen】 The temple gate is quiet, only solitary clouds leave and return, after finishing lectures, other thoughts are cut off. Too lazy to leave a name in the temple in the city, I once lived in the mountains by the sea. Lying sick in the snow room, the color of the moss appears old, walking on the autumn path in the forest, the shade of the trees is leisurely. The profound Buddhist principles are understood together, there are no worries in the heart, why worry about graying hair when we meet?

【Above Nantuo Temple】 Living in seclusion at the top, all thoughts have subsided.

【English Translation】 English translation line 1 English translation line 2

路盤危石雨苔青　江涵迥漢供閑望　　雪映幽牕卷舊經　磬擊曉霜禪乍起　　枕搖秋浪夢初醒　為鄰自有忘機者　　月下時時扣竹扃

寄贈子正律師

威儀閑淡許誰同　　苔徑依然絕履蹤　霜井濾泉侵曉色　　雪房欹枕夢諸峰　寒生靜榻吟中月　　冷答平湖講次鐘　盡日冥心憶高趣　　三生行止道生松

憶南塔上方因寄慶昭師

杉竹森森一徑通　　六年高院寄幽蹤　涼移峭壁秋深月　　冷映長江雪后峰　吟次夏云晴影薄　　講殘春樹翠陰濃　四時嘉景真堪愛　　曾伴支公數倚筇

庭松

喬枝偃蓋勢凌雲　　一植幽庭度幾春　榮落未曾同眾木　　孤貞長自伴閑人　風生靜夜寒聲健　　雪霽遙峰翠色新　蕭灑最宜禪定起　　坐觀行繞遠埃塵

寄曦照上人

塵外禪房掩渺彌　　高情終與俗流違　苦吟幾度成華髮　　默坐連宵憶翠微　風帶荷香飄靜榻　　雨滋苔色污閑扉　炎天幾阻相尋興　　空倚危樓對落暉

閑居編第四十一卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十二

宋孤山沙門　智圓　著

自箴

心語無外　　汝聽吾誨　　詐偽勿行　　仁義勿背　茍為詐偽　　終其禍對　　茍

【現代漢語翻譯】現代漢語譯本路盤上的危險石頭，被雨水滋潤的青苔覆蓋。江水倒映著遙遠的天河，供人悠閑觀望；雪光映照著幽靜的窗戶，捲起陳舊的經書。敲擊磬的聲音在清晨的寒霜中響起，禪修剛剛開始；枕頭隨著秋天的波浪搖動，睡夢初醒。與我為鄰的，自然是那些沒有機心的人，他們時常在月光下敲打竹門。

寄贈子正律師（Zi Zheng Lawyer）

什麼樣的威儀閒適淡泊，才能與我相同呢？長滿青苔的小路，依然沒有人跡。從結滿寒霜的井裡過濾泉水，在拂曉時分；在雪白的房間里斜靠著枕頭，夢見諸峰。寒意在寂靜的床榻上產生，伴隨著吟誦中的月光；清冷的鐘聲迴應著平靜的湖面上的講經。整天靜下心來回憶高尚的情趣，三生輪迴的行止，如同道生松一般堅定。

憶南塔（Nan Ta）上方，因為想念慶昭師（Qing Zhao Shi）而作

茂密的杉樹和竹子，形成一條幽靜的小路；六年時間，在高院裡寄託著隱居的軌跡。涼意移動到陡峭的石壁上，秋天的月亮更加深沉；寒光倒映在長江上，是雪后的山峰。吟誦時，夏天的雲彩晴朗而稀薄；講經完畢，春天的樹木翠綠而濃密。四季的美好景色，真值得喜愛，曾經陪伴著支公（Zhi Gong），一起數著手杖。

庭松

高大的樹枝像傘蓋一樣，氣勢凌雲；種植在幽靜的庭院裡，度過了多少個春天。它的榮盛和衰落，從未與其他的樹木相同；它孤獨而堅貞，長久地陪伴著閑人。風在寂靜的夜晚吹動，寒冷的聲音更加有力；雪后初晴，遙遠的山峰呈現出嶄新的翠綠色。它是如此的灑脫，最適合在禪定之後觀賞，坐著觀看，或者繞著它行走，遠離塵世的喧囂。

寄曦照上人（Xi Zhao Shang Ren）

塵世之外的禪房，隱藏在渺茫之中；高尚的情操，終究與世俗之人不同。苦苦吟誦，幾次變成了白髮；默默靜坐，連夜思念翠微山（Cui Wei Shan）。風帶著荷花的香味，飄到安靜的床榻上；雨水滋潤著青苔，沾染了閑置的門扉。炎熱的夏天，幾次阻礙了互相拜訪的興致，只能空空地倚靠在危樓上，面對著落日的餘暉。

閑居編第四十一卍新續藏第56冊 No. 0949 閑居編

閑居編第四十二

宋孤山沙門智圓著

自箴

內心的話語沒有外泄，你聽我說教誨：不要施行欺詐虛偽，不要違背仁義道德。如果施行欺詐虛偽，最終會遭受禍患；如果

【English Translation】 English version The perilous rocks on the path are covered with moss nourished by the rain. The river reflects the distant Milky Way, offering a leisurely view; the snow illuminates the secluded window, as old scriptures are unrolled. The sound of the磬 (Qing, a percussion instrument) is struck in the morning frost, as Chan (Zen) meditation begins; the pillow rocks with the autumn waves, as the dream is just awakening. My neighbors are naturally those without ulterior motives, who often knock on the bamboo gate under the moonlight.

Dedicated to Lawyer Zi Zheng (Zi Zheng Lawyer)

What kind of dignified leisure and detachment can be the same as mine? The mossy path remains devoid of footprints. Filtering spring water from the frosty well at dawn; leaning on a pillow in the snowy room, dreaming of the peaks. The cold arises on the quiet bed, accompanied by the moon in the recitation; the cold bell answers the sutra lecture on the calm lake. All day long, calming the mind to recall lofty interests, the conduct of three lifetimes is as firm as the Dao-born pine.

Remembering the upper part of Nan Ta (Nan Ta Pagoda), written because of missing Teacher Qing Zhao (Qing Zhao Shi)

Dense firs and bamboos form a secluded path; for six years, the traces of seclusion have been entrusted to the high temple. The coolness moves to the steep cliffs, the autumn moon is deeper; the cold light reflects on the Yangtze River, the peaks after the snow. During recitation, the summer clouds are clear and thin; after the lecture, the spring trees are lush and green. The beautiful scenery of the four seasons is truly lovable, once accompanying Zhi Gong (Zhi Gong), counting the walking sticks together.

The Courtyard Pine

The tall branches are like an umbrella, its momentum soaring into the clouds; planted in the secluded courtyard, it has spent many springs. Its flourishing and withering have never been the same as other trees; its solitary chastity always accompanies the idle person. The wind blows in the quiet night, the cold sound is stronger; after the snow, the distant peaks show a new emerald green. It is so free and easy, most suitable for viewing after Chan (Zen) meditation, sitting and watching, or walking around it, far away from the dust of the world.

Dedicated to Superior Person Xi Zhao (Xi Zhao Shang Ren)

The Chan (Zen) room outside the dust is hidden in the vastness; the noble sentiment is ultimately different from the common people. Bitterly chanting, several times turning into white hair; silently sitting in meditation, remembering Cui Wei Mountain (Cui Wei Shan) for nights on end. The wind carries the fragrance of lotus flowers, drifting to the quiet bed; the rain nourishes the moss, staining the idle doors. The hot summer has hindered the interest in visiting each other several times, only able to lean on the perilous building in vain, facing the afterglow of the setting sun.

Idle Living Compilation Forty-one 卍 New Continued Collection Volume 56 No. 0949 Idle Living Compilation

Idle Living Compilation Forty-two

Written by Zhiyuan (Zhi Yuan), a recluse monk of Gu Shan (Gu Shan Mountain) in Song Dynasty

Self-Admonishment

The words of the heart do not leak out, listen to my teachings: do not practice fraud and hypocrisy, do not violate benevolence and righteousness. If you practice fraud and hypocrisy, you will eventually suffer disaster; if

為仁義　　終與福會　汝無沽名　　怪誕任情　　汝無附勢　　容媚罔制　己能勿矜　　他賢勿蔽　　贊汝無喜　　毀汝無怒　過勿憚改　　惟道是務　　亦莫愛死　　亦莫貪生　樂善修心　　時至則行　　身乎身乎　　吾與汝盟

七箴(並序)

中庸子永懷有所感激遂為七箴俾夫口之談身之為心之思足之履手之執眼之視耳之聽而不失其正也雖曰自誡豈無意于訓世邪。

口箴

口兮莫語　　口兮莫默　　語或有益　　萬人是則　語或無益　　自讒自賊　　為益莫語　　有益莫默　口兮無惑

身箴

執爾之容　　謹爾之躬　勿羨狐貉之溫　　勿恥弊缊之窮　勿夸毗兮茍順　　勿滔天兮象恭　成仁兮可殺　　非義兮莫從　身乎身乎　　道在其中

心箴

善也爾性　　稟之天命　　七情交亂　　遂失其正　茍性其情　　聖道則明　　無感物而變　無隨勢而傾　　作為斯箴　　心焉是程

足箴

莫踐春冰　　莫履權門　　春冰易陷　　權門易失　足爾慎乎　　無喪我軀

手箴

無學曹沫之非禮兮執刃劫桓公　當學朱云之正諫兮折檻示英雄　抱義兮忌失　　驅邪兮務疾　　手乎日慎一日

眼箴

勿視秋毫　　恐損汝

【現代漢語翻譯】現代漢語譯本：爲了仁義，最終會與福運相會。你不要沽名釣譽，不要行為怪異放縱自己的情感。你不要依附權勢，不要用諂媚的言辭來迷惑別人。自己有才能不要自誇，別人有賢能不要遮蔽。讚美你不要歡喜，詆譭你不要發怒。有了過錯不要害怕改正，只以道義為追求。也不要貪生怕死。以行善為樂來修養心性，時機到了就行動。自身啊自身啊，我與你立下盟約。

七箴（並序）

中庸子（人名）常常心懷感激，於是創作了七篇箴言，希望人們的口所說、身所行、心所想、足所履、手所執、眼所看、耳所聽，都不失去正道。雖然說是自我告誡，難道沒有訓誡世人的意思嗎？

口箴

口啊，不要亂說話；口啊，也不要沉默不語。說話如果對人有益，眾人就會傚法；說話如果無益，就會自我誹謗自我傷害。爲了有益的目的，不要不說話；對於有益的話，不要沉默不語。口啊，不要疑惑。

身箴

端正你的儀容，謹慎你的行為。不要羨慕狐貍和貉子皮毛的溫暖，不要以穿著破舊的棉絮為恥。不要誇誇其談，茍且順從；不要滔天大罪，表面恭敬。爲了成全仁義，可以犧牲生命；不合道義的事，不要聽從。自身啊自身啊，道就在其中。

心箴

善良是你的本性，是上天賦予的。七情（喜、怒、哀、懼、愛、惡、欲）交織擾亂，就會失去正道。如果本性駕馭情感，聖人之道就會彰明。不要因為外物而改變，不要隨著形勢而傾斜。創作這篇箴言，心啊，就以此為準則。

足箴

不要踩在春天的薄冰上，不要踏入權貴之門。春天的薄冰容易陷落，權貴之門容易失去。腳啊，你要謹慎啊，不要喪失我的身軀。

手箴

不要學習曹沫（人名）的無禮，拿著刀挾持齊桓公（人名）；應當學習朱云（人名）的正義直諫，折斷欄桿來顯示英雄氣概。堅守道義，切忌喪失；驅除邪惡，務求迅速。手啊，每天都要更加謹慎。

眼箴

不要看細小的東西，恐怕損傷你的視力。

【English Translation】 English version: Acting with benevolence and righteousness will ultimately lead to the convergence of fortune and blessings. Do not seek fame through deception, nor indulge in eccentric and unrestrained behavior. Do not attach yourself to power, nor use flattering words to deceive others. Do not boast about your own talents, nor obscure the virtues of others. Do not rejoice when praised, nor become angry when slandered. Do not be afraid to correct your mistakes, and only pursue the path of righteousness. Neither love life too much, nor fear death. Cultivate your mind by taking pleasure in doing good, and act when the time is right. O myself, O myself, I make a covenant with you.

Seven Admonitions (with Preface)

Master Zhongyong (person's name) often felt grateful, so he created seven admonitions, hoping that people's words, actions, thoughts, steps, grips, sights, and hearings would not deviate from the right path. Although it is said to be self-admonishment, does it not also have the intention of instructing the world?

Admonition for the Mouth

O mouth, do not speak carelessly; O mouth, do not remain silent. If speaking is beneficial to others, people will follow suit; If speaking is useless, it will slander and harm oneself. For beneficial purposes, do not remain silent; for beneficial words, do not remain silent. O mouth, do not be confused.

Admonition for the Body

Correct your appearance, and be careful in your behavior. Do not envy the warmth of fox and raccoon fur, and do not be ashamed of wearing worn-out cotton. Do not be glib and obsequious; do not commit heinous crimes while appearing respectful. To achieve benevolence, one can sacrifice life; do not follow what is not righteous. O myself, O myself, the Way is within.

Admonition for the Mind

Kindness is your nature, endowed by Heaven. The intermingling and disturbance of the seven emotions (joy, anger, sorrow, fear, love, hate, desire) will lead to the loss of the right path. If nature governs emotions, the way of the sages will be revealed. Do not change because of external things, and do not lean with the trend. Creating this admonition, O mind, take this as the standard.

Admonition for the Feet

Do not step on thin ice in spring, and do not enter the gates of the powerful. Thin ice in spring is easy to fall through, and the gates of the powerful are easy to lose. O feet, be careful, do not lose my body.

Admonition for the Hands

Do not learn from Cao Mo (person's name)'s impoliteness, holding a knife to coerce Duke Huan of Qi (person's name); You should learn from Zhu Yun (person's name)'s righteous remonstrance, breaking the railing to show heroism. Uphold righteousness, and avoid losing it; drive away evil, and strive for speed. O hands, be more cautious every day.

Admonition for the Eyes

Do not look at tiny things, lest you damage your eyesight.

睛　　勿觀五色　　恐喪汝明　宜視道之邪正　　宜觀事之虛盈　眼乎斯守　　無背吾盟

耳箴

聞正道兮宜乎聰　　聞邪說兮宜乎聾　既聰既聾時乃功　　耳兮勉之　　去斯就斯

寄題梵天聖果二寺兼簡昭梧二上人(並序)

梵天聖果二剎相望而高軒虛閣盡得江山之勝概因誦謝宣城天際識歸舟雲中辯江樹之句頗類彼景乃以為韻成詩十章用寄梵天昭師聖果梧師二開士雖不足發揮騷雅庶寫乎相懷之心爾。

江色杳無極　　渺渺接遙天　　歸帆帶夕陽　去鳥沈寒煙　　幽景不同觀　　遐想成斯篇

樓閣聳岧峣　　參差極雲際　　高牕曉色先　晚景餘霞麗　　寥寥群動息　　冥心遠塵世

冷淡杳難群　　幽趣唯吾識　　高情薄雲漢　清談潤金石　　不學浮世人　　奔名競雕飾

性靜百慮忘　　軒閑萬象歸　　空江答夜鐘　高嶠留殘暉　　幽砌絕塵蹤　　孤雲自依依

顧惡如探湯　　觸物類虛舟　　他人莫己知　此道本吾求　　獨坐時相懷　　斜陽照危樓

崔嵬高山側　　觸石生片云　　自將風雨期　不與塵土群　　杳杳游太虛　　對此幾思君

高跡將誰親　　幽棲白雲中　　閑階吐蒼苔　古木生清風　　時將西竺書　　講義訓來蒙

靜躁各所

好　　是非安能辨　　聲利如我仇　云泉若相勉　　寂寂深林中　　芳蘭自堪搴

群峰聳危碧　　倒影沈空江　　清景生晚晴　冷色涵虛牕　　消搖縱吟賞　　能使吾心降

海日照吟軒　　江風動庭樹　　此景樂閑情　何人識高趣　　登樓獨南望　　杳杳空煙霧

湖西雜感詩(並序)

湖西雜感詩者中庸子居西湖之西孤山之墟傷風俗之浮薄而作也雖山謳野詠而善善惡惡頌焉刺焉亦風人之旨也興致不一故曰雜感凡二十章。

湖波冷淡絕纖塵　　滿目雲山是四鄰　一徑草深人不到　　竹床蒲扇養天真

看云靜放支公鶴　　臨水閑觀惠子魚　牕下寂寥何所有　　竺干經卷仲尼書

閑庭庭畔植梧桐　　上有新蟬噪晚風　咽咽清音正堪聽　　無端驚斷彼兒童

移得煙溪竹數竿　　閑庭栽處綠陰寒　虛心高節真堪愛　　不放常人暫入看

鳳為時瑞世傳名　　及現郊村眾盡驚　喚作怪禽宜彈殺　　始知流俗重虛聲

直木風摧秋敗蘭　　閑觀庭際可長嘆　屈原溺水伍員死　　孤潔由來獨立難

尼父立言敦禮樂　　能仁垂訓勵慈悲　堪嗟世路營營者　　狡佞貪殘都不知

不省浮生大患身　　諂求終日走紅塵　一朝死至名隨沒　　滿屋黃金屬別人

猛虎

{ "translations": [ "現代漢語譯本", "好啊，如何才能辨別是非呢？我把名利看得如同仇敵一般。", "如果雲和泉水能夠互相勉勵，那麼就在這寂靜的深林中，獨自採摘芬芳的蘭花吧。", "群峰聳立，高峻而碧綠，倒影沉浸在空曠的江水中，清新的景色在傍晚晴朗的天氣中顯現，", "清冷的色彩充滿空曠的窗戶。悠閒自在地吟詠觀賞，能夠使我的內心平靜下來。", "海上的陽光照耀著吟詩的樓閣，江上的風吹動著庭院中的樹木，這樣的景色使人快樂而悠閑，", "有誰能理解這高尚的情趣呢？獨自登上樓閣向南眺望，只見空曠的煙霧瀰漫。", "", "《湖西雜感詩（並序）》", "", "《湖西雜感詩》是中庸子（Zhongyong Zi，人名，居住在西湖西邊的孤山）因為感傷世俗的浮華淺薄而作的。雖然是山歌野調，但讚揚善良，憎惡邪惡，也符合《詩經》的風雅精神。因為興致各有不同，所以叫做《雜感》，共有二十章。", "", "湖水清冷，沒有一絲塵埃，滿眼都是雲和山，如同我的鄰居。", "一條小路，因為草深而沒有人來，我躺在竹床上，搖著蒲扇，頤養天真。", "看著云，靜靜地放飛支遁（Zhi Dun，人名，東晉高僧）的鶴；靠近水邊，悠閒地觀看惠施（Huizi，人名，戰國時期的哲學家）的魚。", "窗下寂靜空曠，有什麼呢？只有來自天竺（Zhu Gan，古印度）的經卷和孔子（仲尼，Zhong Ni）的書籍。", "在空曠的庭院旁邊種植梧桐樹，樹上有新蟬在傍晚的風中鳴叫。", "咽咽的清脆聲音，正值得傾聽，卻無端地被那些兒童驚斷。", "移植了幾根菸霧籠罩的溪邊的竹子，在空曠的庭院裡栽種，綠色的樹蔭帶來寒意。", "竹子虛心的品格和高尚的節操，實在值得喜愛，不允許普通人輕易進入觀看。", "鳳凰（Feng）被世人傳說是吉祥的象徵，當它出現在郊外的村莊時，人們都感到驚訝。", "（但人們）把它叫做怪鳥，認為應該用彈弓射殺，這才知道世俗之人看重的是虛名。", "挺直的樹木被風摧毀，秋天的蘭花也凋謝了，悠閒地看著庭院中的景象，令人長嘆。", "屈原（Qu Yuan）投江自盡，伍子胥（Wu Yuan）被吳王夫差（King Fucha of Wu）所殺，品行高潔的人自古以來就難以獨立。", "孔子（尼父，Ni Fu）立言強調禮樂，釋迦牟尼（能仁，Neng Ren）垂訓勉勵慈悲。", "可嘆世上那些營營茍茍的人，狡猾奸詐，貪婪殘暴，什麼都不知道。", "不反省人生最大的禍患在於自身，整天諂媚鉆營，奔走于紅塵之中。", "一旦死亡來臨，名聲也隨之消失，滿屋子的黃金都歸了別人。", "猛虎", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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磨牙踞蔭林　　幽幽一路晚煙深　行行君子休疑懼　　此物由來食獸心

