南屏小仙童 慈悲訓示

三教九流 (sān jiào jiǔ liú) — 三教 are plainly the Confucian, Buddhist, and Daoist teachings; 九流, “the nine schools,” are the classical streams of pre-Qin thought catalogued in the 漢書．藝文志 (「凡諸子百八十九家，四千三百二十四篇……有可觀者九家而已」) — Confucian, Daoist, Yin-Yang, Legalist, Names, Mohist, Diplomatists, Eclectics, Agriculturalists. Together the idiom means every school and stream of learning. — 歸一家 (“return to one family”) is a claim about a shared source, not about any institution, organization, or merger of bodies; it is rendered in generic language throughout and no organization is named. The line deliberately mirrors 歸聖家 at the close of `ZT2`: the couplet gathers everything outward into one source, then everything inward into that same home.

判 (pàn) — the dividing line at which the verdict falls. The line locates the whole moral divide at the level of intention — the instant a selfish or deviant thought forms — not at any external tribunal and not at the level of the completed act.

母 and 皇母 — one supreme source, two registers of address. Both are elevated in the source. Per `distill/norms.md`, 母 (in 奉　母指) → the Eternal Mother; 皇母 → the Sovereign Mother, the most exalted address. These are the same supreme source addressed at two levels of exaltation, not two beings — the English must not manufacture a second figure. No gendered pronoun (she/her/he) is ever used for the supreme; the title is repeated or the sentence restructured instead. — 指 = 指示, a directive.

受難 — 難 read `nàn`, calamity/tribulation as a noun, not `nán` “difficult” (contrast 難關 in `B14`, where it is `nán`). The weight of the line sits on 無怨 (without resentment): the claim is not endurance but endurance that kept no ledger of grievance. The doubled 無…無 parallel is preserved in English. — 風霜 (“wind and frost”) in `B02` is kept as an image rather than abstracted to “hardship.”

⚠ 渡眾原 — 原 is textually ambiguous; the character is left UNCORRECTED. Three readings are live: 原 as origin / source; 原 as a homophone for 願 (慈悲渡眾願, “the compassionate vow to ferry all beings”); and 原 as an elided “original ones.” The English here commits to the origin reading because the teaching’s own architecture makes return-to-source its spine (歸一家 · 返璞歸真 · 歸聖家 · 回鄉園). This is a contextual judgment, NOT a ruling. Per the standing rule, never “correct” a 訓文 character from semantic reasoning alone — retrace the 借竅 recording first, and where the audio does not settle it, defer to the 原稿 and senior literary judgment. Do not “correct” 原 → 願 on the strength of this reading. Flagged for senior review.

如來慧心 — the wisdom-mind of the Thus-Come One; 如來 is given its established English rather than romanized or left as Sanskrit, in both registers. — 常現 is the load-bearing word: constantly manifest, already and continuously present. The claim is not that the wisdom-mind can be attained, summoned, or earned, but that it is already showing — so cultivation is the removal of what stands in front of something present, not the manufacture of something absent. Note that this line sets up `B07`: 「若見諸相非相，則見如來」 — seeing through the marks is seeing the Thus-Come One.

習惡舊除 — 習 and 舊 together name faults that are long-accumulated and nearly reflexive, cleared one at a time rather than in a single breakthrough. — 清靜 is the Daoist clear-and-quiescent, not merely “calm.” `B05` and `B06` are a matched pair — one clears, the other reveals — and the parallelism is kept visible in the English.

滌除玄覽 (dí chú xuán lǎn) — verbatim from 道德經 ch. 10: 「滌除玄覽，能無疵乎？」 玄覽 is the “dark mirror,” the mind figured as a deep glass that reflects truly only when wiped free of dust. Rendered with the scouring verb and the mirror intact rather than collapsed into an abstraction like “purify the mind.” The Chan gradualist verse 「時時勤拂拭，莫使惹塵埃」 is the same gesture from another direction, and both are honest about the tempo: not one act of purification but a daily one. — 性光鮮: 鮮 read `xiān` — fresh, vivid — the light of the original nature coming through unclouded.

無我人壽者 — a compressed citation of the four marks of the 金剛經 (Diamond Sutra): 我相、人相、眾生相、壽者相 (the mark of a self, of a person, of a being, of a life-span). 眾生相 is elided by the compression, and only the three the text names are rendered — the fourth is noted here rather than silently restored to the verse. — 相 read `xiàng`, lakṣaṇa: mark, appearance, the outward form or the concept the mind grasps at. 破相觀 is the contemplation that shatters them, grounded in 「凡所有相，皆是虛妄。若見諸相非相，則見如來」. Breaking a mark does not mean denying what is in front of you; it means removing the layer that takes the appearance as finally real.

今日所為何來 is a genuine rhetorical question, answered across this line and `B10`; the question mark is kept. — 光宗耀祖 (guāng zōng yào zǔ) is ordinary Chinese filial language, anchored in the 孝經: 「立身行道，揚名於後世，以顯父母，孝之終也」 — the honor is earned by how one lives, not by rank or fortune. It is rendered inside classical filial piety and no organization’s ancestral-deliverance doctrine is attached to it.

建功立德 (jiàn gōng lì dé) — from the 左傳 三不朽 (襄公二十四年): 「太上有立德，其次有立功，其次有立言，雖久不廢，此之謂不朽」. Merit is outward and countable; virtue is inward and is not; the line asks for both at once. This inward/outward pairing is ordinary Confucian-Daoist vocabulary and carries no sectarian label. — ⚠ 回鄉園 is the text’s own phrase and is rendered on its plain sense: returning home, to the source, to one’s true nature — consistent with the return-to-origin spine running through 歸一家 / 返璞歸真 / 歸聖家. Narrower cosmological readings are excluded. A contextual reading, not a ruling — flagged for senior review.

含和 (hán hé) — from 道德經 ch. 55: 「含德之厚，比於赤子……終日號而不嗄，和之至也」. The image is the infant, inexhaustible because its vital harmony is whole and undivided. 含和 is a quality of vital energy, not agreeableness — “hold the harmony within,” not “be agreeable.” — 虛心 is a heart kept empty and humble enough to receive. — 忍辱 is kṣānti, the third of the six pāramitās, and in the classical analysis has three depths: bearing injury from others without hatred; bearing one’s own hardship and illness without flinching; and resting in the truth of things without being shaken. Not gritted teeth. The three terms are one compact ethic and are rendered as a triad, not a list.

The longest line in the teaching (12 characters), and it carries the weight — the English stays long here rather than compressing. 腳踏實地 (feet on real earth) is set directly against 身擔重任 (重 read `zhòng`, the heavy charge): high aspiration on ordinary ground. — 替師分憂 = to relieve the teacher of part of the burden and the worry. It is rendered generically and attached to no named figure, no title beyond 恩師, and no cosmology; the 師 is the same Gracious Teacher prostrated before in the 吾乃 (see [^wn2]).

荊棘 — thorns and briars, the tangled obstruction; 難關 — the difficult pass, the strait that must be crossed (難 read `nán` here, in contrast with `nàn` in 受難 at `B01`). The short, hard release after the long line of `B13`, and it circles back to the two 曾經 lines that opened the 本訓: the earlier hardship is behind, this one is still ahead. Nothing promises the brambles will not be there — only that they are to be gone through.