Chinese
堪。全无实相所欲。皆从三寸气生。是三毒之苗。五脏五欲之本。所以大师有偈。薄皮裹脓血筋缠臭骨头。从头观至足。遍体是浓流。如是名般众苦。逼迫其身此即名为五荫苦。相公是夜又为夫人说求不得苦者。人生在世各有所有。愿有福者求无上菩提。且三世之中。求得人生天之福。几个能受世荣。求得人间资财。中路便遭身夭。若求金银疋帛劫劫荣心。纵得衣食自充不足。那娘兄弟各自救疗。生男养女分头自求。前生不种累劫不修。欲得世上荣。须是今生修福。今朝苦劝听众总知衣食是宿生住定所已师有偈。今年定是有。来年如何不种来年谷。今生定是有。来生如何不修。来生福多如是般。此即名为求不得苦。相公是夜又为夫人说怨憎会苦。怨憎会苦者。人生在世贪欲在心。见他有妻便欲求妻。既得妻子不经三二年间。便即生男种女。此即喻于何等预探。若采花胡蝶般旋只在虚空。忽见一巢庄丹。将身便捒芳蕊。不觉蜘蛛在于其上。团团结就百匝千遭。胡蝶被裹在于其中。万计无由出得。此者预苦。凡夫爱色亦复如是。见他年少便生爱慕之心。岁月年深遂便有男有女。既乃长大成人不孝父母五逆弥天。不近智者伴涉徒出语不解三思呆唇六亲兼及尊长。若在家中便即费人心力。或若出外常须忧惧。此即是名多生冤家 。世世无休期。善因苦劝听众便知。欲得后世无冤。不如今生修于净行。冤家永隔不绕心胀。男女因缘其中多少。所已大师有偈。自从旷劫受深流。六道轮回处处周。若不今生猛断却。冤家相报几时休。此即名为冤憎会苦。相公是夜又为夫人说其爱别离苦者。如是家中养得一男。父母看如珠玉。长大成人才辩东西。便即离乡别邑。父母日夜悬心而望。朝朝倚户而至啼悲。从此意念病成。看承眠药何时得见。忽至冬年节岁六亲悉在眼前。忽忆在外之男遂即气咽填凶。此即名为爱别离苦。相公是夜说八苦交煎已了。应是宅中大小良贱三百余口悉皆拜谢。相公为有善庆纷纷下泪。善庆口即不言。心里思量。我忆昔在㠠山之日。初讲此经题日便敢得。大石摇动百草亚身。瑞鸟灵禽飞来。满似祥震不散常游紫殿之傍。瑞气盘旋不离朱楼之侧。诸天闻法十类闻经有形无形无相皆为涅槃而行灭度。善庆思惟既毕满目是泪。相公怪之问善庆曰。吾为你讲经。有何事理频啼泣。汝且为复怨恨阿谁解事速说情由不说眼看吃杖。善庆进步向前启相公曰。贱奴并不怨恨他别人。只为人道安上人说法总不能平等。相公曰。是他道安上人自到凉中讲赞。王侯将相每日听他说法。汝且不曾见他说法。争得知道他讲赞不能平等。善庆进步向前启相公曰。 善庆昨夜随从阿郎入寺隔在门外不得闻经。便知道安上人说法不能平等。贱奴身虽居下贱。佛法薄会紫紫缁眠不同。法应无二。从此道安说法不能平等不解传法入三等之人耳。及四生十类相公曰。何者名为四生十类及三等之人耳。与我子细说看令我心开悟解得佛法分明。善庆曰。三等之人者弟子一是床上。病儿第二是因徒系闭。第三不自由人法师高座上不解方便。遍达传说入三等之人耳。有如是之过。是以说法不解平等。相公曰。何者是四生十类。善庆启相公。四生者是胎生卵生湿生化生。是为四生。十类者是有形无形有相无相非有相非无相四足二足多足无足。此者名为十类。相公语善庆曰。我缘不会为我子细说。看我便舍邪归。政善庆曰胎生者是法之人。北来两人入寺听经。一人无是入得寺中听经。一人有是贪性。当即却回而去。其人入得寺中。一人于善法堂中坐定听得一自之妙法入于心身便即心生欢喜。忽忆不来之人即便心生肺忘。纵有言而能听受闷闷不已。如母胎中之子被浮云之障日。萑苒之间便堕在胎生之中。卵生者亦是听法之人。故来入寺听经。在善法堂前坐心欲属着。法师不解。且说外缘便将甚生法说与众生迷朦。难会难知。闷闷不已。遂即堕在卵生之中。湿生者。如是之人多受匿法。得一句一偈不曾沈 向之人贪爱润己。不解为众宣扬。以是因缘便堕在湿生之中。化生者。北入寺中听法得一句妙法。分别得无量无边。宣义文牵教化。而恒河沙等如一然灯于十灯亦百灯于千灯亦百千万亿之灯。灯灯不绝此即名为化生。于是相公问。十类者何。善庆曰。第一有形者见泥龛塑像便即虚心礼拜直云。佛如须弥山见形发心此即名为有形。第二是无形者。不立性处不见性。如水中之月空里之风。万法皆无一无所有。此即名为无形。第三是有相者。着街衢见端正之人。便言前境修来来入寺中。听法见法师肥白。便即心生爱恋。即被缠缚。既有缠缚。即有忘想。既有忘想即有无明。既有无明即有烦恼。既有烦恼即有沈轮。既有沈轮即有地狱累劫犯之身心。不定即受其苦。此即名为有相。第四无相者。万法皆虚。何曾有实。东西无迹。南北无踪。是事不于身心。一体迥超三界。此即名为无相。第五非有相者。当说即有说罢还无当立。即有不立即还无当信。即有不信即还无万法。不于心身。此即名为非有相。第六非无相者。无言无语无去无来无动无念。不生不灭即是真如。无去无来便为佛性。此即名为非无相。第七二足者。人生在世有身智。浮名为二足。忽即有身而无知。忽即有智而无身。只此身智不愚相逢所已。沈轮恶道身智若也相逢 现代汉语译本 贪爱自己的人不肯为大众宣扬佛法，因此因缘便会堕入湿生之中。什么是化生呢？比如有人进入寺庙听法，听到一句妙法，就能分辨出无量无边的道理，宣讲经义，教化他人，就像用一盏灯点燃十盏灯，用一百盏灯点燃一千盏灯，乃至百千万亿盏灯，灯灯相续，永不熄灭，这就叫做化生。 于是相公问道：‘十类指的是什么？’ 善庆回答说：‘第一种是有形者，他们看见泥塑的佛像，便立刻虚心礼拜，直接说“佛像如同须弥山”，因见佛像而发菩提心，这就叫做有形。第二种是无形者，他们不执着于自性，也不见自性，如同水中的月亮，空中的风，认为万法皆空，一无所有，这就叫做无形。第三种是有相者，他们在街上看见相貌端正的人，便说这是前世修行得来的福报。来到寺庙中，看见法师肥头大耳，便心生爱恋，立刻被缠缚。既然有了缠缚，就会有妄想。既然有了妄想，就会有无明。既然有了无明，就会有烦恼。既然有了烦恼，就会沉沦。既然有了沉沦，就会堕入地狱，累劫遭受身心之苦。因为身心不定，所以会受苦。这就叫做有相。第四种是无相者，他们认为万法皆虚幻，哪里有真实存在？东西南北都没有踪迹可寻。这些事与身心无关，一体超脱三界之外，这就叫做无相。第五种是非有相者，当说的时候好像有，说完之后又好像没有；当建立的时候好像有，不建立的时候又好像没有；当相信的时候好像有，不相信的时候又好像没有。万法与心身无关，这就叫做非有相。第六种是非无相者，没有言语，没有去来，没有动念，不生不灭，这就是真如。没有去来，便是佛性。这就叫做非无相。第七种是二足者，人生在世，有身体和智慧，可以勉强称为二足。有时有身体却没有智慧，有时有智慧却没有身体。只是这身体和智慧不互相逢遇，所以才会沉沦恶道。如果身体和智慧能够相逢，’
