Chinese
善庆西院内香汤沐浴重换衣装放善庆。且归房中歇息待来日。侵晨别有处分。善庆既归房中。澄心净意直至天明。更无睡眠。须臾入朝之时。善庆亦从相公入内。相公朝却退归宅内歇息。遂唤善庆相公曰。是他道安是国内高僧。汝须子细思量。善庆启相公曰。俗彦云。有语。入山不避狼虎者是樵父之勇也。入水不避蛟龙者是鱼父之勇也。但贱奴若得道安论义。如渴得浆如寒得火。请相公高枕无忧。只时讲降时便去。须臾之间已至。相公先遣钱二百贯文。然后将善庆来入寺内。其时听众如云。施利若钟声。既动即上讲都讲举维那作梵。四众瞻仰如登灵鹫山中。道安欲拟忻心若座奄罗会上。于是道安手把如意身座宝台。广焚无价宝香。即宣妙义。发声乃唱。便举经题云。大涅槃经如来寿量品第一。开经已了叹佛威仪。先表圣贤后谈帝德。伏愿今皇帝道应龙駼德光金园握金镜如曜九天从神光而临八表。愿诸王太子金支永固玉叶恒春公主贵肥贞华永曜朝庭。卿相尽孝尽忠郡县官寮唯清唯直。座下善男善女千灾雾卷瘴逐云宵。灾害不侵功德圆满。三涂地狱悉苦停酸。法界众生同沾此福。叹之已了拟入经题。其时善庆亦其堂内起来高声便唤止住经题。四众见之无不惊愕。善庆渐近前来指云。道安上人大能说法。阇梨开经讲赞。渲佛 现代汉语译本：善庆在西院内用香汤沐浴，重新更换了衣裳，然后放他回善庆院。让他回房中休息，等待明日的安排。善庆回到房中后，澄心静意，一直到天亮，没有再睡觉。不久到了上朝的时候，善庆也跟随相公进入宫内。相公上朝完毕后退朝回家休息。于是相公叫来善庆，对他说：‘听说道安是国内的高僧，你须仔细思量。’善庆回答相公说：‘俗话说，入山不避狼虎是樵夫的勇敢，入水不避蛟龙是渔夫的勇敢。但如果我能和道安论义，就好像口渴时得到了浆水，寒冷时得到了火。请相公高枕无忧，只等讲经的时候就去。’不一会儿就到了讲经的时间。相公先派人送去钱二百贯文，然后带着善庆来到寺内。当时听众如云，布施的响声像钟声一样。开始讲经时，都讲举维那开始唱梵呗，四众弟子瞻仰道安，如同登上了灵鹫山。道安想要表达欣喜之情，如同身处奄罗会上。于是道安手持如意，端坐在宝座上，广焚无价的宝香，开始宣讲妙义。他发声唱道，开始讲《大涅槃经·如来寿量品第一》。开始讲经后，他赞叹佛的威仪，先赞扬圣贤，后谈论帝王的德行。伏愿当今皇帝道应龙駼，德光照耀金园，手握金镜，光芒照耀九天，神光普照四方。愿诸位王子太子金枝永固，玉叶恒春，公主贵体安康，贞华永曜朝廷。愿各位卿相尽孝尽忠，郡县官僚清廉正直。愿座下的善男信女千灾消散，雾卷云消，灾害不侵，功德圆满。愿三涂地狱的众生痛苦减轻。愿法界众生都能沾染这份福报。赞叹完毕后，准备进入经题。这时，善庆也在堂内站起来，高声喊叫，制止讲经题。四众弟子看到后无不惊愕。善庆渐渐走上前去，指着道安说：‘道安上人很能说法，阇梨开经讲赞，渲佛’
English
English version: Shanqing bathed in fragrant water and changed into new clothes in the west courtyard, then was released back to Shanqing Courtyard. He was told to return to his room to rest and await further instructions the next day. After returning to his room, Shanqing calmed his mind and remained awake until dawn, without sleeping. Soon it was time for the morning court, and Shanqing followed the Prime Minister into the palace. After the Prime Minister finished attending court, he returned home to rest. Then, the Prime Minister summoned Shanqing and said to him, 'I heard that Dao'an is a highly virtuous monk in the country, you must consider this carefully.' Shanqing replied to the Prime Minister, 'As the saying goes, he who enters the mountains without avoiding wolves and tigers is the courage of a woodcutter; he who enters the water without avoiding dragons is the courage of a fisherman. But if I can debate with Dao'an, it would be like getting water when thirsty or fire when cold. Please, Prime Minister, rest assured, and I will go when it is time for the lecture.' Before long, the time for the lecture arrived. The Prime Minister first sent two hundred strings of cash, and then brought Shanqing to the temple. At that time, the audience was like a cloud, and the sound of donations was like the sound of bells. When the lecture began, the lecturer and the chant leader began to chant Sanskrit, and the fourfold assembly looked up to Dao'an as if they had ascended Mount