English
English version: You say, 'Originally there is no knowledge obtained through delusion,' but you have not explained the reason for not obtaining it. I think we should first determine the Way that the sage's mind should comprehend. Should it only illuminate the absence of form (Wu Xiang) or should it fully perceive its changes? If it perceives its changes, then it is different from the absence of form. If it only illuminates the absence of form, then there is no comprehension to rely on. Since there is no comprehension to rely on, yet there is the function of relying on comprehension, I still have some unenlightened points. I hope you will instruct me again. The treatise says, 'Without attachment, then nothing is inappropriate; without affirmation, then nothing is not so. Since nothing is not so, it is affirmation without affirmation; since nothing is inappropriate, it is appropriateness without appropriateness.' Without attachment, yet nothing is inappropriate, that is the ultimate appropriateness. Without affirmation, yet nothing is not so, that is the ultimate truth. How can there be truth that is not affirmation, ultimate appropriateness that is not appropriateness, and then say appropriateness without appropriateness, affirmation without affirmation? If you say that ultimate appropriateness is not ordinary appropriateness, ultimate truth is not ordinary affirmation, this is probably because the words of enlightenment and delusion are fundamentally different. This is precisely why the meaning of the treatise is unclear. I hope you will use metaphors again to explain and dispel my doubts. On that day, I examined it in detail with Dharma Master Yuan (referring to Master Huiyuan), and the Dharma Master also liked it and understood its meaning. However, the established positions seem to have their own basis, and perhaps it is not necessary for them to be completely the same in principle. Soon, I also distributed it to those who have aspirations for the Way, and many people repeatedly praised it, but I regret that I cannot meet these people at the same time. Reply to Liu Yimin We have not met in the past, so I can only express my thoughts through imagination. The Daoist Huiming has arrived, and I received your letter and questions from last December. Opening and reading it repeatedly, I am as happy as if we were temporarily meeting. In this season of cool breezes, how have you been lately? I am greedy for the Buddhist path and often ill, often not at home. The messenger is returning south, I will not say more. August 15th. Reply from Monk Zhao (referring to Dharma Master Sengzhao). Although the clothing and appearance are different, the wonderful goal pursued is the same; although the rivers and mountains are far away, if the principles are in harmony, then it is like being neighbors. Therefore, I look to the distance to express my thoughts, and my heart is open to entrust them. Since you have fulfilled your aspiration to live in seclusion and displayed the beauty of transcending the mundane, being content alone outside of worldly affairs, the joy in your heart is sufficient. Every time I receive your letter, I always think of your elegant chants in the forests and mountains, and your noble sentiments are long and lasting. The days of tranquility and leisure have not yet arrived, please take good care of yourself. Every time I meet a messenger, I repeatedly ask them to send my regards to you. I hope you... --------------------------------------------------------------------------------