English
English version Those who are greedy and attached to benefiting themselves are unwilling to propagate the Dharma for the benefit of all. Because of this cause and condition, they will fall into the womb-born realm. What is transformation-birth (化生)? For example, someone enters a temple to listen to the Dharma, and upon hearing a single wonderful phrase of the Dharma, they can discern limitless and boundless principles, expounding the meaning of the scriptures and teaching others, just like using one lamp to light ten lamps, using a hundred lamps to light a thousand lamps, and even hundreds of millions of lamps, with the lamps continuing to illuminate each other without end. This is called transformation-birth. Then the Chancellor asked: 'What are the ten categories?' Shanqing (善庆) replied: 'The first is the 'with form' (有形) category. When they see a clay statue of the Buddha in a niche (泥龛塑像), they immediately prostrate with a humble heart, directly saying, 'The Buddha is like Mount Sumeru (须弥山).' They generate Bodhicitta (菩提心) upon seeing the form. This is called 'with form.' The second is the 'without form' (无形) category. They do not cling to self-nature (自性) and do not see self-nature, like the moon in the water or the wind in the sky, believing that all dharmas are empty and that nothing exists. This is called 'without form.' The third is the 'with characteristics' (有相) category. When they see a handsome person on the street (街衢), they say that this is the result of cultivation in a previous life. When they come to the temple and see a fat and white Dharma master (法师), they immediately develop affection and are immediately entangled. Since there is entanglement, there will be delusion (忘想). Since there is delusion, there will be ignorance (无明). Since there is ignorance, there will be afflictions (烦恼). Since there are afflictions, there will be sinking and turning (沈轮). Since there is sinking and turning, there will be falling into hell, suffering the body and mind for countless kalpas (累劫). Because the body and mind are unstable, they will suffer. This is called 'with characteristics.' The fourth is the 'without characteristics' (无相) category. They believe that all dharmas are illusory; where is there any real existence? There are no traces in the east or west, no trails in the north or south. These things are unrelated to the body and mind; the one entity transcends the three realms (三界). This is called 'without characteristics.' The fifth is the 'neither with characteristics' (非有相) category. When speaking, it seems to exist; after speaking, it seems to not exist. When establishing, it seems to exist; when not establishing, it seems to not exist. When believing, it