Grdhrakuta (Vulture Peak). Dao'an wanted to express his joy, as if he were in the Yama assembly. So Dao'an held a ruyi (scepter), sat on the precious platform, burned priceless incense, and began to proclaim the wonderful meaning. He began to chant, and then began to lecture on the title of the sutra, 'The Great Nirvana Sutra, Chapter One on the Life Span of the Tathagata'. After beginning the sutra, he praised the Buddha's majesty, first praising the saints and sages, and then talking about the virtues of the emperor. He wished that the current emperor's path would correspond to the dragon and horse, that his virtuous light would shine on the golden garden, that he would hold the golden mirror, that its light would shine on the nine heavens, and that his divine light would shine in all directions. May the princes and crown princes have golden branches that are forever strong, and jade leaves that are ever spring, may the princesses be healthy and beautiful, and may their chastity and glory shine forever in the court. May all the ministers be filial and loyal, and may the officials of the prefectures and counties be pure and upright. May the good men and women under the seat have their thousands of calamities dispelled, the fog rolled away, and the miasma chased away, may calamities not invade them, and may their merits be complete. May the suffering of all beings in the three evil realms be alleviated. May all beings in the Dharma realm share this blessing. After praising, he prepared to enter the sutra title. At this time, Shanqing also stood up in the hall and shouted loudly, stopping the sutra title. The fourfold assembly was shocked to see this. Shanqing gradually approached and pointed at Dao'an, saying, 'The Venerable Dao'an is very capable of preaching the Dharma, the Acharya opens the sutra and praises, expounding the Buddha.' --------------------------------------------------------------------------------
Chinese
真宗广度愚迷。宣扬圣教文词璨[王*兰]。城内无双利益众生。莫知其数。长于苦海。如作法船。结大果因渡人生死。未审所讲是何经文。为诸众生宣扬。何涉谁家章疏。演唱真宗欲委根元。乞垂请说。法师讲赞海内知名。人主称传国中第一。相公在此聊述声扬暖道场将为法乐。上人若垂大造立仪。将来不弃刍尧。即当恩幸。于是道安闻语作色动容啧善庆曰。亡空便额我佛。如来妙典义理幽玄。佛法难思非君所会。不辞与汝解脱。似顽石安在水中。水体姓本润。顽石无由入得。汝见今身且为下贱。如何即得自由佛法付嘱。国王大臣智者方能了义。汝可不闻道外书。言堪与言即言不堪与言失言。夫子留教上遣如思。不与你下愚之人解脱。维那检校莫遣喧嚣。听经时光可昔汝不解。低头莫语用意专听。上座讲筵听众宣扬。普皆闻法不事在作一个问法之人。但知会下座者不逆其意。若是诸人即怕你。道安是他善庆阿谁怕你。于是善庆闻语转更高声。遥指道安怒声责曰。阇梨去就也是一个志道。宵像所出言问不合圣意。我如来留教经乃分明蠢动含灵皆沾佛性。公还诵金刚经以否。胎卵湿化十类四生有形无形有相无相皆得涅槃而言灭度。我乃是人岂得不合闻法。我为下贱。佛性无殊。缁眠不同。法应无二。不见道孔丘虽圣着久 现代汉语译本 真宗广度愚迷，宣扬圣教，文词灿烂。城内利益众生无数，使他们脱离苦海，犹如造了一艘渡船。结下大果之因，以渡人脱离生死轮回。不知法师所讲的是何经文，为众生宣扬，又涉及哪家的章疏？演唱真宗，想要追溯根源，恳请法师解说。法师的讲赞海内闻名，人主称赞为国中第一。相公在此略述声扬，以暖道场，将此作为法乐。上人如果能大发慈悲，将来不嫌弃我这粗鄙之人，就是我的荣幸了。 于是道安听了这话，脸色大变，动容称赞道：‘亡空便额我佛（对佛的一种尊称）！