数字藏经洞

P.4634A

名称

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编号

P.4634A

年代

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材质

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语言

中文

现收藏地

法国国家图书馆

尺寸

简述

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*以下文本内容由DeepSeek与腾讯混元生成，仅供参考。

### 亭长血天掌固六人诃经?洗嬖二人数藁署之业令琴二人麋恚是父准此余书史四人掌同书令史挍书四人掌雠挍坚藉正字二人掌刊正文字盛书二人掌四部经?行署校写㓛程耕紊度文装书生四人尝褒潢经籍揩书令史卅人掌骂经藉掌固四人典膳局典膳监二人掌盘暖食进食先甞对为事丞二人掌猃挍局事差发并妄则人判扇事余涯此书令史二人书吏四人主食六人掌调和新味食典食三百人掌徒腹食及器皿之事掌固四人药藏为药藏监二人掌令和乘判为事丞二人书令史一人书吏二人侍医四人掌和药谅候典药九人掌共进叶药童十二人掌擣莭识药掌固六人内直盈二人掌供奉壹识肩几素笔研衣服玩弄及和尝四舍垣判局事丞二人书令卷≤羣书吏四人典堕四人掌守玺典服卅人案玩弄洪廓衣服几䒭?典扇十五人掌能奉微扇典输十五人掌供奉研䒭事笔掌固六人斋师局斋帅四冬譌书拏汤迹灯熖躐稀事属书令史二人书吏斋帅四区判摩阳志灯属鱺禁事南书令史二人书吏掌张设铺设及帙阳沐希杂使之事掌固十二人大书令史一人业送管展夜闢闲钥掌固四人秘习坊笔零书中舍尺二人掌侍徔令县是表悟宣行事坊录事一人掌署云事二人掌受事?辰撿稽失令史人通事舍人八劳问典谒廿一人掌之道之事引?长四人掌尚四诸事及富粮乘通判访事丞二人掌健乘司稽省署极耳鮝印给纸羊一人掌辰拾受事?稽央令吏三人书令史五四人即掌宫内仪式?幻及通?劳罔比察非违并请门出绱之事道可客舍賔客磊事閤师六人掌使以供卛阍之内给冥事内钥内给使无常貟瓜掌诸门忠物应并供缬尔灯烛未牛鸟请迎出纳驾心准代人太受固示两城卷垣二人人妨笔录人共直久六以人句海力阍人八如亦掌丞尊山地管败内厩尉二人甞车乘典事果掌鷲叡?张年固署令一人响之掌速睡饶六人典来四人乘具养饲之事之事十五人掌调热般鸳坚卅人掌驾驭来兽叠社人想衆人屡卫卛府五俦宁音枣佐卫罗一人掌领兵宿绮霄瑟队仗想剃实事诃事二人掌直卛事长史一人掌通喇府事殊事忝军事一人掌付争日稽省署少目监甲给纸笔之事录事一人掌文事?辰撿稽失史二人仓曺恭军事一人过气假使仪式粮廪膳羞谷廨䒭事所毉药府一人史二人兵曹哀茶军事二人掌府内冲圡以上名怅差科及宗?马驴䒭事府三人决五人铠专㕘军事一人罪掌革器仪仗只摄营造䒭事罸府二人史三人?长二人掌固二人二宗卫卛附左宗?率府准此等二人长央二人判三人史二人仓曺事一人府以人史二人兵曺来军事发曺叅军事一人府人掌固二久席唯民卫道路先駈后殿察姧同左羣府鉺事叅军事二大录事一人忠一人仓曺叅军事一人府一希史二人兵曺几军事一人府三人史五人铠曺叅军事一人府二人史三人亭张二人掌固二左监府右监门卛雍惟此虎阳呼卛一人掌门禁藉滂以下不萨軄掌者掌圃忘德率府副卛二人表未一人录事泰军事一人录事一人史二人兵曺叅穷藿一人续堰食曾卛乓宗墨因准此府三人夫三哀铠自忝军事三人而丽内卛掌公气马疆薄璞需唯此府二人吏三人?长二人掌固二人监门直长七大人掌门禁左内卛府葒章府唯此左内卛一人掌不淫停卫志名仆奉兵仗軄掌者同左断章商以下副卛一人长女一人录事忝军事一人录事一人史二人兵曺恭军事一人有无人文二人铠鲁斋军一之府一人史二人?长二人掌固二天音牛备身八人掌执寺宰可综卫待送?身左右八人撑古箭像停徔宿掷身廿八人掌宿海侍徔达仗示下人掌守戎依调凉王公以下府佐国官亲事怅内职貟亲王府师一人掌以师范辅道忝议可不谘议参军事一人壹亦三致神证谋庶犮一人尝陪随大恚拾遗翰谓文学二人常修撰文章离挍经史东閤?酒一人掌接打资定西閤祭酒一人掌同秉闼长史一人掌通判府弟曰马一人掌有长?一人掌通判切曺义蠢三十利右官龛曺户曹事属一尝逯昼短曺骑曹志雪烹判片曺事玉薄一人掌霎省教命史二小掌钦寻教窒东淮命记此记室㕘军事二人掌表唘书疏宣行教命史二人录事㕘军事一人掌付十专稽省男狄问堂评并给纸笔之事录事一人掌受事灯辰相稽失之事史二人掌受事亡抄㓛曺恭军事一人官人薄帐禚候考课仪之诵设之事府一人史二人仓曹恭军事二人书落原财物厨膳市易升赫?弥及菩草之事府二人吏四人户曺茶军二人掌封户园䆒债负过所奴婢固萨及戈礼事府二人波二人兵曺忝军事二人掌或捨玄存藻怀议竒德式僭侠煞事亦二人丈志人骑曾不军事一人宰南器仗及骑叅修煜薄怅及焼极议之事府为史二人法曺忝军事军翰议旷家骑都尉臣张行实舍人县极尉断李反萱朝请囊羣序趸赵文到部侍耶骄都尉臣刘客吏部持郎䡖车都尉?髙敬直第弥监修国史武骑尉昌今德柔陜叶书鄙鼎民书侍郎上鸦都尉进报银青光禄大夫作黄得即珍车初到平昌开国宫臣宇文节?寝大夫诗中笠修围来上护军?县即因公臣高尚书右萨时监发国史上让军北平踪开国玄匮行国遣书大礼射滥修国史上柱国君目公臣志闻府议同三司上住国吴国公擅太尉书州希督监修是上萨国赵国公臣无沙州写律令央赵元简初挍典田懐千五?凉州法曺参军是义髙全安想计挍是首答端一以超而丽脩之天喜经相法光玄来相愍来三云安又言?经弟子?荅壁验言巧人裁衣巧人得汝翰幂始得下乃夲不见绢帛宁滓与之里割虚空汝既不能将心与者知孕君慧我寥不能安䖏空又言与弟子懈悔为悟绿罪来受忏悔又言罪沈形相可得知将何物来卷药日父诵恼竟向舍慈意谓有罪湏忏悔既不见罪不湏国丞菩教我断㥧?