第十dì shí第dì十shí二回èr huí二èr回huí香xiāng元yuán參禪cān shàn參cān禪shàn難nán喪sāng吾wú太宗tài zōng太tài宗zōng降jiàng詔zhào討tǎo突厥tū jué突tū厥jué十二shí èr

Chapter 12: Xiangyuan Struggles to Attain Zen Enlightenment, Emperor Taizong Issues an Edict to Attack the Turks

卻說què shuō卻què說shuō尉wèi遲chí恭gōng在zài西陵xī líng，監修西xī陵líng城chéng右yòu監修jiān xiū監jiān修xiū西寺xī sì寺sì二年èr nián二èr年nián工gōng成chéng

It is said that Yuchi Gong supervised the construction of the Western Temple to the right of Xiling City, and the work was completed in two years.

尉wèi遲chí即jí差chà人去rén qù人rén去qù請qǐng八位bā wèi八bā位wèi賢士xián shì賢xián士shì齊qí到dào寺中sì zhōng寺sì中zhōng盤桓pán huán盤pán桓huán

Yuchi then sent men to invite the eight virtuous scholars to gather and linger in the temple.

擇zé了liǎo吉日jí rì吉jí日rì請qǐng喪sāng吾wú升shēng座zuò說法shuō fǎ說shuō法fǎ喪吾sāng wú

He selected an auspicious day and invited Sangwu to ascend the seat and expound the Dharma.

本寺běn sì本běn寺sì住持zhù chí住zhù持chí香xiāng元yuán和尚hé shàng和hé尚shàng上前shàng qián上shàng前qián說道shuō dào說shuō道dào

The abbot of the temple, the monk Xiangyuan, stepped forward and said:

「小僧xiǎo sēng自幼在本寺出家。清規戒律並無過犯，紫書丹經、佛典道卷，無不明白。今皇太后洪恩，公爺修造，於佛有光，與僧有緣。待小xiǎo僧sēng自幼zì yòu自zì幼yòu在zài本寺běn sì本běn寺sì出家chū jiā出chū家jiā清規戒律qīng guī jiè lǜ清qīng規guī戒jiè律lǜ並無bìng wú並bìng無wú過guò犯fàn紫zǐ書shū丹dān經jīng佛典fó diǎn佛fó典diǎn道dào卷juàn不bù明白míng bái明míng白bái今jīn皇太后huáng tài hòu皇huáng太tài后hòu洪恩hóng ēn洪hóng恩ēn公gōng爺yé修造xiū zào修xiū造zào於wū有光yǒu guāng有yǒu光guāng與yǔ有緣yǒu yuán緣yuán待dài升shēng座zuò說法shuō fǎ說shuō法fǎ解jiě果guǒ不明bù míng之處zhī chǔ之zhī處chǔ然後rán hòu然rán後hòu讓ràng喪sāng吾wú不遲bù chí遲chí喪吾sāng wú

"I, this humble monk, have been ordained in this temple since childhood. I have not violated any monastic rules and precepts; the purple scriptures, alchemical texts, Buddhist canons, and Daoist volumes are all clear to me. Now, thanks to the great kindness of the Empress Dowager and the lord's renovation, the Buddha is glorified and the monks are blessed. Allow me to ascend the seat, expound the Dharma, and interpret the sutras. If there truly are points I cannot clarify, then it will not be too late to yield to Sangwu."

尉wèi遲chí恭gōng道dào： 「知zhī不如bù rú好，好不bù如rú好hǎo樂lè恐kǒng爾ěr道行dào heng行heng不及bù jí及jí喪sāng吾wú我wǒ明日míng rì明míng日rì出chū一yī偈jì言yán等děng依yī韻yùn而ér和hé看kàn是誰shì shuí是shì誰shuí高gāo下xià就jiù不要bú yào要yào爭論zhēng lùn爭zhēng論lùn

Yuchi Gong said: "Knowing is not as good as liking, and liking is not as good as delighting. I fear your spiritual attainment cannot match Sangwu's. Tomorrow I will issue a verse; you shall respond in the same rhyme scheme. Whoever is superior and whoever is inferior will be seen, and then there will be no more disputes."

香xiāng元yuán不敢bù gǎn再爭，退入禪堂，翻看經書，一夜不bù敢gǎn再zài爭zhēng退tuì入rù禪堂shàn táng禪shàn堂táng翻看fān kàn翻fān看kàn經書jīng shū經jīng書shū一夜yí yè一yí夜yè睡shuì香元xiāng yuán

Xiangyuan did not dare to argue further. He withdrew into the meditation hall, pored over the scriptures, and did not sleep the entire night.

到了dào le到dào了le次cì日rì尉wèi遲chí恭gōng坐在zuò zài坐zuò在zài客kè堂táng請qǐng八位bā wèi八bā位wèi賢士xián shì賢xián士shì并bìng本寺běn sì本běn寺sì住持zhù chí住zhù持chí齊qí來lái敘說xù shuō敘xù說shuō

When the next day arrived, Yuchi Gong sat in the guest hall and invited the eight virtuous scholars together with the temple's abbot to come and converse.

相xiāng見jiàn禮畢lǐ bì禮lǐ畢bì依次yī cì依yī次cì而ér坐zuò

After exchanging greetings and completing the formalities, they took their seats in order.

尉wèi遲chí恭gōng道dào： 「我有wǒ yǒu我wǒ有yǒu偈jì言yán一首yì shǒu一yì首shǒu求qiú喪sāng吾wú醉zuì月yuè慧huì參cān香xiāng元yuán四位sì wèi四sì位wèi太爺tài yé太tài爺yé依yī韻yùn而ér和hé明日míng rì明míng日rì升shēng座zuò說法shuō fǎ說shuō法fǎ以此yǐ cǐ以yǐ此cǐ為wéi試shì

Yuchi Gong said, "I have a verse of gatha. I request the four venerable masters, Sangwu, Zuiyue, Huican, and Xiangyuan, to compose matching verses in the same rhyme. Tomorrow, when I ascend the platform to expound the Dharma, this shall serve as a test."

眾zhòng賢士xián shì賢xián士shì齊聲qí shēng齊qí聲shēng道dào請qǐng公gōng爺yé佳作jiā zuò佳jiā作zuò一yī觀guān

All the assembled scholars said in unison, "Please, Lord Duke, let us see your excellent composition."

尉wèi遲chí即jí寫出xiě chū寫xiě出chū道dào心xīn月yuè朗lǎng月連lián天tiān淨jìng，性xìng似sì寒hán潭tán止水zhǐ shuǐ止zhǐ水shuǐ同tóng

Yuchi immediately wrote: The mind-moon shines bright, linking with heaven's purity; The nature is like a cold pool, still as water's mirror.

