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东汉李膺。尚气节。孤高峻白。少所交与。人被其容接者。以为登龙门焉。唐太宗开弘文馆。以杜如晦。虞世南。褚遂良等。十八人为学士。人羡其荣。以为瀛洲之选。 大士求登莲录 长芦赜禅师。建莲华胜会。普劝念佛。一夕。梦一人乌巾白衣。风貌清美。揖而曰。愿入莲华胜会。乞书一名。赜问何名。答曰。普慧。书已。又云。家兄普贤。亦乞并书。赜觉。而简华严离世间品。有二菩萨名。遂为会首云。 卜居犹择里仁 论语。子曰。里仁为美。择不处仁。焉得智。 矛盾 矛。镩也。即枪戈之属。盾。干也。排也。昔人双卖二事。各叹其胜。叹盾云。矛刺不入。叹矛即云。能穿十重之盾。智者语云。我买汝矛。还刺汝盾。入与不入。即无辞矣。 喆老青公 喆老者。住京师大刹。四十年不睡坐禅。精苦如此。坐化后。纸袄亦烧出舍利。以不修西方。后生大富贵处。青公者。即青草堂。年九十余。有曾家妇人。常为斋供。及布施衣物。和尚感其恩。乃言老僧与夫人作儿子。一日妇人果生子。及询草堂。已坐化矣。后官至宰相。 皎然覆辙 汉贾谊曰。前车覆辙后车戒。 直观三道显 现代汉语译本： 信，就像符节一样吻合。意思是相同、一致。 登龙与瀛： 东汉的李膺（Li Ying），崇尚气节，孤傲清高，很少与人交往。人们如果能被他接待，就认为像是登上了龙门一样。唐太宗开设弘文馆，任命杜如晦（Du Ruhui）、虞世南（Yu Shinan）、褚遂良（Chu Suiliang）等十八人为学士。人们羡慕他们的荣耀，认为像是进入了瀛洲仙境。 大士求登莲录： 长芦赜禅师（Changlu Ze Chanshi）建立了莲华胜会，普遍劝人念佛。一天晚上，梦见一个人头戴乌巾，身穿白衣，风度清秀美好，向他作揖说：‘愿意加入莲华胜会，请写上我的名字。’赜禅师问他叫什么名字。回答说：‘普慧（Puhui）。’写完后，又说：‘我的哥哥普贤（Puxian），也请一并写上。’赜禅师醒来，翻阅《华严经·离世间品》，发现有这两位菩萨的名字，于是就尊称他们为胜会的首领。 卜居犹择里仁： 《论语》中，孔子说：‘居住在有仁德的地方才好。选择住处而不选择有仁德的地方，怎么能算是有智慧呢？’ 矛盾： 矛，是镩，也就是枪戈之类的武器。盾，是干，用来抵挡。过去有个人同时卖矛和盾，各自夸耀自己的商品。夸耀盾时说：‘任何矛都刺不穿它。’夸耀矛时又说：‘能穿透十层盾牌。’有智慧的人说：‘我买你的矛，用来刺你的盾，看它能不能刺穿。’这样一来，他就无话可说了。 喆老青公： 喆老（Zhe Lao）住在京城的大寺庙里，四十年不睡觉，坐禅修行，非常精进刻苦。坐化后，连穿的纸袄也烧出了舍利。因为没有修西方净土，后来投生到大富大贵的人家。青公（Qing Gong），就是青草堂的和尚，九十多岁。有一位曾家的妇人，经常为他提供斋饭，布施衣物。和尚感念她的恩德，就说要给夫人做儿子。一天，妇人果然生了一个儿子。打听青草堂，才知道他已经坐化了。后来这个儿子官至宰相。 皎然覆辙： 汉朝的贾谊（Jia Yi）说：‘前车翻倒的教训，可以作为后车的警戒。’ 直观三道显：
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English version: 'Xin' (信, Faith/Trust) is like the matching of tallies. It means the same, consistent. Deng Long and Ying: Li Ying (李膺) of the Eastern Han Dynasty valued integrity and was aloof and upright, rarely associating with others. People who were received by him felt as if they had ascended the Dragon Gate. Emperor Taizong of the Tang Dynasty established the Hongwen Pavilion and appointed Du Ruhui (杜如晦), Yu Shinan (虞世南), Chu Suiliang (褚遂良), and eighteen others as academicians. People envied their glory, considering it like entering the Penglai (瀛洲, Yingzhou) paradise. A Great Being Seeks to Ascend the Lotus Record: Chan Master Changlu Ze (长芦赜禅师) established the Lotus Assembly, universally encouraging people to recite the Buddha's name. One night, he dreamed of a person wearing a black turban and white robes, with a refined and beautiful appearance, who bowed to him and said, 'I wish to join the Lotus Assembly; please write down my name.' Chan Master Ze asked his name. He replied, 'Puhui (普慧).' After writing it down, he added, 'My elder brother, Puxian (普贤), please write his name as well.' Chan Master Ze awoke and consulted the 'Leaving the World' chapter of the Avatamsaka Sutra, finding the names of these two Bodhisattvas. Thus, he