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时。或应八方。或对八卦。或自有八种。不必强为之说。 尧处茆茨 唐尧为天子时。宫室俭素。茆茨不翦。谓以茆茨草盖屋。而不翦齐其檐。极言其朴陋也。 箕谏象玉 箕子。纣之叔父。纣作象箸。箕子叹曰。彼为象箸。必为玉杯。则远方珍怪之物至矣。遂入谏。纣不听。囚之。 舜在𤱶亩 孟子曰。舜发于𤱶亩之中。书曰。帝耕于历山。 警跸冕旒 天子出陈警。入陈跸。天子仪仗也。冕。冠也。天子十有二旒。 有天下不与 论语云。巍巍乎。舜禹之有天下也。而不与焉。注。不与。犹言不相关。言其不以位为乐也。 诵斯偈者尚致口出青莲华香 昔有女尼。日诵法华经。青莲华香。白莲华香。二句。后世因感口有莲华香之报。 营修世福为有漏因 达摩初见梁武帝。帝问。寡人造寺写经。度僧无数。有功德否。祖云。实无功德。帝曰。何以无功德。师曰。此但人天小果。有漏之因。如影随形。虽有非实。帝曰。如何是真实功德。答曰。净智妙玄。体自空寂。如是功德。不以世求。 △第三卷 埙鸣篪奏 埙土。篪竹。二器互相唱和。诗云。伯氏吹埙。仲氏吹篪。 玉振金声 孟子 现代汉语译本 时。或者回应八方，或者对应八卦，或者自然有八种情况。不必勉强地为此作出解释。 尧住茅屋 唐尧作为天子的时候，宫室简朴。茅草盖的屋顶不修剪。意思是说用茅草盖屋顶，也不修剪使屋檐整齐，极力形容他的朴素简陋。 箕子劝谏纣王用象牙筷子 箕子是纣王的叔父。纣王制作象牙筷子，箕子叹息说：‘他用象牙做筷子，必定要用玉杯，那么远方珍奇的物品就要进贡来了。’于是进谏纣王，纣王不听，就把他囚禁起来。 舜在田野中被起用 孟子说：舜从田野之中被起用。《尚书》记载：帝舜在历山耕田。 警跸和冕旒 天子出行时陈设警，入宫时陈设跸。这是天子的仪仗。冕是帽子，天子的帽子上有十二旒。 拥有天下却不据为己有 《论语》说：‘多么伟大啊，舜和禹拥有天下，却不据为己有。’ 注解：不据为己有，就像说不相关一样。意思是说他们不把君位当作快乐。 诵读这个偈子的人尚且能口出青莲华香 过去有个女尼，每天诵读《法华经》中‘青莲华香，白莲华香’这两句，后来因此感得口中散发莲花香的果报。 经营修造世间福报是有漏的因 达摩祖师初次见到梁武帝，梁武帝问：‘我建造寺庙，抄写经书，度化僧人无数，有功德吗？’ 达摩祖师说：‘实在没有功德。’ 梁武帝问：‘为什么没有功德？’ 达摩祖师说：‘这只是人天小果，是有漏的因，就像影子跟随形体一样，虽然有却不真实。’ 梁武帝问：‘什么是真实的功德？’ 达摩祖师回答说：‘清净智慧玄妙，本体自然空寂。这样的功德，不能用世俗的方法求得。’ △第三卷 埙鸣篪奏 埙是土制的，篪是竹制的，两种乐器互相唱和。《诗经》说：‘伯氏吹埙，仲氏吹篪。’ 玉振金声 孟子
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English version At times, responding to the eight directions; at times, corresponding to the eight trigrams; at times, naturally having eight kinds. There is no need to force an explanation for it. Yao Dwelt in a Thatched Hut When Emperor Yao (Tang Yao) was the Son of Heaven, his palace was simple and unadorned. The thatch (Mao Ci) was not trimmed. It means that the roof was covered with thatch grass, and the eaves were not trimmed to be neat, extremely describing his simplicity and humbleness. Ji Zi's (Jizi) Admonition on Ivory Chopsticks Ji Zi (Jizi) was the uncle of King Zhou (Zhou). When King Zhou made ivory chopsticks, Ji Zi sighed and said, 'If he uses ivory for chopsticks, he will surely use jade cups, then rare and precious objects from distant lands will be presented as tribute.' Thereupon, he went to admonish King Zhou, but King Zhou did not listen and imprisoned him. Shun (Shun) Was Discovered in the Fields Mencius (Mengzi) said, 'Shun (Shun) was discovered from among the fields.' The Book of Documents (Shangshu) records, 'Emperor Shun tilled the fields at Mount Li (Lishan).' Guards and Imperial Banners When the Son of Heaven goes out, guards (jing) are displayed; when entering the palace, attendants (bi) are displayed. These are the