--- title: "漆園指通 · 寓言" description: "漆園指通是清代高僧淨挺所著的佛教典籍。該書誕生於清初佛教復興的背景下，作者淨挺融會儒釋道三家思想，以禪宗视角阐释庄子思想，藉漆園吏庄周之寓言，直指人心本性。書中通過對莊子學說的佛教化解讀，闡發般若性空之理，旨在引導學人破除執著、明心見性。此作在中國佛教史上具有獨特地位，是三教融合思潮的重要文獻，為研究明清佛教與道家思想互動提供了關鍵依據，展現了中國佛教圓融特質。" url: "https://rushiwowen.co/en/r/cmgn0n38t31igl40470ellj53" --- ### 寓言 > Fables 為寓言也，為重言也。卮言日出，而和以天倪也。天倪者，天均也。近於化也，心無所縣也。不知死，不知生，故大婀也。亦往亦來，而無所待也。睢睢也，盱盱也，誰與居也？ > These are fables, these are repeated sayings. The goblet words flow forth daily, harmonized by the natural balance. This natural balance is the equality of heaven. It approaches transformation, where the mind is unbound by attachments. Knowing neither death nor life, thus it is the great serenity. Coming and going without dependence. Restless and wandering—who could dwell with such a one? 通云：靜處娑婆訶。又云：火燄為三世諸佛說法，三世諸佛立地聽。 > It is said: “In stillness, the mantra of liberation is recited.” And again: “Flames expound the Dharma for all Buddhas of the past, present, and future, and these Buddhas stand still to listen.” 寓言十九，重言十七至天均者，天倪也。 > Ninety percent of my teachings are expressed through parables, and seventy percent through the words of the ancients. The perfect balance, the ultimate harmony, is found in the natural order of heaven. 寓言，有所托而為言也。重言，言之重，詞之複也。卮言，以言飲人也。藉外論之，論其外不論其內也。父為子媒，不若非其父也。言之者無罪，聞之者足戒也。如徒以其言先也，則非所以先也。陳人，猶死人也。言，所以齊物也；不言，亦所以齊物也。因其齊以言其不齊者，因其言以齊其不齊者也。有言，無言也；無言，有言也。萬物之相禪也，不同形也。始終變化，如環無端，是天均也。 > Fables are words entrusted to another voice. Repeated sayings are words spoken with weight, words that echo. Spill-fill words are words that pour out to let others drink. By borrowing an outside perspective, one speaks of what lies outside, not within. A father who acts as his son's matchmaker is not as convincing as one who is not the father. Speakers are blameless; listeners take the warning. If one merely relies on words placed first, that is not what makes them primary. An aged storyteller is still a living corpse. Words serve to even out things; silence also serves to even out things. By using what is evened out to speak of what is uneven, by using words to even out what is uneven. To speak is to be wordless; to be wordless is to speak. All things pass on in turn, never keeping the same form. Beginning and end shift like a ring with no break—this is the Heavenly Balance. 通云：舌頭不在口裏。又云：琉璃寶殿照明月。 > Thus it is said: The tongue is not in the mouth. Again: The crystal jewel palace shines upon the bright moon. 莊子謂惠子曰：孔丘行年至且不得及彼乎。 > Zhuangzi said to Huizi: "Confucius, having lived so many years, has yet to attain that state—how could I ever reach it?" 謝，猶化也。未之嘗言，謂相忘不言也。孔子亦有言矣，孔子言之，而天下之人乃服也。不敢蘁立也，蘁，猶鱷也。吾未得如孔子也。 > Thank you, this is like a transformation. What has not yet been spoken of means forgetting words themselves, without speaking. Confucius also had his sayings—when Confucius spoke, all under heaven accepted them. He did not dare to stand apart, for "standing apart" means being like a crocodile. I have not yet attained what Confucius had. 通云：且讓他出一頭地。 > It is said: "Let him have his moment to shine." 曾子再仕而心再化至觀雀蚊虻相過乎前也。 > Master Zeng, taking office a second time, felt his heart shift again, watching as sparrows, mosquitoes, and flies flitted past before him. 不洎，謂不及親也。