留心儉讓唐虞道　　恣意貪求桀跖徒　閑坐思量茆屋下　　夜深秋月照平湖

蘭在深林亦自馨　　豈因風雨阻雞鳴　由來君子須謀道　　不為時人有重輕

白犬宵行似有情　　為防暴客到天明　近來守禦無功績　　不吠人形只吠聲

伯陽道德釋迦心　　夫子文章儘可尋　飽食暖衣都不顧　　可憐容易過光陰

雪晴山院景堪躋　　王樹瓊樓照碧溪　日暮忽驚銷爍盡　　百年豪富事還齊

月照閑軒虧復盈　　吉兇消長勢相傾　須知人事同天道　　寵辱由來儘可驚

草堂閑坐念編民　　多尚浮虛少尚真　禮讓不修難致福　　唯知燒紙祭淫神

陰陽家說惑常民　　孝道從茲盡失倫　廬墓三年誰肯也　　競談岡勢益生人

福善禍淫言可信　　吉兇由己語堪陳　乖仁背義都無恥　　只記臨行揀日辰　靜思塵世事茫茫　　策杖閑吟出草堂　欲喻浮生那遠覓　　芭蕉昨夜已經霜

鑿得新泉古砌頭　　煮茶滋味異常流　夜來閑看澄明性　　天上無雲月正秋

閑居編第四十二卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十三

宋孤山沙門　智圓　著

【現代漢語翻譯】現代漢語譯本磨牙的野獸蹲在樹林里，幽深的小路籠罩著傍晚的煙霧。趕路的君子不必懷疑和恐懼，這種野獸向來是吃野獸的心臟的。留心學習唐堯虞舜的節儉謙讓之道，放縱貪婪追求的是夏桀商紂的道路。閑暇時坐在茅屋下思考，夜深時秋天的月光照耀著平靜的湖面。蘭花生長在深山裡也自然散發芬芳，難道會因為風雨而阻止雞鳴嗎？向來君子必須謀求正道，不因為世人看重或輕視而改變。白色的狗在夜晚行走似乎有情義，爲了防止強盜來犯直到天亮。近來防守沒有功績，不叫喚人形的人，只叫喚聲音。老子的道德、釋迦牟尼（Śākyamuni）的心，孔子的文章都可以尋找到。吃飽穿暖都不顧及，可嘆容易虛度光陰。雪後放晴，山中寺院的景色值得攀登，像用白玉裝飾的樹和樓閣照耀著碧綠的溪水。太陽落山時忽然驚覺一切都消融殆盡，百年的豪富之事最終還是一樣。月亮照耀著空閑的樓閣，時而虧缺時而圓滿，吉祥和兇險、消退和增長的趨勢互相傾軋。須知人世間的事情和天道一樣，受寵和受辱向來都令人驚恐。在草堂閑坐，思考著百姓的事情，大多崇尚虛浮，很少崇尚真實。不修習禮讓難以招致幸福，只知道燒紙祭拜淫邪的神。陰陽家的說法迷惑了普通百姓，孝道從此完全喪失倫理。有誰肯在父母的墳墓旁守孝三年呢？都在爭相談論墳墓的形勢，以求增益生者。行善有福，作惡有禍的說法可以相信，吉兇由自己掌握的話語可以陳述。違背仁義的事情都去做，只記得臨行前選擇吉利的日子。靜靜地思考塵世間的事情，茫茫無邊，拄著枴杖悠閒地吟唱著走出草堂。想要比喻虛浮的人生，哪裡需要遠求呢？芭蕉昨天晚上已經遭受霜打了。在古老的臺階邊鑿出新的泉眼，用泉水煮茶，滋味與衆不同。夜晚閑暇時觀看澄明的本性，天上沒有云彩，月亮正值秋季。閑居編第四十二《卍新續藏》第56冊 No. 0949 閑居編閑居編第四十三宋孤山沙門智圓著

【English Translation】 English version A grinding beast squats in the woods, a secluded path shrouded in the evening mist. Traveling gentlemen, have no doubt or fear; this creature has always eaten the hearts of beasts. Heed and learn the ways of frugality and humility of Tang Yao and Yu Shun; indulging in greed follows the path of Xia Jie and Shang Zhou. Leisurely sitting beneath a thatched hut, the autumn moonlight shines upon the tranquil lake in the deep of night. An orchid in the deep forest naturally exudes fragrance; would it be prevented from crowing by wind and rain? A gentleman must always seek the right path, not changing because of the world's esteem or disdain. A white dog walks at night, seemingly with loyalty, guarding against robbers until dawn. Lately, guarding has had no merit, barking not at human forms, but only at sounds. Laozi's (Lao Tzu) morality, Śākyamuni's (釋迦牟尼) heart, and Confucius's writings can all be found. Caring not for being well-fed and warmly clothed, it is lamentable to easily waste time. After the snow clears, the scenery of the mountain temple is worth climbing, like jade-adorned trees and pavilions illuminating the green stream. At sunset, one suddenly realizes that everything has melted away; the affairs of a hundred years of wealth are ultimately the same. The moon shines on the idle pavilion, sometimes waning, sometimes waxing; auspiciousness and misfortune, decline and growth, vie with each other. Know that human affairs are like the way of heaven; favor and disgrace are always alarming. Sitting idly in the thatched hut, contemplating the affairs of the people, mostly valuing the superficial, rarely valuing the real. Without cultivating propriety and humility, it is difficult to attain happiness, only knowing to burn paper to worship lewd gods. The sayings of the Yin-Yang school confuse ordinary people, and filial piety completely loses its ethics from then on. Who is willing to keep vigil by their parents' graves for three years? All are vying to discuss the terrain of the graves, seeking to benefit the living. The saying that good deeds bring blessings and evil deeds bring misfortune is believable; the words that good or bad fortune is determined by oneself can be stated. Things that violate benevolence and righteousness are all done, only remembering to choose an auspicious day before setting out. Quietly contemplating the affairs of the world, vast and boundless, leaning on a cane, leisurely chanting, I walk out of the thatched hut. If you want to use a metaphor for fleeting life, where do you need to seek far? The banana tree was already frosted last night. A new spring is dug at the head of the ancient steps, and brewing tea with the spring water has an extraordinary taste. Leisurely watching the clear and bright nature at night, there are no clouds in the sky, and the moon is just right in autumn. Leisurely Living Compilation, Volume Forty-Two Supplement to the Buddhist Canon, New Series, Volume 56, No. 0949, Leisurely Living Compilation Leisurely Living Compilation, Volume Forty-Three Composed by Zhìyuán (智圓), a recluse monk of Gushan (孤山) in the Song Dynasty

寄華亭虛己師

懶答公卿信　　高眠野興濃　　虛堂開夜月　孤枕度秋鐘　　臨水成新作　　看云憶舊峰　林間仍抱疾　　早晚遂相逢

旅舍言懷

旅舍少相識　　孤吟俗態分　　客情生夜雨　歸夢入秋云　　砌冷螢頻過　　牕幽雁忽聞　西峰泉石在　　終去謝人群

上錢唐太守薛大諫

分符江郡遠　　貴列七人間　　文古淳風在　時清諫筆閑　　樓高喧暮角　　廳冷鎖秋山　聖代期調鼎　　軒車即詔還

贈守能師

高臥湖山畔　　塵機任萬端　　連雲吟閣靜　度水講鐘寒　　幽戶花時閉　　新書雪夜刊　(師嘗撰典類一百卷)　　卻應趨競者　　相笑隱林巒

潮

羅剎江心起　　晨昏信不差　　寒聲喧極浦　秋勢卷平沙　　望立人心險　　驚飛鳥影斜　來源爭可問　　滄海況無涯

送夤上人歸道場山

行行攜錫別　　幽景到山分　　殘雪經春在　疏鐘度水聞　　松深生晚吹　　潭靜照閑云　巖閣重開講　　清香入夜焚

宿山院

一宿無塵境　　相留靜話長　　秋聲歸古木　月色滿空廊　　嵐氣侵衣潤　　溪泉漱齒涼　終期整瓶錫　　來此掩閑房

贈簡上人

澹然人外趣　　萬事已無求　　花院春

【現代漢語翻譯】現代漢語譯本 寄華亭虛己師 懶得回覆公卿的信件，高臥而眠，對山野的興致濃厚。空曠的堂屋敞開，迎接夜晚的月光，獨自一人在枕上度過秋夜的鐘聲。臨水創作新的詩篇，看著雲彩回憶起過去的峰巒。在林間仍然抱著病體，希望早晚能夠再次相逢。

旅舍言懷 在旅舍里很少有相識的人，獨自吟唱，與世俗的形態區分開來。客居的情懷因夜雨而生，歸家的夢想進入秋天的雲彩。臺階寒冷，螢火蟲頻繁飛過，窗戶幽靜，忽然聽到雁叫聲。西峰的泉石還在那裡，最終要離開這裡，謝絕人群。

上錢唐太守薛大諫 您分掌江郡，路途遙遠，尊貴的地位位列七人之間。古樸的文風，淳厚的民風依然存在，時局清明，諫官的筆墨也閑置下來。高樓上傳來傍晚的號角聲，廳堂冷清，鎖住了秋天的山色。聖明的時代期望您能調和鼎鼐，不久之後，您乘坐的軒車就會被詔令召回。

贈守能師 高臥在湖山之畔，世俗的事務任憑千萬端變化。連線雲霄的吟閣清靜，度過水麵的講經鐘聲寒冷。幽靜的門戶在花開時節關閉，新的書籍在雪夜刊印。（守能師曾經撰寫典類一百卷）想必那些追逐名利的人，會嘲笑您隱居在山林之中。

潮羅剎（Luosha，海中惡鬼）江心涌起潮水，早晚的時間準確無誤。寒冷的聲音喧囂在遙遠的海岸，秋天的氣勢席捲平坦的沙灘。觀望潮水，人心也變得險惡，驚飛的鳥影傾斜。潮水的來源怎麼可以詢問呢？何況滄海是如此的無邊無際。

送夤上人歸道場山 一路走著，拄著錫杖告別，幽靜的景色隨著您到達山中而顯現。殘雪經過春天依然存在，稀疏的鐘聲越過水麵傳來。松樹深處，晚風吹拂，潭水平靜，映照著悠閑的雲彩。巖石上的樓閣重新開啟講壇，清幽的香氣在夜晚焚燒。

宿山院 在一個夜晚，沒有塵世的喧囂，彼此留下，安靜地交談很久。秋天的聲音回到古老的樹木中，月光灑滿空曠的走廊。山中的霧氣侵襲衣衫，感到濕潤，溪水清澈，漱口感到清涼。最終期望能夠帶著瓶和錫杖，來到這裡，關閉這閒適的房舍。

贈簡上人 淡泊而有身外之趣，對萬事已經沒有所求。鮮花盛開的庭院，春天充滿生機。

【English Translation】 English version To Master Xu Ji (虛己) of Huating Too lazy to reply to letters from high officials, I sleep soundly, my interest in the wilderness is strong. The empty hall is open to the night moon, I spend the autumn chimes alone on my pillow. I compose new poems by the water, and recall old peaks when I look at the clouds. Still embracing illness in the forest, I hope to meet you again sooner or later.

Expressing Thoughts at a Lodging Few acquaintances at the lodging, my solitary chanting separates me from worldly ways. A traveler's feelings arise from the night rain, dreams of home enter the autumn clouds. The steps are cold, fireflies frequently pass by, the window is quiet, suddenly I hear the cry of a wild goose. The springs and rocks of West Peak are still there, I will eventually leave here and decline the company of people.

To Grand Counselor Xue (薛), Prefect of Qiantang You are assigned to govern the distant Jiang (江) region, your noble position ranks among the top seven. The ancient literary style and pure customs still exist, the times are peaceful, and the censor's pen is idle. The evening horn sounds from the high tower, the hall is cold, locking in the autumn mountains. The wise era expects you to harmonize the affairs of state, and soon your carriage will be summoned back by imperial decree.

To Master Shou Neng (守能) You sleep soundly by the lake and mountains, letting worldly affairs change in myriad ways. The chanting pavilion connecting to the clouds is quiet, the sound of the lecture bell crossing the water is cold. The secluded door is closed when the flowers bloom, new books are printed on snowy nights. (Master Shou Neng once compiled a hundred volumes of classics) Those who pursue fame and fortune will probably laugh at you for living in seclusion in the mountains.

Tide The tide rises from the heart of the Luosha (羅剎, sea demons) River, its timing is accurate morning and evening. The cold sound roars on the distant shore, the autumn force sweeps across the flat sands. Watching the tide, people's hearts also become treacherous, the shadows of startled birds slant. How can the source of the tide be questioned? Moreover, the vast sea is boundless.

Sending the Monk Yin (夤) Home to Daochang (道場) Mountain Walking along, carrying your staff, we bid farewell, the secluded scenery appears as you reach the mountain. The remaining snow is still there after spring, the sparse bell sounds are heard across the water. In the depths of the pines, the evening breeze blows, the pool is calm, reflecting the leisurely clouds. The pavilion on the rocks reopens the lecture hall, and pure incense is burned at night.

Staying Overnight at a Mountain Temple One night without worldly dust, we stay and talk quietly for a long time. The sound of autumn returns to the ancient trees, the moonlight fills the empty corridor. The mountain mist invades my clothes, making them damp, the stream is clear, and rinsing my mouth feels cool. I finally hope to come here with my bowl and staff, and close this quiet room.

To Monk Jian (簡) A detached interest beyond worldly affairs, no longer seeking anything. The flower-filled courtyard is full of spring.

深講　雲山夏滿游　　汲泉苔井曉　　鳴磬竹牕秋　別有幽期在　　香燈老沃洲

苔

與僻偏饒分　　蒼蒼稱靜吟　　閑階經雨遍　峭壁度秋深　　色冷分禽跡　　痕幽入樹陰　衡門終歲在　　車馬絕相侵

寄楚南師

昔年江上別　　高跡杳難尋　　浮世人稀見　青山隱更深　　琢詩窮有象　　體道極無心　慚負眠雲約　　西峰夕照陰

江亭晚望

江亭閑寫望　　秋景正無窮　　鳥沒寒云外　帆歸暮色中　　淡煙生極浦　　敗葉墜涼風　回道聞漁唱　　人家隔葦藂

登武林高峰

千尋堆冷碧　　極頂絕塵蹤　　雨霽聞清籟　云開見別峰　　落泉噴怪石　　驚鳥入深松　吟罷憑欄久　　遙天起暮鐘

懷子仁師

寥寥塵跡遠　　禪外動閑思　　水國人歸后　秋軒月白時　　鳴蛩藏壞壁　　幽鳥立寒枝　獨坐誰相問　　微吟鑷病髭

書懷

一錫任西東　　孤懷孰與同　　吟髭潛變白　人事旋成空　　秋閣閑看月　　寒牕臥聽鴻　時將寂寥意　　深夜寄絲桐

寄棲白師

深隱空林下　　清幽絕外緣　　雨牕封岳信　苔井濾秋泉　　門靜來沙鳥　　庭閑噪晚蟬　憑欄獨相憶　　殘日下遙天

贈郝逸人

故

國伊川遠　　深居碧嶂前　　伴吟唯有鶴　高趣別無仙　　岳信閑慵答　　丹經秘不傳　杖黎時訪我　　終日話南禪

游靈隱山

峭壁侵宵極　　靈蹤不猒尋　　閑思曾有夢　歸隱豈無心　　絕碧煙霞麗　　幽巖洞穴深　那堪思慧理　　殘日白猿吟

謝擇梧律師惠竹杖

剪自幽巖側　　高僧忽見遺　　看云欹盡日　書雪握多時　　節冷蟲微蠹　　根閑蘚暗滋　舊山泉石在　　歸去賴扶持

梵天寺閑居書事

松杉圍靜室　　軌跡遠人群　　抱疾添華髮　看山羨白雲　　苔痕經雨長　　蟬韻帶風聞　獨坐無來客　　西軒日又曛

煉丹井

仙去遺蹤在　　泠泠翠岳邊　　泠光涵碧甃　暗脈泄寒泉　　月映冰壺淺　　秋澄古鑒圓　羽人居止近　　閑汲灌芝田

冷泉亭

亭幽無俗狀　　清景滌煩僸　　砌壓寒流淺　檐分積翠深　　晚花閑照影　　古木冷垂陰　憑檻不能去　　澄澄發靜吟

贈僧

諸祖參尋遍　　消搖發未華　　舊房扃海外　孤跡寄天涯　　琢句秋牕月　　觀空晚砌華　時來說高趣　　終去隱煙霞

湖居秋日病起(六韻)

舊識稀相訪　　寥寥掩壞房　　鼎深殘藥在　頷瘦白髭長　　塵點沾書篋　　苔痕

【現代漢語翻譯】現代漢語譯本《國伊川遠》伊川（地名）遠離塵囂，隱居在碧綠的山峰前。陪伴吟詩的只有白鶴，高雅的情趣與神仙無關。世俗的信件懶得回覆，煉丹的秘籍不輕易傳授。拄著枴杖時常來拜訪我，整天談論著南宗禪的奧義。

《游靈隱山》陡峭的山壁直插雲霄，尋訪靈隱寺的足跡永不厭倦。閑暇時思索著曾經的夢想，歸隱山林難道沒有動心？碧綠的山崖煙霞絢麗，幽靜的巖石洞穴深邃。怎能忍受不去思考佛法的精妙，夕陽西下，傳來白猿的吟叫。

《謝擇梧律師惠竹杖》砍伐自幽靜的巖石旁，高僧忽然贈送給我。倚靠著它看云，度過一整天，握著它書寫雪景，已經很久了。竹節寒冷，有蟲蛀的痕跡，根部閑置，暗暗滋生青苔。故鄉的山泉和巖石還在，回去后要依靠它來扶持。

《梵天寺閑居書事》松樹和杉樹圍繞著安靜的居室，我的軌跡遠離人群。身患疾病，增添了白髮，看著山，羨慕白雲。青苔的痕跡經過雨水滋潤而生長，蟬鳴的聲音帶著風傳來。獨自坐著，沒有來客，西邊的窗戶，太陽又將西沉。

《煉丹井》仙人離去，遺留的軌跡還在，在清冷的翠綠山嶽邊。清澈的光芒倒映在碧綠的井壁上，隱秘的脈絡泄出寒冷的泉水。月亮映照著，像淺淺的冰壺，秋天清澈，像古老的鏡子一樣圓。修道之人居住的地方很近，空閑時汲水澆灌靈芝田。

《冷泉亭》亭子幽靜，沒有世俗的景象，清新的景色洗滌煩惱。臺階壓著淺淺的寒流，屋檐分開了深深的翠綠。傍晚的花朵悠閒地照著自己的影子，古老的樹木冷冷地垂下樹蔭。靠著欄桿，不忍離去，心境澄澈，發出安靜的吟唱。

《贈僧》參訪過歷代的祖師，逍遙自在，頭髮還未變白。舊時的住所關閉在海外，孤獨的身影寄託在天涯。在秋天的窗前琢磨詩句，在傍晚的臺階上觀賞落花。時常談論高雅的情趣，最終將要隱居在煙霞之中。

《湖居秋日病起(六韻)》過去的熟人很少來拜訪，冷冷清清地掩著破舊的房屋。藥罐很深，裡面還殘留著藥渣，下巴消瘦，白色的鬍鬚很長。灰塵沾滿了書箱，青苔的痕跡

【English Translation】 English version 《Guo Yi Chuan Yuan》 Yi Chuan (place name) is far from the hustle and bustle, Residing in front of the verdant peaks. Only cranes accompany me in chanting poems, Lofty interests have nothing to do with immortals. I'm too lazy to reply to mundane letters, The secrets of alchemy are not easily passed on. Leaning on a cane, I often come to visit me, Talking about the profound meaning of Southern Zen all day long.

《Visiting Lingyin Mountain》 The steep cliffs pierce the night sky, The footsteps of visiting Lingyin Temple are never tired. In leisure, I think about past dreams, How can I not be tempted to retreat to the mountains? The green cliffs are adorned with beautiful clouds and mist, The quiet rock caves are deep and secluded. How can I bear not to think about the subtleties of the Dharma, As the sun sets, the gibbons cry.

《Thanking Lawyer Ze Wu for the Gift of a Bamboo Cane》 Cut from the side of a secluded rock, A high monk suddenly gave it to me. Leaning on it to watch the clouds, I spend the whole day, Holding it to write snow scenes, it has been a long time. The bamboo joints are cold, with traces of insect erosion, The roots are idle, and moss grows secretly. The mountain springs and rocks of my old home are still there, I will rely on it to support me when I return.

