[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [北山錄](https://indike.org/pramana/in.bauddha.taisho.2113) › 1.11.1 # 北山錄 1.11.1 北山錄 1.11.1 - **Language:** Classical Chinese ### [1.11.1](https://indike.org/pramana/in.bauddha.taisho.2113.1.11.1) 惟周王二十四年甲寅春二月八日。 大聖誕于迦維（姬周第四主昭王。 名瑕。 康王之子。 在位五十一年。 二十四年歲在甲寅四月八日。 佛生于迦毘羅衛國歡喜園中無憂樹下。 即淨飯王城中印土是也）敷德教于五天。 此周人之不知也（東南西北中五印土。 皆稱為天。 本梵天之裔也。 敷布也。 化在西國。 周人不知也）初河泉泛溢大地震動。 瑞氣浮空入貫太微。 遍乎西方作青紅色（周人雖不知。 於四月八日晨朝忽見地動泉溢。 望見西方有虹光等。 瑞上貫紫微）王問太史蘇由曰。 若何祥乎（昭王見西方瑞相不測而問蘇由也。 大史占天文者）。 史曰。 有大聖人。 生在西方。 王曰。 於天下何如。 曰即時無他。 一千年後聲教被此（太史以古書占知西國有大聖人降生。 王疑屬於彼土故問天下如何。 答以千年之後聲教方及於此。 即今無他自周昭二十四年至後漢明帝永平十年。 計得一千九十六年矣）王因刻石于南郊（用紀。 此事出周書異記）昔高麗問於齊人。 而法上亦以此告（高麗未達佛生之事而問之齊人。 高僧法上亦引此文而對之也）夫昭王承文武成康之烈（文王武王布德開基。 成王康王讚承帝祚。 以至於昭王也）刑措國治（措置也）向能正思無為。 謹變乎道。 而目觀其瑞。 心不精求。 蓋福應斯來有數故也（昭王雖覩奇瑞不能求訪聖人。 而南巡楚鄉。 膠舡溺於漢水。 此蓋聖人緣合有時故也）昔世界初成有千花見焉。 遠表賢劫有千佛興矣（昔劫初時。 海中有千蓮花出。 見表有千佛出世）今第九減劫。 人壽六萬降至于百。 而四佛利見于天下（今第九劫中。 人壽六萬歲時俱留孫佛出世。 四萬歲時俱那含牟尼佛出世。 二萬歲時迦葉佛出世。 人壽百歲時釋迦牟尼佛出世也）餘佛在於餘減劫（餘九百九十六佛出餘減劫也）大聖以嗣聖之儲（位繼迦葉佛之後也）自知足宮降神于王家。 光被百億。 其所將從。 乃大威德天。 格于上下神祇。 至是鬼宿合時。 於毘嵐園波羅樹下。 右脇而生也（格至也。 知足即兜率也。 毘嵐此云婢守。 波羅樹即無憂樹也。 以右者順也。 脇生者異凡也）古者樞虹應誕表厥命世。 故大聖亦以白象為瑞也（顓頊高辛等。 皆感虹光繞樞星而生。 其稱命世之君。 佛亦以日輪白象而生表其瑞也）古者八采重瞳陟于元后（陟升也。 元大也。 后君也。 堯眉八采重瞳）故大聖亦以三十二相示昇階也。 國有老仙（老仙謂阿夷頭耆。 或云阿私陀也）言於王曰。 嗚呼王子有奇表。 在家為轉輪王。 出家成無上道。 觀乎相好炳著不得在家矣（炳明也。 著見以王子之相好。 恐不得在家為輪王。 多出家成道也）淨飯王聞之。 心忉怛焉（忉怛悲慘也）誠國嗣不在此。 則吾氏泯矣（信如先生所言。 若太子不在家為輪王。 即恐吾氏族無繼紹而滅絕也）黎民弗保子孫其賓於國乎。 其國安在哉（保守也。 失國子孫為二王後乃稱國賔）其圖惟安則剪其心。 立保傅以作訓。 歷射御以昭藝。 王子乘羊車詣學堂。 行在三之教（謂世子入學。 與國人齒讓也。 一父在故讓使知父子之道。 二君在故讓使知君臣之義。 三長在故讓使知長幼之節也。 於是選師友教太子六十四書等也）由是駕象弦弧。 馳騁捔逐。 備物致績。 莫有不為天下先者（將思謀安。 安之於家則宜剪其脩行之心。 立師保訓以至文武之道。 擲象射鼓角抵之戲。 備物致功。 無有及者）。 爰復考少陽之宮。 徵傾邦之曼。 玄黃頳練。 綽約繽紛（考成也。 曼長也。 美女長弱。 列子云。 娥媌靡曼也。 為太子立宮既成。 徵求美女。 謂娶善覺王女耶輸陀羅等。 飾玄黃之服。 綽約繽紛乃容儀舉動之貌）擊石拊石。 鼓琴鼓篁（石樂磬也。 此謂悅之以音樂也）姑務以歡娛。 榮宴狂醒蕩慮。 > In the twenty-fourth year of the Zhou King, a jiayin year, in the spring on the eighth day of the second month, the Great Sage was born in Kapilavastu (King Zhao, the fourth lord of the Ji Zhou clan, was named Xia, the son of King Kang. He reigned for fifty-one years. In the twenty-fourth year, when the year was in jiayin, on the eighth day of the fourth month, the Buddha was born in Kapilavastu in the Garden of Joy beneath an aśoka tree. That is, in the city of King Śuddhodana in Central India). He spread his virtuous teachings throughout the Five Indias, but this the people of Zhou did not know (East, South, West, North, and Central India are all called "Tianzhu" \[Heavenly India\]; they were originally descendants of Brahmā. "Spread" means distributed. His transformation took place in the Western lands; the people of Zhou did not know of it). At first, rivers and springs overflowed, the great earth trembled, and an auspicious aura drifted through the sky, penetrating and passing through the Supreme Subtlety, spreading over the western quarter in a blue-red color (Though the people of Zhou did not know, on the morning of the eighth day of the fourth month they suddenly saw the earth quake and springs overflow, and looking toward the western quarter they saw a rainbow-like light, an auspicious omen ascending to pierce the Purple Subtlety). The King asked the Grand Astrologer Su You: "What kind of omen is this?" (Seeing the unfathomable auspicious sign in the west, King Zhao asked Su You. The Grand Astrologer is the one who divines the celestial signs.) The Astrologer said: "A Great Sage has been born in the western lands." The King said: "What does this portend for the realm under heaven?" He replied: "At present there is no incident; after one thousand years his voice and teachings will reach here." (The Grand Astrologer, divining from ancient books, knew that a Great Sage had descended and been born in the Western lands. The King suspected that it might concern his own land, so he asked what it meant for the realm under heaven. The Astrologer answered that only after a thousand years would his voice and teachings reach here. That