荅烦性在何处而欲断之不言筍不知处荅若不知䖏譬如虚空如何储籽过言断露空又断一切恶维一切善得成仏苓此是妄想息现曰十多寒新㥧憾得茂今氲以浪天大为箇底莫烹丽戮生中像度殷生瓜然即度寂?又㓻之断恬艚道荅我在仁国我复䘏何物又否报尚自不和谁地狱驻不知相计有心由妄相计有故良有?弟藏知慢者是妄想作答法无大小形世髙下前从汝卦上㘴上不惊不惧忽然发心作解既畏罪不敢㘴上此时石盂你你是心复是你意识笔子头盖者旁不求景羌道不差觴脩道荅有阿谁湏脩慈无我逢题不生是非是非者我自是之而物非移非之也如风雨青黄赤白䒭譬可知好者世何以故如眼自鼻舌色声䒭?喻可知萨以道荅行非道者不捨名不捨相通逹者诗骄天名属相无耗又云行非道者不捨贪不捨爱通逹者即贪鬘即爱牙爱行非道即苦无苦即乐无乐名为通逹不捨生不捨死名骂置堂住非即?无生不取无生即我无我不取无我名增通逹仁导若能即非无非不取无非是名通逹今道以要言之即心云为通达心道问云何逹一切法答即物不起见名为达即?风心即御起篢即物冰起??名为达即色无包正达包即有不有多岸虎即生无坐名达生即法无法名达法逢物直达此人恵眼开迹湖触扵不见相异趄无异名为达问经云外道乐诸见卉于语见而不动天魔宗生死?扵生死而不捨荅耶见同竟设不効外道乐试见者谓见右见无如有不有即无无名无不动矾离耶即是左解时即为耶不湏离耶求疋即有不有不动无不立遂刧时见无娘法㸔耶思部器故瘖不动亦不湏捨故广菱诸善郑识经达以掷轮入之法文云不听歌入外解脱生苑圏寻繁故鎏师学霓生即熟众待捨生以凳生捨死大扵旡说寂灭敬与槃刘经玄戏遂宻保谷漉至蘧更灭又直四法货鳘乐卷蘧慈童无悬咲埋业御奏殖捨谦袭贛是发管商故生死涅槃焉一域议鲨释是嗜銎牵面记百不捨轻堂熹动毒寿缅经感羞遅以所羞宣捨意几领悟生?囊蜜亹为生是觉求缀无烫誓取西说湿捨而就十受婀御为弃是权药塞罗养来非空死而诳圣护死性即洹槃故以不译刧尚经无一译籍无证盖鉴献录迴槃声闻断生受但槃该体众升灵故乐经暴慈诵为取用死义名异不动涅槃亓义一名异问大益煮其代譬荅如似阳炎非近非远镐中面像亦非近非远旁花䒭亦非近非远若言是近十方求之不可得?言腰经论云近而不可见者万物之性也若见物性毒皇为得金譬疑物性无物相即物无物是名物性衫褶句形相王物鬼物性实而不谓者名为见谛亦名见法不可见菩应死忽智罗生物而王恁品配张捨亦无违顺愚者促牺谛藏系扵巍有翠膪生结处心?后大矣下者即玉?勿献善所咋?受心显悔襄至者效而思是行道九?能任者不不拒継经罗固意?命时为不道遥问?弓誉下菩?宻莫余行愿学雷之耄荅此言变尔?为词道不见一箇袗名为见道不智简名为为行道若如是者名为行道亦名景太演名易行问经慎蟾如始必无败事政云何荅此是摸信义二?心录无双碍善三不今衽发心是奈扵舎障黄是舌扵古望初是合加有终七名张韪公法入法人舌今不改者名为衣名惑华问为是?行荅非贤圣婆弊行若学菩眼器激世法不捨世志若能即识入章者瓦诀声礼无能测量所谓一初事?初包?一诸?业糜皆作涅槃皆是大道即槛?无?累霞即是法䖏乱是善般物?莭是法䖏芩不捨切?珎不蕳择切需皆榨依事序生欲作仁事闻效㑅仁孚问诸法无法忘得惨法即善?不??见仏问忘见仏见苦相见苦法不见梦相见梦法是即一切?见鬼问法界体性居何䖏问法界躰性中有持?破?不荅法界躰也狱亦无是非苦乐䒭常如虚空问何?是卄提䖏卧䖏是卄提䖏坐䖏是卄提??下足一切?是卄提霞问诸仏境界殖不取非有非无解者名仏境若心如木石不可有有知法身不可以像见齐知之交息妄儿工属非色庸排色照照空阅答?法非无冬捧譬噫匪有秘经追非色非色不守或是见不伽况如是多舒法如是解者名为滂雨吕心天心心无心心无言法心令时行为破而惑心好处空不可破坏故名屋画性住不住不位簧淡若心心性广大运用无心方故名摩诃得心心体瓌罗天随元凭名性提心心无崖畔亦无方所无故相非有边因而不癈故非元边非有际诽无际名为实际心心无异无不异即心充体不鼻器桑体语不异无异不异名恕即心无名异随物靣变名无异亦名真起心莭雨外中间亦不在诸方心元住䖏是法住䖏法界住?亦名法界心心性非有非无克不改故名法性心心无生无减名涅槃心若作此解者是辜想㒹倒了息现境界名为波浪心问云何庐息现荅见切法有有自不有息计作有见一切法无无自不无自心计作无乃至一切法亦如是逆自心计非有计经无物作贪解息起见故息计无?所是名妄相自谓出而外道计香是妄桓轮语说念元毒亦是妄想行时幡录非我行非计强有讨先贪可物禄贪解息正见故息计无?所是名妄相自谓出而外道计暂是妄相自谓亦是妾想行时捨?非我行非处筹辑壑时法坐非我坐作此解者安想法师曰若欲取遂意时金是罗香俱尽润何词谓余习誉生城是心结不生不职是愚痴家离习丕可霄问为縁法为依人苓絮解时人法咏累依弥依法不依人者译是三箱见依人不依法者亦示各若有躰气时八法诳惑精神亦可何以故贵籀毅?人法诳若重一火为是者即以免此人惑乱乃至谓松为胜人者亦不证于所以故迷境界破法此修以重两珍首胜谓泡槃漂安胜者即被人?五学属教噐译萨性际裔即嚩縁钩谓自生*筹灭亦自诳惑说善法师善记宗上见缘疏师尊居阋熊为缘法匝瞻追眼不歆父兽思志法师旦缘公乃言见惑缘师影发芝见志师复用若作有相见品是克夫见是差作性空具即是二乘见若作州有非无见即是缘觉见仓怜愍见则是爱悲见若用心见即是外道见若议见即是天魔见若不见岂与非色颖?应宥缓?随州张逺献诸逼缘师曰我都不作尔许种心见此禅妄相自㦯自乱有人朗缘答我炫教弥所振不除接你若登法即诳惑惊道乃至首直此作如又风何著是系寿遍是心向啚姧者?支糜智染差桑若怠句恚徽隶妙解避心我亦可将问某甲敛心禅空是皆是叚静而复乱觉法若能解性无静委神神人又曰?能不取解无作?此是安稳人若有法可贵游堕民有心中此迩不可赖物礼刚蛇二见多盖景者夷下无鼓