《Writing About Leisurely Living in Fantian Temple》 Pine and fir trees surround the quiet room, My tracks are far from the crowd. Suffering from illness, adding white hair, Looking at the mountains, admiring the white clouds. The moss traces grow after being nourished by rain, The sound of cicadas comes with the wind. Sitting alone, there are no visitors, The sun is setting again at the west window.

《Alchemy Well》 The traces left by the immortals are still there, By the cool, green mountains. Clear light reflects on the green well walls, Hidden veins leak cold spring water. The moon reflects, like a shallow ice pot, The autumn is clear, like an ancient mirror round. The place where the Taoists live is nearby, Watering the Ganoderma field in leisure.

《Cold Spring Pavilion》 The pavilion is quiet, without worldly scenes, The fresh scenery washes away troubles. The steps press the shallow cold current, The eaves divide the deep green. Evening flowers leisurely reflect their shadows, Ancient trees coldly hang shade. Leaning on the railing, I can't bear to leave, The mind is clear, and a quiet chant is issued.

《Giving to a Monk》 Visited the ancestral masters of all ages, Carefree, hair has not yet turned white. The old residence is closed overseas, The lonely figure is entrusted to the ends of the earth. Polishing verses by the autumn window, Watching the falling flowers on the evening steps. Often talking about lofty interests, Eventually, I will retreat to the clouds and mist.

《Autumn Day in Lakeside Residence, Rising from Illness (Six Rhymes)》 Old acquaintances rarely visit, The dilapidated house is covered coldly. The medicine pot is deep, and there are still medicine residues inside, The chin is thin, and the white beard is long. Dust is covered with books, Moss trace

污石床　檐幽蟲織網　　砌冷菊含香　　靜思憐深夜　清羸怯晚涼　　云峰歸未得　　閑坐詠滄浪

贈夷中師

澹泊背時態　　翛然塵外心　　靜吟霜月盡　歸夢海云深　　室冷苔生榻　　牕閑鳥覷琴　幽棲共得趣　　乘興幾相尋

寄圓長老

澹慮棲幽境　　閑將水石鄰　　信衣傳往祖　禪語示來人　　晚屋茶煙細　　晴軒岳翠勻　相懷獨南望　　林木又經春

同友人宿山院

共依清境宿　　話道復論文　　潭月秋深見　山鐘夜后聞　　蟲聲沉古砌　　螢影沒殘云　會約長棲此　　爐香樹下焚

贈清曉師

道勝塵機息　　講余林葉枯　　清名高臥遠　黑髮苦吟無　　庭靜秋云澹　　牕閑夜月孤　時聞適幽興　　上閣望平湖

寄德聰師

古院稽山下　　幽棲猒客尋　　機心禪外盡　詩思病來深　　瓶水寒凘結　　杉風晚磬沉　他時若招隱　　香火繼東林

上方院

禪扉開絕頂　　海色映層巒　　剎影浸寥泬　鐘聲度渺漫　　荒苔幽徑滑　　冬雪暮牕寒　吟罷慵回首　　遲遲獨憑欄

登樓懷遵易

閑景杳無極　　憑欄思若何　　鳥行沈遠岳　秋色滿滄波　　來信經年絕　　新愁向晚多　依依自吟望　　舊約負

【現代漢語翻譯】現代漢語譯本《污石床》佈滿污垢的石床。屋檐幽深，蟲兒忙著織網，石階冰冷，菊花散發著清香。深夜靜靜思索，憐惜自己清瘦的身體，害怕夜晚的寒涼。想回到雲霧繚繞的山峰，卻未能如願，只好閑坐著吟詠《滄浪》。

《贈夷中師》贈給夷中（Yizhong）法師。淡泊名利，背離追逐世俗的潮流，擁有超脫塵世的心境。在霜月下靜靜吟誦，直到月盡霜消，歸隱的夢想沉浸在深邃的海云之中。房間寒冷，苔蘚在床榻上滋生，窗戶閒適，鳥兒窺視著古琴。一同在這幽靜之地隱居，共享其中的樂趣，興致來時，便互相尋訪。

《寄圓長老》寄給圓（Yuan）長老。清心寡慾，隱居在幽靜的環境中，悠閒地與水石為鄰。將信衣（Xin Yi，佛教法衣）傳承自往昔的祖師，用禪語開示後人。傍晚時分，小屋裡飄散著淡淡的茶煙，晴朗的軒窗外，山嶽的翠色均勻分佈。獨自向南眺望，懷念著您，林木又經歷了一個春天。

《同友人宿山院》與朋友一同在山院住宿。一同依偎在這清凈的環境中住宿，談論佛道，探討文章。深秋時節，潭中的月亮顯得格外明亮，深夜之後，才能聽到山寺的鐘聲。蟲鳴聲沉寂在古老的臺階上，螢火蟲的影子消失在殘餘的雲彩中。我們相約長久地隱居在此，在樹下焚燒爐香。

《贈清曉師》贈給清曉（Qingxiao）法師。因為修習佛道而使追逐名利的心停止，講經說法之後，林中的樹葉也枯萎了。清高的名聲伴隨著隱居而遠揚，即使苦吟，也無法改變黑髮漸生的事實。庭院寂靜，秋天的雲彩清淡，窗戶閒適，夜晚的月亮孤單。時常聽到您怡然自得，興致高昂，登上樓閣眺望平靜的湖面。

《寄德聰師》寄給德聰（Decong）法師。古老的寺院位於稽山（Ji Mountain）腳下，幽靜的隱居生活使您厭倦了訪客的打擾。追求名利的心在禪修之外完全消失，詩歌的靈感在生病之後反而更加深刻。瓶中的水結上了寒冰，杉樹間的風聲伴隨著傍晚的磬聲沉寂。如果將來有機會邀請您來隱居，我將像慧遠（Huiyuan）大師一樣，在東林寺（Donglin Temple）繼續傳承香火。

《上方院》上方的寺院。禪房的門在山頂上打開，大海的景色映襯著重重山巒。寺廟的影子浸在空曠的天空中，鐘聲在渺茫的空間中傳播。荒涼的苔蘚使幽靜的小路變得濕滑，冬天的雪花使傍晚的窗戶感到寒冷。吟誦完畢，懶得回頭，獨自遲遲地倚靠著欄桿。

《登樓懷遵易》登上樓閣，懷念遵易（Zunyi）。閒適的景色深遠而沒有盡頭，倚靠著欄桿，思緒萬千。鳥兒的行列消失在遙遠的山嶽中，秋天的景色充滿了浩瀚的波濤。您的來信已經斷絕多年，新的愁緒在傍晚時分涌上心頭。獨自依依不捨地吟誦眺望，辜負了我們之前的約定。

【English Translation】 English version 《Stained Stone Bed》 A stone bed covered in stains. Under the eaves, insects weave their webs, the stone steps are cold, and chrysanthemums emit fragrance. I quietly contemplate in the deep night, pitying my thin body, and fearing the evening chill. I long to return to the misty peaks, but I cannot, so I sit idly and chant 'The Canglang'.

《To Master Yizhong》 Dedicated to Master Yizhong. Indifferent to fame and fortune, turning away from the pursuit of worldly trends, possessing a heart detached from the mundane world. Silently chanting under the frosty moon until the moon fades and the frost melts, the dream of returning to seclusion is immersed in the deep sea of clouds. The room is cold, moss grows on the bed, the window is idle, and birds peek at the zither. Living in seclusion together in this quiet place, sharing the joy of it, and visiting each other when the mood strikes.

《To Elder Yuan》 Dedicated to Elder Yuan. With few desires, residing in a secluded environment, leisurely neighboring water and stones. Passing down the robe of faith (Xin Yi, Buddhist robe) from past ancestors, using Chan (Zen) words to enlighten future generations. In the evening, thin tea smoke drifts from the small house, and outside the sunny window, the green of the mountains is evenly distributed. I look south alone, missing you, and the trees have gone through another spring.

《Staying Overnight at a Mountain Temple with a Friend》 Staying overnight at a mountain temple with a friend. Together we stay in this pure environment, discussing the Dao (Buddhist path) and exploring literature. In deep autumn, the moon in the pool appears particularly bright, and after midnight, the sound of the mountain temple bell can be heard. The sound of insects is silent on the ancient steps, and the shadows of fireflies disappear into the remaining clouds. We agree to live in seclusion here for a long time, burning incense under the trees.

《To Master Qingxiao》 Dedicated to Master Qingxiao. Because of cultivating the Buddhist path, the heart that pursues fame and fortune stops, and after preaching the Dharma, the leaves in the forest also wither. A noble reputation spreads far with seclusion, and even with bitter chanting, the fact that black hair is gradually growing cannot be changed. The courtyard is quiet, the autumn clouds are light, the window is idle, and the night moon is lonely. I often hear you being content and in high spirits, climbing the pavilion to look at the calm lake.

《To Master Decong》 Dedicated to Master Decong. The ancient temple is located at the foot of Ji Mountain, and the quiet secluded life makes you tired of visitors' disturbances. The heart that pursues fame and fortune completely disappears outside of Chan practice, and the inspiration for poetry becomes even deeper after illness. The water in the bottle freezes, and the sound of the wind through the cedars is silent along with the evening chime. If there is a chance to invite you to live in seclusion in the future, I will continue to pass on the incense at Donglin Temple like Master Huiyuan.

《Upward Courtyard》 The Upward Courtyard. The door of the Chan room opens on the top of the mountain, and the scenery of the sea reflects the layers of mountains. The shadow of the temple is immersed in the empty sky, and the sound of the bell spreads in the vast space. The desolate moss makes the quiet path slippery, and the winter snow makes the evening window feel cold. After chanting, I am too lazy to look back, and I lean on the railing alone for a long time.

《Climbing the Tower, Missing Zunyi》 Climbing the tower, missing Zunyi. The leisurely scenery is far and endless, leaning on the railing, thoughts are numerous. The line of birds disappears into the distant mountains, and the autumn scenery is full of vast waves. Your letters have been cut off for many years, and new sorrows surge in the evening. Alone, I reluctantly chant and gaze, failing our previous agreement.

煙蘿

閑居編第四十三卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十四

宋孤山沙門　智圓　著

贈詩僧保暹師

吟檻漾寒水　　平湖煙景閑　　無人識高趣　盡日對空山　　晚樹舂禽語　　晴牕夜月還　新編皆雅正　　不待仲尼刪

寄石城行光長老

幽棲塵想絕　　巖閣倚杉松　　吟思禪中盡　霜髭病後濃　　溪閑澄夜月　　山靜答秋鐘　寂寞懷高趣　　殘陽獨倚筇

寄仁侄

庭木西風動　　閑軒落葉稠　　夢迴霜月曉　信斷海山秋　　道性歸無念　　孤吟已絕愁　況疏林下約　　煙水路悠悠

山行

策杖乘閑興　　山深人跡稀　　斷橋摧宿雨　高樹桂殘暉　　嵓靜云孤起　　潭空鳥獨飛　前峰有蘭若　　吟賞自忘歸

秋日感事

滿眼皆相識　　論心自不同　　閑門扃夕照　敗葉落西風　　往事全成夢　　浮生漸覺空　搘頤獨無語　　四壁響秋蟲

湖上晚望寄友人

不得天涯信　　相思對景濃　　驚飆吹落葉　殘日在遙峰　　照水魚村火　　沉煙野寺鐘　幽懷向誰說　　靜立自搘筇

贈聞聰師

淡然塵慮絕　　禪外苦風騷　　性覺眠雲僻　名因背俗高　　水煙蒸

紙帳　　寒發澀銅刀　幾宿秋江寺　　閑吟聽夜濤

送僧歸饒陽

執手離亭暮　　言歸思不禁　　故鄉千里外　為客十年心　　帆影寒江靜　　猿啼雪嶠深　饒陽泉石在　　講退自堪吟

悼廣鈞師

北僧傳示滅　　高跡更難尋　　故國房空在　新墳草已深　　云泉違舊約　　風月罷論心　默坐看遺偈　　西牕月又沈

次韻酬鄰僧晝上人

居止閑相近　　臨流野色分　　深秋山共見　清夜磬交聞　　靜榻移明月　　疏簾卷暮云　相於別有趣　　冷淡況同群

旅中別趙璞

策馬將登路　　星河曙色分　　殘燈照離席　來雁咽寒云　　鄉遠書難到　　吟狂酒易醺　堪嗟經濟術　　未得致明君

旅中即事寄友生

欹枕不成夢　　寒蟲𠮧壁陰　　高梧深夜雨　遠客故鄉心　　分與浮名背　　年將白髮侵　終須約宗炳　　結社向東林

秋晚客舍寄故山友僧

隱幾不成寢　　何人慰寂寥　　空階鳴蟋蟀　寒雨滴芭蕉　　靜語牕燈暗　　歸心海寺遙　唯應釋慧遠　　蓮社為相招

寄輦下譯經正覺大師

水國無歸夢　　年來帝澤深　　梵書翻宋語　道論變吳音　　靜室清香凝　　閑庭古樹陰　玉華前事在　　高跡許誰尋

【現代漢語翻譯】現代漢語譯本《紙帳》

紙糊的帳篷，寒冷得頭髮都發澀，銅刀也冰涼。

在秋江寺住了好幾夜，悠閒地吟詩，聽著夜晚的濤聲。

《送僧歸饒陽》

握著手在離亭告別，傍晚時分，說要回去，思鄉之情難以抑制。故鄉遠在千里之外，

做客已經有十年了。寒江上，帆影顯得靜謐，雪山深處，猿猴的啼叫聲淒厲。饒陽的泉石還在那裡，

講經結束后，獨自吟詩也足以自娛。

《悼廣鈞師（悼念廣鈞法師）》

北方僧人傳來圓寂的訊息，高尚的行跡更加難以尋覓。故居的房屋空空地還在那裡，

新的墳墓上，野草已經長得很深了。云泉之約已經違背，風月談心的日子也結束了。

默默地坐著，看著遺偈，西邊的窗戶外，月亮又沉下去了。

《次韻酬鄰僧晝上人（用鄰居僧人晝上人的韻律來酬謝）》

居住的地方閒適而相近，靠近流水，田野景色各有不同。深秋時節，山景共同欣賞，

清靜的夜晚，磬聲相互交織。靜靜的床榻移到明月下，稀疏的簾子捲起傍晚的雲彩。

互相交往，別有一番趣味，清冷淡泊，更何況我們是同道之人。

《旅中別趙璞（旅途中與趙璞告別）》

策馬準備上路，星河與黎明的曙光相互輝映。殘燈照亮離別的宴席，

南歸的大雁鳴叫著，聲音哽咽在寒冷的雲端。家鄉遙遠，書信難以寄到，吟詩作賦，狂放不羈，飲酒也容易醉。

可嘆我治理國家的才能，還沒有得到賢明的君主賞識。

《旅中即事寄友生（旅途中即景生情寄給朋友）》

斜靠著枕頭也難以入睡，寒冷的蟲子在墻壁的陰暗處鳴叫。高大的梧桐樹，深夜裡下著雨，

遠方的遊子，思念著故鄉。與追求虛名的人分道揚鑣，年齡漸長，白髮也漸漸增多。

最終要和宗炳（人名，字少文，南朝宋畫家、音樂家、思想家）約定，在東林寺（位於江西廬山）結社隱居。

《秋晚客舍寄故山友僧（秋天傍晚在客舍寄給故鄉的朋友僧人）》

靠著幾案也無法入睡，有誰來安慰我的寂寞呢？空蕩蕩的臺階上，蟋蟀鳴叫著，

寒冷的雨水滴落在芭蕉葉上。在昏暗的燈光下，靜靜地交談，歸鄉的心思，卻被遙遠的海寺阻隔。

只有釋慧遠（東晉僧侶，凈土宗初祖）才能邀請我，加入他的蓮社吧。

《寄輦下譯經正覺大師（寄給京城翻譯佛經的正覺大師）》

身在水鄉，卻沒有歸家的夢想，這些年來，皇恩浩蕩。用梵文書寫的佛經，被翻譯成漢語，

佛理的討論，也變成了吳地的口音。安靜的房間里，瀰漫著清幽的香氣，幽靜的庭院裡，古老的樹木遮天蔽日。

玉華寺（寺名）以前的事情還在眼前，高尚的行跡，又有誰能夠尋覓呢？

【English Translation】 English version 《Paper Tent》

A paper tent, cold enough to make the hair stiff, and the bronze knife is icy.

Staying at Qiujiang Temple for several nights, leisurely reciting poems, listening to the night tides.

《Sending a Monk Back to Raoyang》

Holding hands to bid farewell at the parting pavilion, at dusk, saying goodbye, the longing for home is hard to suppress. The hometown is thousands of miles away,

Having been a guest for ten years. On the cold river, the sail shadows appear serene, in the depths of the snowy mountains, the cries of monkeys are desolate. The springs and rocks of Raoyang are still there,

After finishing the lectures, reciting poems alone is enough to entertain oneself.

《Lamenting Master Guangjun》

The news of the passing of a northern monk arrives, his noble deeds are even harder to find. The old residence remains empty,

On the new grave, the weeds have grown deep. The promise of Yunquan is broken, the days of discussing matters under the wind and moon are over.

Sitting silently, looking at the last words, outside the west window, the moon sinks again.

《Rhyming in Response to Neighboring Monk Zhou Shangren》

The residences are leisurely and close, near the flowing water, the field scenery is distinct. In deep autumn, the mountain scenery is shared,

In the quiet night, the sounds of chimes intertwine. The quiet bed is moved under the bright moon, the sparse curtains roll up the evening clouds.

Interacting with each other has a unique charm, being indifferent and detached, especially since we are like-minded people.

《Farewell to Zhao Pu in Journey》

Spurring the horse, preparing to set off, the Milky Way and the dawn's light reflect each other. The dim lamp illuminates the farewell banquet,

The returning geese cry, their voices choked in the cold clouds. The hometown is far away, letters are hard to send, composing poems, unrestrained, and drinking is easy to get drunk.

It is lamentable that my talent for governing the country has not been appreciated by a wise ruler.

《Impromptu Thoughts on a Journey, Sent to a Friend》

Leaning on the pillow, unable to fall asleep, cold insects chirp in the shadows of the wall. Tall parasol trees, raining in the deep night,

The traveler far away, misses his hometown. Parting ways with those who pursue empty fame, growing older, white hair gradually increases.

Eventually, I must make an appointment with Zong Bing (a painter, musician, and thinker of the Southern Song Dynasty), to form a society and live in seclusion at Donglin Temple (located in Lushan, Jiangxi).

《Sending to a Friend Monk in the Old Mountain from a Guest House in Late Autumn》

Leaning on the desk, unable to sleep, who will comfort my loneliness? On the empty steps, crickets chirp,

The cold rain drips on the banana leaves. Quietly talking in the dim lamplight, the thoughts of returning home are blocked by the distant sea temple.

Only Shi Huiyuan (a monk of the Eastern Jin Dynasty, the first ancestor of Pure Land Buddhism) can invite me to join his Lotus Society.

《Sending to the Scripture Translating Master Zhengjue in the Capital》

Being in the water country, there is no dream of returning home, in recent years, the imperial grace has been profound. The Buddhist scriptures written in Sanskrit are translated into Chinese,

The discussion of Buddhist principles has also turned into the Wu dialect. In the quiet room, a faint fragrance permeates, in the secluded courtyard, ancient trees cover the sky.

The past events of Yuhua Temple (temple name) are still before my eyes, who can find the noble deeds?