Chinese
山僧无恙，道俗通佳。承远法师之胜常，以为欣慰。虽未清承，然服膺高轨。企伫之勤，为日久矣。公以过顺之年，湛气弥厉，养徒幽岩，抱一冲谷，遐迩仰咏，何美如之！每亦翘想一隅，悬庇霄岸。无由写敬，致慨良深！君清对终日，快有悟心之欢也。即此大众寻常，什法师如宜。秦王道性自然，天机迈俗，城堑三宝，弘道是务。由使异典、胜僧方远而至，灵鹫之风萃于兹土。领公远举，乃千载之津梁也。于西域还，得方等新经二百余部，请大乘禅师一人、三藏法师一人、毗婆沙法师二人。什法师于大石寺出新至诸经，法藏渊旷，日有异闻。禅师于瓦官寺教习禅道，门徒数百，夙夜匪懈，邕邕萧萧，致可欣乐。三藏法师于中寺出律藏，本末精悉，若睹初制。毗婆沙法师于石羊寺出《舍利弗阿毗昙》胡本，虽未及译，时问中事，发言新奇。贫道一生，猥参嘉运，遇兹盛化。自恨不睹释迦祇桓之集，余复何恨？而慨不得与清胜君子同斯法集耳。生上人顷在此同止数年，至于言话之际，常相称咏。中途还南，君得与相见。未更近问，惘悒何言！威道人至，得君《念佛三昧咏》，并得远法师《三昧咏》及〈序〉。此作兴寄既高，辞致清婉。能文之士，率称其美。可谓游涉圣门，扣玄关之唱也。君与法师当数有文集，因来何少 山僧一切安好，道俗各界人士也都安好。听说远法师的盛名，我感到非常欣慰。虽然未能亲自拜见，但我一直敬佩他的高尚品德。仰慕之情，已经很久了。您以年过花甲之年，精神更加旺盛，在幽静的山岩中教导弟子，在空旷的山谷中修身养性，远近的人都仰慕歌颂，这是多么美好的事情啊！我也常常翘首遥望，希望得到您的庇护。没有机会表达敬意，深感遗憾！您整日清静地思考，一定有很多领悟的喜悦吧。这里的大众一切如常，鸠摩罗什法师一切都好。秦王天性崇尚佛法，天资超凡脱俗，他守护三宝，弘扬佛法是他的职责。因此，使得外国的经典和高僧从遥远的地方来到这里，灵鹫山的风范汇聚在这片土地上。您能远道而来，真是千载难逢的机缘。从西域回来，得到了《方等经》的新经书二百多部，还请来了一位大乘禅师、一位三藏法师、两位毗婆沙法师。鸠摩罗什法师在大石寺翻译新到的各种经书，他的佛学知识渊博深广，每天都有新的见闻。禅师在瓦官寺教习禅法，门徒数百人，早晚勤奋不懈，和谐而肃穆，令人欣慰。三藏法师在中寺翻译律藏，从头到尾都非常精通，就像亲眼看到最初的制定一样。毗婆沙法师在石羊寺翻译《舍利弗阿毗昙》（Sariputra Abhidhamma）的胡文本，虽然还没有翻译完成，但偶尔提问其中的内容，他的发言新颖奇特。我这一生，有幸参与到这美好的时代，遇到这兴盛的佛教事业。我遗憾的是没有亲眼见到释迦牟尼佛在祇树给孤独园的集会，除此之外，我还有什么遗憾呢？只是慨叹不能和您这样清高贤胜的君子一同参与这样的法会。生上人（僧人的名字）之前在这里一起住了几年，我们谈话的时候，常常互相称赞。他中途返回南方，您有机会和他相见。没有进一步询问他的情况，心中茫然不知说什么好！威道人（僧人的名字）来的时候，带来了您的《念佛三昧咏》，以及远法师的《三昧咏》和〈序〉。这些作品立意高远，文辞清丽婉转。能写文章的人，都称赞它们的美好。可以说是游历圣人之门，叩响玄妙之关的歌唱啊。您和远法师应该有很多文集，为什么这次带来的这么少呢？
English
The mountain monk is well, and all in the religious and secular communities are doing fine. I am delighted to hear of the eminence of Dharma Master Yuan (a monk's name). Although I have not had the honor of meeting him in person, I deeply admire his noble character. My longing for him has been for a long time. You, in your advanced years, are even more vigorous in spirit, teaching disciples in secluded mountain rocks, and cultivating yourself in open valleys. People far and near admire and praise you. How wonderful this is! I also often look up and hope to receive your protection. Having no way to express my respect, I feel deeply regretful! You spend your days in quiet contemplation, surely experiencing the joy of enlightenment. The community here is as usual, and Dharma Master Kumarajiva (a famous translator) is well. King Qin (referring to a ruler) naturally reveres the Dharma, and his talent is extraordinary. He protects the Three Jewels (Buddha, Dharma, Sangha), and promoting the Dharma is his duty. Because of this, foreign scriptures and eminent monks come from afar, and the spirit of Vulture Peak (a mountain in India where Buddha preached) gathers in this land. Your coming from afar is truly a bridge for a thousand years. Returning from the Western Regions, I obtained over two hundred new scriptures of the Vaipulya Sutras (Mahayana sutras), and also invited a Mahayana meditation master, a Tripitaka master, and two Vibhasha masters. Dharma Master Kumarajiva is translating newly arrived scriptures at the Great Stone Temple, his knowledge of Buddhism is vast and profound, and there are new insights every