imperial regalia of the Son of Heaven. The Mian (Mian) is a crown. The Son of Heaven's crown has twelve tassels (liu). Possessing the Empire Without Claiming It The Analects (Lunyu) says, 'How lofty was Shun (Shun) and Yu's (Yu) possession of the empire, yet they did not claim it for themselves.' Note: 'Not claiming it' is like saying 'not related.' It means that they did not take pleasure in their position. Reciting This Verse Can Even Cause One's Mouth to Emit the Fragrance of Blue Lotus Flowers In the past, there was a nun who recited the two phrases 'Blue Lotus Flower Fragrance, White Lotus Flower Fragrance' from the Lotus Sutra (Fahua Jing) daily. Later, as a result, she experienced the karmic reward of her mouth emitting the fragrance of lotus flowers. Cultivating Worldly Blessings is a Cause of Conditioned Existence When Bodhidharma (Damo) first met Emperor Wu of Liang (Liang Wudi), the Emperor asked, 'I have built temples, transcribed scriptures, and ordained countless monks. Do I have merit?' Bodhidharma said, 'Actually, there is no merit.' The Emperor asked, 'Why is there no merit?' The Master said, 'These are only small fruits of humans and devas, causes of conditioned existence, like shadows following forms. Although they exist, they are not real.' The Emperor asked, 'What is true merit?' The Master replied, 'Pure wisdom is subtle and profound, its essence is naturally empty and still. Such merit cannot be sought through worldly means.' △ Volume 3 The Xun (Xun) Sounds and the Chi (Chi) Plays The Xun (Xun) is made of earth, and the Chi (Chi) is made of bamboo. The two instruments harmonize with each other. The Book of Odes (Shijing) says, 'The elder brother plays the Xun (Xun), the younger brother plays the Chi (Chi).' The Jade Resounds and the Metal Rings Mencius (Mengzi) --------------------------------------------------------------------------------
Chinese
曰。集大成也者。金声而玉振之也。注。金。钟也。声。宣也。八音未作。则先系镈钟以宣其声。玉。磬也。振。收也。俟其既阕后。击特磬以收其韵。 哀矣不伤乐而不泆(二号) 论语。子曰。关睢乐而不淫。哀而不伤。注云。淫者。乐之过而失其正者也。伤者。哀之过而害于和者也。泆即淫也。 羽寂宫沈 宫商角徵羽。号为五音。 当平心地则世界平 持地菩萨。于普光佛时。为比丘。平填道路。至毗舍如来时。国大王延佛设斋。尔时菩萨平地待佛。佛摩顶云。当平心地。则世界平。 心有高下丘陵坑坎 维摩经云。舍利弗言。我见此土。丘陵坑坎。荆棘沙砾。土石诸山。秽恶充满。螺髻梵王言。仁者心有高下。不依佛慧。故见此土为不净耳。于是佛以足指按地。即时大千世界。珍宝严饰。 夜气清明 孟子曰。其日夜之所息。平旦之气。其好恶与人相近也者。几希。谓一日之间。汩没于物欲。其气昏浊。平旦之时。其气清明。所好恶与人相近。不至大背于人情也。 三种意生身 一。三昧乐正受意生身。属声闻。二。觉法自性性意生身。属菩萨。三。种类俱生无行作意生身。属佛。 四种三昧 一常行三昧。般舟 现代汉语译本 说：集大成，就像奏乐，先以钟声开始，再以磬声结束。（注：金，指钟，发出声音，宣告开始。在八音齐奏之前，先敲击大钟来宣告乐声的开始。玉，指磬，结束的意思。等待乐曲将要结束时，敲击特磬来收束乐韵。） 悲哀但不至于伤痛，快乐但不至于放纵。 