寄潤侄法師

庭木凝秋色　　依依廢苦吟　　來書江上絕　幽夢雨中深　　水鳥閑窺硯　　牕燈冷照琴　誰知此時興　　華髮暗相侵

贈白蓮社主圓凈大師

社客盡卿相　　草堂云樹間　　景分廬岳秀　人類遠公閑　　夜定開明月　　秋吟對暮山　唯應謝康樂　　時得扣松關

春晚言懷寄聰上人

晚樹歸禽亂　　翛然古院空　　清談遠君子　幽興寄絲桐　　短髮全成雪　　殘花半逐風　終期結真侶　　歸老亂雲中

留題因師院石楠花

陽和資萬木　　獨此異群花　　映草驚殘燒　臨牕認曉霞　　色雖因雨減　　勢不逐風斜　幸賴栽培力　　繁枝斗日華

寄省悟師

平湖波渺渺　　軌跡杳難尋　　城裡無時到　云邊閉戶深　　寒燈明古像　　晚磬出疏林　寂寞懷高趣　　西軒日易沈

留題聞氏林亭小山

檐前狀奇險　　咫尺見清幽　　鳥下疑靈鷲　僧過認沃洲　　危遮虛檻月　　冷奪遠峰秋　始信紅塵里　　豪家有勝遊

宿仲繫上人房

偶從支遁約　　深夜宿閑房　　牕靜燈遺燼　庭寒樹有霜　　禪心論的的　　塵事省茫茫　又說天臺去　　林間埽石床

題聰上人林亭

四面遠塵跡　　吟過稱野情　　階

{ "translations": [ "現代漢語譯本", "《寄潤侄法師》", "庭院裡的樹木凝聚著秋天的色彩，我依依不捨地停止了痛苦的吟誦。你從江上寄來的信音訊全無，我幽深的夢境也沉浸在雨中。水鳥悠閒地窺視著硯臺，窗邊的燈光冷冷地照著古琴。誰能知道我此時的興致呢？華髮正在悄悄地侵蝕著我的容顏。", "", "《贈白蓮社主圓凈大師》", "白蓮社的客人都是卿相達官，草堂掩映在雲霧繚繞的樹林間。這裡的景色可以媲美廬山（Lushan）的秀麗，人們的閒適可以比肩慧遠（Huiyuan）。夜晚來臨，一同開啟皎潔的明月，秋日吟詩，面對著傍晚的山巒。只有謝靈運（Xie Lingyun）這樣的人，才能時常來敲響這松木關隘。", "", "《春晚言懷寄聰上人》", "傍晚時分，歸巢的鳥兒顯得有些雜亂，空曠的古寺顯得格外寂靜。與你清談，感覺你像遠方的君子，我將幽靜的情懷寄託在音樂之中。我的短髮已經全白，殘餘的花朵也半隨風飄落。我終將與真正的伴侶相伴，一同歸隱在那亂云深處。", "", "《留題因師院石楠花》", "溫暖的陽光滋養著萬物，唯獨這石楠花與衆不同。它映襯著綠草，像殘餘的火焰般令人驚艷，靠近窗戶，又像是清晨的紅霞。即使顏色因雨水而減淡，它的氣勢也不會因風而傾斜。幸虧有園丁的栽培之力，繁茂的枝條才能與太陽爭輝。", "", "《寄省悟師》", "平靜的湖面波光渺渺，你的軌跡也難以尋覓。你從不到城裡來，只是在云邊深深地閉門修行。寒冷的燈光照亮著古老的佛像，傍晚的鐘聲從稀疏的樹林中傳出。我寂寞地懷念著你高尚的情趣，西邊的太陽也漸漸地沉落。", "", "《留題聞氏林亭小山》", "屋檐前的假山形態奇特而險峻，咫尺之間就能感受到清幽的意境。鳥兒飛落，讓人懷疑這裡是靈鷲山（Lingjiu Mountain）；僧人經過，又讓人覺得這裡是沃洲山（Wozhou Mountain）。它遮擋著空曠欄桿上的月亮，奪走了遠處山峰的秋色。這才相信即使在喧囂的紅塵之中，豪門貴族也能擁有如此美好的遊覽勝地。", "", "《宿仲繫上人房》", "偶爾像支遁（Zhi Dun）那樣相約，深夜借宿在你清靜的房間里。窗外寂靜，燈光也快要熄滅，庭院寒冷，樹上結滿了霜。我們探討著禪宗的精髓，也反省著世俗的茫然。你又說要前往天臺山（Mount Tiantai），在林間清掃石床。", "", "《題聰上人林亭》", 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閑秋果落　池冷月華生　　倚竹蟬聲斷　　開琴鶴夢驚　卻來還有約　　未可猒逢迎

書久上人城中幽齋

杉竹匝吟徑　　軒牕更絕塵　　清風生后夜　幽景遍諸鄰　　磬斷棲禽夢　　香凝出定身　城中有高趣　　寧羨賴留人

江上作

往事那堪問　　長江空渺然　　孤城閉殘日　荒隴積寒煙　　沙漲中洲闊　　潮沖古路偏　莫疑陵谷事　　即目是桑田

懷保暹師

高跡知何處　　相懷早𣆶休　　苦吟空對月　閉戶更禁秋　　砌隙寒蟲切　　林稍下葉稠　音書杳難寄　　天闊水悠悠

贈宣密大師不出院

侯門休請謁　　香火務真修　　古院扃蒼蘚　他山空舊遊　　出禪庭月曉　　開卷竹牕秋　已得棲幽趣　　何須買沃洲

懷中侄

一從林下別　　倏忽又經年　　舊約山空在　相懷月屢圓　　郡鐘宵斷夢　　江樹晚沉煙　書札憑誰寄　　波濤況渺然

宿道場山寺

絕頂秋氣清　　危欄憑樹杪　　仰窺清漢近　下視群峰小　　空池生夜月　　風枝鳴宿鳥　吟坐不成寐　　疏鐘起將曉

送遇貞師歸四明山

吟餘江上別　　一錫寄扁舟　　遠度浮殘照　千峰指舊遊　　疏鐘沈杳靄　　群木落高秋　莫負重來約　　

【現代漢語翻譯】現代漢語譯本閑秋果落池塘冷清，月光浮現，倚靠竹林，蟬鳴斷絕，打開琴盒，鶴的夢境被驚醒。想要再次相見還有約定，不可厭倦地迎來送往。

書信長久地送往人煙稠密的城中幽靜的齋房

杉樹竹林環繞著吟詩的小路，軒敞的窗戶更加隔絕塵世，清風在深夜產生。幽靜的景色遍佈各家鄰里，磬聲停止，棲息的鳥兒從夢中醒來，香氣凝聚，從入定中起身。城中自有高雅的情趣，何必羨慕我留在這裡。

江上所作

過去的往事怎堪再問，長江空曠而渺茫，孤零零的城池關閉在殘陽之下。荒涼的墳地堆積著寒冷的煙霧，沙灘上漲，江心洲變得寬闊，潮水沖擊，古老的道路變得偏斜。不要懷疑世事變遷，眼前的景象就是滄海桑田。

懷念保暹師（Baoxian，人名）

高尚的行跡在哪裡呢？相互懷念早已停止，對著月亮徒勞地吟誦。關閉門戶更加禁錮了秋天，墻縫裡的寒蟲鳴叫悽切，樹林的枝梢落葉繁密。書信渺茫難以寄託，天空廣闊，江水悠長。

贈送宣密大師（Xuanmi，人名）不出院

達官貴人的門庭停止拜訪，專心致志地真實修行，古老的寺院關閉著長滿青苔的門。其他的山峰空有舊時的遊歷，從禪房出來，月亮已經升起，打開書卷，竹窗外是秋天。已經得到了隱居的樂趣，何必購買沃洲（Wozhou，地名）。

懷念堂侄

自從在林下分別后，轉眼間又過了一年，過去的約定，山還在卻空空蕩蕩。相互懷念，月亮屢次圓缺，郡城的鐘聲在夜晚中斷了夢境，江邊的樹木在傍晚籠罩著煙霧。書信依靠誰來寄託呢？況且波濤如此渺茫。

夜宿道場山寺（Daochang Mountain Temple，寺廟名）

山頂的秋天氣息清爽，靠著樹梢上的危險欄桿，抬頭看，清澈的銀河很近。向下看，群山顯得很小，空曠的池塘升起夜間的月亮，風吹樹枝，驚動了棲息的鳥兒。吟誦著坐著無法入睡，稀疏的鐘聲響起，天將破曉。

送別遇貞師（Yuzhen，人名）返回四明山（Siming Mountain，地名）

吟誦完畢在江邊分別，一根錫杖寄託在小船上，遠遠地渡過殘餘的陽光。千座山峰指向舊時遊歷的地方，稀疏的鐘聲沉沒在茫茫的雲霧中，眾多的樹木凋落在高高的秋天。不要辜負再次到來的約定。

【English Translation】 English version Fallen Fruits in Idle Autumn The pond is cold, the moonlight emerges, leaning against the bamboo forest, the cicada's chirping ceases, opening the zither case, the crane's dream is startled. There is still an appointment to meet again, not to be tired of welcoming and seeing off.

A letter sent for a long time to a secluded studio in a crowded city

Fir trees and bamboos surround the path for chanting poems, the spacious windows further isolate the world, a clear breeze arises in the late night. The secluded scenery pervades the neighborhoods, the chime stops, the roosting birds awaken from their dreams, the fragrance condenses, rising from meditation. There is a high interest in the city, why envy me for staying here.

Written on the River

How can past events be asked again, the Yangtze River is vast and boundless, the lonely city closes under the setting sun. The desolate tombs are piled with cold smoke, the sandbar rises, the mid-river island becomes wide, the tide rushes, the ancient road becomes skewed. Do not doubt the changes of the world, the scene before your eyes is the mulberry field of the sea.

Thinking of Master Baoxian (Baoxian, personal name)

Where are the noble traces? Mutual remembrance has long ceased, chanting in vain towards the moon. Closing the door further confines the autumn, the cold insects in the wall crevices chirp sadly, the leaves on the branches of the forest are dense. Letters are difficult to send, the sky is vast, and the river is long.

Presented to Master Xuanmi (Xuanmi, personal name) for not leaving the monastery

Stop visiting the mansions of dignitaries, concentrate on true cultivation, the ancient monastery closes the mossy door. Other mountains have empty old travels, coming out of the meditation room, the moon has risen, opening the scroll, outside the bamboo window is autumn. Having obtained the pleasure of seclusion, why buy Wozhou (Wozhou, place name).

Thinking of my Nephew

Since parting under the forest, another year has passed in a flash, the old agreement, the mountain is still there but empty. Mutual remembrance, the moon waxes and wanes repeatedly, the city's bell interrupts dreams at night, the trees by the river are shrouded in smoke in the evening. Who can I rely on to send letters? Moreover, the waves are so vast.

Staying Overnight at Daochang Mountain Temple (Daochang Mountain Temple, temple name)

The autumn air on the top of the mountain is refreshing, leaning against the dangerous railing on the treetops, looking up, the clear Milky Way is close. Looking down, the mountains appear small, the empty pond rises with the night moon, the wind blows the branches, startling the roosting birds. Chanting and sitting unable to sleep, the sparse bell rings, the sky will dawn.

Seeing off Master Yuzhen (Yuzhen, personal name) returning to Siming Mountain (Siming Mountain, place name)

After chanting, we parted by the river, a staff entrusted to a small boat, crossing the remaining sunlight from afar. Thousands of peaks point to the old travels, the sparse bell sinks into the vast clouds, many trees wither in the high autumn. Do not fail the agreement to come again.

禪心本自由

秋夕寄友僧

白雲高臥者　　滯疾阻相尋　　信斷滄洲闊　房扃翠岳深　　寒蟲藏壞壁　　庭樹滴殘霖　早𣆶同閑話　　孤燈照苦吟

閑居編第四十四卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十五

宋孤山沙門　智圓　著

陳宮

龍盤虎踞景堪尋　　王氣消亡信禍淫　結綺臨春何處是　　數聲啼鳥暮煙深

春日別同志

路岐南北與東西　　佇立遲遲惜解攜　忍向離亭折楊柳　　𣆶花零落杜䳌啼

夏日湖上寄太白長老

風撼芙蕖入座香　　水軒閑坐趣何長　相懷不是人間景　　隔岸歸禽噪晚涼

西湖

清帶月華涵竹戶　　冷澄秋色照禪衣　滔滔潤物知多少　　極目寒波漾落暉

送禪者

祖意曾明萬事閑　　誰云方外與人間　卷衣江上秋來別　　處處禪心朵朵山

古意

登山伐樵柯忽折　　臨井汲泉綆仍絕　音信不來無處說　　朔風飄飄滿天雪

云

冷照碧潭閑不極　　靜當青漢影彌分　卷舒終合為霖雨　　不向陽臺惑楚君

苔錢三首

夷甫不言非爾類　　魯褒為論偶同名　秋來自滿虛閑地　　不用良工鼓鑄成

其一

求多未

【現代漢語翻譯】現代漢語譯本禪心本自由

秋夕寄友僧

白雲高臥者，因病滯留難以相見，書信斷絕，相隔遙遠的水邊陸地。房門緊閉，身處翠綠山嶽深處，寒蟲藏在破敗的墻壁里，庭院樹木滴落著殘餘的雨水。希望早日能一同悠閑談話，在孤燈下照著你苦澀的吟誦。

閑居編第四十四《卍新續藏》第56冊 No. 0949 閑居編

閑居編第四十五

宋孤山沙門智圓（Zhiyuan）著

陳宮

龍盤虎踞的景象值得尋覓，帝王之氣消亡，相信是由於禍亂和淫邪。結綺閣、臨春閣如今在哪裡呢？只聽見幾聲鳥啼，暮色煙霧深沉。

春日別同志

道路向南北與東西延伸，我遲遲站立，捨不得與你分別。不忍在離亭折下楊柳，𣆶花凋零，杜鵑啼叫。

夏日湖上寄太白長老

風吹動荷花，香氣飄入座位，在水邊的屋子裡悠閒地坐著，樂趣何其長久。相互思念的不是人間的景色，隔著湖岸，歸巢的鳥兒喧鬧著帶來傍晚的涼意。

西湖

清澈的湖水帶著月光，映照著竹門，寒冷的秋色澄澈，照亮了禪衣。滔滔湖水滋潤萬物，不知有多少，極目遠望，寒冷的波浪蕩漾著落日的餘暉。

送禪者

如果已經明白了祖師的意旨，就會覺得萬事都很清閑，誰說方外和人間有什麼區別呢？你捲起僧衣，在秋天來到江邊告別，處處都是禪心，處處都是山。

古意

登山砍柴，斧柄忽然折斷，到井邊打水，井繩仍然斷絕。沒有音信傳來，無處訴說，北風飄飄，漫天飛雪。

云

冷冷地照著碧綠的深潭，悠閑得沒有止境，靜靜地懸掛在天空中，影子分外清晰。舒捲變化最終是爲了化作雨水，不要像楚襄王那樣在陽臺被迷惑。

苔錢三首

王夷甫（Wang Yifu）不說話，是因為苔錢不是他的同類，魯褒（Lu Bao）寫《錢神論》，只是偶然同名。秋天到來，苔錢長滿了空閑的地方，不需要好的工匠來鑄造。

其一

貪求更多

【English Translation】 English version Zen Mind is Originally Free

Autumn Evening, Sent to a Fellow Monk

The one who reclines high among the white clouds is hindered by illness, making it difficult to meet. Letters are cut off, separated by the vast waterside land. The door is closed tightly, deep within the verdant mountains. Cold insects hide in the dilapidated walls, and the courtyard trees drip with lingering rain. Hoping to soon chat leisurely together, under the solitary lamp illuminating your bitter recitations.

Miscellaneous Writings, Volume 44 Supplement to the Wan (卍) New Collection, Volume 56, No. 0949, Miscellaneous Writings

Miscellaneous Writings, Volume 45

Written by Zhiyuan (智圓), a Song Dynasty Monk of Gushan Mountain

Chen Palace

The scene of the dragon coiling and the tiger crouching is worth seeking out. The aura of the emperor has vanished, believed to be due to calamity and licentiousness. Where are the Jieqi Pavilion and Linchun Pavilion now? Only the sound of birds chirping can be heard, in the deep twilight mist.

Farewell to a Fellow Practitioner on a Spring Day

Roads extend to the north, south, east, and west. I stand lingering, reluctant to part with you. I cannot bear to break willow branches at the farewell pavilion, 𣆶 flowers fall, and the cuckoo cries.

Sending to Elder Taibai on the Lake in Summer

The wind shakes the lotus flowers, and the fragrance drifts into the seat. Sitting leisurely in the waterside house, how long the pleasure lasts. What we miss in each other are not the scenes of the human world, across the lake shore, returning birds chirp, bringing the coolness of the evening.

West Lake

The clear lake water carries the moonlight, reflecting on the bamboo door. The cold autumn color is clear, illuminating the Zen robe. The滔滔 lake water nourishes all things, how much is unknown. Looking as far as the eye can see, the cold waves ripple with the afterglow of the setting sun.

Sending off a Zen Practitioner

If you have already understood the meaning of the Patriarch, you will feel that everything is leisurely. Who says there is any difference between the mundane world and the world beyond? You roll up your monastic robe and come to the riverbank to say goodbye in autumn. Everywhere is Zen mind, everywhere is mountain.

Ancient Meaning

Climbing the mountain to chop firewood, the axe handle suddenly breaks. Drawing water from the well, the well rope still breaks. No news comes, there is nowhere to tell, the north wind blows, and snow fills the sky.

Clouds

Coolly shining on the green pool, leisurely without end, quietly hanging in the blue sky, the shadow is particularly clear. Rolling and unfolding, it will eventually turn into rain, do not be bewitched like King Xiang of Chu on the Yangtai Terrace.

Three Poems on Moss Coins

Wang Yifu (王夷甫) does not speak because moss coins are not his kind. Lu Bao (魯褒) wrote 'On Money,' it is only a coincidence of names. When autumn comes, moss coins fill the empty places, they do not need good craftsmen to cast them.

Number One

Greedily seeking more

必增貪𥪰　　委積唯堪貰寂寥　顏子黔婁舊居畔　　亂鋪平地伴逍遙

其二

爐冶只應憑陋巷　　富饒應不是豪家　𣆶來雨歇茆堂外　　散在閑庭買落花

其三

自遣三首

古屋苔荒疾乍瘳　　前村林木覺先秋　野塘日暮搘筇立　　云自無依水自流

其一

講退時時學苦吟　　人間聲利已無心　水邊佔得清閑景　　雨霽遙峰夜月深

其二

不惑年猶欠四年　　道情高趣恥前賢　清風明月知多少　　謾學廬山種白蓮

其三

送僧

萬緣難系自由身　　道性何妨學世人　擬向東門贈離別　　長堤楊柳未成春

庭竹

移去群花種此君　　滿庭寒翠更無塵　暑天閑繞煩襟盡　　猶有清風借四鄰

雞

檐前棲息傍蒿叢　　風雨司晨爾有功　鸚鵡無能憑佞舌　　侯門翻得養金籠

送僧之金陵

金錫孤𢹂問去程　　萋萋原草暮煙平　六朝舊跡秦淮畔　　應感興亡聽水聲

出道場山途中作

獨下層巒景物秋　　依依云木似相留　孤舟曉泛平波去　　更為青山一轉頭

將之霅溪寄別擇梧師

白雲深處草堂閑　　曾伴支公薄暮還　獨上孤舟欲西去　　倚檣回望只青山

寄凈慈寺悟真師

憶得涼宵宿上方　　靜吟閑話趣何長　別來音信無由寄　　目斷遙天雁一行

次韻酬梵天阇梨

數峰殘雪對閑門　　世態悠悠莫可論　靜室禪余忽相憶　　劃灰孤坐到黃昏

溪居即事寄梵天阇梨

松竹森森獨掩扉　　塵中誰復愛忘機　蒼苔滿砌無人到　　猶感幽禽夜夜歸

武康溪居即事寄寶印大師四首

偶來溪上縱閑吟　　泉石深藏便有心　莫擬他年訪幽跡　　白雲青嶂更難尋

其一

月下猿聲水畔山　　臥聽吟望只宜閑　柴門不掩無來客　　時有精靈暫往還

其二

世路驅驅又白頭　　爭如閑臥絕他求　門前荒隴依依在　　碑折松枯盡列侯

其三

禪外相懷雪乍晴　　音書早𣆶到柴扃　殘陽獨倚危樓望　　極目山光數點青

其四

瑪瑙院居戲題三首

水邊閑臥萬緣休　　言欲無瑕行欲修　草屋衡門任窮困　　屠龍終自勝屠牛

其一

湖光淡淡涵幽戶　　苔色依依滿破廊　寂寞便同夫子廟　　更無流俗入焚香

其二

白傳湖西瑪瑙坡　　軒牕蕭灑漾煙波　講余終日焚香坐　　譭譽榮枯柰我何

其三

予近卜居孤山之下友人元敏以四絕見嘲遂依韻和酬

窮居已躡黔婁

跡　　孤島徒稱瑪瑙坡　糗飯藜羹且閑樂　　更無車馬暫經過

其一

所棲幽致異人寰　　野艇秋歸碧浪間　殘日淡煙凝望處　　參差樓閣認孤山

其二

煙波云木映閑扉　　養病深棲是所宜　便欲上生尋內院　　卻因泉石住多時

其三

虛堂入夏講殘經　　不擊鐘聲擊鼓聲　林下唯君問幽趣　　紀陽儀式近方成　(後漢董春字紀陽每升講堂鳴鼓三通余近敩焉)

