率性進修班

與時伸屈 — to stretch out or draw back as the moment requires; the image behind it is the inchworm’s bend, which is what makes the reach possible. Not opportunism: 以義變應 makes 義 (rightness, what one owes) the governing standard for the adaptation, so what changes is the posture, never the principle. ⚠ The researcher traces the phrase to a Warring-States compendium of the Confucian stream, but the classics corpus could not ground it (69.3) — the plain sense is rendered and no source is asserted. The related “change with the times” sensibility is genuine: 尺蠖之屈，以求信也 (the inchworm bends in order to extend) is corpus-confirmed at 89.9 from the 繫辭 of the Book of Changes.

崇德修慝 — corpus-CONFIRMED to the 顏淵 chapter of the Analects (96.5), where Fan Chi asks about 崇德 / 修慝 / 辨惑 and the answer is given as 先事後得 (“put the work first, the gain after”) for 崇德, and 攻其惡，無攻人之惡 (“attack your own faults, not other people’s”) for 修慝. 慝 (tè) is specifically an evil that hides in the heart — the English must keep both the hiddenness and the fact that it is an ill, not merely a “fault.” 崇德而廣業 is separately corpus-confirmed (100) from the 繫辭 of the Book of Changes. 敬慎 — reverence joined to carefulness; two words, not one.

明通 — luminous comprehension, understanding that penetrates rather than skims. 端愨 (què) — uprightness joined to plain, unornamented honesty. 滌 — to rinse a vessel clean; 慮 — the calculating, deliberating traffic of the mind, not “worry” in the modern emotional sense. ⚠ The researcher traces 明通端愨 to the same Warring-States compendium as [^zt1]; the corpus could not ground it (72.8) and no source is asserted.

立命 — corpus-confirmed (86.9) to Mencius 盡心上: 「夭壽不貳，修身以俟之，所以立命也」 — steadying oneself in cultivation whatever fate allots, establishing the inner ground of a life amid an uncertain outer one. 了命 — bringing that same 命 through to completion: resolving the question of life and death. 行其道濟 — the line works as instruction first (“walk the Dao and carry its deliverance”; 濟 = to ferry across) and embeds 道濟 / Dao Ji, the Holy Teacher’s own Buddha-name: the teaching signs itself in the act of instructing. The class’s own existing 白話訓 transcript independently records 濟公活佛 self-reporting that Buddha-name at this same phrase — corroboration, not inference. The pun is neither translated away nor over-marked.

Two speakers, and both must survive in English. 吾乃　南屏道濟 names the Holy Teacher under his Southern-Screen title; a second clause introduced by 我是 names 南屏小仙童, the Little Immortal Lad of the Southern Screen. 同領Φ命 says the Lad receives the Eternal Mother’s mandate jointly with the Teacher — do not collapse the two into one voice, and do not demote the Lad to a silent attendant. Φ命 / 皇Φ — Φ stands for 母. Φ命 is the Eternal Mother’s mandate; 皇Φ, the Sovereign Mother, is a distinct and more exalted address, and the two tiers are kept lexically apart in English. No English pronoun is used for either. 參 (cān) — to pay homage, to have audience; not 參 shēn/cēn. 隱身 — hidden from sight: the obeisance was made before manifesting to the assembly. 再 — sequential “then,” not “again”: the deities pay their respects to the Sovereign Mother and then turn to the assembly. 徒兒們 — disciples, never “children” (see [^bx01] for the word that does mean children). The 吾乃 stays a verse line with em-dash caesuras mirroring the source’s own 全角 breaks; ⚠ whether a reader build should break it into shorter lines is left as a senior/build-level call, not decided here.

迷娃 ≠ 徒兒 — two different English words. 娃 genuinely means babe/child and denotes the beings lost in delusion, the offspring of the origin; 徒兒們 (BX02) is the assembly actually being addressed and is always “disciples.” 渡 — to ferry across. 返故家 — 故家 is the original home one came from, not merely a former address. 呀 + the doubled phrase is structural, carried by the borrowed melody 〈熱烘烘的太陽〉 — every 本訓 part opens with one (返故家呀返故家 / 頃刻間呀頃刻間 / 起別分呀起別分 / 饒有用呀饒有用). The repetition is preserved in English; it is not redundancy to be tidied away.

書信 — the letter sent from the source home. 徒 here is 徒兒, the disciples being addressed — the same word as 徒兒們 in the 吾乃, and again “disciples,” not “children.”

浪跡 — to roam with no fixed abode; the drifting is homelessness, not adventure. 海角天涯 — the sea’s corners and the sky’s edge: the farthest ends of the earth.

當下 — the immediate present, this very moment — pointedly not some better moment later. 痴 — infatuated delusion; 傻 — dull-wittedness. The source’s own `(其一)` part marker is kept attached to this line.

