English
English version Shanqing asked: 'The writings of the Dharma masters all rely on light dust, like mountains collapsing, dew adding to the flow, immeasurable and awe-inspiring. I am like a humble servant, now asking the Dharma master, like a firefly competing with the sun, a mantis blocking a chariot. I know I am just a small bird, yet I dare to ascend the Phoenix Terrace. Beneath the thunderous sound, there is the crowing of a chicken. Before the jade, how dare I flaunt a small piece of iron?' Just saying that Buddha-nature pervades all sentient beings, I ask again, what is the essence of our Buddha Tathagata (Tathagata, 如来)? Dao'an replied: 'Shanqing, please come closer, no need to be so humble. Our Buddha's essence is compassion.' Shanqing asked again: 'Since you say our Buddha's essence is compassion, why not liberate the ksanti (ksanti, patience) beings?' Dao'an replied: 'You do not understand the causes and conditions. Listen to my explanation. Ksanti beings create their own evil karma. For example, a family raises a son, who grows up and steals. When the matter is exposed in the village, he is arrested by thirty counties and sent to prison. After interrogation, the case is confirmed, he confesses his crimes, and is taken to the execution ground. Seeing that he is about to be executed, although his parents have kindness, how can the law save him? Although our Buddha has compassion, how can he use the Buddha's power to resist his own karma?' It is so difficult to save them. Shanqing asked: 'Although ksanti beings create evil karma, our Buddha's compassion should also save them.' What you said above all belongs to external causes and conditions. What is the nature of our Buddha Tathagata? Dao'an replied: 'The nature is equality.' Shanqing asked: 'Since it is called equality as the nature, why do sentient beings sink into the cycle of birth and death, while the Buddha attains nirvana (nirvana, extinction)?' Dao'an replied: 'Sentient beings sink into evil paths, arising from ignorance (avidya, ignorance) and delusion. The Buddha attains nirvana, from the exhaustion of all afflictions.' Shanqing asked again: 'Sentient beings have ignorance and afflictions, what is the relationship with Buddha-nature?' Dao'an replied: 'Ignorance and afflictions are where all the extinction of sentient beings is, which is Buddha-nature. Therefore, sentient beings are not separate from the Buddha, and the Buddha is not separate from sentient beings.' The words spoken above are all careful answers, as always. Shanqing said: 'Acharya (acarya, teacher), the words you just said greatly violate the content of the sutra chanting and praise. The sutra is greatly mistaken, always speaking nonsense. It is only to please the disciples and make them listen comfortably. Listen to me, how many sentient beings are there in the river tide and the sea!' --------------------------------------------------------------------------------
Chinese