honored them as the leaders of the assembly. Choosing a Residence is Like Selecting a Benevolent Neighborhood: In the Analects, Confucius said, 'It is good to live in a neighborhood with benevolence. If you choose a residence but do not choose a place with benevolence, how can you be considered wise?' Contradiction: A spear (矛, mao) is a 'chuan' (镩), which is a type of lance or weapon. A shield (盾, dun) is a 'gan' (干), used for defense. In the past, someone was selling both spears and shields, each boasting about their merits. When boasting about the shield, he said, 'No spear can pierce it.' When boasting about the spear, he said, 'It can pierce through ten layers of shields.' A wise person said, 'I will buy your spear to pierce your shield; let's see if it can pierce through.' In this way, he was left speechless. Elder Zhe and Public Qing: Elder Zhe (喆老) lived in a large temple in the capital, meditating without sleeping for forty years, being extremely diligent and ascetic. After passing away in meditation, even the paper robe he wore produced relics. Because he did not cultivate towards the Western Pure Land, he was later reborn into a wealthy and noble family. Public Qing (青公), also known as Qingcao Tang, was over ninety years old. A woman from the Zeng family often provided him with vegetarian meals and donated clothing. The monk, grateful for her kindness, said he would become her son. One day, the woman indeed gave birth to a son. Upon inquiring at Qingcao Tang, it was learned that he had already passed away in meditation. Later, this son became a prime minister. Jiaoran's Repeated Mistakes: Jia Yi (贾谊) of the Han Dynasty said, 'The overturned cart in front serves as a warning for the cart behind.' Directly Observe the Manifestation of the Three Paths: -------------------------------------------------------------------------------- 本性佛
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三道。惑业苦也。观惑即般若。业即解脱。苦即法身。三德圆融。是本性也。 祀祖七庙 礼记云。天子七庙。三昭。三穆。与太祖之庙。共为七。 教民七年 论语云。善人教民七年。亦可以即戎矣。 净名八法 一饶益众生。而不望报。二代一切众生受诸苦恼。所作功德。尽以施之。三等心众生。谦下无碍。于诸菩萨。视之如佛。四所未闻经。闻之不疑。五不与声闻而相违背。六不嫉彼供。不高己利。而于其中调伏其心。七常省己过。不讼彼短。八恒以一心求诸功德。成就八法。于此世界。行无疮尤。生于净土。 华严十念藏 一寂静念。二清净念。三不竭念。四明彻念。五离尘念。六离种种尘念。七离垢念。八光耀念。九可爱乐念。十无障碍念。 德云二十一种念佛门 一智光普照。二令一切众生。三令安住力。四令安住法。五照耀诸方。六入不可见处。七住于诸劫。八住一切时。九住一切刹。十住一切世。十一住一切境。十二住寂灭。十三住远离。十四住广大。十五住微细。十六住庄严。十七住能事。十八住自在心。十九住自业。二十住神变。二十一住虚空。 传法四句偈 达摩初祖。付二祖神光偈云。吾本来兹 现代汉语译本 本性佛 三道：指惑、业、苦。观惑即是般若（智慧），业即是解脱，苦即是法身。三德圆融，便是本性。 祀祖七庙 《礼记》中说：天子有七庙，三昭、三穆，加上太祖的庙，一共是七座。 教民七年 《论语》中说：用善道教化百姓七年，也可以让他们去从军作战了。 净名八法 一、饶益众生，不求回报。二、代替一切众生承受各种苦恼，所做的功德，全部施舍给他们。三、以平等心对待众生，谦虚恭敬没有障碍，对于诸位菩萨，视他们如同佛。四、对于从未听闻的经典，听闻后不怀疑。五、不与声闻（小乘修行者）的教义相违背。六、不嫉妒他人所得的供养，不抬高自己的利益，而是在其中调伏自己的心。七、经常反省自己的过错，不议论他人的缺点。八、恒常以一心寻求各种功德。成就这八法，在这个世界修行就没有过失，往生到清净的国土。 华严十念藏 一、寂静念。二、清净念。三、不竭念。四、明彻念。五、离尘念。六、离种种尘念。七、离垢念。八、光耀念。九、可爱乐念。十、无障碍念。 德云二十一种念佛门 一、智光普照。二、令一切众生。三、令安住力。四、令安住法。五、照耀诸方。六、入不可见处。七、住于诸劫。八、住一切时。九、住一切刹（佛土）。十、住一切世。十一、住一切境。十二、住寂灭。十三、住远离。十四、住广大。十五、住微细。十六、住庄严。十七、住能事。十八、住自在心。十九、住自业。二十、住神变。二十一、住虚空。 传法四句偈 达摩初祖，传给二祖慧可（神光）的偈子说：‘吾本来兹’
