--- title: "楊仁山居士遺著 · 列子適衛" description: "楊仁山居士遺著是清末著名佛教居士楊文會（1837-1911）的重要著作。楊文會是近代中國佛教復興的關鍵人物，創辦金陵刻經處，致力於佛典的整理與流通。該書收錄了他的書信、序跋、論著等，內容涵蓋佛教教義闡釋、經典校勘、佛教教育推廣等，體現了他融合各宗、重視實踐的佛教思想。楊仁山居士遺著不僅是研究近代中國佛教史的重要文獻，也對現代漢傳佛教的發展產生了深遠影響，被視為居士佛教的典範之作。" url: "https://rushiwowen.co/en/r/cmcy2gnro0213jv044jf5rr2k" --- ### 列子適衛 > Liezi went to Wei. 子列子適衛。食於道。從者見百歲髑髏。攓蓬而指。顧謂弟子百豐曰。唯予與彼知而未嘗生未嘗死也。世俗之見。以己為生。以髑髏為死。列子知己未嘗生。故知髑髏未嘗死也。此過養乎。此過歡乎。此二句雙關兩意。以二此字屬己。則過養過歡為前塵影事。以二此字屬髑髏。則過養過歡為往事無蹤。生死既非真實。受用皆如夢幻也。種有幾。種子在賴耶識中。或多或少。隨時發現。則成生類。下文備說情與無情。互相轉變。令世人無可執著。若䵷為鶉。得水為㡭。得水土之際則為䵷蠙之衣。生於陵屯。則為陵舄。陵舄得鬱栖。則為烏足。烏足之根為蠐螬。其葉為胡蝶。胡蝶胥也。化而為蟲。生竈下。其狀若脫。其名曰󶂃掇。󶂃掇千日化而為鳥。其名曰乾餘骨。乾餘骨之沫為斯彌。斯彌為食醯頤輅。食醯頤輅生乎食醯黃軦。食醯黃軦生乎九猷。九猷生乎瞀芮。瞀芮生乎腐蠸。以上十六種。動物植物。輾轉相生。羊肝化為地臯。馬血之為轉燐也。人血之為野火也。以上六種。血肉變化。鷂之為鸇。鸇之為布穀。布穀久復為鷂也。燕之為蛤也。田鼠之為鶉也。以上七種。禽獸介蟲。各各轉變。鶉見上文。朽瓜之為魚也。老韭之為莧也。老羭之為猨也。魚卵之為蟲。以上八種。動植各變。亶爰之獸自孕而生曰類。河澤之鳥視而生曰鶂。純雌其名大𦝫。純雄其名稺蜂。思士不妻而感。思女不夫而孕。以上六種。不交而生。情識所感也。后稷生乎巨跡。伊尹生乎空桑。以上二聖。隨機應現。即是菩薩意生身。厥昭生乎溼。醯雞生乎酒。以上二種。屬於溼生。羊奚比乎不荀。此二種相依而生。久竹生青寧。青寧生程。程生馬。馬生人。以上五種。久竹舊釋為草。青寧陸釋為蟲。程者豹之別名。程馬人異類相生。顯業道變化不可思議。俗解以程蟲馬齒莧人參釋之。殊覺膚淺。人久入於機。萬物皆出於機。皆入於機。機者玄牝之門也。即是阿賴耶識。具生滅不生滅二義。萬物皆從此出。名之曰生。復從此入。名之曰死。出入不離此機。生死皆假名耳。 > Master Liezi was traveling to the state of Wei. He stopped to eat by the roadside. His followers spotted a skull of someone who had died a century before. Li Liezi plucked a clump of mugwort and pointed at the skull, then turned to his disciple Bai Feng and said: "Only I and this skull know that we have never truly been born and never truly died." From the worldly perspective, one considers oneself as born and the skull as dead. But Liezi knows that he himself has never been born, and therefore understands that the skull has never died. "Is this an excess of nourishment? Is this an excess of joy?" These two lines carry a double meaning. If the two "this" refer to oneself, then "excess of nourishment" and "excess of joy" are mere traces of past experiences. If the two "this" refer to the skull, then "excess of nourishment" and "excess of joy" are past events with no trace. Since birth and death are not ultimate realities, all experiences are like dreams and illusions. The seeds of life—how many kinds are there? Seeds reside in the Storehouse Consciousness (ālaya-vijñāna), in varying numbers. When conditions arise, they manifest and become living beings. The following passage describes how sentient and non-sentient things transform into one another, so that people may cling to nothing. A frog becomes a quail. When it gets water, it becomes a water plant. When it gets water and soil together, it becomes toad-flax moss. Growing on dry land, it becomes plantain. Plantain, when it gets rotting humus, becomes crow-foot grass. The roots of crow-foot grass become grubs, and its leaves become butterflies. The butterfly transforms into an insect born by the stove, shaped like a shed skin, called a duōduo. After a thousand days, the duōduo transforms into a bird called qiányúgǔ. The spittle of the qiányúgǔ becomes sīmí, and sīmí becomes the vinegar-midge yílù. The