椎牛而祭墓，不如雞犬之及其生存也。無所縣，言無所係也。其無所縣乎？其罪乎？「夫子曰：未也。哀樂入之，其何能無係也？」 > Not reaching them, it means not being there in person for one's parents. Slaughtering an ox to offer at a gravesite is not as good as giving chickens and dogs to one's parents while they are still alive. "No tether" refers to having nothing that binds one. Is having no tether, then, a fault? "The Master said: Not yet. Sorrow and joy enter into it—how can one then be without a tether?" 通云：猶有這個在。 > The saying goes: "There is still this present." 顏成子游謂東郭子綦至若之何其有鬼耶。 > Yan Chengzi You asked Dongguo Zi Qi,Zhi "How can you say there are no ghosts?" 野，曠曠若失也。從，服從也。通，達也。物，謂物至而應也。來，謂來無不宜也。鬼入，鬼含德也。天成，與天遊也。不知死，不知生，死生一也。大妙，眾妙之門也。生，有為者也。死者，公也，人所同也。宜，勸也。自生而之死也，有自也；而其生也，陽也，無自也。其說之果然者乎？其不然者乎？惡乎適也？惡乎不適也？今夫天，其曆數可攷也；今夫地，其方隅可據也。死生之故，吾惡乎求之哉？以為無命，則莫知其所終也；以為有命，則莫知其所始也。其有以相應耶，則何以無鬼耶？其無以相應耶，則何以有鬼耶？吾不知也，吾不知也。 > The wilderness stretches endlessly, vast and empty, as if losing itself. "Following" means obedience. "Penetrating" means reaching through. "Things" refers to responding when they arrive. "Coming" means nothing that arrives is unsuitable. "Ghosts enter" means ghosts embody virtue. "Heaven completes" means roaming with heaven. Not knowing death, not knowing life—death and life are one. The great mystery is the gateway to all wonders. Life is that which acts. Death is what is public, what all people share. "Apt" means encouraging. Going from life to death has a cause; but life itself is yang, without cause. Is this explanation indeed so? Or is it not so? Where is it fitting? Where is it not fitting? Now heaven—its calendar numbers can be examined; now earth—its directions and corners can be relied upon. As for the reasons of death and life, where should I seek them? If I say there is no destiny, then I cannot know where things end; if I say there is destiny, then I cannot know where things begin. If there is mutual correspondence, then why are there no ghosts? If there is no mutual correspondence, then why are there ghosts? I do not know. I do not know. 通云：生從何來？死從何去？ > It is said: Where does birth come from? Where does death go? 眾罔兩問于景至何以有間乎。 > The numerous illusions ask the Shadow, "Why is there interval between you and the source?" 括，謂括髮也。稍問，問之末也。屯，聚也。彼謂形，吾謂景，景之與形恒相待也，而形亦未為無待也，吾徒以為強陽耳。強陽者，幻也，幻何所辱問乎。 > Spreading refers to binding up the hair. Waiting a moment means the end of asking. Gathering means accumulating. What they call form, I call shadow. Shadow and form always depend on each other, but form is not without dependence either—I merely consider it a forced stirring. A forced stirring is illusion. What humiliation or questioning could illusion have? 通云：焦磚打著連底凍。 > The saying goes: "A burning brick strikes through to the frozen depths below." 陽子居南之沛至舍者與之爭席矣。 > Yang Zijiu traveled south to Pei, and when he arrived at his lodgings, the other guests vied with him for seats. 仰目而雎，張目而盱，傲然自得，故人莫與居也。其往也，數數然也；其反也，則已謝之也。 > Looking up with arrogance, staring wide with disdain, self-satisfied and proud—this is why no one can live with such a person. When they go, they hurry off frantically; when they return, they have already been rejected by others. 通云：百丈再參馬祖。 > The saying goes: Baizhang once again sought guidance from Mazu.