English
English version: Shanqing replied, 'I have heard that even the Great Awakened World Honored One (Buddha) had the difficulty of the golden spear. The Upasaka Vimalakirti (Vimalakirti, a famous lay Bodhisattva) was also blamed by the Guangyan Boy (Kumarajiva, a famous translator of scriptures). The Kshanti Rishi (Ksantivadin, a practitioner known for his patience) had his body cut off by King Kali (King Kali, a cruel king).' 'A gentleman does not deceive in a dark room' is just common worldly talk. I, this humble person, want to ask about the scriptures, but you, the Dharma Master (Dharma Master, a lecturer of scriptures), have forgotten emptiness and are sweating on your forehead. Just as poisonous medicine grows on steep mountains, lotus flowers grow in muddy soil. There are pearls in other people's bags, but your brocade bag is full of chaff. Why should you, Dharma Master, not just look at the appearance and go to the mountains to collect wood? If it were like Zi Yu (Zi Yu, a man from the State of Lu in the Spring and Autumn Period, who was ugly but very talented), you would lose him instead. The general principle of the Buddha-dharma is equal, just like the sweet dew that universally nourishes all things. We cannot allow the flat fields to become more lush because of the remaining grass and trees, while the low-lying pits and hills cannot receive the benefit. With equality between each other, there will naturally be no killing. There is no difference between the mind of 'that' and 'me'. Haven't you seen that the Bhaisajyaraja Bodhisattva (Bhaisajyaraja, a Bodhisattva) all mark the four seasons and five fruits, and peaches and plums all grow from the eight seasons and causal grounds? The 'Parable of the Medicinal Herbs' clearly says: 'Large roots, large trees, large branches, and large leaves, each according to their roots and causal grounds, have their own differences.' We cannot make sweet fruits sweet on both sides, and bitter fruits bitter on both sides. Two sources, one taste, the nature of acceptance is naturally different. As long as you practice the mind of equality, the Dharma Realm will naturally be peaceful and happy. You, the Prime Minister (referring to Dao An), as the Dharma Master, should not casually despise others. As long as you establish the meaning well, I hope to be able to respond well to each other in the future.' Then, Dao An was refuted by Shanqing and was very embarrassed. Ashamed to face the Prime Minister and the fourfold assembly, he threw the scriptures and the ruler aside, gradually walked forward, and angrily rebuked: 'Shanqing, haven't you heard that 'it is difficult to bear even if you die without fighting'? Do you want to launch a thousand-pound crossbow because of the humility of a mouse? If