十二shí èr十shí二èr時shí中宮zhōng gōng中zhōng宮gōng覺jué照zhào休xiū教jiào昧mèi了liǎo主人翁zhǔ rén wēng主zhǔ人rén翁wēng

Throughout the twelve hours, let inner awareness shine; Do not let the master within be obscured.

香xiāng元yuán和尚hé shàng即和hé尚shàng即jí云yún春chūn來lái花huā發fā上林shàng lín上shàng林lín紅hóng草色cǎo sè草cǎo色sè青青qīng qīng青qīng天地tiān dì天tiān地dì同tóng

The monk Xiangyuan immediately responded: When spring comes, flowers bloom crimson in the Shanglin garden; The green grass shares the same hue with heaven and earth.

風fēng月yuè有情yǒu qíng有yǒu情qíng誰shuí作主zuò zhǔ作zuò主zhǔ危樓wēi lóu危wēi樓lóu高gāo坐zuò老家lǎo jiā老lǎo家jiā翁wēng

Wind and moon have sentiment — who is their master? An old patriarch sits high in a lofty tower.

喪sāng吾wú對duì尉wèi遲chí恭gōng道dào： 「今jīn看kàn香xiāng元yuán大師dà shī大dà師shī佳作jiā zuò佳jiā作zuò佛經fó jīng佛fó經jīng典diǎn包括bāo kuò包bāo括kuò殆盡dài jìn殆dài盡jìn我wǒ等děng萬wàn不能bù néng不bù能néng及jí貧僧pín sēng貧pín僧sēng不敢bù gǎn敢gǎn再zài贊zàn一yī詞cí

Sangwu said to Yuchi Gong, "Having now seen Master Xiangyuan's excellent verses, they encompass the essence of Buddhist sutras and Daoist classics. I and the others are far from matching them. This poor monk dares not add another word of praise."

尉wèi遲chí恭gōng道dào： 「爾ěr吾wú交情jiāo qíng交jiāo情qíng猶如yóu rú猶yóu如rú兄弟xiōng dì兄xiōng弟dì況kuàng是shì筆墨bǐ mò筆bǐ墨mò酬答chóu dá酬chóu答dá何必hé bì何hé必bì過guò謙qiān

Yuchi Gong said, "Our friendship is like that of brothers. Besides, this is merely an exchange of writing — why be overly modest?"

喪sāng吾wú不好bù hǎo不bù好hǎo卻què意yì祇qí得dé提筆tí bǐ提tí筆bǐ寫xiě道dào

Sangwu, not wanting to refuse, had to pick up his brush and wrote:

本來běn lái本běn來lái亦非fēi色sè亦yì空kōng月yuè映yìng波bō心xīn萬wàn派pài同tóng

Originally, there is neither form nor emptiness; The moon reflects on the heart of waves, all currents are one.

不盡bú jìn不bú盡jìn東風dōng fēng東dōng風fēng今jīn有yǒu主zhǔ漁舟yú zhōu漁yú舟zhōu端坐duān zuò端duān坐zuò老lǎo蓑suō翁wēng

The inexhaustible east wind now has its master; An old straw-cloaked fisherman sits upright in his skiff.

慧huì參cān尼僧ní sēng尼ní僧sēng和hé云yún生意shēng yì生shēng意yì融融róng róng融róng春色chūn sè春chūn色sè重zhòng心xīn如rú穀gǔ種zhǒng機jī相同xiāng tóng相xiāng同tóng

The nun Huican responded: Vitality abounds, spring colors deepen; The mind is like a grain seed, its mechanism the same.

耕耘gēng yún耕gēng耘yún不bù費fèi人間rén jiàn人rén間jiàn力lì學xué個gè天真爛漫tiān zhēn làn màn天tiān真zhēn爛làn漫màn翁wēng

Plowing and weeding without worldly effort, Learn to be an innocent, carefree old man.

醉zuì月yuè長老cháng lǎo長cháng老lǎo和hé云yún無wú忘wàng無助學zhù xué助zhù學xué真空zhēn kōng真zhēn空kōng一念yí niàn一yí念niàn圓通yuán tōng圓yuán通tōng萬wàn法fǎ同tóng

Elder Zuiyue responded: Neither forgetting nor aiding, learn true emptiness; With one thought perfectly penetrated, all dharmas are one.

太極tài jí太tài極jí中間zhōng jiàn中zhōng間jiàn存cún一點yì diǎn一yì點diǎn六根liù gēn六liù根gēn斷絕duàn jué斷duàn絕jué見jiàn真zhēn翁wēng

Within the Supreme Ultimate, preserve one dot; Sever the six senses to behold the True Original.

尉wèi遲chí恭gōng將jiāng四人sì rén四sì作，一一看完，便對眾人rén所作suǒ zuò所suǒ作zuò一一yī yī一yī看完kàn wán看kàn完wán便biàn對duì眾人zhòng rén眾zhòng道dào

Yuchi Gong finished reading each of the four compositions, then said to everyone:

「醉zuì月yuè、慧huì參cān二èr師shī所作suǒ zuò所suǒ作zuò風韻fēng yùn風fēng韻yùn高超gāo chāo高gāo超chāo流liú

"The verses by Masters Zuiyue and Huican have transcendent charm that rises above the mundane,

俗sú，不bù若ruò喪sāng吾wú清qīng逸yì自然zì rán自zì然rán

yet they are not as pure, carefree, and natural as Sangwu's.

香xiāng元yuán則zé矜持jīn chí矜jīn持chí太重tài zhòng太tài重zhòng尚未shàng wèi尚shàng未wèi脫tuō化huà明日míng rì明míng日rì當dāng推tuī喪sāng吾wú老師lǎo shī老lǎo師shī升shēng座zuò說法shuō fǎ說shuō法fǎ眾zhòng皆jiē曰yuē

Xiangyuan is too restrained and has not yet achieved liberation. Tomorrow, we should recommend Master Sangwu to ascend the platform and expound the Dharma." Everyone said:

「公gōng爺yé所論suǒ lùn所suǒ論lùn極jí是shì

"What the Lord Duke has judged is extremely correct."

過了guò le過guò了le一夜yí yè一yí夜yè次cì日rì尉wèi遲chí恭gōng吩咐fēn fù吩fēn咐fù將jiāng寺門sì mén寺sì門mén大開dà kāi大dà開kāi許xū百姓bǎi xìng百bǎi姓xìng進來jìn lái進jìn來lái觀看guān kàn觀guān看kàn

After a night had passed, the next day, Yuchi Gong ordered the temple gates thrown wide open, allowing the common people to enter and watch.