seems to exist; when not believing, it seems to not exist. All dharmas are unrelated to the mind and body. This is called 'neither with characteristics.' The sixth is the 'neither without characteristics' (非无相) category. Without words, without speech, without going or coming, without movement or thought, without birth or death, this is Suchness (真如). Without going or coming is Buddha-nature (佛性). This is called 'neither without characteristics.' The seventh is the 'two-footed' (二足) category. When a person is born into the world, they have a body and wisdom, which can barely be called two feet. Sometimes there is a body without wisdom, and sometimes there is wisdom without a body. It is just that this body and wisdom do not encounter each other, so they sink and turn in evil paths. If the body and wisdom could encounter each other,' -------------------------------------------------------------------------------- 。便乃生于佛道所。已大师有偈。
Chinese
身生智未生智生。身已老身恨智生迟智恨。身生早身智不相逢。曾经几度老身智。若相逢即得成佛道。有此身智此即名为二足。第八四足者。人生四大属地水火风。四方四海此即名为四足。第九多足者。万法皆通是无不会世间之事尽总皆之一切经书问无不答。十二部尊经记在心中。此即名为多足。第十无足者。虽即为人是事不困不辩。东西与畜生无异。此即名为无足。上来十类各各不同。更若有疑。任相公所问。相公闻语由如甘露入心。夫人开之也似醍醐灌顶。相公唤善庆。近前适来。据汝宣扬也。不若于道安与我更说少多。令我心开悟解得佛法分明。于是善庆为相公说十二因缘。无明缘行行缘识识缘名色名色缘六入六入缘触触缘受受缘爱爱缘取取缘有有缘生生缘老病死忧悲苦恼。无名灭即行灭。即识灭即名色灭即六入灭即触灭即受灭即爱灭即取灭即生灭即老病死忧悲苦恼灭。此十二因缘相公闻之频称善哉。夫人此时叹念得无量福田。善庆此时遂下高坐启相公。只如道安法师。如虚空中造立堂殿终不能成就。临欲成就还当堕落。贱奴身虽为下贱。佛法一般衣服不同体无两种。贱奴今者欲拟从相公于入寺中与法师道安同时。故义相公曰。汝若有心。吾也不障。于是相公与夫人令 现代汉语译本：于是便投生于佛法修行的场所。已大师有偈语： ‘身已生而智慧未生，待智慧生时，身体已经衰老。身体遗憾智慧生得太迟，智慧遗憾身体生得太早，导致身与智不能相逢。曾经几度衰老之身与智慧擦肩而过。若能相逢，便可成就佛道。’拥有此身与智，这便称为‘二足’。 第八，‘四足’之人，人生由地、水、火、风四大元素组成，四方四海，这便称为‘四足’。 第九，‘多足’之人，通晓万法，无所不能，世间之事全部精通，一切经书，无论提问什么都能回答，十二部尊经都牢记在心中，这便称为‘多足’。 第十，‘无足’之人，虽然身为人类，却什么事都做不成，什么道理都说不清，与牲畜没有区别，这便称为‘无足’。 以上十种人各有不同。如果还有疑问，任凭相公您提问。相公听了这些话，如同甘露入心，夫人听了也像醍醐灌顶。相公叫善庆走近前来，说：‘刚才听你宣讲的，不如道安法师与我多说一些，让我心开悟解，明白佛法。’ 于是善庆为相公讲解十二因缘：无明缘行，行缘识，识缘名色（nama-rupa，精神和物质），名色缘六入（sadayatana，六根），六入缘触（sparsa，感觉），触缘受（vedana，感受），受缘爱（trsna，渴爱），爱缘取（upadana，执取），取缘有（bhava，存在），有缘生（jati，出生），生缘老病死忧悲苦恼。无明灭则行灭，行灭则识灭，识灭则名色灭，名色灭则六入灭，六入灭则触灭，触灭则受灭，受灭则爱灭，爱灭则取灭，取灭则生灭，生灭则老病死忧悲苦恼灭。相公听了这十二因缘，频频称赞‘善哉’。夫人此时感叹念诵，获得了无量福田。善庆此时走下高座，对相公说：‘就如道安法师，如同在虚空中建造殿堂，终究不能成就，临近成就时还会堕落。我虽然身为**，但佛法是一样的，衣服不同，本体没有两种。我今天想跟随相公您进入寺庙中，与道安法师同时弘扬佛法。’相公说：‘你若有此心，我也不阻拦。’于是相公与夫人命令...
English
English version: Then he was born in a place where the Buddha's teachings were practiced. Master Yi had a verse: 'The body is born, but wisdom is not yet born; when wisdom is born, the body is already old. The body regrets that wisdom was born too late, and wisdom regrets that the body was born too early, so that the body and wisdom cannot meet. How many times has the old body brushed past wisdom? If they can meet, they can achieve Buddhahood.' Having this body and wisdom is called 