。或即是鼋鼍。或若是鰕䲒龙鱼。如是多般尽属于水。虽然鱼水相同。于其中间有异鱼不得水如便死。水不得鱼湛然。无生离佛即有沈轮。佛离众生即有寂灭。盖闻佛者出世独尊。一相之中迥起三界。为慈悲之故救度众生。若佛与凡同。所说例皆不是。涅槃之经甚处譬喻幽玄。今对众前略请上人一说。道安答曰。涅槃经譬喻其数最多。大喻三千。少喻八百。于其中间。善庆问曰。黑风义者何。道安答曰。黑风义者是众生无明之风。众生从无量劫来彼此风摇动不定。将此风分为八般。引义台友□说不尽。于是善庆知道安不解。解说不能。善庆问曰。阇梨既称国之大德。即合问一答十。虽有髑髅还无两眼。凡人渡水第一须解怕浮不解徒劳入水。黑风之义谁人所讲经文阿谁章疏于是道安心疑答口不能答口拟答心不能答手脚专颙唯称大罪。愿汝慈悲。与我解说说善庆曰。涅槃经义大无恐怖但请安心勿令怀忧虑。不问别余即问上人涅槃经疏抄从甚处得来。道安答曰从㠠山远大师处得来。善庆曰。如今者若见远公还相识已否。道安曰。如今若见远公实当不识。善庆曰。既言不识疏抄从甚处得来。道安答曰。向远公上足弟子云庆和尚处得来。善庆曰。若觅诸人实当不是。若觅远公只这贱奴便是。道安闻语由身自怀疑惑。我闻大师身有 现代汉语译本：或者（众生）就是鼋（yuán，大鳖）和鼍（tuó，扬子鳄），或者就是虾、鲵（ní，娃娃鱼）、龙、鱼等。像这样多种多样的生物都属于水生。虽然鱼和水是相同的，但在它们中间存在差异，鱼离开了水就会死亡，而水没有鱼依然清澈。佛离开了众生就会有沉沦，众生离开了佛就会有寂灭。听说佛是出世间最尊贵的，在一相之中迥然超越三界。因为慈悲的缘故救度众生。如果佛与凡人相同，那么所说的一切就都不对了。《涅槃经》的譬喻非常幽深玄妙，现在当着大家的面，略微请教上人您说一说。 道安回答说：《涅槃经》的譬喻数量非常多，大的譬喻有三千个，小的譬喻有八百个。在这其中，善庆问道：‘黑风的含义是什么？’道安回答说：‘黑风的含义是众生的无明之风。众生从无量劫以来，被这股风摇动不定。将这股风分为八种。’引用义台友□的说法也说不完。于是善庆知道道安不理解，无法解释。善庆问道：‘阇梨（ā shé lí，梵语，意为轨范师，此处指道安）既然被称为国家的大德，就应该问一答十。即使有头骨，也没有两只眼睛。凡人渡水，第一件事必须懂得不怕浮起来，不懂得这一点，徒劳地进入水中。黑风的含义是谁讲的？经文是哪位写的？章疏又是谁写的？’于是道安心中疑惑，口中无法回答，想回答心中又不能回答，手脚不知所措，只是称说自己罪过深重，希望您慈悲，为我解释解释。善庆说：‘《涅槃经》的含义广大，没有什么可怕的，只请安心，不要怀有忧虑。我不问别的，只问上人您，《涅槃经》的疏抄是从哪里得来的？’道安回答说：‘是从㠠（hú）山远大师处得来的。’善庆说：‘现在如果见到远公，还能认得吗？’道安说：‘现在如果见到远公，确实认不出来了。’善庆说：‘既然说不认识，疏抄是从哪里得来的？’道安回答说：‘是从远公的上足弟子云庆和尚处得来的。’善庆说：‘如果寻找这些人，确实不对。如果寻找远公，我这个贱奴就是。’道安听到这话，心中充满疑惑。我听说大师身上有……’
English
English version: Or (sentient beings) are yuan (large turtles) and tuo (Chinese alligators), or shrimp, ni (salamanders), dragons, and fish. Such diverse creatures all belong to the aquatic realm. Although fish and water are the same, there are differences between them. Fish die without water, while water remains clear without fish. The Buddha without sentient beings would be subject to sinking, and sentient beings without the Buddha would be subject to extinction. It is said that the Buddha is the most尊贵one in the world, surpassing the three realms within a single aspect. Out of compassion, he saves sentient beings. If the Buddha were the same as ordinary people, then everything he said would be wrong. The metaphors in the *Nirvana Sutra* are very profound and mysterious. Now, in front of everyone, I would like to ask you, Superior One, to explain it briefly. Dao An replied: 'The *Nirvana Sutra* has a great number of metaphors, three thousand large ones and eight hundred small ones.' Among them, Shanqing asked: 'What is the meaning of the black wind?' Dao An replied: 'The meaning of the black wind is the wind of ignorance of sentient beings. Sentient beings have been shaken and unsettled by this wind since countless kalpas. This wind can be divided into eight types.' Quoting the sayings of Yitai You□ is not enough to explain it completely. Then Shanqing knew that Dao An did not understand and could not explain it. Shanqing asked: 'Since Ajari (ā shé lí, Sanskrit, meaning disciplinarian, here referring to Dao An) is called a great virtue of the country, he should answer ten questions for every one asked. Even if there is a skull, there are no two eyes. The first thing a mortal must do when crossing water is to understand not to be afraid of floating; if you don't understand this, it is futile to enter