vinegar-midge yílù is born from the vinegar-midge huángkuàng, which is born from jiǔyóu, which is born from màoruì, which is born from fǔquán. The sixteen species listed above—animals and plants—are born from one another in succession. Sheep liver transforms into earth-owl. Horse blood becomes shifting will-o'-the-wisp. Human blood becomes wildfire. The six species above involve transformations of blood and flesh. A sparrowhawk becomes a falcon. A falcon becomes a cuckoo. After a long time, the cuckoo becomes a sparrowhawk again. A swallow becomes a clam. A field mouse becomes a quail. The seven species above—birds, beasts, and shelled creatures—each undergo transformations. The quail was mentioned earlier. A rotting melon becomes a fish. An old leek becomes a pigweed. An old ewe becomes a monkey. Fish roe becomes insects. The eight species above involve transformations between animals and plants. In Mount Dānyuán, there is a beast that conceives without mating—it is called Lèi. On the lakes and marshes, there is a bird that becomes pregnant by looking—it is called Yì. The all-female creature is called Dàyāo; the all-male creature is called Zhìfēng. Men who long for wives are moved to union without marrying; women who long for husbands conceive without taking husbands. The six species above are born without sexual union—through the influence of emotional consciousness. Hòujì was born from a giant footprint. Yīyǐn was born from a hollow mulberry tree. The two sages above appeared in response to conditions—this is the same as a bodhisattva's mind-born body (manomayakāya). Juézhāo is born from dampness. Vinegar flies are born from wine. The two species above belong to moisture-born beings. The sheep-shit fungus clings to the betel-nut palm. These two species depend on each other for their existence. Old bamboo produces qīngníng; qīngníng produces chéng; chéng produces horse; horse produces human. The five species above—old bamboo, qīngníng (interpreted as an insect), chéng (a leopard), horse, and human—are creatures of different kinds born from one another, revealing the inconceivable transformations of karmic paths. Common explanations take chéng as an insect, mǎ as purslane, and rén as ginseng, which seems quite shallow. When a person - after long - enters the Mechanism, all things come out of the Mechanism and return into the Mechanism. The Mechanism is the Mysterious Gate of the Female (xuánpìn zhī mén)—that is, the Storehouse Consciousness (ālaya-vijñāna). It possesses both the aspects of arising-and-ceasing and non-arising-non-ceasing. All things emerge from it—this is called "birth"—and return to it—this is called "death." Coming and going never leave this Mechanism; birth and death are merely provisional names. 同類相生。人所共見。異類相生。人所難知。自道眼觀之。同一生也。雖變化萬端。莫不出於機而入於機也。知異生之不異同生也。始可與言生矣。知生者即知死。既知生死。即知無生死。文中變化離奇。拉雜繁會。而以出機入機二句收之。應上文之未嘗生未嘗死。列子之義微矣哉。○文中敘述共五十三種。類而計之。人五。禽七。獸六。鱗二。介一。蟲十五。草十一。血肉之屬六。以上皆言其變。不言其常。常變本無二致。欲人知生死皆如幻化。不至囿於見聞。執為實法。長時汩沒於三有之海也。