at present there was no incident: from the twenty-fourth year of King Zhao of Zhou to the tenth year of the Yongping era of Emperor Ming of the Later Han, it was reckoned as one thousand and ninety-six years.) The King thereupon carved an inscription on stone in the southern suburbs (to record it. This matter comes from the Zhou shu yiji). Formerly, when Goryeo made inquiries of the people of Qi, Fashang also answered them with this (Goryeo did not understand the circumstances of the Buddha's birth and inquired about them of the people of Qi; the eminent monk Fashang also cited this text in reply to them). Now King Zhao inherited the illustrious achievements of King Wen, King Wu, King Cheng, and King Kang (King Wen and King Wu spread virtue and founded the base; King Cheng and King Kang assisted and continued the imperial throne, leading down to King Zhao), punishments were laid aside and the state was well governed ("Laid aside" means put away). Had he formerly been able to align his thoughts with wuwei, carefully adapt to the Dao, and upon observing the omen with his eyes, thoroughly investigate it in his mind—it was simply because the arrival of such fortunate responses has its appointed time (Although King Zhao beheld the wondrous omen, he was unable to seek out and visit the Sage; instead, he toured southward to the region of Chu, where his glued boat sank in the Han River. This was simply because the conditions for meeting a Sage have their proper times). In the past, when the world was first formed, a thousand flowers appeared, distantly portending that in the Auspicious Eon a thousand Buddhas would arise (In the past, at the beginning of the eon, a thousand lotus flowers emerged from the ocean, appearing to portend that a thousand Buddhas would appear in the world). Now, in the ninth decrement eon, human lifespan decreased from sixty thousand to one hundred years, and four Buddhas beneficially appeared in the world (Now, in the ninth eon, when human lifespan was sixty thousand years, Krakucchanda Buddha appeared in the world; when forty thousand years, Kanakamuni Buddha appeared in the world; when twenty thousand years, Kāśyapa Buddha appeared in the world; and when human lifespan was one hundred years, Śākyamuni Buddha appeared in the world). The remaining Buddhas will appear in the remaining decrement eons (The remaining nine hundred and ninety-six Buddhas will appear in the other decrement eons). The Great Sage, as the heir apparent to the succession of sagehood (his rank succeeded that of Kāśyapa Buddha), descended in spirit from the Palace of Contentment into the royal house, his radiance covering hundreds of millions \[of worlds\]. Those who accompanied him were devas of great majesty and virtue, reaching to the deities above and below. When the moment came and the asterism Tiṣya aligned, he was born from the right side beneath an aśoka tree in the Lumbinī Grove (Reach means arrive at. "Contentment" is Tuṣita. Vilāma/Vipāśyin here means maid-guard; the bālatree is the aśoka tree. The right side is auspicious; being born from the flank is distinct from ordinary mortals). In ancient times, the pole-star rainbow responded to births, portending monarchs ordained for their age; therefore the Great Sage likewise took the white elephant as an auspicious sign (Zhuanxu and Gaoxin were both born from the resonance of rainbow light circling the pole star; they were termed monarchs ordained for their age. The Buddha was likewise born with the solar disc and white elephant portending his auspicious sign). In ancient times, the eight-colored eyebrows and double pupils ascended to the supreme sovereign's throne ("Ascended" means climbed; "supreme" means great; "sovereign" means ruler. Yao had eight-colored eyebrows and double pupils); therefore the Great Sage likewise manifested the thirty-two marks to show his ascent to the ranks \[of