'two-legged'. Eighth, the 'four-legged' person, life is composed of the four elements of earth, water, fire, and wind, the four directions and four seas, this is called 'four-legged'. Ninth, the 'many-legged' person, understands all dharmas, is omnipotent, is proficient in all worldly affairs, knows all the scriptures, can answer any question, and remembers the twelve honored scriptures in his heart, this is called 'many-legged'. Tenth, the 'no-legged' person, although a human being, cannot do anything, cannot explain any principles, and is no different from livestock, this is called 'no-legged'. The above ten types of people are different. If there are any more questions, please ask, Your Excellency. When the Chancellor heard these words, it was like nectar entering his heart, and when the Lady heard them, it was like nectar pouring over her head. The Chancellor called Shanqing to come closer and said, 'What you have just preached is not as good as what Dharma Master Daoan said to me, so that my heart can be opened and I can understand the Buddha's teachings.' Then Shanqing explained the twelve links of dependent origination (十二因緣, Paticcasamuppada) to the Chancellor: Ignorance conditions volitional action; volitional action conditions consciousness; consciousness conditions name and form (nama-rupa, mind and matter); name and form conditions the six sense bases (sadayatana); the six sense bases condition contact (sparsa); contact conditions feeling (vedana); feeling conditions craving (trsna); craving conditions grasping (upadana); grasping conditions becoming (bhava); becoming conditions birth (jati); birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. When ignorance ceases, volitional action ceases; when volitional action ceases, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, grief, and despair cease. The Chancellor listened to these twelve links of dependent origination and repeatedly praised 'Excellent!' At this time, the Lady sighed and recited, gaining immeasurable fields of merit. At this time, Shanqing stepped down from the high seat and said to the Chancellor, 'Just like Dharma Master Daoan, it is like building a hall in the empty sky, which will never be accomplished, and will fall down when it is about to be completed. Although I am a ** , the Buddha's teachings are the same, the clothes are different, and the essence is not two. Today, I would like to follow you, Your Excellency, into the temple and promote the Dharma at the same time as Dharma Master Daoan.' The Chancellor said, 'If you have this intention, I will not stop you.' Then the Chancellor and the Lady ordered... --------------------------------------------------------------------------------