到了dào le到dào了le巳sì牌pái時候shí hòu時shí候hòu寺中sì zhōng寺sì中zhōng鼓樂喧天gǔ lè xuān tiān鼓gǔ樂lè喧xuān天tiān笙shēng管guǎn齊鳴qí míng齊qí鳴míng

By the hour of Si (9–11 AM), drums and music in the temple resounded to the heavens, and pipes and flutes played in unison.

眾zhòng賢士xián shì賢xián士shì扶fú喪sāng吾wú禮lǐ佛fó升shēng座zuò尉wèi遲chí恭gōng同tóng文武wén wǔ文wén武wǔ官員guān yuán官guān員yuán向前xiàng qián向xiàng前qián稽首qǐ shǒu稽qǐ首shǒu口kǒu稱chēng

The assembled scholars supported Sangwu as he paid homage to the Buddha and ascended the seat. Yuchi Gong, together with civil and military officials, stepped forward and bowed, saying:

「請qǐng大和尚dà hé shàng大dà和hé尚shàng談tán經jīng演yǎn教jiào代dài佛fó宣xuān化huà

"We invite the Great Monk to expound the sutras and teach the Dharma, proclaiming and transforming on behalf of the Buddha."

喪sāng吾wú合掌hé zhǎng道： 「佛法平等，無有高下。靈山不遠，即是心頭。《金剛經》云：無人相，是空色之法﹔無我相，是空欲之法﹔無眾生相，是空世之法﹔無壽者相，是空生死之法。《太上清淨經》，內觀其心，心無其心﹔外觀其形，形無其形﹔遠觀於物，物無其物。此乃太上教人空心、空身、空世之法也。子絕四：毋意，毋必，毋固，毋我，則與太虛同體，一切俱空。這就是南無不二法門。夫子溫良恭儉讓，與四時合hé掌zhǎng道dào佛法fó fǎ是真阿彌陀佛fó法fǎ平等píng děng平píng等děng無wú有yǒu高gāo下xià靈山líng shān靈líng山shān不bù遠yuǎn即是jí shì即jí是shì心頭xīn tóu心xīn頭tóu金剛經jīn gāng jīng金jīn剛gāng經jīng云yún無人wú rén人rén相xiāng空色kōng sè空kōng色sè之zhī我wǒ欲yù眾生zhòng shēng眾zhòng生shēng世shì壽shòu者zhě生死shēng sǐ死sǐ太tài上shàng清淨qīng jìng清qīng淨jìng內nèi觀guān其qí外觀wài guān外wài形xíng於wū物wù此cǐ乃nǎi教jiào空心kōng xīn空身kōng shēn身shēn也yě子zǐ絕jué四sì毋wú意yì必bì固gù則zé與yǔ太虛tài xū虛xū同體tóng tǐ同tóng體tǐ一切yí qiè一yí切qiè俱jù這就是zhè jiù shì這zhè就jiù南無nán wú南nán不二法門bú èr fǎ mén二èr門mén夫子fū zǐ夫fū溫良wēn liáng溫wēn良liáng恭gōng儉jiǎn讓ràng時shí序xù便是biàn shì便biàn真zhēn阿彌陀佛ā mí tuó fó阿ā彌mí陀tuó

Sangwu pressed his palms together and said, "The Buddha's Dharma is equal and universal, with no high or low. The Vulture Peak is not far away — it is right at the tip of your mind. The Diamond Sutra says: No appearance of a self — that is the method of emptying form; no appearance of a person — that is the method of emptying desire; no appearance of a sentient being — that is the method of emptying the world; no appearance of a lifespan — that is the method of emptying birth and death. The Supreme Clarity Pureness Sutra says: Contemplate the mind within — the mind has no mind; contemplate the form without — the form has no form; contemplate things from afar — things have no things. This is how the Supreme Lord teaches people to empty the mind, empty the body, and empty the world. Confucius eliminated four things: no arbitrary thinking, no absolute certainty, no obstinacy, no ego. Then one becomes one with the Great Void, and everything is empty. This is the Namo Non-Dual Dharma Gate. The Master's warmth, goodness, respect, frugality, and modesty, harmonizing with the four seasons in their order — that is the true Amitabha Buddha."

香xiāng元yuán和尚hé shàng和hé尚shàng合掌hé zhǎng合hé掌zhǎng參cān求道qiú dào求qiú道dào啟qǐ問wèn大師dà shī大dà師shī？何hé為wéi華huá池chí神水shén shuǐ神shén水shuǐ如何rú hé如rú謂wèi火huǒ裏lǐ種zhǒng蓮花lián huā蓮lián花huā

The monk Xiangyuan pressed his palms together and asked for instruction, "May I ask the Great Master, what is the Huachi (Flower Pond)? What is the Shenshui (Divine Water)? And what is meant by 'planting a lotus in fire'?"

喪sāng吾wú答dá曰yuē： 「性善xìng shàn若水，神明之德，故曰神水。性xìng善shàn若水ruò shuǐ若ruò水shuǐ神明shén míng神shén明míng之zhī德dé故gù神水shén shuǐ遇yù於wū心中xīn zhōng心xīn蓮花。蓮花上端坐著一個金光真人，是性中zhōng華huá池chí煉liàn見jiàn火huǒ裏lǐ生shēng蓮花lián huā蓮lián花huā上端shàng duān上shàng端duān坐著zuò zhù坐zuò著zhù一個yí gè一yí個gè金光jīn guāng金jīn光guāng真人zhēn rén真zhēn人rén是shì立命lì mìng立lì命mìng性命xìng mìng雙shuāng修xiū大道dà dào大dà道dào也yě

Sangwu replied, "The nature of goodness is like water, the virtue of spirit and clarity — therefore it is called Divine Water. The nature dwells within the heart — therefore it is called Flower Pond. Refining the heart to realize one's nature is called 'a lotus blooming in fire.' Seated upright on that lotus is a golden-light True Man. This is establishing destiny within nature, the great path of cultivating both nature and life."

香xiāng元yuán又yòu問wèn道dào： 「如何rú hé如rú水火既濟？白雪黃芽，是何hé為wéi水火shuǐ huǒ水shuǐ火huǒ既jì濟jì白雪bái xuě白bái雪xuě黃huáng芽yá是shì藥物yào wù藥yào物wù

Xiangyuan then asked, "What is meant by 'Water and Fire having fulfilled their mutual support'? And what are the substances 'white snow' and 'yellow sprout'?"