holiness\]. In the kingdom there was an ancient seer (the ancient seer refers to Asita), who said to the King: "Alas! The prince possesses extraordinary tokens: if he stays at home, he will be a wheel-turning sage king; if he leaves home, he will accomplish the unsurpassed Dao. Looking upon his marks and signs, they are so luminous and manifest that he cannot remain at home!" ("Luminous" means bright; "manifest" means visible. By the prince's marks and signs, he feared he could not stay at home to be a wheel-turning king, but would mostly likely leave home to achieve the Dao.) King Śuddhodana heard this and was grief-stricken and alarmed ("Grief-stricken and alarmed" means sorrowful and tragic). "If the state's succession truly does not lie here, then our clan will perish! (If it is truly as the master has said, that if the crown prince does not remain at home to be a wheel-turning king, then we fear our clan will have no successor and will be wiped out.) The common people cannot be preserved, and will our descendants become mere guests of another state? Where will our state be?" (To preserve means to safeguard. The descendants of a lost state become successors of the former two kings and are termed "guests of the state".) Contemplating only how to keep him settled, he would clip his aspirations: he appointed guardians and tutors to provide instruction, and passed him through archery and charioteering to display his skills. The prince rode in a goat-cart to the academy and practiced the threefold teaching (this refers to the heir apparent entering the academy and deferring to his fellow countrymen according to age: first, because the father is present, he defers to make known the way of father and son; second, because the ruler is present, he defers to make known the duty of ruler and minister; third, because elders are present, he defers to make known the propriety of elder and younger. Thereupon teachers and friends were selected to instruct the prince in the sixty-four scripts, and so forth). Thereupon he drove elephants and strung bows, galloping in competition and pursuit, fully equipping abilities and achieving deeds, so that there was none in which he was not foremost in the world (Plotting to maintain him in peace: to keep him peacefully at home, it was appropriate to clip his mind bent on cultivation, establishing teachers and guardians to train him in the ways of civil and military arts, such as elephant-throwing, archery, drum-shooting, and wrestling games, fully equipping abilities and achieving deeds, such that none could match him). Then again, the king constructed the Palace of the Lesser Yang and summoned alluring beauties capable of overthrowing states, adorned in dark, yellow, crimson, and fine white silks, delicate, graceful, and dazzling in abundance (To construct means to complete. "Alluring beauties" means tall and slender beauties; Liezi says, "delicate and alluring." Having completed the palace built for the prince, he sought out beautiful women, namely marrying Yaśodharā, daughter of King Suprabuddha, and others, adorned in dark and yellow garments; "delicate, graceful, and dazzling in abundance" describes their deportment, demeanor, and movements). Striking and tapping the musical stones, playing the zithers and reed pipes (the stone instrument is the chime; this means pleasing him with music), he made it his sole business to indulge him with merriment and joy, splendid banquets, and wild drinking, so as to dispel his thoughts. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2113.1.10) - [Next: 1.11.2](https://indike.org/pramana/in.bauddha.taisho.2113.1.11.2) - [Up: 1.11](https://indike.org/pramana/in.bauddha.taisho.2113.1.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.1.11.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.1.11.1](https://indike.org/pramana/in.bauddha.taisho.2113.1.11.1) · Pramāṇa