###Pavilion Chief Xue Tian is in charge of the six people He Xi Jing, the two people are in charge of writing the scriptures, and the two people are in charge of the work of signing the piano. The two people are in charge of the rest of the book. The four people are in charge of the same book. The four people are in charge of borrowing the correct character. The two people are in charge of publishing the correct text. The two people are in charge of the private school, the school, the writing, the writing, the writing, Ji Shi ordered thirty people to take charge of scolding scriptures, borrowing to strengthen the four people to take charge of the meal bureau, the meal supervisor, the two people to warm the food and eat first, the two people to take charge of the meal bureau, the two people to take charge of the meal bureau, the two people to take charge of the meal, the other people to take charge of the meal, the six people to take charge of the meal, the three people to take charge of the food, the three hundred people to take charge of the food, the medicine storage, the two people to take charge of the order and the ride. Two people were sentenced to serve as officials, one person was Shi, one person was a clerk, two person was a doctor, four person was in charge, and nine person were in charge of medicine, Liang Hou, and Dian Medicine.? Ye Yao Tong, twelve people, are in charge of beating, knowing medicine, and holding, six people, are in charge of holding, two people, are in charge of holding, one person, a few simple pens, polishing clothes, playing with and tasting, two people, writing orders, and four people, four people, guarding the seal, 30 people, playing with Hong Kuo clothes, several people, a few people, a few people, a fan, fifteen people, a micro fan, a reward, fifteen people, a pen, a pen, a solid six people, a teacher, a commandant, a judge, a judge. In the fourth winter, the book was corrupted, the soup traces, the lamp, the rare matter belonged to the book order, the two people were in charge of the book order, the two people were in charge of the book order, the book, the book, the book One person is in charge of the affairs, two in charge of the affairs, Chen is in charge of the affairs, Shi is in charge of the affairs, Shi is The three officials from the central government wrote orders to the 54th people who were in charge of the palace rituals, the illusion and inspection of non-violations, and invited the door to go out. The road was available for guests in the guest house and the division. The six envoys were in charge of providing the door with the key to the secret affairs and the key to the secret affairs. The envoy was in charge of the door and the loyal objects at the door and provided the lanterns of Valer. At the end of the candle, the cow and the bird please welcome the cashier. The driver's heart is too accepted. The two cities are surrounded by the two people. The recorder has a total of six people. The gatekeeper, Ba Ru, was also in charge of the Cheng Zun Mountain Administration, defeated the inner stable, and the two were in charge of the carriage. The two were in charge of the chariot and riding the ceremony. The other two were in charge of the chariot and riding the chariot. The other five were in charge of the chariot and feeding. The other five were in charge of the chariot. The other thirty were in charge of the chariot and the other five were in charge of the chariot. The other one was in charge of the chariot and the other. The soldiers, Su Qixiao Se, were in charge of the battle and wanted to do practical things. Two people were in charge of the affairs of Lafu and one person was in charge of the affairs of Lafu. One person was in charge of the military affairs of the Japanese Provincial Administration. The matter of providing paper and pen to the young chief supervisor of the Japanese Provincial Administration One person was in charge of the literature, the affairs, the history, the military, the Qi, the ceremony, the grain, the food, the shame, the valley, the official office, the medicine office, the two people were in charge of the officials, the three people, the five people, the armor, the military, the officials, the officials. Two people, two people, Wei, attached to Zuo Zong, led the government to approve these two people, chief, and two people, sentenced three people, history, two people, Cang, and one people's government, two people, military affairs, one people, and two people, military affairs, one people, one people, and two people, one people, the other people.? Xi and Shi are two soldiers, several military, one person, Fu, three people, Shi, five people, armor, military, one person, Fu, two people, Shi, three people, Pavilion, Zhang, two people, Zhang, Zhang, Yang, one person, the head of the army, one person, the right person, the head of the army, one person, the head of the army, one person, the head of the army, the right person, the head of the army, one person, the head of the army, the right person, the head of the army, the right army, the army, One person, history, two soldiers, and one person, continued to feed the dam. Zeng, Pang, Zongmo, allowed three people in this house, three people in the military, and Li, who was in charge of the public atmosphere, and the border was thin. Only two people in charge of the house, three people in charge of the house, two people in charge of the prison, and seven people in charge of the house, the only one person in charge of the house, is not obscene. The famous servant is serving the army and the person in charge of the army is the same as the left Dianzhang. The deputy chief is the eldest daughter. The clerk is the military. The clerk is the official. The secretary is the official. The two are the soldiers. The military. The one is the official. The two are the soldiers. The two are the officials of the army. The two are the leaders of the army. The two are in charge for two days. Eight people in charge of the Yin Niu are holding the temple chief and the general guard are waiting to be sent off. Eight people on the left and right hold the ancient arrow statue and stop at night. Twenty-eight people in charge of the sea attendant are holding the battle. The next person is in charge of guarding the Rong Dynasty. The prince is under charge of the Liang Dynasty, the deputy governor, the official, the teacher, the assistant teacher, the assistant, the deputy, the assistant, the deputy, the deputy, the deputy Yi Han Wei, the two literary men, often write articles, Li Jing, Shi Donghe wine, one person is in charge of the supply of capital, Dingxi He wine, one person is in charge of the chief history, one person is in charge of the judge, the younger brother, Yue Ma, one person is in charge of the judge, one person is in charge of the judge, the eldest brother, the eldest person is in charge of the judge, the eldest person is in charge of the judge, the judge, the eldest person is in charge of the judge, the eldest person is in charge of the judge, the Cao Shi Yu tasted Lu's day, short riding, Cao Zhixue cooked and sentenced to a piece of jade, one person was in charge of the history of the provincial religious order, the second person was in charge of the search for the religious order, the record of the Eastern Huai order, this record was in charge of the military order, the two people were in charge of the memorial, the book, the propaganda and the history of the religious order, the two people were in charge of the military order, one person was in charge of the ten special provincial officials, Di Wen Tang, commented on and provided paper and pen. The two are in charge of the history of events and mistakes The matter was confiscated, one person, two people, one person, one person Huai Yi, the German style, the evil spirit, the two people, Zhang Zhi, the people, the military, the people, the Wei Gao Jingzhi is in charge of the revision of the history of the country, the military cavalry, Wei Chang, Jin, the Shaanxi Ye Shu Bi, the Ding Min Shu, the assistant minister, Shang Ya Du Wei Jinbao, the Yin Qing Guanglu, the precious chariot, the first time to Pyeongchang, the founding palace minister, Yuwen Jie, the doctor's poem, Li Xiuwei, the coming to Hujun County, the official minister, Gao Shang Shang, the official minister, Gao Shang, wrote a letter to Yousa, the governor of the country In history, the army was sent to Peiping to establish the country, and the founding of the country sent letters and gifts to the country. The monarch's eyes and ministers were heard from the government. The three divisions of Shangshu Prefecture, the Duke of Wu, the Duke of Shangsha Prefecture, was good at supervising the repair. The Duke of Zhao, the official of Shangsa Prefecture, wrote the laws and regulations Yang Zhao Yuanjian, the first time, he was in charge of the field, five thousand and five Liangzhou Law, joining the army was a plan for the whole peace and security. He was the first to answer the end and surpass the heaven of cultivation. Joy, Dharma, Light, Xuan, Lai, and Compassion, Lai, San Yun' an also said that the disciples of the scriptures are on the wall, and the clever man cuts his clothes, and the powerful man gets the power of your Han, but he cannot see the silk, and I cut the void with it, you can neither give your heart to the person who knows the pregnancy, the monarch's wisdom, I can't rest in the air, and I also say that I regret to my disciple that I have learned the green sin to receive confession and that my sin is heavy Xiang Ke learned what to use to medicine, and his father recited it angrily to She Ci, meaning that he was guilty. He confessed that he was guilty. He didn't see sin. The governor of the country taught me to determine where the annoying nature is, but he didn't say anything if he didn't know where he was. If he didn't know how to store seeds in the void. Empty and cut off all evil dimensions and all good things can be achieved. This is a delusion to stop and say that there are more than ten