you can beat the drum like me, I will not refuse to answer back and forth. The small insects and the eagles, like flying, you skillfully abandon your strength, and you know too little. Don't talk too much, listen carefully this time. If you don't follow my command, you will inevitably be punished by the Prime Minister, please be beaten with a staff and driven out of the temple, and you must not come to listen to the scriptures again, don't talk nonsense, it will be too late to regret it then!' Shanqing, hearing these words, instead raised his voice even louder, shaking his finger and pointing at Dao An, saying: 'You dare to treat the second seat (referring to Shanqing himself) like this. Wearing the Dharma robe, constantly proclaiming the upright scriptures, you should arouse the immeasurable mind, be complete with the practice of the Six Paramitas (Six Perfections, generosity, morality, patience, diligence, meditation, wisdom), arouse the Bodhi Mind (Bodhi Mind, the mind of enlightenment) to benefit sentient beings, and escape from the Three Realms (Three Realms, the desire realm, the form realm, the formless realm). How can you mind --------------------------------------------------------------------------------
Chinese
无慈慜毒害尤深。欺诳平人拟于相公边。请杖据思行即不合真宗。所出言辞何殊外道。阇梨自称雕鸟直拟举翼摩天。叹他乃作蟭蟟栖宿常居小草。不见道心粗者失欺敲者忘意。况今朝莫语便须用意。莫难谩粗疏词。理若乖便为弟子劳把绳故莫交失乎。若也祇对一一字参差却到贱奴。向相公边请杖就高座上。拽下决了趁出寺门。不得为众宣扬莫言不道。道安备难度口无词。耻见相公羞看四众。量久之间乃唤善庆近前。上来言语总是共汝作剧。汝也莫生颇我之心。吾也不见汝过。初见汝说实载惊疑。将将为脑乱讲延有烦听众。吾今知汝实是能人。若问经题吾能奉答。善庆曰。阇梨自称却道莫生颇我之心。如来留教随经皆因阿阇世尊谈宣是人总会今言许问不见敢有违。但知且问经名。后乃必当有问。道安曰。商来问贫道所讲经文当是大涅槃经。善庆闻之分明记取。善庆问曰。何者名为涅。何者名为槃。道安答曰。大者是广也。要广利一切众生。出于苦海。涅者是不生之义。不生不灭即契真如。无去无来便为佛性。槃之一字般运众生出于三界令达彼岸。善庆曰。上来三字义七般。善庆闻之切须记当。一者喻若春杨既动万草皆生。不论浅谷深溪处处尽皆也。发妙法经名记立如来宣说流行众生不拣高低。闻经例皆发善。二者喻如绳 现代汉语译本： 无慈悲之心，毒害极深。欺骗百姓，自比于相公（对有地位者的尊称）。请用杖责打他，仔细思考他的行为，实在不符合真宗（佛教正统）。所说的话语与外道（指佛教以外的其他宗教）有什么区别？这位阇梨（梵语： आचार्य，意为导师）自比雕鸟，妄想展翅摩天。可叹他如同蟭蟟（一种小虫），只能栖息在小草上。没听过吗？道心粗疏的人会失去，敲诈勒索的人会忘记本意。更何况今天不要多说话，必须用心体会。不要轻易地用粗疏的言辞来欺骗。道理如果违背，就会让弟子们白白地拿着绳索，所以不要犯错啊。如果对答时，每一个字都参差不齐，那就成了下贱的奴仆。到相公那里请杖责，在高座上把他拽下来，坚决地赶出寺门。不得为众人宣扬，不要说我没警告过。道安（人名）准备充分，却无话可说。羞于见到相公，惭愧面对四众（比丘、比丘尼、优婆塞、优婆夷）。过了很久，才叫善庆（人名）到近前。说：‘刚才的言语都是和你开玩笑。你也不要对我产生怨恨之心。我也没有看到你的过错。’初次见你，说的话实在令人惊疑。几乎以为是脑子出了问题，讲经说法会烦扰听众。我现在知道你确实是能人。如果问经题，我能奉答。善庆说：‘阇梨您自己说不要对我产生怨恨之心。如来（梵语：Tathāgata，意为如实而来者）留下教诲，跟随经文，都是因为阿阇世尊（对佛的尊称）谈论宣讲，是人总会理解今天的话，允许提问，不敢违背。’只知道先问经名，之后必定会有问题。道安说：‘你来问我所讲的经文，应当是《大涅槃经》（Mahāparinirvāṇa Sūtra）。’善庆听了，分明地记住了。善庆问道：‘什么叫做涅（Nir，指涅槃的“涅”），什么叫做槃（Vāṇa，指涅槃的“槃”）？’道安答道：‘大（Mahā）是广大的意思。要广泛地利益一切众生，使他们脱离苦海。涅（Nir）是不生的意思。不生不灭，就是契合真如（Tathātā，事物的本然状态）。无去无来，就是佛性（Buddhatā）。槃（Vāṇa）这个字，是般运众生，使他们脱离三界（欲界、色界、无色界），到达彼岸。’善庆说：‘上面三个字的含义有七种。’善庆听了，一定要牢记在心。一是比喻像春天的杨树，一旦动起来，万草都会生长。不论是浅谷还是深溪，处处都是如此。发妙法经名记立，如来宣说流行，众生不分高低。听经的人都能够生发善念。二是比喻像绳索
English