day. The meditation master is teaching meditation at the Waguan Temple, with hundreds of disciples, diligent day and night, harmonious and solemn, which is delightful. The Tripitaka master is translating the Vinaya Pitaka (monastic rules) at the Central Temple, with thorough knowledge from beginning to end, as if witnessing the original establishment. The Vibhasha masters are translating the Hu (non-Chinese) version of the Sariputra Abhidhamma (a Buddhist text) at the Stone Sheep Temple. Although it has not yet been fully translated, when they occasionally ask about its content, their statements are novel and unique. In my life, I am fortunate to participate in this auspicious era and encounter this flourishing Buddhist undertaking. My regret is that I did not witness the assembly of Shakyamuni Buddha at Jetavana Monastery, but what else could I regret? I only lament that I cannot participate in such a Dharma assembly with noble and virtuous gentlemen like you. The Venerable Sheng (a monk's name) stayed here with me for several years, and we often praised each other in our conversations. He returned to the South midway, and you had the opportunity to meet him. I have not inquired further about his situation, and I am at a loss for words! When Dao Ren Wei (a monk's name) came, he brought your 'Ode to the Samadhi of Buddha Recitation,' as well as Dharma Master Yuan's 'Ode to Samadhi' and its 'Preface.' These works have lofty intentions and elegant language. Scholars praise their beauty. They can be said to be songs of wandering through the gate of the saints and knocking on the gate of the mysterious. You and Dharma Master Yuan should have many collections of writings, why did you bring so few this time? --------------------------------------------------------------------------------
Chinese
？什法师以午年出《维摩经》，贫道时预听次；参承之暇，辄复条记成言，以为注解。辞虽不文，然义承有本。今因信持一本往南。君闲详，试可取看。 来问婉切，难为郢人。贫道思不关微，兼拙于笔语。且至趣无言，言必乖趣。云云不已，竟何所辨？聊以狂言，示酬来旨耳。 疏云“称圣心冥寂，理极同无。虽处有名之中，而远与无名同。”斯理之玄，固常弥昧者。以此为怀，自可忘言内得，取定方寸。复何足以人情之所异，而求圣心之异乎。 疏曰“谈者谓穷灵极数妙尽冥符，别寂照之名，故是定慧之体耳。若心体自然灵怕独感，则群数之应固以几乎息矣。”意谓，妙尽冥符，不可以定慧为名；灵怕独感；不可称群数以息。两言虽殊，妙用常一。迹我而乘，在圣不殊也。何者？夫圣人玄心默照，理极同无。既曰为同，同无不极。何有同无之极，而有定慧之名？定慧之名，非同外之称也。若称生同内，有称非同；若称生同外，称非我也。又圣心虚微，妙绝常境。感无不应，会无不通。冥机潜运，其用不勤。群数之应，亦何为而息耶？且夫心之有也，以其有有。有不自有，故圣心不有有。不有有，故有无有。有无有，故则无无。无无，故圣人不有不无。不有不无，其神乃虚。何者？夫有也、无也 现代汉语译本： 什法师在午年写了《维摩经》（Vimalakirti Sutra）的注解，贫道当时也参与了听讲；在参学之余，便记录下他的言论，作为注解的参考。文辞虽然不够华丽，但义理是有根据的。现在因为有人要带一本去南方，您有空可以看看。 来信问得很恳切，实在难以拒绝。贫道思虑不够深刻，又不擅长文字表达。况且最高的道理是无法用语言表达的，一旦说了出来，必然会偏离本意。这样说来说去，又能辨明什么呢？姑且用一些狂妄的言语，来回应您的旨意罢了。 疏文中说：‘称颂圣人的心境是冥寂的，道理达到了与“无”相同的极致。虽然身处“有名”的世界之中，却远离并与“无名”相同。’这种玄妙的道理，本来就常常让人感到迷惑。如果能以此为念，自然可以达到忘言而内心领悟，从而确定自己的心意。又何必因为与常人的想法不同，而去追求与圣人的心意相同呢？ 疏文中说：‘谈论的人认为，穷尽了灵妙的极数，巧妙地达到了与冥寂相符的境界，从而区分了寂照（Samatha-vipassana）的名称，所以这就是定慧（Samadhi-prajna）的本体。如果心体自然灵妙，能够独立地感知，那么各种现象的应现自然就会停止了。’我的意思是，妙尽冥符，不能用定慧来命名；灵怕独感，不能说各种现象的应现已经停止。这两句话虽然说法不同，但其妙用却始终是一样的。凡夫通过依附于‘我’而行动，圣人也是如此，并没有什么不同。为什么呢？因为圣人的玄妙之心默默地照亮一切，道理达到了与‘无’相同的极致。既然说是相同，那就是与‘无’相同到了极点。既然与‘无’相同到了极点，又怎么会有定慧的名称呢？定慧的名称，并不是在‘同’之外的称谓。如果说它产生于‘同’之内，那么这种称谓就不是‘同’；如果说它产生于‘同’之外，那么这种称谓就不是‘我’。而且圣人的心境虚空而微妙，超越了寻常的境界。感知一切而无所不应，会通一切而无所不通。冥冥之中，机能自然运转，其作用并不费力。各种现象的应现，又怎么会停止呢？况且，心的存在，是因为它有所存在。而‘有’的存在不是它自身所能决定的，所以圣人的心境不会执着于‘有’。不执着于‘有’，所以‘有’也就没有了。‘有’都没有了，所以也就没有‘无’了。没有‘无’，所以圣人不会执着于‘不无’。不执着于‘不无’，他的精神才是虚空的。为什么呢？因为‘有’和‘无’啊。