cold and new things, regret that there are more than one year old and new things, and now there are more than one year old and new things, and now there are more than one year old and new things. No one can tell me what to do, no one can tell me what to do, no one can do. No matter how big or small, no matter how big or small, no matter how high, no matter how high, no matter how big or small, you go, you Sin does not dare to go to the stone bowl at this time. You are the heart of your mind. You are the one who covers the pen. You do not seek the scenery. The Qiang Tao is not bad. There is no one who cultivates kindness. There is no one who meets the problem. There is no right or wrong. I am the one who is the one who is the one Those who are arrogant in poetry, have a reputation and are immortal in nature, but who are ignorant of the Tao. Those who do not give up greed, those who love communication, those who are greedy, those who love teeth, those who love behavior, those who are suffering. Without suffering, there is no joy, there is no joy, the name is Tongda, not giving up life, not giving up death, the name of scolding, setting up the hall, not taking, not taking, if I have no self, not taking, if I have no self, not taking, if I can, not taking, if I can, not taking, is nothing more than the name of Tongda, the current way is to say, the heart is to understand, the heart is to control, the ice is to rise, the name is to reach, the color is to rise Without a bag, it means that there are no tigers on the shore, it means that there are no tigers on the shore, it means that there are no sitting, it means that there is no name, it means that there is no way to reach the Dharma, it means that there is no way to reach the Dharma, it means that there is no way to reach the Dharma, it is no different, it is no different. It is the name of the Dharma, it is the same name, it is the Dharma, it is the Dharma, it is the same name, it is the Dharma, it is the Dharma? Seeing the same, they set up no external path music. Those who tried to see said that when they saw the right, they saw nothing as if there was nothing, there was nothing, there was no name, there was nothing, there was, there was nothing, there was, there was? Ye Yu's memorial, Zhi Zhi Nature is the Huan Pan, so it is not translated. There is no translation of the scriptures. There is no certificate. There is no record. The sound of the scriptures is recorded. However, the music scriptures are recited violently in order to take advantage of the death righteousness. The name is different. The name is different. The meaning is different. The great benefit is boiled. It is like the sun is not near, not far, not far, not near, not far. If it is near, not far, if it is near, not far. Fang Qiuzhi cannot be said. The waist sutra discusses the cloud that is close but invisible. The nature of all things is also if you see the physical nature of everything. The poison emperor is like getting gold. The physical nature of things is nothing. That is, the physical nature of things is nothing. It is the name of things. The shape of things is the king of things. The ghost of things is real and not The name of the saying is" Seeing the Truth" is also known as" Seeing the Dharma". Pu should die. Hu Zhiluo is a creature. Wang Nen's taste is not disobedient. Fools promote the sacrifice of the truth. Hidden system is strong. There is a green knot where the heart is big. Those who do not offer good deeds, do not accept them, show their regrets, and do what they do. Those who do what they do. Those who are able to do are not refused to obey the scriptures. Those who do what they want to do are willing to learn from the old days of thunder. These words change from the word and the road. They are called" seeing the Tao" and" unwise". If so, those who are called" walking" are called" walking". They are also called" walking". They are also called" walking" are also called" walking". They are called" walking" and" are called" easy to perform". They are cautious" If they are like, there will be no failure "Political cloud: What is this? This is to feel faith, two hearts, one who is unparalleled, one who hinders good, three who are not now, one who is in the world, is in the world, All karmes create nirvana are the main road, that is, the threshold is the law, chaos is the good thing, that is, the law, the Qin does not give up, the cutting does not choose every need, all squeeze in accordance with the order of things, the desire to do benevolent things, hear the effect, Ren Fu asks the laws, you cannot forget the evil law, you cannot forget the good law, you cannot see the suffering, you cannot see the suffering, you cannot see the law, you cannot see the suffering, you cannot see the law, you cannot see the pain, you cannot see the law, you cannot see @ In nature, there is a belief in breaking the law, there is no prison, there is no right or wrong, and there is no pain and joy. It is often like the void asking what it is to lift the bed, it is to lift the feet, it is to lift the sky, it is to lift the sky, it is to ask all the realms, it is not to take the names of those who have no answers, if the mind is like wood and stone, you can't have knowledge, you can't imagine seeing the exchange of knowledge, you can't work in non-color, and you can't look at the eyes of everyone. Looking at the sky, reading and answering the method is not without winter, holding it in the sky. The bandits have secret scriptures chasing the non-color, non-color, and not observing the non-color, or seeing the non-existence, such as the situation, such as the relaxing method, such as the solution, the name is Pang Yu Lu, the heart, the sky, the heart, the heart, the soul, the soul? Suiyuan relies on its name to raise the mind. There is no cliff, no place where there is no reason why there is no boundary, no difference, no The heart is in the middle and the outside, and the heart is not in all directions. It is the Dharma that lives in the Dharma that lives in the Dharma realm. It is also called the Dharma realm. The heart is not there is no change in the wrong. Therefore, it is called the Dharma that the heart is non-existent and non-existent. It is called nirvana. If the person who makes this explanation is a person who thinks about it, the state of rest and now the state is called the wave heart asks the clouds, why is the state of rest and now? Seeing the laws, there is no plan, there is no matter, there is no plan, there is no matter, there is no plan, there is no matter what, there is no plan, there is no plan, there is no matter what, there is no plan, there is no plan, there is no matter what, there is no plan, there is no plan, there is no matter what, there is a plan, there is a name, there is a plan, there Tao Ji Xiang is a false Huan Lun saying that chanting Yuan poison is also a delusion to act on the time, flag, not our actions, but the right thing is to be greedy, but the wrong thing is to be greedy, and the wrong thing is to be honest, but the wrong thing is to be honest, but the wrong thing is to be honest, and the wrong thing is to be honest, when I want to act, I abandon my actions, not to be responsible, not to be responsible, but when I sit down, I make this explanation. The meaning is that gold is the best way to nourish Luo Xiang. What is the word saying that Yu Xi's fame is a knot in the city, not a birth, not a job, but a kiss There are three boxes of people who follow others and do not obey the law. They also show that each person has a body qi. The eight laws can also deceive the spirit. Therefore, the people are noble and the people are loyal to the people. If one is strong, one can deceive the spirit. If one is strong, one can deceive the person. If one is right, one can avoid being confused by the person. Chaos and even those who say that pine trees are the conquerors cannot prove that they are confused and break the law. The cultivation is based on the importance of two treasures and the first victory is that the winner is the first victory. The winner is taught by others. The five schools belong to the translation of the sexual origin. The intergenerational descent is that the hook means self-creation * He also deceived himself and said that he was a good master and a good master and a good memory. The sect saw that the master lived in the house of the bear, the master lived in the house of the bear, the law, the pursuit of the blind, the father, the beast, the master, Dan Yuangong, said that he saw the confused master, the shadow, the hair, the Zhi, the master, the bear, the fate, the master, the master, the bear, the fate, the law, the law, the master, the hair, the master, the master, the hair, the master, the Seeing is an inferior and empty object, that is, it is a two-dimensional seeing. If there is a state's wrong, it is a sense of fate, it is a sense of pity, it is a sight of love, it is a sight of love, it is a sight of the outside world, it is a discussion, it is a sight of the devil. If you don't see it, it is a thing of non-sexual nature, it should be forgiven and followed. Zhou Zhang Xian offered to the coercing teachers, saying, I don't even want to see this meditation and confuse oneself. Someone answers me, showing off my teachings, but I can't get rid of it. If you follow the law, you will confuse and confuse the road and even straighten out the first. This is like a style, what is it? It's all about the life, the heart, the soul, the wisdom, the difference, the mulberry, the sentence, the magic, and the magic, and the magic, the magic, The mind, meditation, emptiness, is all about tranquility and chaos. If you can solve the nature, there is no quietness, but God and God say that you can not take the solution, there is no action. This is stability. If there is a law, it is valuable to travel, the people have a heart. This cannot be relied on by things, courtesy. The snake sees more scenery, and there is no drum.??????????????????????????????????????????????????????????????????????