English version: He is deeply harmful, lacking compassion. He deceives the common people, comparing himself to a high-ranking official (Xianggong). Please strike him with a staff and carefully consider his actions, which are truly inconsistent with the true teachings of the True Lineage (Zhenzong). How are his words different from those of heretics (Waidào, referring to religions other than Buddhism)? This Acharya (Dajari, Sanskrit: आचार्य, meaning teacher) calls himself a carved bird, presumptuously trying to spread his wings and touch the sky. It is lamentable that he is like a tiny insect (jiaoliao), only able to dwell on small grass. Have you not heard? Those with coarse minds lose, and those who extort forget their original intention. Moreover, today, do not speak much, but must contemplate with your heart. Do not easily deceive with crude words. If the reasoning is contrary to the truth, it will cause the disciples to hold the ropes in vain, so do not make mistakes. If the answers are inconsistent in every word, then you become a lowly servant. Go to the Xianggong to request the staff, drag him down from the high seat, and resolutely expel him from the temple. Do not proclaim it to the public, and do not say that I did not warn you. Daoan (person's name) was well-prepared but had nothing to say. He was ashamed to see the Xianggong and embarrassed to face the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). After a long time, he called Shanqing (person's name) closer. He said, 'The words just now were all a joke with you. Do not harbor resentment towards me. I have not seen your faults either.' The first time I saw you, your words were truly alarming and suspicious. I almost thought there was something wrong with your mind, and that preaching the Dharma would disturb the audience. Now I know that you are indeed a capable person. If you ask about the title of the sutra, I can answer. Shanqing said, 'Acharya, you yourself said not to harbor resentment towards you. The Tathagata (Rulai, Sanskrit: Tathāgata, meaning 'one who comes as is') left teachings, following the sutras, all because Acharya, the World-Honored One (Ajashi Shizun, a respectful title for the Buddha), discussed and proclaimed them. People will generally understand today's words, and are allowed to ask questions, and dare not disobey.' I only know to ask the name of the sutra first, and there will surely be questions later. Daoan said, 'You come to ask about the sutra I am lecturing on, it should be the Mahāparinirvāṇa Sūtra (Da Niepan Jing).' Shanqing listened and clearly remembered it. Shanqing asked, 'What is called Nir (Nie, referring to the 'Nie' in Nirvana), and what is called Vāṇa (Pan, referring to the 'Pan' in Nirvana)?' Daoan answered, 'Mahā (Da) means vast. It is to broadly benefit all sentient beings, so that they can