喪sāng吾wú答dá曰yuē： 「心xīn為wéi火huǒ，性xìng為水shuǐ。心與yǔ道dào依yī，則zé水火shuǐ huǒ既jì濟jì﹔心與道違wéi，則水火相xiāng歧qí矣yǐ。性光guāng皎潔jiǎo jié皎jiǎo潔jié，命宗其色如rú金，性光普照，命宗密藏，故曰白雪xuě命mìng宗zōng其qí色sè金jīn普照pǔ zhào普pǔ照zhào密mì藏cáng故gù白雪bái xuě白bái黃huáng芽yá

Sangwu replied: "The mind is fire, the nature is water. When the mind aligns with the Dao, water and fire fulfill each other; when the mind opposes the Dao, water and fire diverge. The light of nature is pure as snow, and the essence of life is golden in color. The light of nature shines universally, while the essence of life is secretly stored. Hence they are called White Snow and Yellow Sprout."

香xiāng元yuán又yòu問wèn道dào： 「如何rú hé如rú何hé坤交泰，聖日聖月？喪吾答曰：「《易》云：乾為wéi首，坤為腹，三華聚頂，五氣朝元，此乃後天。乾坤qián kūn交泰，猶是小乘伎倆。天命之性，其德配乾qián，父母意感而生我，其德配坤kūn。鍊我真意，歸我真性，方稱先天。乾坤交jiāo泰tài，立見本來面目。聖shèng日rì聖月yuè喪sāng吾wú答dá曰yuē易yì云yún為首wéi shǒu首shǒu腹fù三sān華huá聚jù頂dǐng五wǔ氣qì朝cháo此cǐ乃nǎi後hòu天tiān猶yóu是shì小乘xiǎo chéng小xiǎo乘chéng伎倆jì liǎng伎jì倆liǎng天命tiān mìng命mìng之zhī性xìng其qí德dé配pèi父母fù mǔ父fù母mǔ意yì感gǎn而生ér shēng而ér生shēng我wǒ鍊liàn真意zhēn yì真zhēn歸guī真性zhēn xìng方fāng稱chēng先天xiān tiān先xiān立見lì jiàn立lì見jiàn本來面目běn lái miàn mù本běn來lái面miàn目mù不過bú guò不bú過guò性命xìng mìng之餘zhī yú餘yú光guāng耳ěr

Xiangyuan then asked: "What is meant by the harmonious union of Heaven and Earth, and the Sacred Sun and Sacred Moon?" Sangwu replied: "The Book of Changes says: Qian (Heaven) is the head, Kun (Earth) is the belly. The three flowers gather at the crown, the five energies return to the origin — these belong to the postnatal realm. The union of Qian and Kun is still a lesser vehicle skill. The nature bestowed by Heaven has its virtue matching Qian; my parents' intentions and feelings gave birth to me, and their virtue matches Kun. Refining my true intention and returning it to my true nature — that is called the prenatal realm. When Qian and Kun unite in harmony, the original face is instantly seen. The Sacred Sun and Sacred Moon are merely residual radiance of nature and life."

香xiāng元yuán又yòu問wèn曰yuē： 「真性zhēn xìng真zhēn性xìng在zài何處hé chǔ何hé處chǔ找尋zhǎo xún找zhǎo尋xún

Xiangyuan further asked: "Where can one seek the true nature?"

喪sāng吾wú答dá曰yuē： 「思慮sī lǜ思sī慮lǜ，道家謂之zhī識神shén道家dào jiā家謂之人心，佛家謂之密多心，數學謂之戊。性天中本來面目，道dào家jiā謂wèi識shí儒家rú jiā云如來相，儒rú人心rén xīn人rén心xīn佛家fó jiā佛fó密mì多duō數學shù xué數shù學xué戊wù中之性xìng地。欲見性天tiān中zhōng本來面目běn lái miàn mù本běn來lái面miàn目mù云yún元yuán如來rú lái如rú相xiāng道心dào xīn已yǐ其實是qí shí shì其qí實shí天，這就是shì中之zhōng zhī地dì欲yù見jiàn清風qīng fēng清qīng風fēng皓月hào yuè皓hào月yuè先xiān尋xún此cǐ立lì腳jiǎo得dé住zhù方能fāng néng方fāng能néng這就是zhè jiù shì這zhè就jiù真意zhēn yì真zhēn意yì也yě就是jiù shì玄關xuán guān玄xuán關guān一yī竅qiào

Sangwu replied: "The spirit of thought and deliberation — Daoists call it the discerning spirit, Confucians call it the human mind, Buddhists call it the citta of many thoughts, and numerologists call it Wu. The original face within the nature of heaven — Daoists call it the primal spirit, Buddhists call it the Tathagata appearance, Confucians call it the Dao mind, and numerologists call it Ji. In truth, it is the ground of nature within the nature of heaven. To see the pure breeze and bright moon of the nature of heaven, one must first establish footing on this ground of nature. Only when footing is secured can one perceive the nature of heaven. This is the true intention, and this is the mysterious pass."

香xiāng元yuán又yòu問wèn道dào： 「弟子dì zǐ弟dì子zǐ敢問gǎn wèn敢gǎn人心rén xīn人rén心xīn道心dào xīn在zài何處hé chǔ何hé處chǔ分fēn界限jiè xiàn界jiè限xiàn

Xiangyuan asked again: "May your disciple ask: Where is the boundary between the human mind and the Dao mind drawn?"

喪sāng吾wú對duì曰yuē： 「人心rén xīn、道心，向靜而又靜之中，自然有個界限，分出表裏。古語云：不無不有，正當中道心也。比如以日月為道心，則風雲雷雨人rén心xīn也。以天為道心dào xīn，則日月星人心也。以太虛為道dào向xiàng靜jìng而又ér yòu形跡之天，又人心也。佛云：無而ér又yòu之中zhī zhōng之zhī中zhōng自然zì rán自zì然rán有個yǒu gè，元神也，有yǒu個gè界限jiè xiàn界jiè限xiàn分fēn出chū表裏biǎo lǐ表biǎo裏lǐ古語gǔ yǔ古gǔ語yǔ云yún不bù無wú正當zhèng dāng正zhèng當dāng也yě比如bǐ rú比bǐ如rú以yǐ日rì月yuè為wéi則zé風雲fēng yún風fēng雲yún雷雨léi yǔ雷léi雨yǔ天tiān星xīng太虛tài xū太tài虛xū則有zé yǒu形跡xíng jì形xíng跡jì佛fó而不ér bù空即是色kōng jí shì sè空kōng即jí是shì色sè元yuán神shén色即是空sè jí shì kōng識shí逐zhú得dé開kāi纔cái見jiàn來lái就是jiù shì就jiù本來面目běn lái miàn mù本běn面miàn目mù了liǎo之天zhī tiān

Sangwu answered: "The human mind and the Dao mind — within deeper and deeper stillness, there is naturally a boundary that distinguishes inner from outer. An ancient saying goes: Neither absent nor present — that is precisely the middle path of the Dao mind. For example, if we take the sun and moon as the Dao mind, then wind, clouds, thunder, and rain become the human mind. If we take heaven as the Dao mind, then the sun, moon, and stars become the human mind. If we take the Great Void as the Dao mind, then heaven with its forms and traces becomes the human mind again. The Buddha says: Emptiness without being empty — form is precisely emptiness. That is the Dao mind, the primal spirit. Presence without being present — emptiness is precisely form. That is the human mind, the discerning spirit. When the discerning spirit is driven away, then the primal spirit arrives. That is the original face."