the water. Who spoke of the meaning of the black wind? Who wrote the scriptures? And who wrote the commentaries?' Then Dao An was doubtful in his heart and could not answer in his mouth. He wanted to answer but could not in his heart. His hands and feet were at a loss, and he only said that his sins were deep, hoping that you would be compassionate and explain it to me. Shanqing said: 'The meaning of the *Nirvana Sutra* is vast and there is nothing to be afraid of. Please rest assured and do not worry. I will not ask anything else, but only ask you, Superior One, where did you get the commentary of the *Nirvana Sutra*?' Dao An replied: 'I got it from Master Yuan of 㠠 (hú) Mountain.' Shanqing said: 'If you see Duke Yuan now, would you still recognize him?' Dao An said: 'If I see Duke Yuan now, I really wouldn't recognize him.' Shanqing said: 'Since you say you don't recognize him, where did you get the commentary?' Dao An replied: 'I got it from Venerable Yunqing, the chief disciple of Duke Yuan.' Shanqing said: 'If you are looking for these people, it is really not right. If you are looking for Duke Yuan, this humble servant is the one.' Dao An was filled with doubt when he heard this. I heard that the Master has...' --------------------------------------------------------------------------------
Chinese
异相。腕有肉环。若是大师现出其相。于是远公为破疑情宣其左膊。果然腕有肉环放大光明。听众皆普见。于是道安起下高座举身自扑。七孔之中皆流鲜血。步步向前已忏前悔拟。将尖刀剜眼自恨生盲不识。上人雨泪悲啼。伏愿上人慈悲忏悔。远公曰。汝莫心怀疑虑。不用苦赐悲啼。汝是具足凡夫。如何得识于吾所讲涅槃之义。早是入吾师位待我拜谢。相公回来与汝宣扬政法。于是远公直至相公面前启相公曰。但贱奴伏事。相公曰。未浅施汗马之功。辄入寺中有乱于法会。蒙相公慈造未施罪愆。今对众前请科痛杖。于是相公闻语举身自扑。匐面在地更不再起。良久乃苏进步向前启上人曰。但弟子虽宰相触时无堪。济举三□朝定浆用。凡夫肉眼岂辩圣贤。负罪弥天且放免。尤六载为奴驱使常在宅内。或即粗语嗔喝。于上人如是罪愆如何忏悔。远公曰。缘贫道宿世曾为保见。有其债负未还。欲得今世无冤合来此处计会一常百了事且无疑。自今已后前眼相看更不用忧虑。于是相公闻语转更悲啼。伏愿上人慈悲与说宿生果。远公曰。相公前世作一个商人他家白庄也。是一个商人。相公遂于白庄边借钱五贯文。是时贫道作保后。乃相公身亡。贫道欲拟填还不幸亦死。轮回数遍不愚相逢。已是因缘保债得债。于是相公闻语进步向前 。雨泪悲啼自责愆过。弟子自负他人债。即合自己常用填劳使上人之身弟子若愚此生死后必沈地狱。远公曰。今债已常了勿致疑。从今已后更不复作苦。劝门徒弟子缺债。直须还他贫道为作保人上自六载为奴不了凡夫浅识不且罪愆广造众罪。如何忏悔。是时听众雨泪悲啼嗟念。远公尽怀惆怅。千人瞻礼万众咨嗟。是日听众悉断悭贪。是时远公由未了遂被会下诸并及相公再请。远公重升高座。是日远公由如临崖枯木再得逢春。亦似钩龬之鱼蒙放却归江海。天生意气不与凡同。骨貌神姿世人之罕有。重声钟罄再举经题为众宣扬。其时道安亦亦在会下而座。是时远公才开经之题目。便感得地皆六种震摇。五色常云长空而遍。百千天众共奏宫商。无量圣贤同声梵音。经声历历法韵珊珊。大众睹此其希听众言罕有。是时相公再在连宫之会重开香积之莚。大集两街僧尼遂。 将金刀落发。相公是日只于福光寺内具将此事写表奏上晋文皇帝。皇帝揽表大悦。龙颜频称美哉惟言罕有。当时有敕令。中书门下排比释道儒三教同至福光寺内。迎请远公入其大内供养。是时续有敕旨赐远公如意数珠串。六环锡𨥅一条意着僧衣数对。兼将御舆来迎。远公入内敕既行下。内外咸知卿宰相排比何铢𦐇佛威仪直入寺中。便请大师上舆。是时远公 现代汉语译本：雨泪悲啼，自责过错。弟子自负欠他人债务，愿意用自己日常劳作来偿还，即使是为上人做工也在所不惜。弟子如果愚昧，死后必定沉沦地狱。远公说：‘现在债务已经偿还完毕，不要再怀疑。从今以后，更不要再做苦工，劝门徒弟子不要欠债，如果欠了，必须偿还，贫道愿意做担保人。’（弟子）自从六年前为奴，未能了结，凡夫浅薄的见识，岂不是罪过深重，广造众罪，如何忏悔？当时听众雨泪悲啼，感叹不已。远公也深感惆怅。千人瞻仰礼拜，万人赞叹。当日听众都断除了悭吝贪婪。当时远公因为未能了结此事，于是被会下的诸位以及相公再次请求，远公再次登上高座。当日远公犹如临崖枯木，再次逢春，也像被钩住的鱼，蒙受释放，回归江海。天生的意气与凡人不同，骨骼相貌，神采姿态，世人罕有。重新敲响钟磬，再次举起经题，为大众宣扬。当时道安（Dao An，人名）也在会下就座。当时远公才开始宣讲经的题目，便感得大地六种震动，五色祥云遍布长空，百千天众共同演奏宫商乐曲，无量圣贤同声唱诵梵音，经声清晰可辨，法韵清脆悦耳。大众看到此景，都觉得稀有，听众都说罕见。当时相公再次在连宫的集会上，重新开设香积的筵席，大集两街的僧尼。 将金刀落发。相公当日只在福光寺内，将此事写成表章，上奏给晋文皇帝（Emperor Wen of Jin）。皇帝看了表章，非常高兴，龙颜频频称赞，说：‘美哉，惟言罕有！’当时有敕令，中书门下安排释、道、儒三教一同到福光寺内，迎接远公（Yuan Gong，人名）进入大内供养。当时陆续有敕旨赐给远公如意、数珠串、六环锡杖一条、僧衣数对，兼用御舆来迎接。远公入内，敕旨已经下达，内外都知道了，卿宰相安排何铢𦐇佛的威仪，直接进入寺中，便请大师上舆。当时远公（Yuan Gong，人名）