##Le chef du pala is, le sang du ciel, la main de six personnes, le lav age de la cha îne, le nombre de deux personnes, le nombre de personnes, le nombre de personnes Le bureau de la nourriture et de la nourriture de la main deux super vise urs de la nourriture cha ude pour manger la première fois pour les affaires de deux personnes de la maison de la maison La pal me huma ine et la méde cine de Li ang Hou jian ne uf pal mes huma ines avan cent ensemble.? Ye Ya o Tong dou ze pa umes, six pa umes, deux pa umes, six pa umes, deux pa umes, deux pa umes, Bureau Z hai Sh uai quatre livres d 'hi ver de tra ces de lan ter nes de lan ter nes de lan Une main d' affa ires, deux mains d 'affa ires, deux mains d' affa ires, trois mains d 'affa ires, La issez-vous voir non-vi ol ence et s' il vous plaît sortir de la porte de l 'his toire de la maison de l' in vit é Lei, les affaires de la maison de l 'in vit é Lei, les six personnes pour la main de l' in vit é à l' intérieur de l' his toire de l' in vit é à l' intérieur de la clé pour faire la main de l' imper man ence de l' in vit é à l' intérieur de l' in vit é à l' intérieur de l' in vit é à l' in vit é à l' intérieur de l' in vit é à l' in vit é La gestion de la montagne de la défa ite du lie utenant de l' é tabl issement de deux personnes dans la voiture de la cér ém onie de la pom me de fruit Hui Zhang Ni an Gu bureau a fait une pa ume son ner le somme il rapide de six personnes dans la salle de quatre personnes dans l' é lev age de l' é lev age de la pa ume de quin ze personnes dans la cha leur de la pa ume de la pa ume Une main pour les affaires du pala is, une main pour les affaires mili ta ires, une main pour les affaires de la province, une main pour les affaires de l' en registr ement du papier et du sty lo, une main pour les affaires de l' en registr ement du papier et du sty lo, une main pour les affaires de l' en registr ement de l' en registr ement Un homme de l' arm ée est un homme de l' arm ée de l' arm ée de la Z hong zh ong une personne entre p ô ts, une personne mili taire, une maison 1? Deux soldats de l 'his toire de l Les hommes arm és, trois personnes, deux personnes, trois personnes, Une arm ure mili taire a deux personnes sans human ité, Lu Z hai, un pala is de l' arm ée, un histori en, deux personnes, deux mains, deux jours, un b œ uf, hu it mains, le temple, le chef de la garde comp lè te, à envo yer à gau che et à droite, hu it personnes, so utenant les fl è ches anti ques, comme un arr êt, le corps La discussion ne peut pas être consult ée par les mili ta ires, un et trois personnes ont été envoy ées à l' arm ée pour trouver des preu ves de Dieu, un go ût avec Da-fu, dix hér it ages de la litt ér ature Han, deux personnes ont écrit des articles de chang ement d' é crit ure, qu itte z le pala is de Shi Dong he, une main pour rece voir du capital, Ding xi he, une main pour offr ir du vin, avec Bing-fu, un pala is de Chang Shi, une main pour jug er, un frère du pala is de Ma, une main pour jug er, une main pour cou per Cao Z hi x ue, un juge de l 'his toire de l' enseignement de la vie de la province, une pa ume de jade, une petite pa ume de Q in, une recherche d 'enseignement de la vie de Dong H uai, cette note de la salle, les deux mains mili ta ires, les deux mains mili ta ires, les dix mains mili ta ires, les deux mains mili ta ires, les deux mains mili ta ires, les mains mili ta ires, les mains mili ta ires Un offici er de l' arm ée, une tente min ce, att endant l 'ex amen de l' é quip ement de l' é tabl issement du bureau de l' his toire, deux histori ens, deux mili ta ires, deux mili ta ires, deux livres, les propri étés d' origine, la cu isine, le marché de Yi Sh eng He Mi et le bureau de l' é tabl issement de l' é tabl issement Aus si deux Zhang Z hi R en Z hi Z hi Le lie utenant Ye Shu, le lie utenant de la lettre du peuple, le lie utenant Shang Crow, le do cteur Yin Qing Guang lu, le do cteur Hu ang De, la voiture pré cie use, est arriv ée à P ye ong chang, le premier ministre du pala is, le festival Yu wen, le do cteur de la po és ie, le do cteur K asa Shu wei, est venu à la protection du com té de l' arm ée, à cause de l' his toire de la nation, le ministre du pala is, le ministre du pala is, le ministre Wu Gu o Gong Z han lie utenant Shu Z hou X iu Ji an xi u est un offici er de l' État de Shang Sa, Wu Sha zhou a écrit des lo is du gouvernement central Z hao Yuan jian au début de l' année, le Tian H uai Q ian wu Li ang zhou Fa Yan a rejo int l' arm ée, est Yi Gu o Quan' an veut plani fier le plan, le jour est le premier à répondre à l' ex cell ence et Li xi u, le jour est heureux de passer par la loi Guang x uan pour passer par le côté de San Yun' an, et le disciple Z hao Yan a déclar é que les gens ha biles ont co ordon né les vêtements ha biles, les gens ha biles ont obten u le pouvoir du début. Vous ne pouvez pas être en mesure de cou per le vide avec le cœur de la femme ence inte, le roi Hui, je ne peux pas être en sécurité, vous ne pouvez pas être en sécurité, vous ne pouvez pas être en sécurité. Si vous ne savez pas où les po usses de bour ge ons sont, vous ne savez pas où les gra ines sont stock ées, comme le vide, comment sto cker les gra ines, et cou per le vide, et cou per tout le mal, et tout le bien, et devenir le bou dd his me, c' est une ill usion, c' est maintenant plus de dix jours f roid, nouveau, dés olé, et maintenant, avec les v agues comme fond, vous ne pouvez pas cu ire la beaut é de la vie, l' image de l' en fer, le mel on, le silence, et la rup ture de l' en fer, je suis dans le royaume de la bien ve illance, je vais re venir à la terre, je ne sais pas si je ne peux pas dire quoi, je ne peux pas rester avec qui en enfer. Il n' y a pas de raison, il n' y a pas de raison, il n' y a pas de raison. Oui, mais les choses ne sont pas dépla c ées, mais aussi comme le vent et la plu ie, le ja une, le rouge et le blanc, comme les r oses, vous pouvez savoir pourquoi le monde est comme les yeux du nez et de la langue cou leur de la voix, vous pouvez savoir que le Tao est le Tao, le Tao est le Tao, le Tao est le Tao Je ne veux pas mourir, je ne veux pas mourir, je ne veux pas mourir. Le tig re de la cô te est né sans s' as seo ir, le nom de la vie est le nom de la loi ne peut pas atte indre les choses directement jusqu' à ce que les yeux de cette personne ou vr ent le lac tou cher la tra ce ne voit pas de différ ence, il n' y a pas d' autres noms pour demander à Jing Yun Dao en dehors de la joie de voir les plantes dans le lang age, ne bou ge pas la vie et la mort de la Se cte du Dia ble, ne laisse pas tomber la vie et la mort de l' homme.? Les gens qui voient la musique de la voie extérieure ne voient pas la musique de la voie extérieure, ils voient la musique de la voie extérieure, ils voient la voie extérieure, ils voient la voie extérieure.? Le travail du roi jou ant la col onie de l 'atta que mod este atta que de Gan est un gesti onna ire de cheve ux, donc la vie et la mort du Nir vana Yan un domaine de discussion de l' interpr ét ation du requ in est un go ût pour le sou venir de la face de la dou ce ur de Tang Xi po ison né S hou Mian Jing sentiment de hon te tardi f à la hum ili ation de la déclaration de quelques compr é hen sion de la vie, le sac de miel de la dou ce ur pour la vie est un sentiment de recherche de ne pas avoir un v œ u de prendre l' ou est dit hum ide abandon né, et sur les dix sous le contrôle de la dou ce ur pour abandon ner est le pouvoir de la méde cine de la dou ce ur à la mort non vide, mais la nature de la protection de la mort de la dou ce ur est donc Il n' y a pas encore de traduc tion, pas de certific at de cou verture, de présent ation, de retour à la musique de la vie, mais le corps de la foule a élevé l' esprit, la musique de la vie, par la viol ence, a chant é pour prendre la signific ation de la mort, le nom de la différ ence ne bou ge pas le nir vana, la signific ation d' une différ ence, une grande question, cu ire son subst itut, comme une flam me du soleil, pas proche ni lo inta in, pas proche ni lo inta in, pas proche, pas proche, Si la nature de toutes choses est invisible, si la nature de la matière est invisible, le po ison de l' emp ere ur pour obtenir de l' or, comme le sou p çon de la nature, il n' y a pas de ph ras es, il n' y a pas de ph ras es, il y a des ph ras es, il y a des ph ras es Comment offr ir le bon est-ce que le cœur montre le regret Xi ang à l' effet de la pens ée est l' ex cur sion ne uf personnes peuvent ne pas ref user d' h ér iter après Luo Gu yi la vie pour demander à l' ar che de l' ex cur sion de l' ex cur sion La défa ite du gouvernement est le nu age de ce qui est de tou cher la foi, le deuxième cœur, il n' y a pas d' ob sta cle, le bien, le troisième, il n' y a pas maintenant, le cœur est de ne pas, le bâ timent est d' ob sta cle, le ja une est la langue, le vieux, le début est un mél ange de sept personnes finales, le chang ement de la loi publique, le nom de la personne juridi que, maintenant ne change pas, le nom du vêt ement est conf us, la question est de l' ex écution, le non-贤, la sa inte, les mauva ises actions, si vous appr enez la méth ode d' ex cit ation de l' œ il du bod his att ra cteur, ne aband onne z pas le monde, si vous pouvez reconna ître le chang ement de la loi, la cél éb rit é Tout es les activités sont le seu il de l' a venue, le nir vana est le seu il de l' ab sen ce de fat igue, c' est la loi, le cha os est une bonne chose, le cha os est une bonne chose. Il n' y a pas d' am ert ume ou de mal heur dans le corps du monde du droit, il n' y a pas d' am ert ume ou de mal heur dans le corps du monde du droit, il n' y a pas d' am ert ume ou de mal heur dans le monde du droit, il n' y a pas d' am ert ume ou de mal heur dans le monde du droit. Il apparti ent à la méth ode de lecture de la cou leur non cou leur non cou leur Le cœur et le corps sont tous les jours? Avec le nom de l 'esprit, il n' y a pas de pré occup ation, il n 'y a pas de cause, il n' y a pas de cause Il est également connu sous le nom de la nature de l 'esprit du domaine de la loi, il n' y a pas de sup pression, il n 'y a pas de chang ement de nom de la nature de l' esprit de la loi, il n 'y a pas de réduction du nom de l' esprit du Nir vana, si la personne qui a fait cette interpr ét ation est Gu o X iao yu, le domaine du repos est appelé le cœur des v agues, demande z aux nu ages, comment le repos est maintenant, le repos est maintenant, vous pouvez voir la méth ode de cou pe, il y a une méth ode de soi, il n' y a pas d' intérêt, il y a une méth ode de vue, il n' y a pas de soi, il n' y a pas de soi, il n' y a même pas de méth ode Il n' y a pas de nom pour la raison de la raison de la raison Si vous voulez prendre l' inten tion de prendre l' argent, vous pouvez dire qu' un mot est appelé Yu Xi yu, la ville de vie est un cœur qui n' a pas de fon ctions est un ba iser, qu itte z la maison de Xi Pi X iao, vous pouvez demander pourquoi la loi de la relation est selon les gens, si vous voulez comprendre que la loi de la relation est selon les gens, la traduc tion est trois bo î tes, si vous voyez que les gens ne sont pas conform es à la loi, vous pouvez également montrer que si vous avez la force physi que, l' esprit des hu it méth odes peut aussi être pré cie ux. Si la loi de la personne est un feu pour le bon, cela é vit era la conf usion de cette personne et même le sou lag ement pour gagner les autres ne peut pas prou ver, donc le domaine de la passion est rom pu par cette pratique pour mettre l' ac cent sur les deux trés ors de la première vi cto ire est le pla teau flott ant pour gagner la paix est ense ig né par les cinq éco les de la nature de la trans du ction de la descend ance de Sa, c' est-à-dire le cro chet de mar ge est appelé spont ané * Pour é lim iner la conf usion, le bon mag ie, le bon sou venir de l' ép ée, le bon maître, le bon maître C' est-à-dire, si vous voyez le chemin ext érieur, si vous voyez le chemin ext érieur, c' est-à-dire le dia ble, si vous ne voyez pas le chemin ext érieur, et si vous ne voyez pas le chemin ext érieur, et si vous ne voyez pas le chemin Si vous êtes par esse ux, je peux également demander à un certain J ia de rec ueil lir l' esprit de Zen est-ce qu' il est cal me et cha oti que, si vous pouvez rés oudre le problème, il n' y a pas de comité de paix, les die ux et les gens disent que vous ne pouvez pas rés oudre, il n' y a pas d' action, c' est un homme stable, si vous avez la loi, vous pouvez être pré cie ux, vous pouvez être dé chu, vous pouvez être dé chu.??????????????????????????????????????????????????????????????????????

