Chinese
是禅戒典出自庐山。几至百卷。先是此土。未有泥洹常住之说。但言寿命长远。师曰。佛是至极。至极则无变。无变之理。岂有穷耶。乃着法性论十四篇。罗什见而叹曰。边方未见经。便闇与理合。秦主钦风。以大智度论新译致书求序。师以其文繁广。乃抄其要为二十卷而为之序(罗什译智论凡百卷)。桓玄征殷仲堪。要师出虎溪。称疾不往。玄将入山。左右曰。昔殷仲堪礼敬于远。请公勿屈。玄曰。仲堪死人耳。及玄见师不觉屈膝。所怀问难。不复敢发。及语至征讨。师即不答。玄后以震主之威。劝令登仕。师正辞以答。玄不能强。既而欲沙汰众僧。下教僚属。曰沙门之徒。有能申述经诰。禁行修整者。始可以宣寄大化。其有违于此者。悉当罢黜。唯庐山道德所居。不在搜简之列。师因致书广立条制。玄悉从之。初庚冰辅政。以沙门应敬王者。何充奏不应礼。及玄在姑熟。复申冰议。师答书曰。袈裟非朝宗之服。钵盂非廊庙之器。尘外之客。不应致敬王者。乃着沙门不敬王者论五篇。一明在家者有天属之爱。奉主之礼。二明出家以求志。变俗以达道。岂得与世典同其礼敬。三明求宗不顺化。宗谓泥洹不变。以化尽为宅(泥洹即涅槃翻不生不灭)。不顺化者。其生可灭。其神可冥。冥神绝境。谓之泥洹。而不随顺于生 现代汉语译本： 《禅戒典》出自庐山，几乎达到百卷之多。在此之前，中土还没有关于‘泥洹’（Nirvana，涅槃）常住的说法，只说寿命长远。慧远大师说：‘佛是至高无上的，至高无上则没有变化。没有变化的道理，怎么会有穷尽呢？’于是撰写了《法性论》十四篇。鸠摩罗什（Kumarajiva）见到后赞叹说：‘边远地方没有见到这样的经典，却暗合了真理。’ 秦主姚兴钦佩慧远大师的风范，因为新翻译的《大智度论》而致书请求作序。慧远大师认为《大智度论》文辞繁广，于是抄录其要点为二十卷，并为之作序（鸠摩罗什翻译的《大智度论》共一百卷）。 桓玄征讨殷仲堪，要慧远大师出虎溪相见，慧远大师称病不去。桓玄将要入山拜访，左右劝说道：‘过去殷仲堪对慧远大师非常尊敬，请您不要委屈自己。’桓玄说：‘殷仲堪不过是个死人罢了。’等到桓玄见到慧远大师，不知不觉地屈膝行礼，所怀的疑问和难题，也不敢再提出来。等到谈话涉及征讨之事，慧远大师就不再回答。桓玄后来凭借震慑君主的威势，劝说慧远大师出仕为官，慧远大师用正当的言辞回答，桓玄不能强迫他。 不久之后，桓玄想要整顿僧侣，下令给僚属说：‘僧侣之中，有能够阐述经典教义，行为端正严谨的，才可以宣扬教化。那些违背这些要求的，都应当罢黜。只有庐山慧远大师所居住的地方，不在搜查整顿之列。’慧远大师因此致书，广泛地制定条规制度，桓玄都听从了他。 当初，庚冰辅政时，认为沙门（Shramana，出家修道者）应当尊敬王者。何充上奏认为不应当礼敬。等到桓玄在姑孰，又重提庚冰的建议。慧远大师答复说：‘袈裟不是朝拜的服装，钵盂不是朝廷的器物。尘世之外的修行者，不应当对王者致敬。’于是撰写了《沙门不敬王者论》五篇。第一篇阐明在家之人有天生的亲爱之情，有侍奉君主的礼节。第二篇阐明出家是为了追求志向，改变世俗以通达真理，怎么能与世俗的礼节相同呢？第三篇阐明追求根本真理就不顺从世俗教化。根本真理指的是‘泥洹’（Nirvana，涅槃，意为不生不灭），以世俗教化的终结作为归宿（‘泥洹’即涅槃，翻译为不生不灭）。不顺从世俗教化的人，他们的生命可以灭亡，他们的精神可以泯灭。泯灭精神，断绝境界，就叫做‘泥洹’，而不随顺于生命。
English
English version: The ‘Chan Precepts’ originated from Mount Lu, reaching almost a hundred scrolls. Before this, there was no concept of the permanence of ‘Nirvana’ (Mudita, extinction) in this land, only talk of longevity. Master Huiyuan said, ‘The Buddha is the ultimate, and the ultimate has no change. How can the principle of no change have an end?’ Thus, he wrote fourteen chapters of ‘Treatise on the Nature of Dharma’. Kumarajiva (Kumarajiva) saw it and exclaimed, ‘The remote region has not seen such scriptures, yet it secretly accords with the truth.’ The Qin ruler Yao Xing admired Master Huiyuan's demeanor and requested a preface due to the newly translated ‘Mahaprajnaparamita Shastra’. Master Huiyuan considered the ‘Mahaprajnaparamita Shastra’ to be extensive in its wording, so he copied its essentials into twenty scrolls and wrote a preface for it (Kumarajiva translated the ‘Mahaprajnaparamita Shastra’ into a total of one hundred scrolls). Huan Xuan was campaigning against Yin Zhongkan and wanted Master Huiyuan to meet him at Tiger Creek, but Master Huiyuan declined due to illness. Huan Xuan was about to enter the mountain to visit, and his attendants advised, ‘In the past, Yin Zhongkan greatly respected Master Huiyuan, please do not demean yourself.’ Huan Xuan said, ‘Yin Zhongkan is just a dead man.’ When Huan Xuan met Master Huiyuan, he unconsciously knelt down, and he no longer dared to raise the questions and difficulties he had in mind. When the conversation touched on the matter of the campaign, Master Huiyuan stopped answering. Later, Huan Xuan, with the authority to intimidate the ruler, persuaded Master Huiyuan to serve as an official, but Master Huiyuan replied with righteous words, and Huan Xuan could not force him. Soon after, Huan Xuan wanted to rectify the Sangha (community of monks), and issued an order to his subordinates saying, ‘Among the monks, those who can expound the teachings of the scriptures and whose conduct is upright and strict can propagate the teachings. Those who violate these requirements should be dismissed. Only the place where Master Huiyuan of Mount Lu resides is not subject to search and rectification.’ Therefore, Master Huiyuan wrote a letter, widely formulating regulations and systems, and Huan Xuan followed them all. Initially, when Geng Bing was in power, he believed that Shramanas (Shramana, wandering ascetics) should respect the ruler. He Chong memorialized that they should not pay respects. When Huan Xuan was in Gusuk, he reiterated Geng Bing's proposal. Master Huiyuan replied, ‘The kasaya (robe) is not clothing for court audiences, and the alms bowl is not an object for the court. Practitioners beyond the mundane world should not pay respects to the ruler.’ Thus, he wrote five chapters of ‘On Monks Not Respecting Kings’. The first chapter clarifies that those who are at home have natural affection and the etiquette of serving the ruler. The second chapter clarifies that leaving home is to pursue aspirations and change customs to attain the truth, how can it be the same as worldly etiquette? The third chapter clarifies that pursuing the fundamental truth does not conform to worldly teachings. The fundamental truth refers to ‘Nirvana’ (Nirvana, meaning non-birth and non-death), taking the end of worldly teachings as its home (‘Nirvana’ is Nirvana, translated as non-birth and non-death). Those who do not conform to worldly teachings, their lives can perish, and their spirits can be extinguished. Extinguishing the spirit and severing the realm is called ‘Nirvana’, and does not conform to life. --------------------------------------------------------------------------------
Chinese
生化化。流动无穷之境。斯所以不事王侯高尚其事。岂复有所礼敬者哉。四明体极不兼应。谓历代君王体极之主。但务方内。而不可并御于方外。故曰不兼应。天地之道。功尽于运化。帝主之德。理极于顺通。与夫独绝之教。不变之宗。优劣明矣。若夫如来之道。则无所不应矣。五明形尽神不灭。谓火之传于薪。犹神之传于形。火之传异薪。犹神之传异形。方生方死。往来无穷。但悟澈者反本。惑理者逐物耳。有顷。玄篡位。即下书曰。佛法宏诞所未能了。初推奉主之情。故令兴敬。今事既在己。宜尽谦光。诸道人。勿复致礼也。桓玄西奔。安帝自江陵还京师。辅国何无忌劝师侯迎。师称疾不行。帝遣使劳问。师上书谢病。帝复下诏慰答。师尝讲丧服经(当是礼记小记大记四制等篇)。雷次宗宗炳等。并执卷承旨。次宗后着义疏。首称雷氏。宗炳寄书责之曰。昔与足下面受于释和尚。今便称雷氏耶(陆德明毛诗音义云周续之与雷次宗同受诗义于远法师亦此类也)。释惠要患山中无刻漏。乃与水上立十二叶芙蓉。因波随转。分定昼夜以为行道之节。谓之莲花漏。僧澈善篇牍。尝至山南攀松而啸。和风远集。众鸟悲鸣。超然有自得之趣。退咨于师曰。律禁管弦歌舞。若一吟一笑。可得为乎。师曰。苟以乱意。皆为非法。彻 现代汉语译本： ‘生化化’，意为生命的演变和转化是无穷无尽的境界。因此，修行之人不为王侯将相服务，而是追求高尚的志向。难道还会再有什么需要礼敬的吗？ ‘四明体极不兼应’，意思是说，历代君王作为世俗权力的极致，他们的统治范围仅限于国内，无法同时驾驭世俗之外的精神领域。所以说‘不兼应’。天地的运行法则，其功用在于生生不息的演化；帝王的德行，其道理在于顺应天道，通达民情。而那些主张绝对和不变的宗教，它们的优劣之处就显而易见了。如果像如来的教导，那就是无所不应了。 ‘五明形尽神不灭’，这就像火从木柴上传递一样，精神从形体上传递。火从不同的木柴上传递，就像精神从不同的形体上传递。生命不断地产生和消逝，往来循环，没有穷尽。只是觉悟的人能够回归本源，而迷惑的人则追逐外物罢了。 不久之后，桓玄篡位，随即下令说：‘佛法博大精深，我还没有完全理解。当初推崇佛法，是出于对前任君主的尊重，所以才提倡礼敬。现在我已经即位，应该更加谦虚谨慎。各位道人，不必再对我行礼了。’ 桓玄向西逃窜，安帝从江陵返回京师。辅国将军何无忌劝慧远法师前去迎接，慧远法师称病没有前往。安帝派遣使者慰问，慧远法师上书谢病。安帝再次下诏慰问答复。 慧远法师曾经讲解《丧服经》（应该是《礼记》中的《小记》、《大记》、《四制》等篇章）。雷次宗、宗炳等人，都拿着书卷听从他的教诲。雷次宗后来撰写义疏，开头署名为雷氏。宗炳写信责备他说：‘过去我和你一起在释慧远和尚那里学习，现在却只称雷氏吗？’（陆德明的《毛诗音义》记载，周续之和雷次宗也曾一起向远法师学习诗义，情况类似）。 释惠要苦于山中没有计时工具，于是就在水面上设置了十二片芙蓉花瓣，随着水波转动，以此来区分昼夜，作为修行的节律，称之为莲花漏。 僧澈擅长写作，曾经到山南攀着松树长啸，和风吹拂，远处的鸟儿也发出悲鸣，他超然自得。回来后向慧远法师请教说：‘戒律禁止管弦歌舞，如果只是吟诵或微笑，可以吗？’慧远法师说：‘如果扰乱心意，都是不合法的。’僧澈
English