如来（Tathagata，佛的称号之一）的妙典义理幽玄，佛法难思，不是你所能理解的。不辞与你解说，就像顽石安放在水中，水体本性是润泽的，顽石却无法浸润。你见今身且为**，如何能得到自由，佛法付嘱？国王大臣智者才能了解其义。你难道没听过外书所说，堪与言者则言，不堪与言者则失言。夫子（指孔子）留下教诲，上等人可以思索，不与你这种下愚之人解说。维那（Vina，寺院中负责维持秩序的僧人）检校，不要让他喧哗。听经时光宝贵，你却不理解，低头莫语，用心专听。上座讲筵，听众宣扬，普皆闻法，不应作一个问法之人。只要知道会下座者不逆其意。若是诸人即怕你，道安是他，善庆阿谁怕你？’ 于是善庆听了这话，反而更高声，遥指道安怒声责问道：‘阇梨（Acarya，阿阇梨，意为导师）去就也是一个志道。宵像所出言问不合圣意。我如来留教经乃分明蠢动含灵皆沾佛性。公还诵金刚经以否？胎卵湿化十类四生有形无形有相无相皆得涅槃而言灭度。我乃是人，岂得不合闻法？我为**，佛性无殊，缁眠不同，法应无二。不见道孔丘虽圣着久’
English
English version The True Ancestor (Zhen Zong) extensively delivered those lost in delusion, propagating the sacred teachings with brilliant words. Within the city, countless beings benefited, escaping the sea of suffering as if on a crafted ferry. He established the cause for great fruit, ferrying people across the cycle of birth and death. I wonder which scripture the Dharma Master is expounding, and which commentary it involves in his propagation for the beings? In singing the True Ancestor, seeking to trace the origin, I earnestly request the Dharma Master to explain. The Dharma Master's praises are renowned throughout the land, and the ruler praises him as the foremost in the nation. The Prime Minister is here briefly recounting and extolling, warming the Dharma site, taking this as Dharma bliss. If the venerable one can bestow great compassion, not disdaining this humble person in the future, it would be my honor. Thereupon, Dao An, hearing these words, changed his countenance and praised, saying, 'Vanquishing emptiness, I bow to the Buddha (Fo)! The Tathagata's (Ru Lai, one of the Buddha's titles) wonderful scriptures hold profound and subtle meanings. The Buddha-dharma is difficult to fathom, not something you can comprehend. I do not hesitate to explain to you, but it is like placing a stubborn stone in water. The nature of water is to moisten, but the stubborn stone cannot be penetrated. You see that your present body is still **. How can you attain freedom and receive the Buddha-dharma's entrustment? Only kings, ministers, and wise men can understand its meaning. Have you not heard the words of external texts, that one speaks to those who are worthy of speech, and loses words with those who are not? Confucius (Kong Qiu) left teachings, that the superior can contemplate, but does not explain to the inferior and foolish. Vina (Wei Na, the monastic officer responsible for order), restrain him, do not let him make noise. The time for listening to the scriptures is precious, yet you do not understand. Lower your head, remain silent, and listen attentively. The senior monk is lecturing, the audience is proclaiming, all are hearing the Dharma. One should not act as a questioner. Just