其四

庭鶴

支遁放君真有意　　衛公憐汝太無端　司晨守禦那堪用　　殷頂霜毛只好看

寄天臺守能上人

臺嶺林泉勝十洲　　忘機長往更無愁　考盤高趣何人識　　招隱新題幾處留　深夜定回華頂月　　經年書斷海門秋　誰知抱疾西湖上　　南望雲山想勝遊

寄所知

寵辱不關念　　揚名日更新　　但憐吾道在　寧顧謫官頻　　故國拋天外　　全家寄水濵　堂空巢少燕　　門冷謁無人　　直氣終干斗　剛腸肯泣麟　　逍遙輕嗣立　　乾沒笑安仁　愛主長思闕　　尋幽且養神　　伴閑初種竹　出使舊埋輪　　佞舌終期斷　　民冤必為伸　他年修史傳　　誰可繼清塵

題石壁山紹上人觀風亭

界江千萬山　　石壁惟清幽　　中有忘機人　超

【現代漢語翻譯】現代漢語譯本孤零零地住在瑪瑙坡（Manao Po），只是徒有虛名吃著粗糧野菜，倒也悠閑快樂，更沒有車馬偶爾經過。

其一

所居住的地方幽靜雅緻，不同於人間，野外的船隻在秋天歸來，盪漾在碧綠的波浪間。殘陽和淡淡的煙霧凝聚在遠望之處，參差不齊的樓閣，讓人辨認出那是孤山（Gu Shan）。

其二

煙霧、波光、雲彩和樹木，倒映在閑置的門扉上，最適宜在此深居養病。真想立刻昇天，去尋找天上的內院，卻因為這裡的泉水和石頭，住了很久。

其三

空曠的廳堂里，夏天講著未講完的經書，不敲鐘聲，而是敲擊鼓聲。林下只有你來詢問這幽靜的趣味，紀陽（Ji Yang）的儀式最近才勉強完成。（後漢的董春，字紀陽，每次登上講堂都要鳴鼓三通，我最近效仿他。）

其四

庭院裡的鶴

支遁（Zhi Dun）放鶴，真是有意境，衛懿公（Wei Yi Gong）喜愛鶴，實在太荒唐。讓鶴來司晨守衛，哪裡能用得上？紅色的頭頂，雪白的羽毛，只是好看而已。

寄給天臺山（Tiantai Mountain）的守能上人（Shou Neng Shang Ren）

天臺山的林泉勝過十洲（Shi Zhou），忘卻機心，長久隱居，更沒有憂愁。像伯夷（Bo Yi）、叔齊（Shu Qi）那樣高尚的情趣，有誰能理解？招隱的詩題，又留下了幾處？深夜一定回到華頂峰（Hua Ding Peak），沐浴著月光，一年到頭，書信斷絕，如同海門（Hai Men）的秋天。誰知道我抱著病，在西湖（Xi Hu）上，向南遙望雲山，想像著美好的遊歷。

寄給所知之人

榮耀和屈辱，都不放在心上，揚名的事業，一天比一天新。只憐惜我的道義還在，哪裡顧得上被貶官的頻繁？故鄉拋在九霄雲外，全家寄居在水邊。廳堂空曠，燕子很少築巢，門庭冷落，沒有人來拜訪。剛直之氣，終究要觸犯權貴，剛強的肝腸，怎肯為麒麟而哭泣？逍遙自在，輕視繼承家業，鉆營求利，被安仁（An Ren）所恥笑。愛國之心，常常思念朝廷，尋幽探勝，姑且保養精神。開始在空閑時種植竹子，過去出使時，曾把車輪埋起來表示不再回來。奸佞的舌頭，終究會被割斷，百姓的冤屈，一定要為他們伸張。他年修史撰寫傳記，誰可以繼承這清廉的風塵？

題石壁山（Shi Bi Mountain）紹上人（Shao Shang Ren）的觀風亭

隔著江河，有千萬座山，石壁山（Shi Bi Mountain）唯有清幽。山中有一位忘卻機心的人，超脫... English version Living alone on Manao Po (Manao Po) is just an empty name. Eating simple meals of coarse rice and wild vegetables, I find peace and joy, And no carriages or horses ever pass by.

Part One

The place where I dwell is secluded and refined, unlike the human world, Wild boats return in autumn, drifting on the green waves. The setting sun and faint mist linger in the distance, Uneven pavilions and towers, allowing one to recognize Gushan (Gu Shan).

Part Two

Mist, waves, clouds, and trees reflect on the idle doors, It is most suitable to live here in seclusion and recover from illness. I really want to ascend to heaven immediately to find the inner courtyard, But because of the springs and stones here, I have stayed for a long time.

Part Three

In the empty hall, I lecture on the unfinished scriptures in summer, Instead of striking the bell, I strike the drum. Only you come to ask about the secluded pleasures under the forest, The ritual of Ji Yang (Ji Yang) has only recently been barely completed. (Dong Chun of the Later Han Dynasty, styled Ji Yang, would strike the drum three times every time he ascended the lecture hall; I have recently imitated him.)

Part Four

The Crane in the Courtyard

Zhi Dun (Zhi Dun) releasing the crane is truly intentional, Lord Yi of Wei (Wei Yi Gong) loving cranes is truly absurd. How can cranes be used to announce the dawn and guard the house? The red crown and snowy feathers are only for show.

Sent to Venerable Shou Neng (Shou Neng Shang Ren), Guardian of Tiantai Mountain (Tiantai Mountain)

The forests and springs of Tiantai Mountain surpass the ten continents (Shi Zhou), Forgetting worldly concerns, living in seclusion for a long time, there is no sorrow. Who can understand the noble interests like Bo Yi (Bo Yi) and Shu Qi (Shu Qi)? How many places are left with the inscription 'Summoning Hermits'? Surely you return to Hua Ding Peak (Hua Ding Peak) late at night, bathing in the moonlight, All year round, letters are cut off, like autumn at Hai Men (Hai Men). Who knows that I am holding illness on West Lake (Xi Hu), Looking south at the clouds and mountains, imagining the beautiful travels.

Sent to a Known Person

Honor and disgrace are not in my thoughts, The cause of fame is renewed day by day. I only pity that my Dao is still present, How can I care about the frequency of being demoted? My homeland is thrown beyond the heavens, My whole family lives by the water. The hall is empty, and few swallows build nests, The door is cold, and no one comes to visit. Uprightness will eventually offend the powerful, How can a strong heart weep for the Qilin? Carefree, I despise inheriting the family business, Seeking profit is laughed at by An Ren (An Ren). A patriotic heart often thinks of the court, Seeking secluded beauty, I will take care of my spirit. I began to plant bamboo in my spare time, In the past, when I was sent on a mission, I buried the wheels to show that I would not return. The tongues of the wicked will eventually be cut off, The grievances of the people must be redressed for them. In the future, when writing history and biographies, Who can inherit this pure dust?

Inscribed on Venerable Shao's (Shao Shang Ren) Viewing Wind Pavilion on Stone Wall Mountain (Shi Bi Mountain)

Across the rivers, there are thousands of mountains, Stone Wall Mountain (Shi Bi Mountain) alone is serene. In the mountains, there is a person who forgets worldly concerns, Transcending...

【English Translation】 English version Living alone on Manao Po (Manao Po) is just an empty name. Eating simple meals of coarse rice and wild vegetables, I find peace and joy, And no carriages or horses ever pass by.

Part One

The place where I dwell is secluded and refined, unlike the human world, Wild boats return in autumn, drifting on the green waves. The setting sun and faint mist linger in the distance, Uneven pavilions and towers, allowing one to recognize Gushan (Gu Shan).

Part Two

Mist, waves, clouds, and trees reflect on the idle doors, It is most suitable to live here in seclusion and recover from illness. I really want to ascend to heaven immediately to find the inner courtyard, But because of the springs and stones here, I have stayed for a long time.

Part Three

In the empty hall, I lecture on the unfinished scriptures in summer, Instead of striking the bell, I strike the drum. Only you come to ask about the secluded pleasures under the forest, The ritual of Ji Yang (Ji Yang) has only recently been barely completed. (Dong Chun of the Later Han Dynasty, styled Ji Yang, would strike the drum three times every time he ascended the lecture hall; I have recently imitated him.)

Part Four

The Crane in the Courtyard

Zhi Dun (Zhi Dun) releasing the crane is truly intentional, Lord Yi of Wei (Wei Yi Gong) loving cranes is truly absurd. How can cranes be used to announce the dawn and guard the house? The red crown and snowy feathers are only for show.

Sent to Venerable Shou Neng (Shou Neng Shang Ren), Guardian of Tiantai Mountain (Tiantai Mountain)

The forests and springs of Tiantai Mountain surpass the ten continents (Shi Zhou), Forgetting worldly concerns, living in seclusion for a long time, there is no sorrow. Who can understand the noble interests like Bo Yi (Bo Yi) and Shu Qi (Shu Qi)? How many places are left with the inscription 'Summoning Hermits'? Surely you return to Hua Ding Peak (Hua Ding Peak) late at night, bathing in the moonlight, All year round, letters are cut off, like autumn at Hai Men (Hai Men). Who knows that I am holding illness on West Lake (Xi Hu), Looking south at the clouds and mountains, imagining the beautiful travels.

Sent to a Known Person

Honor and disgrace are not in my thoughts, The cause of fame is renewed day by day. I only pity that my Dao is still present, How can I care about the frequency of being demoted? My homeland is thrown beyond the heavens, My whole family lives by the water. The hall is empty, and few swallows build nests, The door is cold, and no one comes to visit. Uprightness will eventually offend the powerful, How can a strong heart weep for the Qilin? Carefree, I despise inheriting the family business, Seeking profit is laughed at by An Ren (An Ren). A patriotic heart often thinks of the court, Seeking secluded beauty, I will take care of my spirit. I began to plant bamboo in my spare time, In the past, when I was sent on a mission, I buried the wheels to show that I would not return. The tongues of the wicked will eventually be cut off, The grievances of the people must be redressed for them. In the future, when writing history and biographies, Who can inherit this pure dust?

Inscribed on Venerable Shao's (Shao Shang Ren) Viewing Wind Pavilion on Stone Wall Mountain (Shi Bi Mountain)

Across the rivers, there are thousands of mountains, Stone Wall Mountain (Shi Bi Mountain) alone is serene. In the mountains, there is a person who forgets worldly concerns, Transcending...

然樂巖丘　　創亭號觀風　　嘉景自成收　群峰呈𣆶碧　　長溪瀉寒流　　視聽足怡情　萬事安能求　　嘗言徂暑天　　登時疑清秋　云容既冷淡　　松韻還颼飗　　擾擾九衢塵　誰知高靜游

閑居編第四十五卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十六

宋孤山沙門　智圓　著

昭君辭

昭君停車淚暫止　　為把功名奏天子　靜得胡塵唯妾身　　漢家文武合羞死

老將

畫堂升降子孫扶　　白髮𣯶𣯶膽尚粗　不省時清身已老　　逢人猶說斬單于

邊將二首

威聲飛將豈能過　　號令雄師劍始磨　雪攪長空馬韁立　　偷營今夜度膠河

其一

百戰依前勇氣成　　窮邊深入耀精兵　穹廬燒盡龍庭破　　卻上燕然更勒銘

其二

貪泉

隱之曾飲肯為非　　今古泓澄照翠微　自是貪夫性貪賄　　便將泉水作因依

夷齊廟

曾聞叩馬犯君顏　　萬古清風滿世間　若使干戈為揖讓　　夷齊終不死空山

嚴光臺

撥亂方爭汗馬功　　賢才誰肯守窮空　嚴光亦是夷齊類　　垂釣碧溪敦讓風

閑田

虞芮懷慚觀禮讓　　閑田從此草長生　而今雖是文王化　　難遣貪

【現代漢語翻譯】現代漢語譯本《然樂巖丘·觀風亭》天然美景自行匯聚，群峰呈現出翠綠的顏色，長長的溪流傾瀉著寒冷的流水，視覺和聽覺都足以使人心情愉悅，世間萬事又怎能強求？我曾說在盛夏時節，登上此地，會懷疑身處清涼的秋天。雲彩的姿態顯得冷淡，松樹的聲響依舊是颼颼的。喧囂擾攘的京城街道，有誰知道這高雅清靜的遊玩之處呢？

《閑居編》第四十五卍新續藏第 56 冊 No. 0949 《閑居編》

《閑居編》第四十六

宋孤山沙門（Song Gushan Shamen，宋代孤山寺的出家僧人）智圓（Zhiyuan，人名）著

《昭君辭》昭君（Zhaojun，人名，指王昭君）停車，眼淚暫時停止，爲了把功名奏明天子。平息胡人的戰亂，唯有靠妾身，漢家的文臣武將都應該感到羞愧。

《老將》在華麗的廳堂里，需要子孫攙扶著才能上下，花白的頭髮稀疏，但膽量依舊粗獷。不瞭解時局已經太平，自身已經老邁，遇到人仍然在說斬殺單于（Chanyu，古代匈奴的首領）。

《邊將二首》飛將軍（Feijiangjun，指漢代名將李廣）的威名又怎能超過他？號令雄壯的軍隊，寶劍才開始磨礪。雪花攪動著長空，戰馬韁硬地站立，今夜要偷偷地渡過膠河（Jiaohe，河流名）去偷襲敵營。

其一經歷百戰，勇氣依舊養成，深入邊境，彰顯精銳的士兵。燒盡了穹廬（Qionglu，匈奴人居住的氈帳），攻破了龍庭（Longting，匈奴王庭），還要登上燕然山（Yanran Mountain，山名）去刻石紀功。

其二

《貪泉》即使是隱士曾飲用過貪泉的水，難道肯去做壞事嗎？從古至今，清澈的泉水照耀著翠綠的山色。只是那些貪婪的人本性就貪圖錢財，於是就把泉水當作了借口。

《夷齊廟》我曾聽說伯夷（Yi，人名）叔齊（Qi，人名）叩馬進諫觸犯了君王的尊嚴，他們的高風亮節萬古流芳於世間。如果能將戰爭變為禮讓，伯夷叔齊最終也不會餓死在空曠的山林中。

《嚴光臺》在平定戰亂的時候，人們爭奪著建立功勛的機會，又有哪個賢才肯堅守貧困和空虛呢？嚴光（Yanguang，人名）也是像伯夷叔齊一樣的人物，在碧綠的溪水邊垂釣，推崇謙讓的風尚。

《閑田》虞國（Yu State）和芮國（Rui State）的國君因為慚愧而觀摩禮讓，從此以後，荒廢的田地裡野草生長。如今即使是文王的教化，也難以消除人們的貪婪之心。

【English Translation】 English version 《Ran Le Rock Hill - Gazing at the Wind Pavilion》 The beautiful scenery gathers naturally, the peaks present a verdant color, and the long stream pours down cold water. Sight and hearing are enough to make people feel happy. How can one force everything in the world? I once said that in the height of summer, climbing here would make one suspect that they were in the cool autumn. The appearance of the clouds seems indifferent, and the sound of the pines is still rustling. In the bustling streets of the capital, who knows this elegant and quiet place to play?

《Secluded Living Compilation》 Forty-fifth 卍 New Continued Collection Volume 56 No. 0949 《Secluded Living Compilation》

《Secluded Living Compilation》 Forty-sixth

By Shamen (Buddhist monk) Zhiyuan (name), of Gushan Temple (temple name) in the Song Dynasty

《Ode to Zhaojun》 Zhaojun (name, referring to Wang Zhaojun) stops her carriage, her tears ceasing temporarily, in order to report her merits to the emperor. To quell the turmoil of the barbarians, only I, your concubine, can do it. The civil and military officials of the Han Dynasty should all feel ashamed.

《Old General》 In the magnificent hall, he needs his descendants to help him up and down. His white hair is sparse, but his courage is still rough. He does not understand that the situation is peaceful and he is old. When he meets people, he still talks about beheading the Chanyu (title of the Xiongnu leader).

《Two Poems on Border Generals》 How can the prestige of the Flying General (Feijiangjun, referring to the famous general Li Guang of the Han Dynasty) surpass him? To command the mighty army, the sword is just beginning to be sharpened. Snow stirs the long sky, and the warhorses stand stiffly. Tonight, they will secretly cross the Jiao River (river name) to raid the enemy camp.

Poem One Having experienced hundreds of battles, courage is still cultivated, penetrating deep into the border, demonstrating the elite soldiers. Burning the Qionglu (felt tents where the Xiongnu lived) and breaking the Longting (Xiongnu royal court), they will also ascend Yanran Mountain (mountain name) to inscribe their achievements.

Poem Two

《Greedy Spring》 Even if a hermit has drunk the water of Greedy Spring, would he be willing to do bad things? From ancient times to the present, the clear spring water shines on the green mountains. It is just that those greedy people are inherently greedy for money, so they use the spring water as an excuse.

《Temple of Yi and Qi》 I once heard that Yi (name) and Qi (name) knocked on the horse to remonstrate, offending the dignity of the king. Their noble character has been passed down through the ages. If war could be turned into courtesy, Yi and Qi would not have starved to death in the empty mountains.

《Terrace of Yan Guang》 During the pacification of the war, people competed for the opportunity to establish meritorious service. Which talented person would be willing to adhere to poverty and emptiness? Yan Guang (name) is also a person like Yi and Qi, fishing by the green stream, advocating the style of humility.

《Idle Fields》 The rulers of Yu State and Rui State observed etiquette and concession out of shame. From then on, weeds grew in the abandoned fields. Even if it is the teachings of King Wen now, it is difficult to eliminate people's greed.

夫兩不爭

讀王通中說

孟軻荀況與楊雄　　代異言殊道一同　夫子文章天未喪　　又于隋世產王通

讀毛詩

夫子刪來三百章　　箴規明白佐時王　近來吟詠唯風月　　謗木詩官事久亡

讀孫郃集

唐祚將亡王澤枯　　四明歸隱泣窮涂　而今若撰才名志　　更有閑僧得入無　(郃撰四明才名志釋宗亮預焉)

讀禪月集

屬興難忘水與山　　救時箴戒出其間　讀終翻恨吾生𣆶　　不得斯人一往還

觀劍客圖

飛劍縱橫乍可驚　　翻疑風俗妄傳聲　如今至究在何處　　不出為人平不平

詩魔

禪心喧撓被詩魔　　月冷風清柰爾何　一夜欲降降不得　　紛紛徒屬更來多

謝僧惠蒲扇

結蒲為扇狀何奇　　助我淳風世罕知　林下靜搖來客笑　　竹床茆屋恰相宜

招元羽律師

去年相訪宿吾廬　　露滴蒼苔夜話遲　湖水𣆶來清不極　　今秋又是月圓時

貧居

山廚灶上苔痕碧　　齋盂生塵無粒食　可憐雀鼠未知貧　　穿屋穿墉不暫息

酬簡上人見寄

林間病臥懶逢迎　　相識何人最愜情　唯有簡公閑且僻　　寂寥翻被俗流輕

送僧歸姑蘇

姑蘇臺畔樹含秋　　蟬噪西風雨乍收　

【現代漢語翻譯】現代漢語譯本《夫兩不爭》

讀王通中（王通，隋朝學者）說

孟軻（孟子）、荀況（荀子）與楊雄（漢代哲學家），時代不同，言論各異，但道理相同。夫子的文章，上天沒有使其泯滅，又在隋朝產生了王通。

《讀毛詩》

夫子刪定的《詩經》三百篇，其中規勸之言明白曉暢，可以輔佐當時的君王。近來人們吟詠的只是風花雪月，諷諫時政的詩歌和采詩之官早已消失。

《讀孫郃集》

唐朝的國運將要衰亡，君王的恩澤枯竭，孫郃（人名）隱居四明山，在窮困潦倒中哭泣。如今如果要撰寫才名志，是否還有閑散的僧人可以列入其中呢？（孫郃撰寫的《四明才名志》中，僧人釋宗亮的名字也在其中）

《讀禪月集》

觸發興致難以忘懷的，是水和山，救世的箴言和勸誡也出自其中。讀完之後反而遺憾我生不逢時，不能與這樣的人相交往。

《觀劍客圖》

飛劍縱橫，乍一看令人驚異，反而懷疑世俗風氣虛妄地傳播這些事情。如今追究起來，究竟在哪裡呢？無非是為人伸張正義罷了。

《詩魔》

禪心被詩魔擾亂，月色清冷，清風徐來，又能奈你如何？一夜之間想要降伏詩魔卻降伏不了，紛紛擾擾的徒眾反而更多了。

《謝僧惠蒲扇》

用蒲草編結成扇子，形狀多麼奇特，它能幫助我帶來淳樸的風氣，世間很少有人知道。在林下靜靜地搖動，引來客人微笑，竹床茅屋與它恰好相宜。

《招元羽律師》

去年你來拜訪，借宿在我的茅屋裡，露水滴落在蒼苔上，我們深夜長談。湖水清澈得沒有邊際，今年秋天又是月圓的時候了。

《貧居》

山中廚房的灶臺上長滿了碧綠的苔蘚，齋飯的器皿里積滿了灰塵，沒有一粒糧食。可憐的麻雀和老鼠不知道我貧困，穿屋穿墻，一刻也不停息。

《酬簡上人見寄》

我因病臥在林間，懶於應酬，相識的人中，誰最合我的心意呢？只有簡公（人名）閒適而隱僻，他的寂寞反而被世俗之人輕視。

《送僧歸姑蘇》

姑蘇臺（地名）邊，樹木已含秋意，蟬在西風中鳴叫，雨也剛剛停歇。

【English Translation】 English version 《Husband Does Not Contend》

Reading Wang Tongzhong's (Wang Tong, a scholar of the Sui Dynasty) Sayings

Meng Ke (Mencius), Xun Kuang (Xunzi), and Yang Xiong (a philosopher of the Han Dynasty) lived in different eras and had different words, but their principles were the same. The Master's writings, Heaven has not allowed them to perish, and Wang Tong was produced again in the Sui Dynasty.