香xiāng元yuán又yòu問wèn道dào： 「本來面目běn lái miàn mù本běn來lái面miàn目mù佛fó瑞相，仙云yún金jīn容róng瑞相ruì xiāng瑞ruì相xiāng仙xiān歷劫lì jié歷lì劫jié神shén此cǐ貽yí從cóng何處hé chǔ何hé處chǔ結成jié chéng結jié成chéng與yǔ玄xuán珠zhū罔wǎng象xiàng有yǒu分別fēn bié分fēn別bié無分別wú fēn bié無wú

Xiangyuan further asked: "The original face — Buddhists call it the golden countenance of auspicious signs, Daoist immortals call it the primal spirit that endures countless kalpas. From where does this remnant condense? Is it different from or the same as the Mysterious Pearl and the Vast Image?"

喪sāng吾wú答dá曰yuē： 「本來面目běn lái miàn mù本běn來lái面miàn目mù靜jìng虛同體，無形無象。其大無外，其小無內，故云元珠罔象。動則zé週遊六合，與yǔ太虛tài xū太tài虛xū同體tóng tǐ同tóng體tǐ無形wú xíng無wú形xíng象xiàng其qí大dà外wài小xiǎo內nèi故gù云yún元yuán珠zhū罔wǎng動dòng週zhōu遊yóu六合liù hé六liù合hé神shén異yì故有gù yǒu有yǒu天仙tiān xiān天tiān仙xiān之zhī稱chēng凡fán胎tāi繫於xì wū繫xì於wū

Sangwu replied: "The original face — in stillness, it is one with the Great Void, formless and imageless. Its bigness has no outside, its smallness has no inside — hence it is called the Mysterious Pearl and the Vast Image. In motion, it roams the six directions, no different from a spirit — hence it is called a Celestial Immortal. The mortal embryo is attached

中zhōng黃huáng宮之下gōng zhī xià，自產門而出﹔聖胎結於中黃宮gōng之zhī下xià自產zì chǎn自zì產chǎn門mén而出ér chū 此是明心見性之後，末了一著工夫，不求而ér出chū聖shèng胎tāi結jié於wū之上zhī shàng上shàng頂門dǐng mén頂dǐng升shēng此cǐ是shì明心見性míng xīn jiàn xìng明míng心xīn見jiàn性xìng之後zhī hòu後hòu末mò了一liǎo yī了liǎo一yī著zhù工夫gōng fū工gōng夫fū不求bù qiú不bù求qiú知zhī也yě

below the Middle Yellow Palace and emerges through the birth gate; the sacred embryo condenses above the Middle Yellow Palace and ascends through the crown gate. This is the final effort after realizing the mind and seeing one's nature — known without seeking."

香xiāng元yuán又yòu問wèn道dào： 「舍利子shè lì zǐ舍shè利lì子zǐ究竟是jiū jìng shì究jiū竟jìng是shì何hé物wù

Xiangyuan asked again: "What exactly is the Sharīra?"

喪sāng吾wú答dá曰yuē： 「凡人fán rén凡fán為舍，心為利子﹔至人rén身為shēn wéi身shēn，神為wéi利子。至性中間一點靈光，非舍shè心xīn子而何？故云舍利子lì zǐ利lì子zǐ法空相。未生天地以前，先有一點金光，居混沌之中，為太極之根。惟我佛祖如來、道祖元始、大成至zhì人心rén xīn神shén性xìng中間zhōng jiàn中zhōng間jiàn一點yì diǎn一yì點diǎn靈光líng guāng靈líng光guāng非fēi舍利子shè lì zǐ而ér何hé故gù云yún是shì諸法zhū fǎ諸zhū法fǎ空kōng相xiāng未生wèi shēng未wèi生shēng天地tiān dì天tiān地dì以前yǐ qián以yǐ前qián先xiān有yǒu金光jīn guāng金jīn居jū混沌hùn dùn混hùn沌dùn之中zhī zhōng之zhī太極tài jí太tài極jí根gēn惟wéi我wǒ佛祖fó zǔ佛fó祖zǔ如來rú lái如rú來lái道祖元dào zǔ yuán道dào元yuán始shǐ大成dà chéng大dà成chéng至聖zhì shèng聖shèng三大sān dà三sān聖人shèng rén其qí足zú配pèi值zhí而已ér yǐ已yǐ也yě

Sangwu replied: "For the ordinary person, the body is the shari (reliquary) and the mind is the lizi (kernel); for the perfected person, the mind is the shari and the spirit is the lizi. The single spark of spiritual light within the utmost nature — if that is not the sharīra, what is? Therefore it is said that the sharīra is the empty mark of all dharmas. Before heaven and earth came into being, there was first a single point of golden light dwelling in the midst of chaos, serving as the root of the Supreme Ultimate. Only our three great sages — the Buddha Tathagata, the Dao Ancestor Yuan Shi, and the Utmost Sage of Great Perfection (Confucius) — possess the Dao sufficient to match it, and it is not merely a matter of matching heaven and earth."

香xiāng元yuán又yòu問wèn道dào： 「佛教fó jiào佛fó教jiào西域，聖道行xíng於wū西域xī yù西xī域yù聖shèng道行dào heng於東wū dōng東dōng魯lǔ觀音菩薩guān yīn pú sà觀guān音yīn菩pú薩sà顯xiǎn南海nán hǎi南nán海hǎi真zhēn武wǔ祖師zǔ shī祖zǔ師shī行道háng dào北běi天tiān老子lǎo zǐ老lǎo子zǐ興xīng中zhōng土tǔ是shì何故hé gù何hé故gù香元xiāng yuán

Xiangyuan asked again: "Buddhism flourishes in the Western Regions, the Sage's Way flourishes in Eastern Lu, Guan Yin Bodhisattva manifests in the Southern Sea, True Warrior Patriarch practices the Way in the Northern Heavens, and Laozi promotes the Dao in the Central Land. What is the reason for this?"