English version: 'Birth transforms birth.' This means that the evolution and transformation of life is an endless realm. Therefore, practitioners do not serve kings and nobles, but pursue lofty aspirations. Is there anything else to be revered? 'The Four Luminaries' embodiment of the ultimate does not encompass everything.' This means that emperors of past dynasties, as the ultimate in secular power, their rule was limited to the country and could not simultaneously govern the spiritual realm beyond the secular. Therefore, it is said 'does not encompass everything.' The way of heaven and earth, its function lies in continuous evolution; the virtue of the emperor, its principle lies in conforming to the way of heaven and understanding the people's feelings. The advantages and disadvantages of those religions that advocate absoluteness and immutability are obvious. If it is like the teachings of the Tathagata, then it is all-encompassing. 'The Five Luminaries' form ends, but the spirit does not perish.' This is like fire being transmitted from firewood, spirit being transmitted from form. Fire being transmitted from different firewood is like spirit being transmitted from different forms. Life is constantly born and dies, coming and going in endless cycles. Only those who are enlightened can return to the source, while those who are confused pursue external things. Not long after, Huan Xuan usurped the throne and immediately issued an order saying: 'The Buddha's teachings are vast and profound, and I have not fully understood them. The initial promotion of Buddhism was out of respect for the previous monarch, so I advocated reverence. Now that I have ascended the throne, I should be more humble and cautious. All Daoists, there is no need to salute me anymore.' Huan Xuan fled west, and Emperor An returned to the capital from Jiangling. General He Wuji, who assisted the state, advised Dharma Master Huiyuan to greet him, but Dharma Master Huiyuan claimed illness and did not go. Emperor An sent an envoy to inquire, and Dharma Master Huiyuan wrote a letter to thank him for his concern. Emperor An issued another edict to comfort him in reply. Dharma Master Huiyuan once lectured on the 'Treatise on Mourning Garments' (probably the chapters 'Xiao Ji,' 'Da Ji,' and 'Si Zhi' in the 'Book of Rites'). Lei Cizong, Zong Bing, and others all held scrolls and listened to his teachings. Lei Cizong later wrote a commentary, beginning with the name Lei. Zong Bing wrote a letter to rebuke him, saying: 'In the past, you and I studied together with the monk Shi Huiyuan, but now you only call yourself Lei?' (Lu Deming's 'Annotations and Explanations of the Mao Poems' records that Zhou Xuzhi and Lei Cizong also studied the meaning of the poems with Dharma Master Yuan, and the situation was similar). Shi Huiyao was troubled by the lack of a timing device in the mountains, so he set up twelve lotus petals on the water, which rotated with the waves, using this to distinguish day and night as a rhythm for practice, calling it the lotus clock. Monk Che was good at writing and once went to the south of the mountain to climb pine trees and whistle, the gentle breeze blowing, and the distant birds also chirped sadly, he was transcendent and self-satisfied. After returning, he asked Dharma Master Huiyuan for advice, saying: 'The precepts prohibit stringed instruments, singing, and dancing, is it permissible to just chant or smile?' Dharma Master Huiyuan said: 'If it disturbs the mind, it is all illegal.' Monk Che --------------------------------------------------------------------------------