escape the sea of suffering. Nir (Nie) means non-birth. Non-birth and non-death is to be in accordance with Suchness (Tathātā, the true nature of things). No going and no coming is Buddhahood (Buddhatā). The word Vāṇa (Pan) means to transport sentient beings, so that they can escape the three realms (the desire realm, the form realm, and the formless realm) and reach the other shore.' Shanqing said, 'The meaning of the above three words has seven aspects.' Shanqing listened and must remember it in his heart. First, it is like the willow tree in spring, once it moves, all the grasses will grow. Whether it is a shallow valley or a deep stream, it is the same everywhere. The name of the sutra of the wonderful Dharma is recorded, the Tathagata proclaims and spreads it, and sentient beings do not distinguish between high and low. Those who listen to the sutra can all generate good thoughts. Second, it is like a rope. --------------------------------------------------------------------------------
Chinese
木之义。便即去邪归正。三者喻荡泉之义。湛湛不灭不流。经文长在世间流转无休无歇。四者喻如江海能通万斛之船。众生欲过江潮第一须凭高掉。经文流转于世间。能超出离之人欲拟进道修行。第一须凭经力。五者喻于天地覆载众生若也。天地全无万像凭。何如立涅槃经文。既有众生于此修行若若也。经法全无凭行。何如出世。六者喻如经纬能成锦彩罗纨。直绕大绢与绫皆总因他经纬妙法经名既立。修道者因此如成直至无上菩提。尽总凭他经力。七者喻如路迳解通往来之人。欲行千里之人起发因他通路众生发心修道先须读诵经文。所已后圣道从资取众。上来七义各各不同。共识经之字。善庆闻之还须记取。善庆曰。经之一字还有多般。更有经名已否。道安答曰。涅槃之义无量无边。□说经名如何得尽。譬如世间百姓万户千门凭何而处理遂乃立期州县县各自列土分疆。经之一字分宣万法。因此各异州县。要藉官长妙法须立经名。三十县若无官人。百姓凭何而理。经文制其疏。抄者梳也。譬如乱发□其梳理。万法既立经名。众圣因兹成道。上来所答并总依经。更若有疑任君再问。善庆曰。经之七义且放。阇梨更问少多许之已否。道安答曰。贫道天以人为师。义若涌泉。法如流水。汝若要问。但请问之。今对与前疑速说。 善庆曰。若夫佛法师书总归依轻尘岳坠露添流依莫恻其凭敬之□穷其济但贱奴。今问法师似萤光竞日螗螂巨辙。自知鸿鸟敢登于凤台。雷音之下有鼓□鸡鸣。碧玉之前那逞寸铁。只如佛性遍满有情。再问我佛如来以何为体。道安答曰。善庆近前莫致谦词。我佛以慈悲为体。善庆又问曰。既言我佛慈悲为体。如何不度羼提众生。道安答曰。汝缘不会。听我说着。羼提众生缘自造恶业。譬如人家养一男。长大成人窃盗。于乡党之内事既彰露。便被三十县捉来遂即送人刑狱。受他考楚文案既成。招伏愆罪领上法场。看看是死父母虽有恩慈。王法如何救得。我佛虽有慈悲。争那佛力不以他业力。如此之难为救度善庆问曰羼提众生虽造恶业。我佛慈悲亦合救之。上来所说总属外缘。我佛如来以何为性。道安答曰。以平等为性。善庆问曰。既称平等为性。缘何众生沈轮生死。佛即证无余涅槃。道安答曰。众生沈轮恶道。从无明妄想而生。佛证无余涅槃。从一切皆尽。善庆又问曰。众生无明有烦恼。与佛性如何。道安答曰。无明烦恼是众生一切断处为佛性。所以众生不离于佛色不离众生。上来所说言词谨答例皆如是。善庆曰。阇梨适来所说言词大违讲赞。经文大错总是信口落荒。只要悦喻门徒顺耳。且听。如江潮大海其中有多少众生 现代汉语译本 善庆问道：‘佛法师的著作总归依于轻尘，如同山岳坠落，露珠增添，水流不止，深不可测，令人敬畏。我像卑贱的奴仆，如今向法师请教，如同萤火虫与太阳争辉，螳螂阻挡车轮。我自知是只小鸟，却敢于登上凤凰台。雷音之下，有鸡鸣的声音。碧玉之前，怎敢炫耀寸铁？’只是说佛性遍满一切有情众生，再请问我佛如来以什么为本体？ 道安回答说：‘善庆，请近前来，不必如此谦虚。我佛以慈悲为本体。’ 善庆又问：‘既然说我佛以慈悲为本体，为何不度化羼提（ksanti，忍辱）众生？’ 道安回答说：‘你没有理解其中的因缘。听我细说。羼提众生是因为自己造了恶业。譬如人家养了一个儿子，长大成人后偷盗，在乡里之间事情败露，便被三十个县抓来，随即送入刑狱。经过审讯，罪案已经确定，招认了罪行，被押上法场。眼看就要被处死，父母虽然有恩慈，王法又如何能够救得了他？我佛虽然有慈悲，又怎能用佛力来抵挡他自己的业力？’如此这般，很难救度。 善庆问：‘羼提众生虽然造了恶业，我佛的慈悲也应该救度他们。’上面所说的总属于外在的因缘。我佛如来以什么为自性？ 道安回答说：‘以平等为自性。’ 善庆问：‘既然称为平等为自性，为何众生沉沦于生死轮回，而佛却证得无余涅槃（nirvana，寂灭）？’ 道安回答说：‘众生沉沦于恶道，是从无明（avidya，不明白事理）妄想而生。佛证得无余涅槃，是从一切烦恼都断尽而来。’ 善庆又问：‘众生有无明和烦恼，这与佛性有什么关系？’ 道安回答说：‘无明烦恼是众生一切断灭之处，也就是佛性。所以众生不离于佛，佛也不离众生。’上面所说的言词，都是谨慎的回答，一如既往。 善庆说：‘阇梨（acarya，导师）刚才所说的言词，大大违背了讲经赞颂的内容。经文大错特错，总是信口胡说。只是为了取悦门徒，让他们听得顺耳。且听我说，如江潮大海之中，有多少众生！’