喪sāng吾wú曰yuē： 「西方xī fāng西xī氣，殺氣也。我佛順其氣之自然而立教。絕人事，割恩愛，戒妄想，除嗔怒，息邪淫，習靜定，空色相，其道絕滅。東方fāng之zhī氣qì殺氣shā qì殺shā也yě我wǒ佛fó子順shùn其qí氣之自然zì rán自zì然rán而立ér lì施人義，親五倫，齊國家，平天下，其道文明。其土之氣濕而ér立lì直，故老子之教jiào絕jué人事rén shì而勝上，善柔而勝剛，善後而勝前，故無為而不爭。其德配戊己，其道尚清虛。真武祖師鎮治北天，掌握雷霆，號令瘟火，善惡報應。其象為坎，故稱玄天上帝。觀音大士居南海之中，普陀崖下。其象為離，如人rén事shì割gē恩愛ēn ài恩ēn愛ài戒jiè妄想wàng xiǎng妄wàng想xiǎng除chú嗔怒chēn nù嗔chēn怒nù息xī邪淫xié yín邪xié淫yín習xí靜jìng定dìng空kōng色相sè xiàng色sè相xiàng道dào絕滅jué miè滅miè東方dōng fāng東dōng生氣shēng qì生shēng孔子kǒng zǐ孔kǒng子zǐ施shī義yì親qīn五倫wǔ lún五wǔ倫lún齊qí國家guó jiā國guó家jiā平píng天下tiān xià天tiān下xià文明wén míng文wén明míng土tǔ濕shī平直píng zhí直zhí故gù老子lǎo zǐ老lǎo善shàn勝shèng上shàng柔róu剛gāng善後shàn hòu後hòu前qián無為wú wéi無wú為wéi不爭bù zhēng不bù爭zhēng德dé配pèi戊wù己jǐ尚shàng清虛qīng xū清qīng虛xū真zhēn武wǔ祖師zǔ shī祖zǔ師shī鎮zhèn治zhì北běi掌握zhǎng wò掌zhǎng握wò雷霆léi tíng雷léi霆tíng號令hào lìng號hào令lìng瘟wēn火huǒ善惡shàn è惡è報應bào yīng報bào應yīng象xiàng坎kǎn稱chēng玄xuán上帝shàng dì帝dì觀音大士guān yīn dà shì觀guān音yīn大dà士shì居jū南海nán hǎi南nán海hǎi之中zhī zhōng中zhōng普陀pǔ tuó普pǔ陀tuó崖yá離lí如rú有心yǒu xīn有yǒu心xīn關guān一身yì shēn一yì身shēn痛癢tòng yǎng痛tòng癢yǎng日rì照zhào萬國wàn guó萬wàn世界shì jiè世shì界jiè所以suǒ yǐ所suǒ以yǐ這個zhè gè這zhè個gè菩薩pú sà菩pú薩sà感應gǎn yīng感gǎn最速zuì sù最zuì速sù慈悲cí bēi慈cí悲bēi最大zuì dà呼hū即jí求qiú來lái故有gù yǒu觀世音guān shì yīn救苦救難jiù kǔ jiù nán救jiù苦kǔ難nán

Sangwu said: "The qi of the West is the qi of killing. Our Buddha established his teaching by following the nature of this qi — cutting off human affairs, severing affection and love, refraining from delusive thoughts, eliminating anger, ceasing depravity and lust, cultivating stillness and concentration, and emptying form and mark. His Way is one of cessation and extinction. The qi of the East is the qi of life. Confucius established his teaching by following the nature of this qi — spreading humaneness and righteousness, honoring the five relationships, bringing order to the state and peace to the world. His Way is one of culture and illumination. The qi of the Central Land is damp, level, and straight. Therefore Laozi's teaching excels at being lowly yet overcomes the high, excels at being soft yet overcomes the hard, excels at being behind yet overcomes the forward — thus it acts without striving. Its virtue matches Wu and Ji (Earth), and its Way honors purity and emptiness. True Warrior Patriarch governs and controls the Northern Heavens, wields thunder and lightning, commands pestilence and fire, and enforces retribution for good and evil. Its image is Kan (Water), therefore he is called Dark Heaven Supreme Emperor. Guan Yin Great Being dwells in the midst of the Southern Sea, below Mount Putuo. Her image is Li (Fire), like the human heart, which concerns the pains and itches of the whole body; like the sun in the sky, which shines upon all the nations of the world. Therefore this Bodhisattva responds most swiftly, with the greatest compassion — called upon, she answers; prayed to, she comes. Hence she is known as Guan Shi Yin, the Hearer of Cries who relieves suffering and rescues from distress."

香xiāng元yuán又yòu問wèn道dào： 「聖人shèng rén聖shèng人rén能néng知zhī之情狀，弟子敢問鬼神guǐ shén鬼guǐ神shén之zhī情狀qíng zhuàng情qíng狀zhuàng弟子dì zǐ弟dì子zǐ敢問gǎn wèn敢gǎn究竟是jiū jìng shì究jiū竟jìng是shì如何rú hé如rú何hé樣子yàng zǐ樣yàng

Xiangyuan then asked: "The sages could understand the conditions and appearances of ghosts and spirits. Your disciple dares to ask — what, in the end, are the conditions and appearances of ghosts and spirits like?"

喪sāng

Sang

吾wú答dá曰yuē： 「鬼神guǐ shén者，聰明正直而一者也。太上曰：聖人抱一為天下式。佛教曰：不二法門。孔子云：吾道一以貫之。一字就是鬼guǐ神shén者zhě聰明cōng míng聰cōng明míng正直zhèng zhí正zhèng直zhí而ér一yī也yě太tài上shàng聖人shèng rén聖shèng人rén抱一bào yī抱bào為wéi天下tiān xià天tiān下xià式shì佛教fó jiào佛fó教jiào不二法門bú èr fǎ mén不bú二èr法fǎ門mén孔子kǒng zǐ孔kǒng子zǐ云yún道dào一以貫之yì yǐ guàn zhī以yǐ貫guàn之zhī一字yí zì字zì就是jiù shì就jiù是shì情狀qíng zhuàng情qíng狀zhuàng

wu replied: "Ghosts and spirits are those who are intelligent, upright, and single-minded. The Supreme Lord says: The sage embraces the One and becomes the model for the world. Buddhism speaks of the Non-Dual Dharma Gate. Confucius said: My Way is strung on one single thread. The character 'One' is precisely the condition and appearance of ghosts and spirits."