《论语》中，孔子说：‘《关雎》这首乐曲，快乐而不放荡，悲哀而不伤痛。’ 注释说：放荡，是快乐过度而失去正道；伤痛，是悲哀过度而有害于平和。放纵就是放荡。 羽音寂静，宫音低沉。 宫、商、角、徵、羽，被称为五音。 当内心平静时，世界也就平静了。 持地菩萨，在普光佛（Puguang Buddha）时，是一位比丘（bhiksu），他平整道路。到了毗舍如来（Visakha Tathagata）时，国王邀请佛陀应供斋饭，当时菩萨平整土地等待佛陀。佛陀摩顶说：‘当内心平静时，世界也就平静了。’ 心中有高低不平，就像有丘陵、坑坎一样。 《维摩经》中说：舍利弗（Sariputra）说：‘我看到这个世界，有丘陵、坑坎、荆棘沙砾、土石山，充满了污秽。’ 螺髻梵王（Sikhin）说：‘仁者的心有高低不平，不依从佛的智慧，所以看到这个世界是不清净的。’ 于是，佛用脚趾按地，立刻整个大千世界，都用珍宝装饰起来。 夜晚的气息清明。 孟子说：‘人在日夜休息之后，清晨的气息，其好恶与常人相近，这种情况很少。’ 这是说，一天之中，被外物欲望所淹没，气息变得昏浊。在清晨的时候，气息清明，所喜欢和厌恶的与常人相近，不至于大大背离人情。 三种意生身（manomayakaya）： 一、三昧乐正受意生身，属于声闻（sravaka）。二、觉法自性性意生身，属于菩萨（bodhisattva）。三、种类俱生无行作意生身，属于佛（Buddha）。 四种三昧（samadhi）： 一、常行三昧，般舟（Banzhou）
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English version He said: 'The culmination of great achievement is like music, beginning with the sound of a bell and ending with the sound of a jade chime.' (Note: 'Jin' refers to a bell, its sound announcing the beginning. Before the eight instruments play together, the large bell is struck to announce the start of the music. 'Yu' refers to a jade chime, meaning the end. When the music is about to conclude, the special chime is struck to conclude the melody.) Sorrowful but not to the point of pain, joyful but not to the point of excess. In the *Analects*, Confucius said: 'The *Ospreys* is joyful without being licentious, and sorrowful without being painful.' The commentary says: 'Licentiousness is excessive joy that loses its proper course; painfulness is excessive sorrow that harms harmony.' Excess is the same as licentiousness. The *yu* note is silent, the *gong* note is deep. *Gong*, *shang*, *jiao*, *zhi*, and *yu* are known as the five notes. When the mind is at peace, the world is at peace. Holding-Earth Bodhisattva (Dharanimdhara Bodhisattva), during the time of Puguang Buddha (Puguang Buddha), was a bhiksu (bhiksu) who leveled roads. When Visakha Tathagata (Visakha Tathagata) was invited by the king to a meal offering, the Bodhisattva leveled the ground to await the Buddha. The Buddha touched his head and said: 'When the mind is at peace, the world is at peace.' The mind has its ups and downs, like hills and valleys. In the *Vimalakirti Sutra*, Sariputra (Sariputra) said: 'I see this land with hills, valleys, thorns, gravel, earth, stone, and mountains, filled with filth.' Sikhin (Sikhin) said: 'The mind of the benevolent one has its ups and downs, not relying on the wisdom of the Buddha, therefore sees this land as impure.' Then, the Buddha pressed his toe on the