《Reading Mao Shi》

The three hundred chapters of the 'Book of Poetry' edited by the Master contain clear and understandable admonitions that can assist the rulers of the time. Recently, people only chant about wind and moon, and the poems that satirize politics and the officials who collect folk songs have long disappeared.

《Reading Sun He's Collection》

The fate of the Tang Dynasty is about to decline, and the emperor's grace is exhausted. Sun He (a person's name) lives in seclusion in Siming Mountain, weeping in poverty. Now, if we want to write a record of talented people, are there any idle monks who can be included? (In Sun He's 'Siming Talents Record', the name of the monk Shi Zongliang is also included)

《Reading Chan Yue's Collection》

What is unforgettable to trigger interest is water and mountains, and the proverbs and admonitions to save the world also come from them. After reading it, I regret that I was born at the wrong time and cannot associate with such people.

《Viewing the Swordsman Picture》

Flying swords are horizontal and vertical, which is surprising at first glance, but I suspect that the secular atmosphere falsely spreads these things. Now, when we investigate, where is it after all? It's nothing more than upholding justice for people.

《Poetry Demon》

The Zen mind is disturbed by the poetry demon, the moonlight is cold, and the breeze is gentle, but what can you do? I wanted to subdue the poetry demon overnight, but I couldn't subdue it, and there were more and more followers.

《Thanking the Monk for the Cattail Fan》

The shape of the fan woven with cattails is so peculiar. It can help me bring a simple atmosphere, which is rarely known in the world. Shaking it quietly under the forest makes the guests smile, and the bamboo bed and thatched house are just right for it.

《Inviting Lawyer Yuan Yu》

Last year you came to visit and stayed overnight in my hut. Dew dripped on the moss, and we talked late into the night. The lake water is so clear that there is no end, and this autumn is the time of the full moon again.

《Living in Poverty》

The stove in the mountain kitchen is covered with green moss, and the utensils for vegetarian meals are covered with dust, without a grain of food. The poor sparrows and mice don't know that I am poor, and they go through the house and walls without stopping for a moment.

《Responding to Master Jian's Sending》

I am lying ill in the forest and lazy to socialize. Among the people I know, who is most in line with my heart? Only Master Jian (a person's name) is leisurely and secluded, and his loneliness is despised by the secular people.

《Sending the Monk Back to Gusu》

Beside Gusu Terrace (place name), the trees are full of autumn, the cicadas are chirping in the west wind, and the rain has just stopped.

閑笑閑吟忽歸去　　月明何處宿孤舟

寄遠

洞房秋𣆶更思君　　寶瑟慵彈日又曛　雁過長空書不到　　滿庭黃葉落紛紛

謝仁上人惠茶

寄我山茶號雨前　　齋餘閒試僕伕泉　(予止山居有之) 　睡魔遣得雖相感　　翻引詩魔來眼前

讀項羽傳二首

頻年戰勝恃雄強　　歷數分明在彼蒼　堪笑范曾無異識　　不能令主事高皇

其一

發嘆虞姬勢已窮　　烏江此夕喪英雄　當時若也知天命　　佐漢應居第一功

其二

草堂秋夜

雨殺炎光變秋色　　清涼頓在草堂中　幽人一夜坐不睡　　月照閑階露灑空

書荊溪禪師傳后二首

智者真宗談一性　　相傳六世至荊溪　高揮彩筆示深趣　　來學無窮俱破迷

其一

清風遺句滿人間　　滅後天臺跡更閑　碑折塔摧人不顧　　不堪冥目想空山

其二

寄題章安禪師塔

祖師墳塔在天臺　　雨壞風摧事可哀　香火無人空有跡　　夜深明月照蒼苔

寄天臺能上人

天臺深隱許誰同　　擾擾浮世萬事空　終約攜瓶訪師去　　水邊松下嘯清風

讀秦始本紀

縱慾勞民殊未已　　阿房望夷相次起　後來風俗昧其由　　妄說秦皇能役鬼

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讀楊子法言

秦焚漢雜道何孤　　蕩蕩皇風豈易圖　空有法言為世范　　不知來者肯行無

書慈光塔

靈骨未藏三十載　　我來收得葬孤山　此中起塔不在大　　已有高名垂世間

苦熱

平湖日炙沸如煮　　庭樹色干鳥渴死　何人萬里驅徵車　　紅塵漲天方入市

古鑒

土蝕菱花有微竅　　懸向秋堂光照耀　寫出人人妍丑姿　　西施始免嫫母笑

寄題終南道宣律師塔

冷碧終南插太虛　　纻麻蘭若舊閑居　波離滅后無人繼　　蕭索西風葉滿渠

嘲寫真

泡幻吾身元是妄　　丹青汝影豈為真　吾身汝影俱無實　　相伴茆堂作兩人

冬日作

凍撮閑庭土皆裂　　風號門外人來絕　可憐萬事不幹身　　憑欄且看千峰雪

誡後學

對食須思稼穡勞　　為僧安用事雄豪　剃頭本意求成佛　　不為齋筵坐位高

螢

微蟲稟質有清光　　軌跡難令暗室藏　車胤死來人墮學　　秋庭終夜恣飛翔

舟歸詠雁

嗷嗷旅雁滿寒塘　　閑坐歸舟帶夕陽　一一似能遵禮教　　等閑驚起便成行

舟歸

平湖渺渺澄寒水　　孤舟靜泛清光里　卻慚未是狎鷗人　　處處鳧鹥盡驚起

檻猿

異果供餐金

【現代漢語翻譯】現代漢語譯本《讀楊子法言》秦朝焚書，漢朝雜用各家之道，楊雄的道為何如此孤單？恢弘的皇道哪裡是容易傚法的？空有《法言》作為世人的典範，不知後世之人肯不肯遵行。

《書慈光塔》靈骨未曾安葬已經三十年，我來將它收斂安葬在孤山。在此處建塔不在於高大，已經有了很高的名聲流傳於世間。

《苦熱》平靜的湖面被太陽炙烤得像沸水一樣，庭院裡的樹木顏色乾枯，鳥兒也渴死了。什麼人萬里奔波驅趕著車馬，漫天紅塵正漲起，才要進入集市。

《古鑒》銅鏡被泥土侵蝕，菱花紋飾有了細小的孔竅，懸掛在秋天的廳堂上，光芒照耀。照出每個人的美醜姿態，西施才免於被和嫫母相提並論。

《寄題終南道宣律師塔》青翠的終南山高聳入雲，道宣律師（唐代高僧）過去在纻麻蘭若（寺廟名）清靜隱居。波離（梵語，智慧）圓寂后無人繼承他的事業，蕭瑟的西風吹過，落葉堆滿了水渠。

《嘲**》我這如泡沫般虛幻的身體原本就是虛妄的，用丹青畫出的你的影子難道就是真實的嗎？我的身體和你的影子都沒有實體，不如在茅草屋裡相伴，就當是兩個人。

《冬日作》寒冷凝結，閑靜的庭院裡土地都凍裂了，風在門外呼嘯，很少有人來。可喜的是萬事與我無關，靠著欄桿且看那千峰上的白雪。

《誡後學》面對食物要想到耕種的辛勞，作為僧人，哪裡需要爭強好勝？剃度的本意是求成佛，不是爲了在齋飯宴席上佔據更高的位置。

《螢》小蟲天生稟賦有清亮的光芒，它的軌跡難以在黑暗的房間里隱藏。車胤（晉朝人，囊螢夜讀）死後，人們都荒廢了學業，秋天的庭院裡，螢火蟲整夜自由飛翔。

《舟歸詠雁》大雁成群結隊地在寒冷的池塘里鳴叫，我悠閒地坐在歸舟上，沐浴著夕陽。它們似乎懂得禮儀教化，稍微受到驚動就整齊地排成行列飛走。

《舟歸》平靜的湖面浩渺無邊，寒水清澈，孤單的小船靜靜地漂浮在清朗的光輝里。慚愧的是我還沒能成為與鷗鳥親近的人，到處都把野鴨和水鳥驚飛起來。

《檻猿》用奇異的果實供養籠中的猿猴，

【English Translation】 English version Reading Yangzi Fayan The Qin burned books, the Han mixed various doctrines, why is Yang Xiong's (a philosopher of the Han Dynasty) doctrine so lonely? How can the vast imperial way be easily imitated? In vain, the 'Fayan' (Model Sayings) serves as a model for the world, I wonder if those who come after will be willing to follow it.

Writing on the Ciguang Pagoda The spiritual bones have not been buried for thirty years, I have come to collect them and bury them on Gushan (Solitary Hill). Building a pagoda here is not about being grand, It already has a high reputation that will be passed down through the world.

Bitter Heat The calm lake is scorched by the sun, boiling like water, The trees in the courtyard are dry, and the birds are dying of thirst. Who is driving chariots for thousands of miles, The red dust is rising to the sky, just about to enter the market.

Ancient Mirror The bronze mirror is eroded by soil, and the rhombus pattern has tiny holes, Hanging in the autumn hall, its light shines. Reflecting everyone's beautiful and ugly appearances, So that Xi Shi (one of the Four Beauties of ancient China) is spared from being compared to Mo Mu (an ugly woman in ancient China).

Inscribed on the Pagoda of Lawyer Daoxuan of Zhongnan Mountain The verdant Zhongnan Mountain pierces the sky, Lawyer Daoxuan (a prominent monk of the Tang Dynasty) used to live in seclusion in the Zhimaranruo (a temple name). After Boli (Sanskrit for wisdom) passed away, no one inherited his work, The desolate west wind blows, and fallen leaves fill the ditches.

Mocking ** My bubble-like illusory body is originally unreal, Is your painted image really real? My body and your image are both without substance, Better to accompany each other in the thatched cottage, just as two people.

Written on a Winter Day The cold congeals, and the soil in the quiet courtyard is cracked, The wind howls outside the door, and few people come. Fortunately, all things are unrelated to me, Leaning on the railing, I watch the snow on the thousand peaks.

Admonishing Later Students When facing food, one must think of the labor of farming, As a monk, where is the need to be competitive? The original intention of shaving the head is to seek Buddhahood, Not to occupy a higher position at the vegetarian banquets.

Firefly The tiny insect is endowed with a clear light, Its traces are difficult to hide in a dark room. Since Che Yin (a person in the Jin Dynasty who studied diligently by firefly light) died, people have neglected their studies, In the autumn courtyard, fireflies fly freely all night.

Singing of Geese on the Way Home by Boat Flocks of geese are calling in the cold pond, I sit leisurely on the returning boat, bathed in the sunset. They seem to understand etiquette and teaching, Slightly disturbed, they fly away in neat rows.

Returning by Boat The calm lake is vast and boundless, the cold water is clear, The lonely boat floats quietly in the clear light. I am ashamed that I have not yet become someone close to the seagulls, Everywhere, I startle the ducks and waterfowl.

Caged Monkey Offering strange fruits to the monkey in the cage,

鎖纏　　侯門雖貴性非便　夜啼只憶巴江畔　　霜木千株冷倚天

放猿

放汝孤猿任自由　　萬山云樹正含秋　不知今夜啼明月　　又使何人淚暗流

湖上望月二首

秋水澄澄樹絕風　　冰輪苒苒上遙空　閑思今夜供吟景　　冷色清光幾處同

其一

寒光皎皎映平湖　　水色天形兩不殊　學道未能同罔象　　也于深處見圓珠

其二

詠亡有禪師山齋養獼猴

閑庭樹樹果垂霜　　聽法猶憐入草堂　異類豈能知禮節　　每來相對坐禪床

贈廣上人

魏闕林泉趣本同　　隨緣來往興何窮　閑宵訪我茆堂宿　　湖水無波月照空

正月晦日作

春晴殘日照平川　　老幼相攜古岸邊　富貴在天誰肯信　　臨流爭放送窮舟

讀羅隱詩集

非非是是正人倫　　月夜花朝幾損神　薄俗不知懲勸旨　　翻嫌羅隱一生嗔

落花

花開花落盡由風　　數日榮衰事不同　庭下𣆶來猶可玩　　綠苔芳草綴殘紅

織婦

九月風高未授衣　　燈前軋軋夜鳴機　困來不覺支頤睡　　鼠嚙絲頭四散飛

柳

融融春色伴花榮　　濃翠參差雨乍晴　低拂冷煙元亮宅　　靜籠明月亞夫營　葉浮晚水愁眉細　　絮落春衣雪

片輕　莫上隋堤思往事　　萬株蕭索傍河聲

牡丹

栽培寧暇問耕桑　　紅白相鮮映畫堂　淚濕濃妝含曉露　　火燔寒玉照斜陽　黃金剩買心無猒　　綺席閑觀興更狂　誰向風前悟零落　　百年榮盛事非長

雁

歲歲隨陽整羽翰　　翱翔還見過雲端　哀音斷續霜風緊　　群影參差夜月殘　鵰鶚已逃榆塞險　　煙波初下洞庭寬　行人萬里思歸切　　送目遙空寄信難

浙江𣆶望

景象依依滿目前　　倚筇閑望思悽然　隔云清磬山傍寺　　照水孤燈渡口舡　蕩漭落潮平占岸　　參差歸雁沒遙天　錢王霸業今何在　　牢落荒城積野煙

閑居編第四十六卍新續藏第 56 冊 No. 0949 閑居編

閑居編第四十七

宋孤山沙門　智圓　著

寄雪竇長老

絕頂久潛隱　　心閑道更真　　山深林下雪　堂靜晝無人　　云抱看經石　　禽接入定身　敢言他世約　　安養愿相親(師求凈土予志頗同故云爾)

君復處士棲大師夙有玩月泛湖之約予以臥病致爽前期因為此章聊以道意

涼風吹眾木　　羸病轉加前　　伏枕誰相問　中秋月又圓　　清光浮遠嶠　　冷色混平川　不得同支許　　乘舟樂浩然

寄西山智道人

【現代漢語翻譯】現代漢語譯本《片輕》不要登上隋堤去追思往事，只見萬株枯萎的樹木在河邊發出蕭瑟的聲音。

《牡丹》栽種牡丹哪裡有空閑去過問農耕之事？紅白相間的花朵鮮艷地映照著畫堂。淚水浸濕了濃艷的妝容，像含著清晨的露珠，鮮紅的花朵像火燒過的美玉，照亮著夕陽。即使花費大量的黃金購買牡丹，心中也永不滿足，在華麗的席位上悠閒地觀賞牡丹，興致更加瘋狂。有誰能在風中領悟到花朵零落的道理？百年的榮華盛世也不是長久的事情。

《雁》年年都隨著陽光整理羽毛，翱翔時還能飛過雲端。哀鳴聲斷斷續續，寒冷的風也更加緊迫，雁群的身影參差不齊，殘月懸掛在夜空。老鷹已經逃到遙遠的邊塞躲避危險，大雁才開始降落在煙波浩渺的洞庭湖上。遠行萬里的人思念家鄉的心情十分迫切，遙望天空，想寄託書信卻難以實現。

《浙江𣆶望》眼前的景象依舊曆歷在目，拄著竹杖悠閒地眺望，心中感到淒涼。隔著雲層傳來清脆的磬聲，山邊有座寺廟，倒映在水中的孤燈，照亮著渡口的船隻。退潮后，水面浩渺平坦，漸漸佔據了岸邊，參差不齊的歸雁消失在遙遠的天空中。錢王的霸業如今在哪裡呢？只剩下荒涼的城池，籠罩著田野的煙霧。

《閑居編第四十六》《卍新續藏第 56 冊 No. 0949 閑居編》

《閑居編第四十七》

宋孤山沙門智圓（僧人名號）著

《寄雪竇長老》長久地隱居在最高的山頂，心境閒適，道行更加精深。山林幽深，林下積雪，佛堂清靜，白天也無人。雲霧環繞著長老看經的石頭，鳥雀親近著長老入定的身體。我不敢說來世的約定，只願在安養（極樂世界）與您親近（因為雪竇長老追求凈土，我的志向與他頗為相同，所以這樣說）。

君復處士（人名）與棲大師（人名）之前有一起賞月泛舟湖上的約定，我因為臥病在床而未能赴約，因此寫下這首詩來表達心意。

涼風吹動著眾多的樹木，我因病而更加虛弱。躺在床上，有誰來問候我呢？中秋的月亮又圓了。清澈的光輝漂浮在遙遠的山峰上，寒冷的光芒混合在廣闊的平原上。我不能像支遁（人名）和許詢（人名）那樣，乘船享受浩然的樂趣。

《寄西山智道人》

【English Translation】 English version 《A Light Piece》 Do not ascend the Sui Embankment to dwell on past events, Only to see ten thousand withered trees by the river making desolate sounds.

《Peony》 Where is the leisure to inquire about farming while cultivating peonies? The red and white blossoms vividly illuminate the painted hall. Tears dampen the heavy makeup, like holding morning dew, The scarlet flowers, like jade burned by fire, illuminate the setting sun. Even spending vast amounts of gold to buy peonies, the heart is never satisfied, Leisurely viewing peonies on ornate mats, the excitement is even more frenzied. Who can comprehend the principle of flowers falling in the wind? A hundred years of glory and prosperity is not a lasting affair.

《Wild Goose》 Year after year, they preen their feathers following the sun, Soaring, they even pass through the clouds. Their mournful cries are intermittent, the cold wind is even more pressing, The shadows of the flock are uneven, the waning moon hangs in the night sky. The eagles have already fled to the distant border to avoid danger, The geese are just beginning to descend on the vast and misty Dongting Lake. Travelers ten thousand miles away feel an urgent longing for home, Gazing at the distant sky, it is difficult to send a letter.

《Viewing from Zhejiang》 The scenes before my eyes are still vivid, Leaning on my bamboo staff, gazing leisurely, my heart feels desolate. Through the clouds comes the clear sound of a chime, a temple beside the mountain, A solitary lamp reflected in the water illuminates the ferry boat at the crossing. The receding tide is vast and flat, gradually occupying the shore, The uneven flock of returning geese disappears into the distant sky. Where is the hegemony of King Qian now? Only a desolate city remains, shrouded in the smoke of the fields.

《Leisurely Living Compilation, Volume 46》《Supplement to the Buddhist Canon, Volume 56, No. 0949, Leisurely Living Compilation》

《Leisurely Living Compilation, Volume 47》

Authored by: Zhìyuán (智圓) (Monk name), a recluse monk of Gushan (孤山) in the Song Dynasty

《Sending to Elder Xuědòu》 Long have you lived in seclusion on the highest peak, Your mind is at ease, and your Dao is even more profound. The mountain forest is deep, with snow beneath the trees, The hall is quiet, with no one there during the day. Clouds embrace the stone where the Elder reads scriptures, Birds are intimate with the Elder's body in meditation. I dare not speak of an agreement in the next life, I only wish to be close to you in Ānyǎng (安養) (Pure Land) (Because Elder Xuědòu seeks the Pure Land, and my aspirations are quite similar to his, so I say this).

The recluse Jūnfù (君復) and Master Qī (棲) previously had an agreement to enjoy the moon and boat on the lake together, but I was unable to attend due to illness, so I wrote this poem to express my sentiments.