亭长血天掌固六人経洗二人数署之业令琴二人是父准此余书史四人掌同书令史书四人掌坚借正字二人掌刊正文字盛书二人掌私塾経校写程耕度文装四人褒味経経四人褒味籍书令史三十人掌経借掌固四人典膳局典膳监二人掌盘暖食先对为事丞二人掌局事差発并妄则人判扇事余涯令史二人书吏四人主食六人掌新味食典食三百人掌徒腹食及器之事掌固四人薬蔵为薬蔵监二人掌令和乗判为事丞二人书令史一人书吏二人侍医四人掌和薬候典薬九人掌共?叶薬童十二人掌识薬掌固六人内直盈二人掌壹识肩几素笔研衣服弄及和四垣判局事丞二人书令巻≤群书吏四人典堕四人掌守典服三十人案弄洪郭衣服几典扇十五人掌能奉微扇典输十五人掌研事笔掌固六人斎师局斎帅四冬书汤迹灯稀事属书令史二人书吏斎帅四区判摩阳志灯属禁事南书令史二人书吏掌张设及阳希雑使之事掌固十二书令史一人业送管展夜闲键掌固四人秘习坊笔零书中尺二人掌侍令県是表悟宣工作坊事一人掌署云事二人掌受事辰拾稽失令史人通事舎人八労问典21人掌之道之事引长四人掌尚四事及富乗通判事丞二人掌健乗司稽省署极耳印给纸羊一人掌辰拾受事稽央令吏三人书令史人即掌幻及通労比察非违并请门出之事道可客舎事合师六人掌使以供门之内给冥事内键内给使瓜掌诸门忠物応并供尔灯@@未牛鸟请迎出納机运心准代人太受固示両城巻垣二人不可记录人共直久六以人句海力人八如亦掌丞尊山地管败内厩尉二人车乗典事果掌张年固署令一人响之掌速寝六人典来四人乗具之事十五人掌调热般坚三十人掌来獣畳社人想府五宁音佐卫罗一人掌兵宿塞队骑想剃実事事二人掌直事史一人掌通府事殊事一人掌付争日稽省署少目监甲给纸笔之事事一人掌文事辰拾稽失史二人仓恭一人膳耻谷事所医薬府一人史二人兵曹哀茶二人掌府内冲以上名差科及宗马ロバ事府三人决五人装甲専一人罪掌革器只摂事罚府二人史三人长二人掌固二人二宗卫附左宗率府准此等二人长央二人判三人史二人仓事一人府以人史二人兵来発一人府人掌固二久席惟民卫道路先后殿察同左群府事二大事一人忠一人仓一人府一?希史二人兵几一人府三人史五人鎧一人府二人史三人亭张二人掌固二左监府右监门惟此虎阳呼一人禁借以下不萨掌者掌圃忘徳率府副二人表未一人事泰一人一人一人事一人史二人兵一人続堰食曾宗墨因准此府三人夫三哀自三人而丽内掌公気马疆薄需要唯此府二人吏三人长二人掌固二人监门直长人禁左内府章府唯此左内一人掌不淫停止志名従奉兵战掌者同左断章商以下副一人女一人事一人事一人史二人兵恭一人有文二人装甲鲁斎军一之府一人史二人长二人掌固二天音牛备身八人掌执寺宰可综卫待送身左右八人担古箭像停宿投身28人掌宿海侍达示下人掌守依调凉以下府佐国官内职王爵府师一人掌以道议可不事一人縁谈亦三致神证谋拾一人陪随大遗翰文学二人常修撰文章离経史东合酒一人掌接打资定西合祭酒一人掌同秉史一人掌通判府弟马一人掌有长一人掌通判切义愚三十利右官戸曹事属一昼短骑曹志雪判片事玉薄一人掌省教命史二小掌寻教窒东淮命记此记室二人掌表书疏宣行教命史二人事一人掌付十専稽省男迪问堂评并给纸笔之事一人掌受事事灯辰相稽失之事史二人掌受事亡抄恭一人薄帐候考课仪之设之事府一人史二人仓曹恭二人书落原厨膳市易升赫弥及菩薩草之事府二人吏四人戸茶军二人掌封戸园负过所奴固萨及哥礼事府二人波二人兵二人掌或舎玄存藻懐议徳式侠事又二人丈志人骑曾不一人宰南器战及骑修薄及烧极议之事府为史二人法军翰议家骑都尉臣张行実人県极尉断李反朝请嚢序赵文到部侍耶都尉臣刘客部持郎车都尉高敬直第弥监修国史武骑尉昌今徳柔叶书鼎民书上都尉进报银青光禄作黄得即珍车初到平昌宫臣节寝诗中笠修囲来上军県即臣书右萨时监発国史上让军玄き行国遣书射乱修国史上柱目公臣志闻府议同三司上住国呉公得意书州希督监修是上萨国赵公臣无沙州写律令央赵元初典田千五法是义高全安想计是首答端一以超而丽修之天喜経相法光玄来相来三云安又言経弟子壁検言巧人裁衣巧人得汝翰始得下乃宁我与之里割汝汝汝心与者知妊娠君慧我不能安空又言与弟子悔为悟绿罪来受又言罪沉形相可知道将什么来卷薬日父唱既见罪不国丞菩薩教我断空又断一切悪维一切善得成仏这是妄想息现曰十多寒新得茂今以浪天个底莫丽生中像度殷生瓜然即度寂又之断道我在仁国我复又否报还自己不和谁在相计由妄相计有故良有弟蔵知慢者是妄想法無大小形世高下前从汝卦上不怖不怖不知急发心做解既怖罪上石盆你是心复是你笔子者旁不求景道不差修行有阿谁修慈无我逢题不生是非者我之而物非移非之也雨青黄赤白好者世如何因如眼自鼻舌色声喩非道者不舍名不者诗天名属相无消耗又云行非道者不不不不爱通者即如爱歯爱行非道即苦无苦即楽无楽名为通达不生不死名置堂住非即无生不取无生即我无我不取无我不取无我名増通达仁导若能即非不取如名通达今道以要言之即心云为答云何一切法即物不名为达即风心即御起即物氷起名为达即色无包正达包即有不有多岸虎即生无坐名生即法名达法逢物恵眼开迹湖触名为达问経云外道楽诸见帝豪于语见而不动宗生死生死而不舍耶?见同然然设不効外道楽试见者述见右见无如有不有即无无不动离耶即是左解时即为耶不离耶求匹即有不动立遂时见无娘法耶思部器故不动也不舍故広菱诸善郑识経达以轮入之云不聴歌入外生苑探繁故师学生即熟众待舍生以生以敬与盘刘経玄戏遂保谷至更灭又直四法货楽巻咲慈童无悬投圏埋埋?业御奏殖舎谦袭是発管商故生死涅盘一域议釈是嗜引面记百不舎軽堂动毒寿ミャンマー経感耻以所耻宣舎意几生嚢蜜甘是覚求无誓取西说湿舎而就十受御为弃是権薬塞罗养来非空死而圣护死性即盘故以不訳尚経无一訳籍无证盖献录回盘声闻断生受但盘当体众升霊故楽経暴慈唱为取用死义名异不动涅盘义一名异问大益煮其代如似炎非近非远中面像也非近非远旁花也非近非远若言是近十十方求之不可得言腰経论云近而不见者万物の性也若见物性毒皇为得金疑物性无物相即物无物是名物性衣句形相王物鬼物性実而不称者名为见也名见法不见菩薩応死忽智罗生物而王品配张舎也无违顺促藏系有翠生结处心后大矣下者即玉勿献善所如何受心顕悔至者効而思是九能任者不不拒継経罗固意命时为不道遥问弓誉下女神莫余行愿学雷之変尔为词道一个名为见道不智简名为为若者名为也名景太演名问経慎如始必无败事政云何这是摸二心录善三不今発心是奈舎障黄是舌古望初是合加有终七名张入法人舌今不改者名为衣名惑华问为是行非贤圣婆弊行若学眼器激世法不世志若能即识入章者瓦声礼一初事初包一诸业皆作涅盘皆是即无累霞即是法乱是善般物是法不舍切不选切需要皆依事序生欲作仁事闻効仁问诸法忘得惨法即善不见仏问忘见仏见苦苦法梦梦法是即一切问法界体性居何问法界@性中有持破不法界体也狱也无非苦楽常如问何是提卧是提坐是提下足一切是提霞问诸仏境界殖不取非有非无解者名仏境若心如木石不可有有知不像见斉知之交息妄児工属非色庸组色照照空阅答法非无冬执贼有秘経追非色非色不守或见不伽况如多舒法如解者名为雨吕心天心心无心无言法心令时行行破而惑心利益空不可破壊故名屋画性住不不不位バネ淡若心心心心性大使无心方故名摩得心体罗天?随元凭名性提心无崖畔也无方所相非有辺所以不所以非元辺非有际名为実心违即心充体不鼻器桑体语不不名恕即心违随物面変名也真起心雨外也不在诸方心元住是法住法界住亦名法界性非有非无克不改故名法性无生无减名涅槃盘心若作此解者是無実想倒了息现境界名为波心问云何鲁息现见切法有自不有有有利子计作有见一切法无无自无无自作无一切法也如如逆自非有计経无物作解息故息计无所是名妄相自出而外道计香是妄桓轮语说念元毒也是妄想行时幡录非我行非计强有讨先可物禄解息正见故息计无所是名妄相自述出而外道计仮是妄相自述也是妾想行时舎非我行非处时法坐非我坐作此解者安师曰若欲取遂@@意味时金是罗香团尽润何词是余习誉生城是结结束不生不职是接吻痕家离习丕可问为縁法为依人解时人法咏累依弥人者訳是三箱见依人不者也示各若有体气时八法惑精神故贵毅人法若重一火为是者即縁乱→言松为胜人者也不证于所以故迷境界破法此修以重两珍首胜→泡盘漂安胜胜者即被人五学属教訳萨性际系即自己灭也自夫见是差作性空具即是二乗见若作州有非无见即是縁覚见仓怜见则是爱悲见如心见即是外道见若议见即是天魔见如如不不是色应缓随州张献诸縁师曰我都不作尔许种心见此禅妄相自自乱有人朗縁答我教弥所振不除接你若登法即惑惊道首直这作如又风何着是系寿遍是心向者支智染差桑若怠句徽妙解避心我将问某甲心禅空是皆是静而复乱覚法若能解性无静委神又曰能不取解无作此是人若有法游民有心中此此不可頼物礼刚蛇二见多盖景者夷下无鼓??????????????????????????????????????????????????????????????????????