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English version Original Nature Buddha The Three Paths: These refer to delusion, karma, and suffering. Contemplating delusion is Prajna (wisdom), karma is liberation, and suffering is the Dharmakaya (body of the Dharma). The perfect integration of these three virtues is the original nature. Sacrificing to Ancestral Seven Temples The Book of Rites states: 'The Son of Heaven has seven temples: three Zhao, three Mu, and the temple of the Great Ancestor, making a total of seven.' Teaching the People for Seven Years The Analects of Confucius states: 'If a good person teaches the people for seven years, they can also be employed in warfare.' Vimalakirti's Eight Dharmas 1. Benefiting sentient beings without expecting reward. 2. Bearing all suffering for all sentient beings, and dedicating all merits to them. 3. Treating all sentient beings with equality, being humble and without hindrance, and regarding all Bodhisattvas as Buddhas. 4. Not doubting the scriptures that have never been heard before upon hearing them. 5. Not contradicting the teachings of the Shravakas (Hinayana practitioners). 6. Not being jealous of others' offerings, and not exalting one's own benefits, but subduing one's mind within them. 7. Constantly reflecting on one's own faults, and not gossiping about others' shortcomings. 8. Constantly seeking all merits with a single mind. Accomplishing these eight dharmas, practicing in this world without fault, and being reborn in a pure land. The Ten Remembrance Treasuries of the Avatamsaka Sutra 1. Remembrance of stillness. 2. Remembrance of purity. 3. Remembrance of inexhaustibility. 4. Remembrance of clarity. 5. Remembrance of detachment from dust. 6. Remembrance of detachment from various kinds of dust. 7. Remembrance of detachment from defilement. 8. Remembrance of radiance. 9. Remembrance of loveliness and joy. 10. Remembrance of unobstructedness. Devayāna's Twenty-One Gates of Buddha Recitation 1. Wisdom light universally illuminates. 2. Causing all sentient beings. 3. Causing to abide in strength. 4. Causing to abide in the Dharma. 5. Illuminating all directions. 6. Entering the invisible place. 7. Abiding in all kalpas (eons). 8. Abiding in all times. 