English
English version: ‘Da’ is not being attached to the act of contemplation. Starting from counting breaths, it ultimately reaches the state of contemplation, practice, cultivation, and transcendence of Samadhi, without any obstruction. ‘Huan’ means bright. If this kind of contemplative wisdom was not already familiar from past lives, how could one realize it in a single lifetime? If it is like a morning flower blooming, with a beautiful scene unfolding in the courtyard, how wonderful would that be! He sighed and said: ‘Without you, I cannot attain enlightenment; without me, you cannot recognize.’ The Samadhi entered is the preliminary expedient of the ‘Lotus Samadhi’. The recitation initiated is the first turning Dharani (chū xuán tuó luó ní). The ‘first turning Dharani’, the ‘Wen Ju’ explains: ‘Turning the false into emptiness.’ The ‘hundreds of thousands of millions of turning Dharanis’ (bǎi qiān wàn yì xuán tuó luó ní) is ‘turning emptiness into the false.’ The ‘Dharma sound expedient Dharani’ (fǎ yīn fāng biàn tuó luó ní) uses the two as an expedient to enter the Middle Way, the First Principle Truth. The ‘first’ now spoken of is the Five Grades and Ten Faiths. Taking the stage of abiding as true practice. That is, taking the Ten Faiths as an expedient. Now speaking of ‘preliminary expedient’, it is known to belong to the Five Grades. As for when the Patriarch passed away, he said: ‘I am only at the Five Grades.’ And yet he had some realization. Nanyue Huisi (Nányuè Huìsī) had already reached the Five Grades upon entering Samadhi, let alone after practicing for a long time, one can imagine the state of realization being even higher. His final statement of the Five Grades is immeasurable. Therefore, Liang Su (Liáng Sù) said: ‘Is it the Equal Enlightenment stage? Is it the Wonderful Enlightenment stage?’ It is impossible to know. Even if there are thousands upon thousands of teachers of writing, searching for your eloquence, it cannot be exhausted. Among those who preach the Dharma, you are the foremost. Just as the Buddha praised Katyayana (Jiā zhān yán) and Purna (Fù lóu ná) as the foremost among those who preach the Dharma. Now Nanyue Huisi (Nányuè Huìsī) praises my Patriarch with the same meaning. At that time, there was Zen Master Huimiao (Huì miǎo chán shī), whose behavior was eccentric and whose arguments confused the world. He boasted to his disciples: ‘What I proclaim is the true lion's roar, what they say is the cry of a jackal.’ Zen Master Huimiao (Huì miǎo chán shī) has no transmission, and it is not known which sutras or treatises he follows. He is known in Guang Prefecture for his heretical arguments, like the tenth volume of the Shurangama Sutra. A jackal is a wild fox. He had not seen my Patriarch and yet privately slandered him. If the eye of the mind has not been opened, who would not be confused? The former teacher correctly quoted the sutras, struck from the side, and carefully examined and questioned him, and Zen Master Huimiao (Huì miǎo chán shī) was at a loss for words. ‘Zheng’ means to present evidence. ‘Striking the beat’ refers to the Bai Liang style in the Music Bureau. --------------------------------------------------------------------------------
Chinese
也。祖师以经论而攻之。科义而节之。即他之邪说不遑所据。举止失措也。 扬簸慧风则糠秕可识。 世人治其稻米者。乘风扬之。去其秕殗。取其真谷。米则以箕簸之。去其糠碎。取其净米也。秕亦作秕。不成稻者。乃殗谷也。 淘汰定水故砂砾易明。 淘汰者。谓洗澄也。小石曰砂。碎瓦曰砾。以祖师禅定之水。淘去邈师之砂砾。取其吾祖之明珠。范文政公谓。石中选玉。砂里淘金。即此意。 于是迷途知返。问津识济。 当时邈师之徒舍邪归正。从祖师者多矣。津。水也。济。渡也。咸知学海之汪洋。愿乘般若之船济渡矣。 仍于是夜梦见三层楼阁。邈立其下。己坐其上。 三层楼阁表三德之最要。祖师深解。故立其上。邈解邪辩故立其下。 又有一人攘臂怒目曰。何忽邈耶。何疑法耶。宜当问我。先师设难数关。宾主往复。怒人辞穷理丧。结舌亡言。 攘。音让。掉臂无乱之貌。亡。音无。结舌则目瞪口呿。无言则声消辞丧。既是邪神。岂敌正说。 因诫之曰。除诸法实相。余皆魔事。诫已不复见邈及兴怒人。夕有闻者。谓为[谰-月+?]䆿。 夕者。师梦之夜。[谰-月+?]音蹋。䆿音乂。乃梦中语也。谌师改云謟者。非 现代汉语译本： 也。祖师用经书理论来驳斥他，用科条义理解释来限制他，这样他的邪说就无从立足，举止失措了。 扬起智慧的风，就能辨识出糠秕。 世人处理稻米的时候，会借助风力扬起稻谷，去除其中的秕壳和未成熟的谷粒，留下真正的谷粒。对于米，则用簸箕扬起，去除糠皮和碎米，留下干净的米。秕，也写作‘秕’，指没有长成稻子的谷粒，就是未成熟的谷粒。 洗涤澄清静水，沙砾就容易显现。 淘汰，指的是洗涤澄清。小石子叫做砂，碎瓦片叫做砾。祖师用禅定的水，淘去邈师（Miaoshi）的砂砾，留下我们祖师的明珠。范文政公曾说，‘在石头中选择玉，在沙子里淘金’，就是这个意思。 于是，迷途的人知道返回，询问渡口以便认识到可以渡河。 当时，邈师（Miaoshi）的徒弟们舍弃邪道归于正道，跟随祖师的人很多。津，是水边渡口。济，是渡河。大家都知道佛法之海的汪洋浩瀚，愿意乘坐般若的船只来渡过。 仍然在当晚梦见三层楼阁，邈师（Miaoshi）站在楼阁下，自己坐在楼阁上。 三层楼阁代表着法身、般若、解脱三德中最重要之处。祖师深刻理解，所以坐在楼阁上。邈师（Miaoshi）理解邪说诡辩，所以站在楼阁下。 又有一个人挥舞手臂，怒目而视，说：‘为什么轻视邈师（Miaoshi）？为什么怀疑佛法？应该来问我。’先师设置难题，多次交锋，双方你来我往，那个愤怒的人理屈词穷，结舌无言。 攘，读音 ràng，是挥动胳膊没有章法的样子。亡，读音 wú。结舌，就是目瞪口呆。无言，就是声音消失，言辞丧失。既然是邪神，怎么能敌得过正义的言论呢？ 因此告诫他说：‘除了诸法实相，其余都是魔事。’告诫之后，不再见到邈师（Miaoshi）和那个发怒的人。晚上有听到的人，认为是梦话。 夕，是祖师做梦的夜晚。[谰-月+?]，读音tà，䆿，读音yì，是梦中的话。谌师改为‘謟’，是不对的。
English