香xiāng元yuán道dào： 「求qiú大和尚dà hé shàng大dà和hé尚shàng把bǎ這個zhè gè這zhè個gè一字yí zì出來，不枉今日說法一yí字zì情形qíng xíng情qíng形xíng刻畫kè huà刻kè畫huà出來chū lái出chū來lái不枉bù wǎng不bù枉wǎng今日jīn rì今jīn日rì說法shuō fǎ說shuō法fǎ一場yì chǎng場chǎng香元xiāng yuán

Xiangyuan said: "I beg the Great Master to vividly depict this condition of 'One,' so that today's Dharma discourse will not have been in vain."

喪sāng吾wú答dá云yún： 「聖王shèng wáng聖shèng王wáng一於民，惟恐其弗安。忠臣之zhī心xīn一yī於wū民mín，惟恐wéi kǒng其弗正。孝子之心一於親，惟wéi恐kǒng其qí弗fú安ān忠臣zhōng chén忠zhōng臣chén性一於夫，惟恐其弗順。慈母之心一於赤子，惟恐其弗調。君jūn正zhèng孝子xiào zǐ孝xiào子zǐ親qīn悅yuè烈女liè nǚ烈liè女nǚ性xìng夫fū順shùn慈母cí mǔ慈cí母mǔ赤子chì zǐ赤chì調diào君子jūn zǐ盡jìn小人xiǎo rén小xiǎo人rén利lì得dé大學dà xué大dà學xué曰yuē在zài止於至善zhǐ wū zhì shàn善而止zhǐ至zhì善shàn至善zhì shàn而ér狀，鬼神之情狀qíng zhuàng情qíng狀zhuàng鬼神guǐ shén鬼guǐ神shén豈有qǐ yǒu豈qǐ有yǒu他tā哉zāi

Sangwu answered: "The heart of a sage-king is single-mindedly focused on the people, only fearing that they might not be at peace. The heart of a loyal minister is single-mindedly focused on the ruler, only fearing that he might not be upright. The heart of a filial son is single-mindedly focused on his parents, only fearing that they might not be pleased. The nature of a chaste woman is single-mindedly focused on her husband, only fearing that she might not be submissive. The heart of a loving mother is single-mindedly focused on her infant, only fearing that it might not be well cared for. The heart of a gentleman is single-mindedly focused on his nature, only fearing that he might not fully realize it. The heart of a petty man is single-mindedly focused on profit, only fearing that he might not obtain it. The Great Learning says: 'The point is to rest in the highest good.' To rest in the highest good — that is the condition of 'One.' Could the condition of ghosts and spirits be anything else?"

香xiāng元yuán又yòu問wèn道dào： 「究竟jiū jìng究jiū竟jìng心xīn能明？性何以hé yǐ何hé以yǐ能néng明míng性xìng能見néng jiàn見jiàn

Xiangyuan further asked: "In the end, how can the mind be enlightened? How can the nature be seen?"

喪sāng吾wú答dá曰yuē： 「天tiān之zhī生shēng人rén，理lǐ以yǐ成chéng性xìng，氣qì以成形chéng xíng形xíng理之lǐ zhī循環xún huán循xún環huán靡mí盡jìn善之shàn zhī善shàn默mò寓yù無窮wú qióng無wú窮qióng蔽，則昧理愧天，應物不當，故心xīn為wéi欲yù蔽bì性不見。莊子曰：嗜慾深者天機淺，是也。心明則zé昧mèi愧kuì應yīng物wù不當bù dāng了心，然後再去見性。心暫明，則性暫見，心常明，則性常見。聖人教心克己復禮，是一氣工夫。道家喻言火候，進陽火，退陰符，亦不bù當dāng故gù不明bù míng明míng見jiàn莊子zhuāng zǐ莊zhuāng子zǐ嗜shì慾yù深shēn者zhě機jī淺qiǎn是shì也yě明則míng zé非fēi先xiān了liǎo然後rán hòu然rán後hòu再去zài qù再zài去qù暫zàn常明cháng míng常cháng常見cháng jiàn聖人shèng rén聖shèng教jiào克己復禮kè jǐ fù lǐ克kè己jǐ復fù禮lǐ一氣yí qì一yí工夫gōng fū工gōng夫fū道家dào jiā道dào家jiā喻yù言yán火候huǒ hòu火huǒ候hòu進jìn陽yáng退tuì陰yīn符fú亦yì不可bù kě可kě作zuò兩樣liǎng yàng兩liǎng樣yàng看kàn

Sangwu replied: "When Heaven gives birth to a person, principle (li) constitutes the nature, and qi constitutes the form. The cycle of principle is inexhaustible, and the silent abiding of goodness is boundless. When the mind is obscured by desires, then principle is darkened and Heaven is shamed; one responds to things improperly, so the mind is not enlightened and the nature is not seen. Zhuangzi said: 'Those with deep desires have shallow heavenly insight' — that is the case. When the mind is enlightened, the nature is seen. It is not a matter of first enlightening the mind and then going to see the nature. When the mind is temporarily enlightened, the nature is temporarily seen; when the mind is constantly enlightened, the nature is constantly seen. The sages teach the mind to overcome the self and return to propriety — this is a single, integrated effort. Daoists use the metaphor of the firing process: advancing the yang fire and retreating the yin talisman — this too cannot be regarded as two separate things."

喪sāng吾wú道dào罷bà，香xiāng元yuán和尚hé shàng和hé尚shàng不敢bù gǎn不bù敢gǎn再zài求qiú祇qí得dé叩頭kòu tóu叩kòu頭tóu喪吾sāng wú香元xiāng yuán

After Sangwu finished speaking, the monk Xiangyuan did not dare to ask further, so he could only kowtow and say:

「弟子dì zǐ弟dì子zǐ願yuàn皈依guī yī皈guī依yī吾師wú shī吾wú師shī門下mén xià門mén下xià備bèi灑掃sǎ sǎo灑sǎ掃sǎo之zhī役yì

"Your disciple wishes to take refuge under my master's gate and perform the duties of sweeping and cleaning."

忽然hū rán忽hū然rán天tiān鼓gǔ大dà鳴míng金花jīn huā金jīn花huā墜地zhuì dì墜zhuì地dì彩雲cǎi yún彩cǎi雲yún繞rào殿diàn異yì香xiāng遍biàn座zuò

Suddenly, the heavenly drum sounded loudly, golden flowers fell to the ground, colorful clouds surrounded the hall, and a wondrous fragrance spread over all seats.

喪sāng吾wú忙máng下xià法fǎ座zuò，同tóng大眾dà zhòng大dà眾zhòng望wàng天tiān再拜zài bài再zài拜bài喪吾sāng wú

Sangwu hurriedly descended from the Dharma seat and, together with the assembly, bowed twice toward the sky.