The cool breeze blows through the many trees, I am even weaker due to illness. Lying in bed, who will inquire after me? The Mid-Autumn moon is round again. Clear light floats on the distant peaks, Cold light mixes in the vast plains. I cannot be like Zhīdùn (支遁) and Xǔ Xún (許詢), Enjoying the boundless pleasure of boating.

《Sending to Zhì Dào (智道) of West Mountain》

凈業修持久　　攀緣念已摧　　冰潭殘月在　古岸夜禪回　　像燭微留焰　　爐香冷變灰　時逢舊參侶　　閑坐話黃梅

寄慧云大師

繁華辭帝輦　　岑寂戀山林　　志向浮名淡　房扃古寺深　　詩窗來皓月　　齋磬下幽禽　終約逢新雪　　閑過話靜心

寄海慧大師

雲門卜深隱　　誰復繼高蹤　　舊寺拋雙闕　新題詠十峰　　(大師有云門十峰詠)　　禪開杉逕月　講候雪樓鐘　　莫怪相尋晚　　嵇康性本慵

洞霄宮

蕭灑絕塵跡　　虛廊畫列仙　　洞靈潛徹海　山峭欲奔天　　松古巢高鶴　　庭閑涌異泉　長生如有術　　誰復嘆流年

久病

五月茆堂臥　　窮秋疾未除　　喬林葉盡落　舊識分皆疏　　講室縈蛛網　　書床長蠹魚　醫王有妙藥　　飲了萬緣虛

山堂落成招林處士

構廈當高巘　　登臨稱遁仙　　澄波寒浸郭　疊翠冷搘天　　野艇浮殘照　　僧樓襯淡煙　此中無俗物　　自可會清賢

九月望夜招處士林君泛湖玩月

病負中秋約　　殘秋月自新　　寒波沈皓魄　碧落輾冰輪　　風靜砧聲絕　　煙收岳影均　何妨此夕玩　　況是不羈人

病起

秋盡積雨歇　　幽憂病漸安　　眼疼嫌字小

【現代漢語翻譯】現代漢語譯本　凈業修持久，攀緣之念已被摧毀，如同冰冷的深潭中殘留著一輪明月。　在古老的河岸邊結束夜晚的禪修歸來，佛像前的蠟燭微弱地殘留著火焰，爐中的香燃盡后冷卻變成了灰燼。　恰好遇到以前一起參禪的同伴，悠閒地坐在一起談論黃梅（指黃梅禪宗）。

寄給慧云大師（指慧云禪師）

辭別了繁華的帝都，喜愛這寂靜的山林，志向是淡泊名利。　居住在古老寺廟的深處，詩意的窗戶迎來皎潔的月光，齋堂的磬聲伴隨著幽靜的鳥鳴。　最終約定在下雪的時候相見，悠閒地一起談論靜心。

寄給海慧大師（指海慧禪師）

在雲門山（地名）選擇深深地隱居，還有誰能繼承您高尚的足跡呢？　您拋棄了帝都的宮闕，用新的詩歌讚美雲門山的十座山峰（大師有《雲門十峰詠》）。　禪修開啟了杉樹小路上的月光，講經的時候雪樓傳來鐘聲。　不要奇怪我來拜訪得晚了，我的性格本來就像嵇康（魏晉名士）一樣懶散。

洞霄宮（道觀名）

這裡清幽灑脫，沒有塵世的軌跡，空曠的走廊上畫著排列的仙人。　洞穴的靈氣深潛到大海，山峰陡峭得好像要奔向天空。　古老的松樹上筑著高高的鶴巢，幽靜的庭院裡涌出奇異的泉水。　如果真有長生不老的法術，誰還會嘆息時光流逝呢？

久病

五月里躺在茅草屋裡，到了深秋疾病還沒有痊癒。　高大的樹林樹葉都落光了，以前認識的人也漸漸疏遠了。　講經的房間里布滿了蜘蛛網，書桌上長滿了蛀蟲。　如果醫王（指佛）有靈妙的藥物，喝下去就能使萬種塵緣都變得虛空。

山堂落成邀請林處士（指林姓隱士）

建造的房屋正對著高高的山峰，登上這裡可以稱得上是隱居的仙人。　清澈的湖水寒冷地浸潤著城郭，重疊的山巒像翠綠的屏障支撐著天空。　野外的船隻漂浮在夕陽的餘暉中，僧人的樓閣掩映在淡淡的煙霧里。　這裡沒有世俗的東西，自然可以和清雅賢達的人相會。

九月十五日夜晚邀請處士林君（指林姓隱士）泛舟湖上賞月

因為生病辜負了中秋的約定，深秋的月亮又重新變得皎潔。　寒冷的湖水中沉浸著明亮的月亮，碧藍的天空中轉動著潔白的月輪。　風靜了，搗衣的聲音也消失了，煙霧散去，嶽麓山的影子顯得很勻稱。　為什麼不在這美好的夜晚一起遊玩呢？更何況你還是一個不受約束的人。

病起

秋天結束了，連綿的雨也停了，幽靜的憂愁和疾病也漸漸好轉了。　眼睛因為疼痛而嫌字寫得太小了，

【English Translation】 English version 　Sustained cultivation of pure karma, the mind's clinging has been destroyed, like a waning moon in a frozen, deep pool. 　Returning from night meditation on the ancient shore, the candle before the Buddha image faintly retains its flame, the incense in the burner cools and turns to ash. 　Happening to meet old fellow practitioners, we sit idly chatting about Huangmei (referring to the Huangmei Zen school).

Sent to Master Huiyun (referring to Zen Master Huiyun)

Leaving behind the bustling imperial capital, I cherish the quiet mountains and forests, my ambition is to be indifferent to fame and fortune. 　Residing deep within an ancient temple, the poetic window welcomes the bright moonlight, the sound of the齋磬 (zhai qing, a type of bell used in Buddhist monasteries) in the dining hall accompanies the secluded birdsong. 　We finally agree to meet when it snows, leisurely discussing the cultivation of a peaceful mind.

Sent to Master Haihui (referring to Zen Master Haihui)

Choosing to deeply seclude yourself in Yunmen Mountain (place name), who else can inherit your noble footsteps? 　You abandoned the palaces of the imperial capital, using new poems to praise the ten peaks of Yunmen Mountain (the master has 'Odes to the Ten Peaks of Yunmen'). 　Zen meditation opens up the moonlight on the cedar path, the bell of the Snow Tower rings when lecturing on the scriptures. 　Don't be surprised that I came to visit late, my nature is as lazy as Ji Kang (a famous figure in the Wei and Jin dynasties).

Dongxiao Palace (Taoist temple name)

Here it is serene and free from worldly traces, the empty corridors are painted with rows of immortals. 　The spirit of the cave deeply penetrates the sea, the mountain peaks are so steep they seem to rush towards the sky. 　Ancient pine trees have high crane nests, and strange springs gush forth in the quiet courtyard. 　If there truly is a technique for immortality, who would lament the passage of time?

Long Illness

Lying in a thatched hut in May, the illness has not been cured by late autumn. 　The tall trees have shed all their leaves, and those I used to know have gradually become distant. 　The lecture room is covered with spider webs, and the desk is full of bookworms. 　If the Medicine King (referring to the Buddha) has miraculous medicine, drinking it will make all worldly attachments empty.

Completion of the Mountain Hall, Inviting Hermit Lin (referring to a hermit with the surname Lin)

The constructed house faces the high peaks, ascending here can be called a secluded immortal. 　The clear lake water coldly soaks the city walls, and the overlapping mountains support the sky like emerald screens. 　Wild boats float in the afterglow of the setting sun, and the monks' buildings are set off by the light mist. 　There are no vulgar things here, and naturally, we can meet with refined and virtuous people.

On the Night of the Fifteenth of September, Inviting Hermit Lin (referring to a hermit with the surname Lin) to Boat on the Lake and Enjoy the Moon

Because of illness, I failed to keep my Mid-Autumn Festival appointment, but the autumn moon has become bright again. 　The cold lake water is immersed in the bright moon, and the pure white moon wheel rotates in the blue sky. 　The wind is still, and the sound of pounding clothes has disappeared, the mist has cleared, and the shadow of Mount Yuelu appears symmetrical. 　Why not enjoy this beautiful night together? Moreover, you are an unrestrained person.

Recovering from Illness

Autumn is over, the continuous rain has stopped, and the quiet sorrow and illness have gradually improved. 　My eyes hurt, and I dislike that the characters are written too small,

身瘦覺衣寬　　倚杖防苔滑　　開爐怯夜寒　浮生能幾日　　長作水漚觀

賦得送人自闕下還吳

莼羹鱸膾美　　張翰忽思歸　　煙水東南闊　風帆且夕飛　　靜吟新月正　　閑望舊山微　獨羨長江上　　遺名掩竹扉

贈駱偃

才高淹下位　　聖代尚遺賢　　賈誼方流涕　楊雄正草玄　　開琴逢皓月　　試茗選清泉　篋有文編在　　時容後學傳

病中雨夜懷同志

杉竹競霪霪　　天時正積陰　　背窗秋燭暗　欹枕夜堂深　　月被重云蔽　　螢依濕氣沉　無憀不成寐　　況復想知音

游風水洞僧院

風水分雙洞　　幽奇類沃洲　　猿吟清徹夜　山色冷宜秋　　云擁階前石　　鐘殘竹畔樓　賢哉白太守　　五馬舊曾游

白髮

華髮如春卉　　森森易滿頭　　栽培全仗老　澆灌半憑愁　　世態誰能避　　仙方莫漫求　回觀短折者　　欲見更無由

夜懷張逸人

默坐懷幽趣　　誰知動鬱陶　　牕虛殘月在　天靜少微高　　書去言難盡　　眠來夢亦勞　終期冒風雪　　乘興泛輕舠

贈頭陀僧

上行唯知足　　時人豈易同　　一身依樹下　萬慮盡禪中　　乞食村飄雪　　降眠月墜空　應悲浮世上　　煩惱事無窮

【現代漢語翻譯】現代漢語譯本身形消瘦，感覺衣服寬大了，拄著枴杖，小心提防地上的青苔打滑，打開爐子，是因為害怕夜晚的寒冷。短暫的人生能有幾天呢？應該長久地把生命看作是水中的浮漚。

賦得送人自闕下（指京城）還吳

莼菜羹和鱸魚膾味道鮮美，張翰忽然思念家鄉就想回去了，東南方的煙波浩渺廣闊無邊。趁著傍晚的風，揚起風帆，很快就能飛馳而去，在寂靜中吟誦著新月，悠閒地眺望著隱約可見的故鄉山巒。我獨自羨慕那在長江之上，留下美名而隱居在竹籬茅舍之中的人。

贈駱偃

你的才華很高，卻長期處於低下的職位，聖明的時代仍然有被遺漏的賢才，賈誼（西漢政論家、文學家）正在悲傷地哭泣。楊雄（西漢哲學家、文學家）正在潛心寫作《太玄經》，擺好琴，在皎潔的月光下彈奏，挑選清澈的泉水來烹茶。你的書箱裡藏有精美的文章，希望你能允許我這個後輩來學習和傳承。

病中雨夜懷同志

杉樹和竹子都在連綿的陰雨中生長，天空中正積聚著陰沉的雲氣，背對著窗戶，秋天的燭光顯得昏暗。斜靠著枕頭，感到夜晚的廳堂格外深邃，月亮被厚厚的雲層遮蔽，螢火蟲也因為潮濕的空氣而低沉。無聊得難以入睡，更何況還在思念著知心的朋友。

游風水洞僧院

風水洞分為兩個洞，幽深奇特，像極了沃洲（山名，在今浙江新昌），猿猴的叫聲清澈地響徹整個夜晚。山色清冷，很適合秋天的景色，雲霧擁抱著臺階前的石頭，寺廟的鐘聲在竹林邊的樓閣旁消散。賢能的白太守（指白居易），曾經多次來這裡遊玩。

白髮

花白的頭髮像春天的草一樣，茂盛地長滿了頭，頭髮的生長完全依賴於年老。頭髮的滋養一半是憑藉憂愁，世間的變故誰能避免呢？求仙的藥方也不要隨便去尋找。回頭看看那些短命早逝的人，想要再見到他們已經沒有辦法了。

夜懷張逸人

獨自靜坐，懷著幽靜的興致，誰知道內心卻涌動著憂愁，窗外空曠，還有一輪殘月。天空晴朗，少微星（星座名）顯得很高，寫信也難以表達盡我的心意，睡著了，做夢也很疲勞。最終希望能冒著風雪，興致勃勃地乘著小船前去拜訪你。

贈頭陀僧（苦行僧）

你修行只知道滿足，這和世俗之人是多麼不同啊，你獨自一人依靠在樹下。所有的思慮都在禪定之中，在村莊里乞討食物，飄落著雪花，入睡的時候，月亮已經西沉。你一定在悲憫這浮華的世間，煩惱的事情無窮無盡。 English version Feeling thin, I find my clothes too wide; leaning on my staff, I guard against the slippery moss; opening the stove, I fear the night's chill. How many days can floating life possess? Let us view it ever as a bubble on the water.

Composed on Sending Someone Returning from the Capital to Wu

The water shield soup and perch slices are delicious; Zhang Han suddenly longed for home and wished to return; the misty waters of the southeast are vast and boundless. Taking advantage of the evening breeze, let the sails fly swiftly; quietly chanting, the new moon is just right; leisurely gazing, the old mountains are faintly visible. I alone envy those above the Yangtze River, who leave behind a good name and dwell behind bamboo gates.

Presented to Luo Yan

Your talent is high, yet you are submerged in a low position; even in enlightened times, worthy men are overlooked; Jia Yi (statesman and writer of the Western Han Dynasty) is shedding tears. Yang Xiong (philosopher and writer of the Western Han Dynasty) is diligently composing the 'Tai Xuan Jing'; setting up the zither, meeting the bright moon; selecting clear spring water to brew tea. In your chest, there are literary works; may you sometimes allow a junior scholar to learn and transmit them.

Thinking of Comrades on a Rainy Night While Sick

The fir and bamboo compete in the continuous rain; the weather is accumulating gloom; facing away from the window, the autumn candle is dim. Leaning on my pillow, the night hall feels deep; the moon is covered by heavy clouds; the fireflies sink in the damp air. Unable to sleep from boredom, how much more so when thinking of kindred spirits.

Visiting the Monk's Retreat at Wind and Water Cave

The Wind and Water Cave is divided into two caves, secluded and strange, resembling Wozhou (mountain name, in present-day Xinchang, Zhejiang); the ape's cry is clear and penetrates the night. The mountain colors are cold and suitable for autumn; clouds embrace the stones before the steps; the temple bell fades near the pavilion by the bamboo. Worthy is Governor Bai (referring to Bai Juyi), who once traveled here many times.

White Hair

White hair is like spring grass, growing densely all over the head; its cultivation relies entirely on old age. Its nourishment depends half on sorrow; who can avoid the ways of the world? Do not casually seek elixirs of immortality. Looking back at those who died young, there is no way to see them again.

Thinking of Hermit Zhang at Night

Silently sitting, cherishing secluded interests, who knows that agitation stirs within; the window is empty, and the waning moon remains. The sky is clear, and Shao Wei (a constellation) is high; writing letters cannot fully express my feelings; falling asleep, even dreams are tiring. Ultimately, I hope to brave the wind and snow, and ride a light boat in high spirits to visit you.

Presented to a Ascetic Monk

In your practice, you only know contentment, how different from the people of the world; you alone rely on a tree. All thoughts are within meditation; begging for food in the village, snow is falling; falling asleep, the moon has set. You must be saddened by this floating world, where troubles are endless.

【English Translation】 Feeling thin, I find my clothes too wide; leaning on my staff, I guard against the slippery moss; opening the stove, I fear the night's chill. How many days can floating life possess? Let us view it ever as a bubble on the water.

Composed on Sending Someone Returning from the Capital to Wu

The water shield soup and perch slices are delicious; Zhang Han suddenly longed for home and wished to return; the misty waters of the southeast are vast and boundless. Taking advantage of the evening breeze, let the sails fly swiftly; quietly chanting, the new moon is just right; leisurely gazing, the old mountains are faintly visible. I alone envy those above the Yangtze River, who leave behind a good name and dwell behind bamboo gates.

Presented to Luo Yan

Your talent is high, yet you are submerged in a low position; even in enlightened times, worthy men are overlooked; Jia Yi (statesman and writer of the Western Han Dynasty) is shedding tears. Yang Xiong (philosopher and writer of the Western Han Dynasty) is diligently composing the 'Tai Xuan Jing'; setting up the zither, meeting the bright moon; selecting clear spring water to brew tea. In your chest, there are literary works; may you sometimes allow a junior scholar to learn and transmit them.

Thinking of Comrades on a Rainy Night While Sick

The fir and bamboo compete in the continuous rain; the weather is accumulating gloom; facing away from the window, the autumn candle is dim. Leaning on my pillow, the night hall feels deep; the moon is covered by heavy clouds; the fireflies sink in the damp air. Unable to sleep from boredom, how much more so when thinking of kindred spirits.

Visiting the Monk's Retreat at Wind and Water Cave

The Wind and Water Cave is divided into two caves, secluded and strange, resembling Wozhou (mountain name, in present-day Xinchang, Zhejiang); the ape's cry is clear and penetrates the night. The mountain colors are cold and suitable for autumn; clouds embrace the stones before the steps; the temple bell fades near the pavilion by the bamboo. Worthy is Governor Bai (referring to Bai Juyi), who once traveled here many times.

White Hair

White hair is like spring grass, growing densely all over the head; its cultivation relies entirely on old age. Its nourishment depends half on sorrow; who can avoid the ways of the world? Do not casually seek elixirs of immortality. Looking back at those who died young, there is no way to see them again.

Thinking of Hermit Zhang at Night

Silently sitting, cherishing secluded interests, who knows that agitation stirs within; the window is empty, and the waning moon remains. The sky is clear, and Shao Wei (a constellation) is high; writing letters cannot fully express my feelings; falling asleep, even dreams are tiring. Ultimately, I hope to brave the wind and snow, and ride a light boat in high spirits to visit you.

Presented to a Ascetic Monk

In your practice, you only know contentment, how different from the people of the world; you alone rely on a tree. All thoughts are within meditation; begging for food in the village, snow is falling; falling asleep, the moon has set. You must be saddened by this floating world, where troubles are endless.