know that those who sit below should not oppose the meaning. If it were others, they would fear you, but Dao An is he, who fears you, Shan Qing?' Thereupon, Shan Qing, hearing these words, raised his voice even louder, pointing at Dao An and rebuking him angrily, saying, 'Acarya (A She Li, meaning teacher) is also one who aspires to the Way. The words spoken by the night image do not accord with the sacred meaning. The scriptures left by my Tathagata clearly state that all moving and sentient beings possess Buddha-nature. Have you recited the Diamond Sutra (Jin Gang Jing) or not? The ten categories of beings born from wombs, eggs, moisture, and transformation, the four types of beings with form, without form, with characteristics, without characteristics, all attain Nirvana and are said to be liberated. I am a human being, how can I not be fit to hear the Dharma? I am a **, the Buddha-nature is not different, the robes are different, the Dharma should be one. Have you not heard that although Confucius was a sage, he wore them for a long time?' --------------------------------------------------------------------------------
Chinese
迷对曰之言大觉世尊上有金枪之难。维摩居士由遭光严童子唱责。忍辱仙人被歌利王割截身体。君子不欺闇室盖俗事之常谈。贱奴拟问经文座主忘空便额。只如峻山却生毒药。淤泥之中乃生莲华。彼布袋里有明珠。锦袋里成糠。何用座主莫望山采木以貌取之。若作如思还失其子羽。只如佛法大体均平。似降甘泽普其总润。不可平田残草下频滋。沆坎丘陵不蒙惠泽。两元平等自然莫杀。彼我之心一切无异。不见药王菩萨皆标四时五果。桃李皆从八节因地而生。药草喻中分明乃说。大根大树大枝大叶。各逐根基因地而所有不可不甘甜果子两便甘。甜苦涩果子两便苦涩。两元一味受性自殊。但行平等之心法界自然安乐。相公在于座主莫谩生人但之好好立义将来愿好相祗对。于是道安被数摩罗非常。耻见相公羞看四众。遂搅典尺抛在一边。渐近前来怒声责曰。善庆汝岂不闻道斗不着底死亦难当。岂缘一鼠之谦劳发千均之弩。汝若见吾之鼓不辞对答往来。蟭蟟共雕鸟如同飞对汝灵抛气力解事低故。莫语用意专听这遍。若不取我指撝不免相公边。请杖决了趁出寺门。不得闻经谩说抂词。悔将何及。善庆闻语转更高□。摇指道安。许公辄行操次座主。身披法服常宣直经。合兴无量之心具六波罗蜜行发菩提心利益众生出于三界。何得心 现代汉语译本： 善庆回答道：‘听说大觉世尊（Buddha，伟大的觉悟者）还有金枪之难。维摩居士（Vimalakirti，一位著名的在家菩萨）也曾遭到光严童子（Kumarajiva，一位著名的译经师）的责备。忍辱仙人（Ksantivadin，一位以忍辱著称的修行者）还被歌利王（King Kali，一位残暴的国王）割截身体。’ ‘君子不欺暗室’不过是世俗的常谈。我这卑贱之人想请问经文，座主（Dharma Master，讲经说法者）您却忘了空性，便额头冒汗。 正如峻峭的山上却生长着毒药，淤泥之中却能生长出莲花。别人的布袋里有明珠，你的锦袋里却装满了糠秕。为什么要座主您不要只看外貌就去山里采木头呢？如果像子羽（Zi Yu，春秋时期鲁国人，相貌丑陋但很有才能）那样，反而会失去他。 佛法的大体是均平的，就像降下甘露普遍滋润万物。不能让平坦的田地因为残余的草木而更加茂盛，而使低洼的坑地和丘陵不能得到恩惠。 彼此平等，自然就不会有杀戮。彼和我的心，一切都没有差异。难道没看见药王菩萨（Bhaisajyaraja，一位菩萨）都标明四时五果，桃李都从八节因地而生吗？《药草喻》中分明说：‘大根、大树、大枝、大叶，各自随着根基和因地而有所不同。’不能让甘甜的果子两方面都甘甜，苦涩的果子两方面都苦涩。两种根源，一种味道，受性自然不同。只要实行平等之心，法界自然安乐。 相公（指道安）您作为座主，不要随意轻慢他人。只要好好地立义，将来愿能好好地相互应对。’ 于是，道安被善庆数落得非常狼狈，羞于面对相公和四众弟子，便把经书和戒尺扔在一边，渐渐走上前来，怒声责问道：‘善庆，你难道没听说过‘斗不着底死也难当’吗？难道要因为一只老鼠的谦卑，就发射千钧之弩吗？如果你能像我一样击鼓，我就不辞对答往来。蟭蟟（一种小虫）和雕鸟，如同飞行一样，你灵巧地抛弃气力，懂得的事情太少。不要多说话，用心专听这一遍。如果不听从我的指挥，免不了要被相公责罚，请杖责之后赶出寺门，不得再来听经，不要胡说八道，到时后悔也来不及了！’ 善庆听了这话，反而更加高声，摇着手指着道安说：‘您竟然敢这样对待次座主（指善庆自己）。身披法服，常宣正直的经典，应当兴起无量之心，具足六波罗蜜（Six Perfections，布施、持戒、忍辱、精进、禅定、智慧）的修行，发起菩提心（Bodhi Mind，觉悟之心）利益众生，脱离三界（Three Realms，欲界、色界、无色界）。怎么能心