叩kòu畢bì，尉wèi遲chí恭請gōng qǐng恭gōng請qǐng喪sāng吾wú並bìng八位bā wèi八bā位wèi賢士xián shì賢xián士shì退tuì入rù方丈fāng zhàng方fāng丈zhàng歇息xiē xī歇xiē息xī去了qù le去qù了le

After the kowtows were completed, Yuchi Gong invited Sangwu and the eight worthies to withdraw into the abbot's quarters to rest.

盤桓pán huán盤pán桓huán數shù尉遲恭又請八賢齊上大悟山，遊覽十日rì尉wèi遲chí恭gōng又yòu請qǐng林，教他教應朱天錫、天祿、楊琰三人，與八bā賢xián齊qí上shàng大悟dà wù大dà悟wù山shān遊覽yóu lǎn遊yóu覽lǎn十日shí rì十shí遺書yí shū遺yí書shū於wū寶bǎo林lín教jiào他tā應yīng朱zhū天tiān錫xī祿lù楊yáng琰yǎn三人sān rén三sān人rén與yǔ珍重zhēn zhòng珍zhēn重zhòng而ér寶林bǎo lín

After lingering for several days, Yuchi Gong again invited the eight worthies to ascend Mount Dawu together, where they toured for ten days. He left a letter for Baolin, instructing him to teach Zhu Tianxi, Tianlu, and Yang Yan. Then, bidding farewell to the eight worthies, he

別bié，卻què悄悄qiāo qiāo悄qiāo的de上京shàng jīng上shàng京jīng去了qù le去qù了le

departed, but secretly went to the capital.

卻說què shuō卻què說shuō太宗tài zōng太tài宗zōng皇帝huáng dì皇huáng帝dì一日yí rì一yí日rì早朝zǎo cháo早zǎo朝cháo黃huáng門mén官guān奏zòu道dào

Now, it happened that one day during morning court, Emperor Taizong heard the palace attendant report:

「鄂è國公guó gōng國guó公gōng尉wèi遲chí恭gōng自zì湖廣hú guǎng湖hú廣guǎng回huí京jīng在zài午wǔ門mén候hòu旨zhǐ

"Yuchi Gong, Duke of E, has returned from Huguang to the capital and is awaiting your decree at the Meridian Gate."

太宗tài zōng太tài宗zōng聽tīng奏zòu遂suì大喜dà xǐ大dà喜xǐ道dào宣xuān他tā上殿shàng diàn上shàng殿diàn

Upon hearing this, Emperor Taizong was greatly pleased and said, "Summon him to the hall."

尉wèi遲chí恭三gōng sān恭gōng三sān呼hū禮畢lǐ bì禮lǐ畢bì太宗tài zōng太tài宗zōng道dào尉遲wèi chí

After Yuchi Gong completed the three shouts of homage, Emperor Taizong said:

「卿qīng往wǎng湖廣hú guǎng湖hú廣guǎng不覺bù jué年，使開國老臣不bù覺jué五年wǔ nián五wǔ年nián使shǐ開國kāi guó開kāi國guó老臣lǎo chén老lǎo臣chén不遑bù huáng遑huáng安ān處chǔ朕zhèn之zhī過guò也yě明日míng rì明míng日rì當dāng設宴shè yàn設shè宴yàn於wū凌líng煙yān閣gé與yǔ為wéi勞láo

"You went to Huguang, and before we knew it, five years have passed. It is my fault that a veteran founding minister has not had a moment's peace. Tomorrow I shall hold a banquet in the Lingyan Pavilion to offer you my condolences for your toils."

尉wèi遲chí恭gōng奏zòu曰yuē： 「臣chén身在shēn zài湖廣，心在京都，神馳陛下左右矣。願陛下遠酒色，親大臣，治益求治，安益求安。臣雖殺身shēn在zài湖廣hú guǎng湖hú廣guǎng心xīn京都jīng dōu京jīng都dōu神馳shén chí神shén馳chí陛下bì xià陛bì下xià左右zuǒ yòu左zuǒ右yòu矣yǐ願yuàn遠yuǎn酒色jiǔ sè酒jiǔ色sè親qīn大臣dà chén大dà治zhì益yì求qiú安ān雖suī殺身shā shēn殺shā不足bù zú不bù足zú以yǐ報bào何hé勞láo之zhī有yǒu

Yuchi Gong memorialized: "Though my body is in Huguang, my heart is in the capital, and my spirit flies to Your Majesty's side. I beg Your Majesty to stay away from wine and women, draw close to your ministers, seek ever greater governance where there is governance, and seek ever greater peace where there is peace. Even if I were to give my life, it would not suffice to repay Your Majesty — what toil is there to speak of?"

太宗tài zōng太tài宗zōng道dào「卿qīng昭zhāo不信bú xìn節，冥不bú信xìn節jié冥míng不墜bú zhuì墜zhuì行xíng朕zhèn所suǒ素sù知zhī目mù今天jīn tiān今jīn仍有未治者存焉﹔天tiān下xià雖suī治zhì仍有réng yǒu仍réng有yǒu未wèi者zhě存cún焉yān天下tiān xià安ān尚有shàng yǒu尚shàng在zài

Emperor Taizong said: "That you do not betray your integrity in broad daylight nor abandon your conduct in the dark — this I have always known. Although the realm is currently well-governed, there remain matters not yet well-governed; although the realm is at peace, there remain places not yet at peace."

尉wèi遲chí恭gōng道dào： 「臣chén居jū湖廣hú guǎng湖hú廣guǎng無wú日rì不看bú kàn報。未治、未安之處，臣寔不bú看kàn京jīng報bào未wèi治zhì安ān之處zhī chǔ以發臣之zhī處chǔ寔shí不知bù zhī知zhī願yuàn陛下bì xià陛bì下xià一言yì yán一yì言yán以yǐ發fā愚昧yú mèi愚yú昧mèi

Yuchi Gong said: "While I have been in Huguang, not a day passed that I did not read the capital gazette. I truly do not know which places are not yet well-governed or not yet at peace. I beg Your Majesty to say a word to enlighten my ignorance."

太宗tài zōng太tài宗zōng道dào「卿qīng方fāng涉shè遠yuǎn而來ér lái而ér來lái明日míng rì明míng日rì再說zài shuō再zài說shuō罷bà

Emperor Taizong said: "You have just come from a great distance. Let us speak of it tomorrow."

尉wèi遲chí恭gōng道dào： 「君jūn憂yōu亦yì憂，君喜xǐ亦喜。萬歲wàn suì萬wàn歲suì不言，臣今日jīn rì今jīn日rì不言bù yán不bù言yán臣chén夢寐mèng mèi夢mèng寐mèi不安bù ān安ān矣yǐ