English version: Also. The Patriarch refuted him with scriptures and treatises, and restricted him with doctrinal interpretations, so that his heresies had no basis and he was at a loss. When the wind of wisdom is winnowed, the chaff can be recognized. When people process rice, they winnow the rice with the wind to remove the husks and immature grains, leaving the true grains. For the rice, they use a sieve to remove the bran and broken rice, leaving the clean rice. ‘Bi’ is also written as ‘秕’, referring to grains that have not grown into rice, which are immature grains. When still water is washed and clarified, the sand and gravel are easily seen. ‘Taotai’ means washing and clarifying. Small stones are called sand, and broken tiles are called gravel. The Patriarch used the water of Samadhi to wash away Miaoshi's (邈師) (Master Miao) sand and gravel, and took our Patriarch's bright pearl. Duke Fan Wenzheng said, ‘Choosing jade from stones and panning for gold in sand’ is the same idea. Therefore, those who were lost knew to return, and asked about the ferry to recognize that they could cross the river. At that time, many of Miaoshi's (邈師) (Master Miao) disciples abandoned heresy and returned to the right path, and many followed the Patriarch. ‘Jin’ means a ferry by the water. ‘Ji’ means to cross the river. Everyone knew the vastness of the sea of Dharma and was willing to ride the boat of Prajna to cross over. Still, that night he dreamed of a three-story pavilion, with Miaoshi (邈師) (Master Miao) standing below and himself sitting above. The three-story pavilion represents the most important aspects of the three virtues: Dharmakaya, Prajna, and Liberation. The Patriarch understood deeply, so he sat above. Miaoshi (邈師) (Master Miao) understood heretical sophistry, so he stood below. Then another person waved his arms and glared, saying, ‘Why do you despise Miaoshi (邈師) (Master Miao)? Why do you doubt the Dharma? You should ask me.’ The former master set up difficult questions, and there were many exchanges. The angry person was at a loss for words and speechless. ‘Rang’, pronounced ràng, is the appearance of waving arms without order. ‘Wang’, pronounced wú. ‘Jieshe’ means being dumbfounded. ‘Wuyan’ means that the voice disappears and the words are lost. Since it is an evil spirit, how can it be a match for righteous speech? Therefore, he warned him, ‘Except for the true nature of all dharmas, everything else is the work of demons.’ After the warning, Miaoshi (邈師) (Master Miao) and the angry person were no longer seen. Those who heard it that night thought it was nonsense. ‘Xi’ is the night the Patriarch dreamed. ‘[谰-月+?]’, pronounced tà, ‘䆿’, pronounced yì, are words in a dream. Master Chen's change to ‘謟’ is incorrect. -------------------------------------------------------------------------------- 也。
Chinese
旦诣思所。具陈其相。师曰。汝观般若不退品。凡几种行类相貌。 奘译。其经五百六十二卷中不退品者。本罗什法师所译也。 九十六道经云。人若说法。神助怖之。汝既昼折慢幢。夜驱恶党。邪不干正。法应尔也。 九十六道经。藏录无名。恐隋世有之。亦恐九十六道经中说者多是魔尔。 思师造金字大品经竟。自开玄义。命令代讲。是以智方日月。辩类悬河。卷舒称会。有理存焉。 谌云。大品经即摩诃般若四十卷。什师译龙树智度论一百卷解者也。方者。比也。大智开发。比之日月照明破暗。悬河者。瀑布水也。四无碍辩如高嵓溜。昼夜流泻无有间绝。卷则收归一性。舒则广演无穷。称彼机缘。会合四悉。并存至理之谓。 唯有三三昧及三观智用以咨审。余悉自裁。思师手持如意临席赞曰。可谓法付法臣。法王无事者也。 如意者。古人谓之背爬。痒处爬之则可人意。今表如意说也。法王乃南岳自称。法臣则智者也。传续。法灯破含生暗。如世圣王为民父母。朝府贤辅宣布王令。家国清宴天下无事。 惠旷律师亦来会坐。思谓曰。老僧尝听贤子法耳。答曰。禅师所生。非旷之子。又曰。思亦无功。法华力耳。代讲竟。思师诫曰。吾久羡南衡。 恨法无所委。汝粗得其门。甚适我愿。吾解不谢汝。缘当相揖。 诫。嘱也。羡。叹也。委。托也。粗。略也。谢。下也。云粗得者。南岳位在十信。大师位居五品。下不测上。故云粗得。据南山传云。思在座听代讲竟。语学徒曰。此吾之义。愧恨其定力少尔。解不谢汝者。言我之智解不下于汝。但以今世因缘推之。不分师资高下。故用大法化道众生。平揖行于世间如兄弟也。 今以付嘱汝。汝可秉法逗缘传灯化物。莫作最后断种人也。 今文正同嘱累品力劝菩萨流通法华也。秉。持也。逗。诱引也。最后者。末法之世也。若非圣师逗引。无缘了种。义似于断也。 既奉严训。不得扈从衡岳。 既。尽也。扈音户。扈从者。陪奉也。凡随尊上在路谓之扈从。史书。从驾在道曰扈从。晋王书云。陪扈銮驾是也。于时思师尚在大苏。未遑从南岳。故云不得扈从衡岳。乃不获陪奉师往南岳也。 素闻金陵仁义渊薮。试往观之。若法弘其地。则不辜付嘱。 素者旧也。金陵古之扬州。李巡曰。江南之气躁劲。厥性轻扬。故曰扬州。即今江宁府也。地曰金陵。水曰建业。山号蒋山。城曰石头。金陵汉地理志云。古之秣陵。秦始皇改为建安。孙权改为建业。晋武帝平吴。复为秣陵。敏 现代汉语译本： ‘恨法无所委’，意思是（你）对佛法的领悟没有可以挑剔的地方。‘汝粗得其门’，意思是（你）大致掌握了佛法的门径。（‘粗’，是略微的意思。）‘甚适我愿’，意思是（你的领悟）非常符合我的期望。‘吾解不谢汝’，意思是我的理解并不比你差。（‘谢’，是低于的意思。）‘缘当相揖’，意思是因缘到了，我们应当告别。 ‘诫’，是告诫的意思。‘嘱’，是嘱托的意思。‘羡’，是赞叹的意思。‘委’，是委托的意思。‘粗’，是略微的意思。‘谢’，是低于的意思。说‘粗得’，是因为南岳（指慧思大师）的果位在十信位，而大师（指智顗大师）的果位在五品位，下位的人无法完全测度上位者的境界，所以说‘粗得’。根据《南山传》记载，慧思大师在座听智顗大师讲法完毕后，对学徒们说：‘这是我的义理，遗憾的是我的定力还不够。’‘解不谢汝’，是说我的智慧理解不低于你。但从今世的因缘来看，不分师徒的高下，所以用大法教化众生，像兄弟一样平等地在世间行走。 ‘今以付嘱汝’，现在将佛法嘱托给你。‘汝可秉法逗缘传灯化物’，你可以秉持佛法，引导有缘众生，传续佛法的光明，教化他们。（‘秉’，是持有的意思。‘逗’，是诱导的意思。）‘莫作最后断种人也’，不要成为末法时代断绝佛法种子的人。 这段话正如同《法华经·嘱累品》中极力劝勉菩萨流通《法华经》一样。‘秉’，是持有的意思。‘逗’，是诱导的意思。‘最后’，指的是末法时代。如果不是圣师引导，众生就没有机会了悟佛法，这就像断绝了佛法的种子一样。 ‘既奉严训，不得扈从衡岳’，既然已经接受了您的严格教诲，我就不能跟随着您前往衡岳了。（‘既’，是尽的意思。‘扈’，读作户。‘扈从’，是陪同侍奉的意思。凡是跟随尊长在路上都叫做扈从。《史书》中说，跟随皇帝出行叫做扈从。晋王的书信中说，陪同皇帝的车驾也叫做扈从。）当时慧思大师还在大苏山，没有时间跟随南岳，所以说‘不得扈从衡岳’，就是不能陪同侍奉老师前往南岳。 ‘素闻金陵仁义渊薮，试往观之。若法弘其地，则不辜付嘱’，我一直听说金陵是仁义道德汇聚的地方，想去那里看看。如果佛法能在那里弘扬，那就不辜负您的嘱托。（‘素’，是向来的意思。金陵，就是古代的扬州。《李巡》说，江南的民风轻浮急躁，所以叫做扬州，也就是现在的江宁府。金陵是地名，建业是水名，蒋山是山名，石头是城名。《金陵汉地理志》记载，金陵是古代的秣陵，秦始皇改为建安，孙权改为建业，晋武帝平定吴国后，又改为秣陵。）