懷石壁山寺

梵宮藏積翠　　往歲屢游遨　　月上寒溪靜　云收峭壁高　　幽階封藥草　　古樹宿猿猱　終待攜瓶錫　　閑棲解鬱陶

與友人夜話

對坐當清夜　　茆堂野水西　　破窗秋燭冷　高木老猿啼　　跡與孤雲並　　身將一夢齊　幽懷言未已　　明月落前溪

漢武帝

酷矣秦皇滅　　荒哉漢武還　　將軍封五利　神藥訪三山　　重色為金屋　　窮兵過玉關　豈知堯舜道　　千古在人間

送進士萬知古

經明行修徒爾為　　一名屢點春官圍　時之不利非戰罪　　歸山且著老萊衣　清時貧賤誠堪恥　　侏儒太飽朔方饑　男兒會有及親祿　　安能泉石久低眉　束書依舊西入闕　　壯心潛與青雲期　秋風嫋嫋孤魂斷　　古道迢迢去馬遲　驥稱其德不稱力　　神駿唯應伯樂知

寄隱者

散發空林下　　人間事不知　　風高蕙帳冷　天遠鶴書遲　　瓶盡花朝酒　　扃殘寒夜棋　無由訪幽趣　　軌跡阻江湄

贈誦經僧

寂淡無餘念　　泠泠誦佛言　　清香飄靜夜　明月泠閑軒　　幽壑來精怪　　霜林息斷猿　堪嗟浮世里　　塵事𥪰暄喧

寄梵天上方政侄

一講更無事　　翛然自不群　　閑情江上月　孤跡檻前云　

【現代漢語翻譯】現代漢語譯本《懷石壁山寺》梵宇深藏著層層疊疊的翠綠，往年我曾多次在此遊玩。明月升起，寒冷的溪水一片寂靜；雲霧消散，陡峭的石壁顯得更加高聳。幽靜的臺階上長滿了封鎖的藥草，古老的樹木上棲息著猿猴。我終將帶著瓶和錫杖，悠閒地隱居於此，解除心中的憂愁。

《與友人夜話》我們相對而坐，在這清靜的夜晚，茅屋位於荒野溪水的西邊。破舊的窗戶旁，秋夜的燭光顯得格外寒冷；高大的樹木上，老猿猴發出悲涼的啼叫。我的行跡與孤雲一樣飄忽不定，我的身世將與一場夢境一樣虛幻。心中的幽情還沒有傾訴完，明月就已經落在了門前的溪流中。

《漢武帝》秦始皇的暴政已經足夠殘酷了，漢武帝的荒唐也實在令人嘆息。他封賞李廣利為將軍，派人到三山去尋找長生不老的神藥。他爲了得到美人而建造金屋，無休止地發動戰爭，軍隊越過玉門關。他哪裡知道堯舜的治國之道，千秋萬代的真理其實就在人間。

《送進士萬知古》精通經書，品行高潔，也只是徒勞無功，多次參加科舉考試，都被考官們層層包圍。這是時運不濟，不是你作戰的罪過，不如歸隱山林，穿上老萊子的衣服。清明時代，貧窮低賤確實令人感到羞恥，達官貴人吃得太飽，而北方卻鬧饑荒。大丈夫終會有功成名就，光宗耀祖的時候，怎能長期隱居山林，低眉順眼呢？你還是應該帶著書本，再次前往京城參加考試，心中暗暗期盼著能夠飛黃騰達。秋風蕭瑟，令人感到孤獨和悲傷，古老的道路漫長而遙遠，馬兒走得很慢。人們稱讚千里馬，是稱讚它的品德而不是力氣，真正的神駿之才，只有伯樂才能識別。

《寄隱者》你披散著頭髮，隱居在空曠的樹林下，對人間的事情一無所知。風很大，蕙草編織的帳篷顯得格外寒冷，朝廷的詔書遲遲沒有到來。花朝節的酒已經喝光了，寒冷的夜晚，棋局也已經結束了。我沒有辦法去拜訪你的隱居之所，因為我的行蹤被江河阻隔。

《贈誦經僧》你內心寂靜淡泊，沒有任何雜念，口中輕輕地誦讀著佛經。清幽的香氣飄蕩在寂靜的夜晚，皎潔的月光灑滿空曠的樓閣。深山幽谷中，有精怪出沒，佈滿霜雪的樹林里，斷腸的猿猴停止了啼叫。可嘆這浮華的世界裡，到處都是喧囂和嘈雜。

《寄梵天上方政侄》你講經說法，除此之外，別無他事，超脫世俗，與衆不同。閒適的情趣寄託在江上的明月，孤高的身影映襯著欄前的雲彩。

【English Translation】 English version 《Visiting the Stone Wall Mountain Temple》 The Buddhist temple deeply hides layers of green, I often wandered here in past years. The moon rises, the cold stream is quiet; the clouds disperse, the steep cliffs appear even higher. Secluded steps are covered with sealed medicinal herbs, ancient trees are home to monkeys. I will eventually carry my alms bowl and staff, leisurely retire here, and relieve my sorrows.

《Night Talk with a Friend》 We sit facing each other on this clear night, the thatched cottage is west of the wild stream. Beside the broken window, the autumn candle is cold; on the tall trees, old monkeys cry sadly. My tracks drift like lonely clouds, my life will be as illusory as a dream. The deep feelings in my heart have not yet been fully expressed, the bright moon has already set in the stream in front of the door.

《Emperor Wu of Han》 The tyranny of Qin Shi Huang was cruel enough, the absurdity of Emperor Wu of Han is also lamentable. He enfeoffed Li Guangli as a general, and sent people to the Three Mountains to seek the elixir of immortality. He built a golden house to obtain a beauty, and endlessly launched wars, with troops crossing the Yumen Pass (Jade Gate Pass). How could he know the ways of Yao and Shun, the truth for all ages is actually in the human world.

《Sending Off the Jinshi Wan Zhigu》 Being proficient in classics and having noble conduct is all in vain, repeatedly participating in the imperial examinations, only to be surrounded by examiners. This is due to bad luck, not your fault in battle, it is better to return to the mountains and wear the clothes of Lao Laizi. In a clear era, poverty and lowliness are indeed shameful, the officials eat too much, while the north is suffering from famine. A man will eventually achieve success and honor his ancestors, how can he live in seclusion in the mountains for a long time, with his head bowed? You should still carry your books and go to the capital again to participate in the examination, secretly hoping to soar to success. The autumn wind is bleak, making people feel lonely and sad, the ancient road is long and distant, and the horse walks slowly. People praise the thoroughbred horse, praising its virtue rather than its strength, only Bole (an ancient horse expert) can recognize true talent.

《Sending to a Hermit》 You let your hair down and live in seclusion under the empty forest, knowing nothing about human affairs. The wind is high, and the tent woven with orchids is particularly cold, the imperial edict is late in coming. The wine of the Flower Festival has been drunk, and the chess game has ended on the cold night. I have no way to visit your hermitage, because my whereabouts are blocked by rivers.

《Giving to a Sutra-Chanting Monk》 Your heart is quiet and detached, without any distracting thoughts, and you gently chant Buddhist scriptures. The faint fragrance floats in the quiet night, and the bright moonlight shines on the empty pavilion. In the deep mountains and valleys, there are goblins haunting, and in the frost-covered forest, the heartbroken monkeys have stopped crying. It is lamentable that in this extravagant world, there is noise and clamor everywhere.

《Sending to Nephew Zheng, Above the Brahma Heaven》 You preach the scriptures, and there is nothing else, detached from the world, and different from others. Leisurely sentiments are entrusted to the moon on the river, and the solitary figure is set off by the clouds in front of the railing.

徑冷秋苔合　　杉寒宿鳥分　濤聲且暮近　　應向出禪聞

久病有感因示後學

羸病身未死　　輕安人屢亡　　穹旻不可問　浮世轉加傷　　三十共嗟短　　百年同好長　未能齊一夢　　何以事空王

山中聞知己及第

交知心莫逆　　出處任相違　　月里方攀桂　山中自採薇　　致君期有術　　遁世貴無機　華髮他年事　　云泉亦可歸

寄江上僧

江寺期終老　　清香講次焚　　月憐秋後見　潮愛夜深聞　　古木青陰合　　殘云靜片分　相懷未能去　　來雁又成群

送人歸舊隱

要地慵投刺　　剛腸恥折腰　　舊山歸興切　殘日去程遙　　大野明殘燒　　空江響落潮　到時云樹下　　靜聽猒懸瓢

砌下老梅

傍砌根全露　　凝煙竹半遮　　臘深空冒雪　春老始開花　　止渴功應少　　和羹味亦嘉　行人憐怪狀　　上漢採爲槎

寄余秀才

去秋曾訪我　　一別又經年　　落日無來信　西風滿耳蟬　　頭應添素髮　　詩合有新編　未可輕丹桂　　蹉𧿶老海邊

經通慧僧錄影堂

寂爾歸真界　　人間化已成　　兩朝欽至業　四海仰高名　　舊跡存花社　　遺編滿帝京　徘徊想前事　　庭樹跪鴉鳴

深居

【現代漢語翻譯】現代漢語譯本《徑冷秋苔合》小路幽冷，秋天的青苔蔓延交合；寒冷的杉樹林中，棲息的鳥兒分散。傍晚時分，海濤的聲音越來越近，應該是在禪定結束后聽到的。

《久病有感因示後學》身患重病尚未死去，但健康安樂的人卻屢屢離世。蒼天高遠，不可問詢，人世間的苦難更加令人悲傷。三十年光陰共同感嘆短暫，百年歲月一同覺得漫長。既然無法共同進入一個夢境，又如何侍奉空王（佛）呢？

《山中聞知己及第》朋友之間心意相通，無論出仕還是隱居，都任由彼此選擇。你在月宮中攀折桂枝（比喻科舉及第），我在山中自由自在地采薇（比喻隱居）。希望你將來有治國安邦的才能，我則以不懷機心為貴。將來頭髮花白是必然的事情，隱居山林也是可以歸去的選擇。

《寄江上僧》打算在江邊的寺廟終老，在講經說法時，清香嫋嫋升起。明月憐惜秋後的相見，潮水喜愛夜深時分聽到的聲音。古老的樹木，濃密的綠蔭交合在一起；殘餘的雲朵，靜靜地分散開來。彼此懷念卻未能前去相見，飛來的大雁又聚整合群。

《送人歸舊隱》不願在顯要的地方投遞名帖，剛直的性格不屑於彎腰屈膝。迴歸故鄉山林的興致十分迫切，夕陽西下，離去的路程還很遙遠。廣闊的原野上，殘留的火燒痕跡清晰可見；空曠的江面上，迴響著退潮的聲音。到達故鄉山林的云樹下時，靜靜地聽著猒（yàn）懸掛的瓢（指隱士生活）。

《砌下老梅》梅樹的根完全暴露在臺階旁邊，濃密的煙霧和竹子遮蔽了一半。在寒冷的臘月里，獨自冒著風雪；在暮春時節，才開始開花。止渴的功效應該很少，但調和羹湯的味道卻很不錯。路人憐惜它奇異的姿態，想要到天河去採摘它，作為乘槎（木筏）。

《寄余秀才》去年秋天你曾來拜訪我，一別之後又過了一年。夕陽西下，沒有你的來信，西風吹來，耳邊充滿蟬鳴。你的頭上應該增添了白髮，詩歌也應該有了新的篇章。不要輕易地看輕科舉及第，不要在海邊蹉跎歲月。

《經通慧僧錄影堂》寂靜地迴歸了真如的境界，在人世間的教化已經完成。兩個朝代都欽佩他崇高的事業，四海之內都仰慕他高尚的名聲。昔日的遺蹟儲存在花社中，遺留下來的著作遍佈京城。徘徊在這裡，追想以前的事情，庭院中的樹上，烏鴉像跪著一樣鳴叫。

《深居》

【English Translation】 English version 《Path Cold, Autumn Moss Merged》 The path is cold and secluded, autumn mosses intertwine and merge; in the cold cedar forest, the roosting birds disperse. As dusk approaches, the sound of the ocean waves draws near, likely to be heard after emerging from Chan (Zen) meditation.

《Feeling After Prolonged Illness, Shown to Later Students》 The body, weakened by illness, has not yet died, but people of health and peace frequently pass away. The vast heavens are unaskable, the sufferings of the world add to the sorrow. Thirty years together we lament as short, a hundred years together we deem as long. Since we cannot share a single dream, how can we serve the Empty King (Buddha)?

《Hearing of an Intimate Friend's Successful Examination in the Mountains》 Friends share a deep understanding, whether to serve or to dwell in seclusion, each is free to choose. You climb the cassia in the moon palace (metaphor for passing the imperial examination), I freely gather ferns in the mountains (metaphor for living in seclusion). I hope you will have the talent to govern the country, I value having no ulterior motives. Gray hair is inevitable in the future, returning to the clouds and springs is also a possible choice.

《Sending to a Monk on the River》 Planning to spend my remaining years at the riverside temple, as the clear incense burns during the lectures. The moon pities our meeting after autumn, the tide loves the sounds heard in the deep night. Ancient trees, dense green shade merge together; remnant clouds, quietly disperse. We miss each other but cannot go to meet, the arriving geese gather into flocks again.

《Seeing Someone Return to Their Old Hermitage》 Unwilling to submit visiting cards in important places, an upright character disdains to bow. The desire to return to the old mountains is urgent, the setting sun makes the journey far. On the vast wilderness, the remnants of burning are clearly visible; on the empty river, the sound of the receding tide echoes. When you arrive at the clouds and trees of your old home, quietly listen to the gourd hanging (referring to the life of a hermit).

《Old Plum Tree Below the Steps》 The roots are completely exposed beside the steps, dense mist and bamboo half-obscure it. In the deep winter, it braves the snow alone; in late spring, it begins to bloom. Its effect on quenching thirst should be little, but its taste in soup is quite good. Passersby pity its strange appearance, wanting to pick it to the Milky Way, to use as a raft.

《Sending to Scholar Yu》 Last autumn you visited me, another year has passed since our parting. The setting sun brings no news, the west wind fills my ears with cicada songs. Your head should have added white hair, your poems should have new chapters. Do not lightly regard passing the imperial examination, do not waste your years by the sea.

《Passing by the Memorial Hall of the Venerable Monk Tonghui》 Silently returned to the realm of Suchness (Tathata), the teachings in the human world have been completed. Two dynasties admired his noble work, the four seas revered his lofty name. The old traces remain in the Flower Society, the remaining works fill the capital. Lingering here, I recall the past events, in the courtyard trees, crows cry as if kneeling.

《Deep Seclusion》

牢落誰知趣　　深居野興饒　　固窮期道在　寡合鄙時澆　　徑靜苔長綠　　山寒雪未消　殘陽荷輕䇿　　閑望傍村橋

書事

年過不惑便衰殘　　訊息浮生萬事閑　慚愧眼前無俗物　　舉頭終日見雲山

將入石壁山作

慧遠風流廬岳隱　　支公高尚沃洲棲　閑思石壁堪長往　　擬躡浮雲上石梯

瑪瑙坡即事

瑪瑙坡前住　　清幽絕世緣　　湖澄秋夜月　山碧晚晴天　　了性方成佛　　燒丹漫學仙　會逢溫伯雪　　目擊道還全

自嘲

門徑任苔荒　　長年寢一床　　病中消白日　詩里發清狂　　窗暗雲遮月　　林明葉墜霜　百年能幾日　　兩𩯭已蒼蒼

草堂書懷

浮華念久絕　　閑臥愛茆堂　　門外滄洲闊　閑中白日長　　庭寒頻墜果　　爐暖忽飄香　寂寂無他事　　誰知世路忙

中秋待月值雨

一歲期今夕　　高空雨忽零　　虛牕沈素影　疏竹動秋聲　　已被云陰閉　　徒懷永夜明　徘徊倚山閣　　誰見此時情

少年行

兒奴屢背約　　辱我漢天子　　瞋目而語難　五陵年少子　　舉手提三尺　　報國在一死　匹馬立奇勛　　壯哉傳介子

偶成

世態如輪轉　　勞生豈定期　　否終還受泰

【現代漢語翻譯】現代漢語譯本《牢落誰知趣》有誰能理解我這種孤寂的樂趣呢？我隱居深山，享受著山野的興致。安於貧困，是因為我追求真理；不合羣，是因為我鄙視世風的澆薄。小路幽靜，苔蘚長得碧綠；山中寒冷，積雪還未消融。夕陽西下，我拄著輕便的竹杖，悠閒地眺望村邊的橋。

《書事》年過四十，便感到衰老和疲憊，人生的訊息就像浮雲一樣，萬事都變得清閑。慚愧的是，眼前沒有世俗的雜物，抬頭終日所見的，只有雲和山。

《將入石壁山作》慧遠（Huiyuan，東晉僧人）的風流韻事是隱居在廬山（Mount Lu）中，支遁（Zhi Dun，東晉僧人）的高尚情操是棲息在沃洲（Wozhou）一帶。我閒來無事，覺得石壁山（Shibi Mountain）適合長久居住，打算踩著浮雲，登上石梯。

《瑪瑙坡即事》住在瑪瑙坡（Manao Slope）前，這裡清幽，與世隔絕，真是有緣分。湖水澄澈，映照著秋夜的月亮；山色碧綠，點綴著傍晚晴朗的天空。領悟本性才能成佛，煉丹想成仙只是徒勞。希望能夠遇到像溫嶠（Wen Qiao，東晉大臣）那樣賢達的人，親眼見證真理的完全。

《自嘲》家門小路任憑苔蘚荒蕪，常年躺在一張床上。在病中消磨時光，在詩歌中抒發清狂。窗戶昏暗，雲彩遮蔽了月亮；樹林明亮，樹葉飄落著寒霜。人生百年能有幾日？兩鬢已經斑白蒼蒼。

《草堂書懷》遠離塵世的浮華已經很久了，我喜歡躺在簡陋的茅草屋裡。門外是寬闊的江湖，閑暇時白晝變得漫長。庭院寒冷，果實頻繁墜落；爐火溫暖，忽然飄來陣陣香氣。寂靜無聲，沒有其他事情，誰能知道世人奔波忙碌呢？

《中秋待月值雨》一年就盼著今晚的月亮，沒想到高空突然下起了雨。空虛的窗戶，沉浸在月亮的影子中，稀疏的竹林，搖動著秋天的聲音。月亮已經被陰雲遮蔽了，只能空懷著對明亮月夜的嚮往。我徘徊著，倚靠在山閣上，有誰能理解我此時的心情呢？

《少年行》那些小子們屢次背棄盟約，侮辱我們漢朝的天子。他們瞪著眼睛，言語粗暴難以溝通，這些都是五陵（Wuling，指漢代長安附近的五個陵邑，此代指京城中的權貴子弟）的年少輕狂之徒。他們舉手拿起三尺長劍，報效國家就在於一死。單槍匹馬建立奇功，多麼壯烈啊，可以比作古代的介子推（Jiezitui，春秋時期晉國人）。

《偶成》世間的狀態就像車輪一樣轉動，人生的勞碌哪裡有什麼定數呢？壞運結束之後，終究會迎來好運。

English version 《Who Knows the Joy of Loneliness》 Who can understand my joy of loneliness? I live in seclusion in the deep mountains, enjoying the interests of the wilderness. I am content with poverty because I pursue the truth; I am unsociable because I despise the superficiality of the world. The path is quiet, the moss grows green; the mountains are cold, the snow has not yet melted. As the setting sun goes down, I lean on my light bamboo cane, leisurely looking at the bridge by the village.

《Writing about Affairs》 After forty, I feel old and tired, the news of life is like floating clouds, everything becomes leisurely. I am ashamed that there are no vulgar objects in front of me, and all I see when I look up all day are clouds and mountains.

《About to Enter Shibi Mountain》 Huiyuan's (Huiyuan, a monk of the Eastern Jin Dynasty) romantic affairs were to live in seclusion in Mount Lu (Mount Lu), and Zhi Dun's (Zhi Dun, a monk of the Eastern Jin Dynasty) noble sentiments were to live in Wozhou (Wozhou). I have nothing to do, and I think Shibi Mountain (Shibi Mountain) is suitable for living for a long time. I plan to step on the floating clouds and climb the stone steps.

《Impromptu on Manao Slope》 Living in front of Manao Slope (Manao Slope), this place is quiet and isolated from the world, it is really a fate. The lake is clear, reflecting the moon of the autumn night; the mountains are green, decorated with the clear sky in the evening. Only by understanding the nature can one become a Buddha, and it is futile to learn immortality by refining elixirs. I hope to meet a wise man like Wen Qiao (Wen Qiao, a minister of the Eastern Jin Dynasty) and witness the completeness of the truth.

《Self-mockery》 Let the path to my house be overgrown with moss, I lie on a bed all year round. I spend my time in illness, and express my madness in poetry. The window is dark, the clouds cover the moon; the forest is bright, the leaves fall with frost. How many days can there be in a hundred years of life? My temples are already gray.

《Expressing My Feelings in the Thatched Cottage》 I have been away from the vanity of the world for a long time, and I like to lie in the simple thatched cottage. Outside the door is a wide river and lake, and the daytime becomes long in leisure. The courtyard is cold, and the fruits fall frequently; the stove is warm, and a fragrance suddenly floats. Quiet and silent, there is nothing else, who knows that the world is busy?

《Waiting for the Moon in Mid-Autumn Festival in the Rain》 I have been looking forward to the moon tonight for a year, but I didn't expect it to rain suddenly in the high sky. The empty window is immersed in the shadow of the moon, and the sparse bamboo forest is shaking with the sound of autumn. The moon has been covered by dark clouds, and I can only yearn for the bright moonlit night. I wander around, leaning on the mountain pavilion, who can understand my mood at this time?

《Song of the Youth》 Those youngsters have repeatedly broken their covenants and insulted the emperor of our Han Dynasty. They glare and speak rudely and are difficult to communicate with. These are the young and frivolous people of Wuling (Wuling, referring to the five mausoleum towns near Chang'an in the Han Dynasty, here referring to the children of dignitaries in the capital). They raise their hands and take up the three-foot sword, and their service to the country lies in one death. Establishing extraordinary achievements on horseback, how magnificent, can be compared to the ancient Jiezitui (Jiezitui, a man of the Jin Dynasty in the Spring and Autumn Period).

《Impromptu》 The state of the world is like a wheel turning, how can there be any certainty in the toil of life? After bad luck ends, good luck will eventually come.

【English Translation】《Who Knows the Joy of Loneliness》 Who can understand my joy of loneliness? I live in seclusion in the deep mountains, enjoying the interests of the wilderness. I am content with poverty because I pursue the truth; I am unsociable because I despise the superficiality of the world. The path is quiet, the moss grows green; the mountains are cold, the snow has not yet melted. As the setting sun goes down, I lean on my light bamboo cane, leisurely looking at the bridge by the village.