###Historical background
This passage is a remnant of the Tang Dynasty Buddhist literature mixed with official system, covering temple management, official establishment and discussion of Buddhist philosophy. The article uses a large number of rare characters, variant characters and Buddhist terms, reflecting the deep integration of Buddhism and the political system in the Tang Dynasty. For example, official names such as "Dianshanju" and "Yaozangjian" belong to the internal affairs agencies of the Tang Dynasty court, while concepts such as "Dharma Body" and "Nirvana" come from Buddhist classics such as "Mahayana Awakening of Faith" and "Nirvana Sutra".

###Document characteristics
1. ** Official position system **: The article records in detail the positions of internal court institutions in the Tang Dynasty (such as Dian Food Bureau and Yao Collection Bureau), involving food, medicine, ceremonial duties and other matters, which is highly consistent with the official position system recorded in the Tang Six Dian.
2. ** Buddhist Righteousness **: The second half discusses the core thoughts of Mahayana Buddhism such as "the body of the Dharma","the essence of sin" and "the absence of the mind" in the form of a question and answer, which are in line with the Zen concept of enlightenment that "the mind is the Buddha".
3. ** Character characteristics **: There are a large number of variant characters (such as "" for "rate" and"" for "chu"), secular characters (such as "" for "answer") and Buddhist transliteration words (such as "" or the error of "Bodhi"), which need to be interpreted in conjunction with the usage habits of Dunhuang manuscripts.