十萬八千 — the unit 里 (li) is elided in the source; it is restored in English as “li” and not converted to miles, which would fabricate a wrong figure (108,000 li ≈ 54,000 km). ⚠ The number is proverbial for the vast span to the far shore; that resonance was never corpus-tested and no source is asserted. 頃刻間 — a single instant; the whole force of the couplet is the collision of the immense distance with the instant.

指點玄 — the master’s direct pointing-out of the mystery, the hand that indicates rather than the doctrine that explains. 迴光 — turning the light of awareness back around upon its own source, rather than outward onto objects. 見性天 — beholding the heaven of one’s own nature.

維皇降衷 — corpus-CONFIRMED (100) to the 湯誥 of the Book of Documents: 「惟皇上帝，降衷于下民」, “the Sovereign Lord on High sent down the good nature upon the people below.” 衷 is the inward moral endowment. ⚠ Rendered as the citation: 維皇 is deliberately not doctrinalized into a named deity of this lineage, and is deliberately left off the Scroll Elevation Map’s Level 0 — the source’s own 抬頭 spacing elevates Φ, 皇Φ and 恩師 but conspicuously does not elevate 維皇, so the scribe treated it as the classical quotation it is. This is a source-driven decision, not an inferred one; a future session should not silently “fix” it to match 皇Φ. 萬法根源 — the root-source of all dharmas.

在聖不增在凡不減 — corpus-CONFIRMED (100) to the Heart Sutra’s 「不生不滅，不垢不淨，不增不減」. The doctrinal point is 佛性本自具足: the nature is neither added to by sagehood nor subtracted from by ordinariness. The line closes two opposite escapes at once — “I am too ordinary for this” and “cultivation is accumulation.”

別分 — an inversion of 分別 for the melody: the discriminating mind that splits what it meets into this and that. 塵法 — the dharmas of dust, the things of the phenomenal world. The line forbids not the world but the reflex of carving it up.

知見立知者即無明本根 — corpus-CONFIRMED (97.9) to fascicle 1 of the Śūraṅgama Sūtra: 「知見立知，即無明本；知見無見，斯即涅槃，無漏真淨」. The structure must survive intact: 知見 = bare knowing-and-seeing, awareness as such; 立知 = erecting a knower on top of it, a head set upon a head (頭上安頭); 無明本根 = the root of ignorance (avidyā). 者 nominalizes the act, not the person. Do not soften this into “thinking too much” — the claim is precise and structural, and it is the pivot of the whole teaching.

故 — a consequence marker: the afflictions and deluded imaginings of the preceding line are why the suffering deepens. 煩惱 — the afflictions (kleśa); 妄想 — deluded imagining, the mind’s fabrications.

了達 — to penetrate a thing thoroughly, right through to the bottom; not merely “to realize.” 原來 — all along, as it turns out; what is discovered was never absent. 清淨法身 — the Dharmakāya, the undefiled true body: the eternal, formless reality-body of a Buddha, held in this tradition to be already complete in every being. Kept technical as Dharma-body in `scholar`; `plain` gives the meaning (“the pure, undefiled true body”) without importing a new claim.

緣起不礙性空 — corpus-CONFIRMED (98.4 / 99.0) to the Mūlamadhyamakakārikā: 「眾因緣生法，我說即是無，亦為是假名，亦是中道義」 and 「以有空義故，一切法得成」. 緣起 = dependent arising, that all phenomena come to be through the meeting of conditions; 性空 = emptiness of own-nature, that nothing so arisen has an independent, unchanging essence. 不礙 is the load-bearing word: the two are not a contradiction to be resolved but two faces of one thing. 饒有用 is the consequence, not a separate claim — precisely because they do not obstruct one another, the phenomenal world stays fully serviceable. Rendering 饒有用 as a free-standing assertion breaks the couplet’s logic.

文字攻 — 攻 is to assault, to grind away at, as in hard study; the target is laboring at the written word as a substitute for realization, not literacy or scripture as such.

心心相印 — seal pressed to seal: a carved stamp either matches its impression exactly or it does not, and the transmission it names passes outside words, mind meeting mind directly. ⚠ The researcher traces the phrase to a Tang Chan record of the mind-transmission (「以心印心，心心不異」); the classics corpus does not hold that text (66.2) and no source is asserted — the plain sense is rendered. 萬法皆通 — the ten thousand dharmas all open through.

前聖後聖 — the sages who came before and those who came after. ⚠ A possible resonance with a Mencius line about earlier and later sages holding to one and the same measure was never corpus-tested; it is noted only as a semantic echo and no source is asserted. 同風 — the same breath, the same custom, the same transforming influence: one wind blowing through all of them. Plural “sages” is correct here; the no-plural norm governs 神/gods, which does not occur in this teaching. The line closes the arc of the whole teaching — the 鎮壇詩’s Confucian-stream vocabulary and the 本訓’s Buddhist mind-nature doctrine are gathered back into a single source. The source’s own `(其四)` part marker is kept attached to this line.