9. Abiding in all kshetras (Buddha-fields). 10. Abiding in all worlds. 11. Abiding in all realms. 12. Abiding in quiescence. 13. Abiding in remoteness. 14. Abiding in vastness. 15. Abiding in subtlety. 16. Abiding in adornment. 17. Abiding in capability. 18. Abiding in the mind of self-mastery. 19. Abiding in one's own karma. 20. Abiding in miraculous transformations. 21. Abiding in emptiness. The Four-Line Verse of Dharma Transmission Bodhidharma (Damo), the First Patriarch, said in the verse given to the Second Patriarch Huike (Shenguang): 'I originally came here.' --------------------------------------------------------------------------------
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土。传法度迷情。一华开五叶。结果自然成。 印心四卷经 祖对二祖曰。吾有楞伽四卷。亦用付汝。即是如来心要法门。令诸众生。开示悟入。 仁道难熟他道有成 孟子曰。五谷者。种之美者也。苟为不熟。不如荑稗。夫仁。亦在乎熟之而已矣。 △第四卷 时时示时人时人自不识 古云。弥勒真弥勒。化身千百亿。时时示时人。时人自不识。 指掌 语云。其如视诸斯乎。指其掌。言易晓也。 尧仁舜孝禹俭汤宽 尧仁者。鉴云。尧仁如天。舜孝者。舜父顽。母嚚。象傲。克谐以孝。禹俭者。菲饮食。而致孝乎鬼神。恶衣服。而致美乎黻冕。卑宫室。而尽力乎沟洫。汤宽者。伊尹赞汤曰。代虐以宽。 割鸡焉用牛刀 语云。子之武城。闻弦歌之声。夫子莞尔而笑曰。割鸡焉用牛刀。注曰。武城。邑名。言此小邑。何必用此大道也。 溪声尽是广长舌 苏东坡诗云。溪声尽是广长舌。山色无非清净身。 佛有八音 一极好。二柔软。三和适。四尊慧。五不女。六不误。七深远。八不竭。 吴其沼乎 此伍子胥语。言越十年生聚。十年教训。二十年后。吴其沼乎(左传)。 五种怖 一不活。二恶名。三死怖。四恶道。五威德。 四无畏 一一切智无畏。二漏尽无畏。三决疑无畏。四说苦尽无畏。 文殊取钵 仰之弥高 颜渊叹夫子之道。曰。仰之弥高。钻之弥坚。瞻之在前。忽焉在后。 易地则皆然 禹稷当平世。三过其门而不入。孔子贤之。颜子当乱世。居于陋巷。一箪食。一瓢饮。人不堪其忧。颜子不改其乐。孔子贤之。孟子曰。禹稷颜回同道。又曰。禹稷颜子。易地则皆然。 尽信书则不如无书 孟子曰。尽信书。则不如无书。吾于武城。取二三策而已。仁人无敌于天下。以至仁伐至不仁。而何其血之流杵也。 火车相现 观经下品中生文中。或有众生犯五戒八戒。及具足戒。如此愚人。偷僧祇物。不净说法。无有惭愧。以诸恶业而自庄严。如此罪人。以恶业故。应堕地狱。命欲终时。地狱众火。一时俱至。遇善知识。赞说阿弥陀佛。此人闻已。除罪往生等。 灵山上德终成败北之愆 灵山会上。五千退席。及华严会上。不见舍那之辈。亦是其流。败北者。军战败曰北。 汉地金刚始有灭南之想 德山。号周金刚。不信南宗单传直指之说。作青龙钞。径往南方。欲灭南 现代汉语译本 一不活：指生活困顿，无法维持生计。 二恶名：指名声不好，声誉受损。 三死怖：指对死亡的恐惧。 四恶道：指地狱、饿鬼、畜生等不好的去处。 五威德：指丧失威严和德行。 四无畏 一一切智无畏：在一切智慧上无所畏惧。 二漏尽无畏：在断尽烦恼上无所畏惧。 三决疑无畏：在决断疑惑上无所畏惧。 四说苦尽无畏：在宣说苦的止息上无所畏惧。 文殊取钵 仰之弥高 颜渊赞叹孔子的学问，说：‘抬头看，越觉得高；钻研它，越觉得坚硬；看着它好像在前面，忽然又觉得在后面。’ 易地则皆然 禹（Xia Yu，夏禹，中国古代的圣贤）和稷（Hou Ji，后稷，中国古代的农官）在太平盛世，多次路过家门而不入，孔子（Confucius）认为他们贤能。颜回（Yan Hui，孔子的弟子）在乱世，住在简陋的巷子里，一竹筐饭，一瓢水，别人忍受不了那种忧愁，颜回却不改变他的快乐，孔子认为他贤能。孟子（Mencius）说：‘禹、稷、颜回的道相同。’又说：‘禹、稷、颜回，换个地方情况都一样。’ 尽信书则不如无书 孟子说：‘完全相信书本，还不如没有书。我对于武城（Wu Cheng，地名）的治理，只采用了二三条措施而已。仁人没有敌人于天下。以极大的仁义讨伐极大的不仁，哪里会有血流成河的情况呢？’ 火车相现 《观无量寿经》（Visualization Sutra）下品中生文中说：‘或者有众生违犯五戒（Five Precepts）、八戒（Eight Precepts），以及具足戒（Full Precepts）。这些愚蠢的人，偷盗僧团的财物，以不清净的说法，没有惭愧之心，用各种恶业来庄严自己。这样的罪人，因为恶业的缘故，应当堕入地狱。临命终时，地狱的众火，一时都到来。遇到善知识（Beneficial Friend），赞美宣说阿弥陀佛（Amitabha Buddha）。这个人听了之后，消除罪业往生西方极乐世界等等。’ 灵山上德终成败北之愆 灵山法会（Vulture Peak Assembly）上，五千人退席，以及华严法会（Avatamsaka Assembly）上，不见舍那佛（Vairocana Buddha）等辈，也是这一类情况。‘败北’是指军队作战失败。 汉地金刚始有灭南之想 德山（Deshan Xuanjian，唐代禅宗大师），号周金刚，不相信南宗（Southern School of Chan Buddhism）单传直指的说法，写了《青龙钞》，直接前往南方，想要灭掉南宗。