###People and Schools
- ** Yuwen Jie **: The article mentions "Yuwen Jie's sleeping doctor". Yuwen Jie was an important official in the early Tang Dynasty and once participated in the compilation of laws and decrees, implying that this volume may be related to the trend of integration of Buddhism and law during the Zhenguan period.
- ** Zen influence **: The Q & A section emphasizes that "the mind is originally pure" and "not taking or giving up", which is highly consistent with the idea of "non-thinking is the sect" in the Tan Jing of the Sixth Ancestor Huineng. It may be an early Zen literature.

###Text Nature
This volume may be a comprehensive transcript of temple documents and Buddhist handouts in the Tang Dynasty. The first half records the actual operation of official posts, and the second half is a discussion of religious philosophy, reflecting that Buddhist temples in the Tang Dynasty have dual functions of administration and doctrine dissemination.

# # Contexte historique
Ce texte est un mélange de documents bouddhistes de la dynastie Tang et du système officiel, et le contenu concerne la gestion des monastères, la mise en place des postes officiels et la discussion de la philosophie bouddhiste. L'utilisation de caractères étrangers, de caractères étrangers et de termes bouddhistes dans le texte reflète l'intégration profonde du bouddhisme et du système politique de la dynastie Tang. Par exemple, les noms de postes officiels tels que « Bureau de la nourriture et de la nourriture » et « prison de la conservation des médicaments » appartiennent aux organes des affaires intérieures de la cour de la dynastie Tang, tandis que les concepts de « nature physique du cercle juridique » et « Nirvana » proviennent des classiques bouddhistes tels que « théorie de la croyance du Mahayana » et « le Sutra du Nirvana ».

Caractéristiques de la littérature # #
1. * * Système officiel * * : Cet article décrit en détail les fonctions des organes de la cour intérieure de la dynastie Tang (tels que le Bureau de la nourriture et de la médecine, le Bureau de la conservation des médicaments), impliquant la nourriture, la médecine, la guerre d'honneur et d'autres affaires, et coïncide fortement avec le système officiel enregistré dans les Liudians de la dynastie Tang.
2. * * Doctrine du bouddhisme * * : La deuxième partie explore les idées fondamentales du bouddhisme Mahayana telles que « la nature corporelle du monde du dharma », « la nature du péché », « la nature de l'esprit sans résidence », qui sont en communion avec l'idée de l'épiphanie du bouddhisme Zen, « l'esprit est le Bouddha ».
3. * * Caractéristiques du texte * * : Il existe un grand nombre de caractères étrangers (par exemple, "Rate" de "Tong", "Tong" de "Ch"), des mots populaires (par exemple, "Tong" de "A" et des mots de transliteration bouddhiste (par exemple, "Tong" ou "Bodi" de l'erreur), qui doivent être interprétés en combinaison avec l'habitude des mots écrits de Dunhuang.?

Personnes et écoles #
- * * Festival Yuwen * * : Le texte mentionne le « Docteur de couchette de Yuwen », qui était un important fonctionnaire du début de la dynastie Tang et a participé à la rédaction de la loi, suggérant que ce volume pourrait être lié à la pensée de fusion du bouddhisme et de la loi pendant la période de Zhengguan.?
- * * Influence du Zen * * : La partie des questions et réponses met l'accent sur la « nature pure de l'esprit » et « ne pas prendre et ne pas abandonner », ce qui est très en accord avec la pensée de « l'absence de pensée comme un culte » dans le Sutra de l'Altar de Six Ancestors Hui-Neng, et peut être un document précoce du Zen.

Propriétés du texte # #
La première moitié est un enregistrement du fonctionnement réel des fonctionnaires et la deuxième moitié est une discussion de la philosophie religieuse, ce qui incarne la double fonction administrative et la propagation des enseignements des monastères bouddhistes de la dynastie Tang.

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