ground, and immediately the entire great thousand world was adorned with treasures. The night air is clear and bright. Mencius said: 'That which rests day and night, the qi (vital energy) of the early morning, its likes and dislikes are close to those of others; this is rare.' This means that during the day, one is submerged in material desires, and the qi becomes turbid. In the early morning, the qi is clear and bright, and what one likes and dislikes is close to those of others, not greatly deviating from human feelings. Three kinds of manomayakaya (mind-made body): 1. Samadhi-joy-right-reception manomayakaya, belonging to the sravaka (hearers). 2. Awareness-of-dharma-self-nature-nature manomayakaya, belonging to the bodhisattva (bodhisattva). 3. Category-co-born-no-action-intentional manomayakaya, belonging to the Buddha (Buddha). Four kinds of samadhi (samadhi): 1. Constant-walking samadhi, Banzhou (Banzhou) --------------------------------------------------------------------------------
Chinese
九十日为期。专念彼佛。亦云佛立三昧。二常坐三昧。文殊问般若。九十日为期。专缘法界理。不兼余事。亦云一行三昧。三半行半坐三昧。方等法华等忏。限期不定。或三七日。七日。十日等。上三实相理观。四非行非坐三昧。诸经行法。不专行坐。并属此摄。即随自意三昧。此一唯事观。 释迦调达宿因 释迦佛。与调达。往昔为共命鸟。一为调达者睡。一为释迦佛者醒。醒者因取香果而食。香气芬然。睡者觉而恶曰。何瞒我而食也。吾当以毒果害之。遂食毒果。二命俱丧。 由之瑟 子曰。由之瑟。奚为于丘之门。注。言其声之不和。与己不同也。 郑之声 孔子曰。放郑声。远佞人。郑声淫。佞人殆。 黄钟大吕 乐有十二律。黄钟。太簇。姑洗。蕤宾。夷则。无射。为阳六律。大吕。夹钟。仲吕。林钟。南吕。应钟。为阴六律。 二十二根 信。进。念。定。慧。忧。喜。苦。乐。舍。眼。耳。鼻。舌。身。意。共十六根。男根。女根。未知欲知根。已知根。命根。具知根。 五邪命 一为利养诈现异相。二为利养自说功德。三占相吉凶。为人说法。四高声现威。令人畏敬。五说得供养。以动人心。 捍格 礼记 现代汉语译本 九十天为一个期限，专心念诵阿弥陀佛（Amitabha）。这也被称为佛立三昧（Buddha-standing Samadhi）。 二、常坐三昧（Constant Sitting Samadhi）：如文殊菩萨（Manjushri）问般若（Prajna），以九十天为期限，专心缘于法界（Dharmadhatu）之理，不兼顾其他事情。这也被称为一行三昧（One-practice Samadhi）。 三、半行半坐三昧（Half-walking Half-sitting Samadhi）：如方等忏（Fang-teng Repentance）、法华忏（Lotus Sutra Repentance）等，期限不定，或者二十一天、七天、十天等。以上三种属于实相理观（Reality-aspect Contemplation）。 四、非行非坐三昧（Neither-walking Nor-sitting Samadhi）：各种经典中的行法，不专门强调行走或坐禅，都属于此种。也就是随自意三昧（Samadhi Following One's Own Inclination）。这种三昧唯一专注于事观（Phenomenal Contemplation）。 释迦牟尼佛（Shakyamuni Buddha）与提婆达多（Devadatta）的宿世因缘 释迦牟尼佛与提婆达多，往昔曾为共命鸟。其中一只鸟，名为提婆达多，负责睡觉；另一只鸟，名为释迦牟尼佛，负责清醒。清醒的鸟因为采摘香果食用，香气芬芳。睡觉的鸟醒来后生气地说：‘你为何瞒着我独自食用？我应当用毒果来害你。’于是吃了毒果，两只鸟都丧命了。 由之瑟 孔子说：‘由之瑟，为何会在我的门下？’ 注解说：这是说他的声音不和谐，与自己不同。 郑之声 孔子说：‘摒弃郑国的音乐，远离善于谄媚的人。郑国的音乐淫靡，善于谄媚的人危险。’ 黄钟大吕 音乐有十二律：黄钟、太簇、姑洗、蕤宾、夷则、无射，为阳六律；大吕、夹钟、仲吕、林钟、南吕、应钟，为阴六律。 二十二根 信根、进根、念根、定根、慧根、忧根、喜根、苦根、乐根、舍根、眼根、耳根、鼻根、舌根、身根、意根，共十六根。男根、女根、未知欲知根、已知根、命根、具知根。 五邪命 一、为了获得利养而诈现奇特的相貌。二、为了获得利养而自我宣说功德。三、占卜吉凶，为人说法。四、高声炫耀威势，使人畏惧敬服。五、宣说得到供养的利益，以此来打动人心。 捍格 礼记