[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) › 1.9.1 # 北山錄 1.9.1 北山錄 1.9.1 - **Language:** Classical Chinese ### [1.9.1](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.1) 艾儒為儒奮于休聲（艾長也。 老而有道時人所重曰艾。 所謂刻意尚行離世異端有上古之風。 此乃山谷之士。 非常人所好者也。 奮擊也。 休美也）。 群儒即而慕教焉（群眾也。 即就也。 以艾儒博識休美群儒就而習學者也。 此評世教誨之道遊居好學者之可慕焉）予小子或以宇宙權輿。 再拜致懷者（予小子謙也。 或疑也。 宇宙天地也。 權輿初始也。 言我疑於天地初始開闢之事。 再拜而伸及懷抱者也）艾儒曰。 富哉問之也（富盛大也）吾知夫天地溟涬之人也（溟幸廣大無際混然未分之貌也）旦旦乎（旦旦明曉也。 如言三辰昭昭也）居吾語汝（居坐也。 起而致問故令復坐而示之）易有太極是生兩儀（鈎命決云。 易有五太。 一太易氣象未分也。 二太初元氣萌也。 三太始形之端也。 四太素形變有質也。 五太極形質已具也。 從太極而生天地清濁兩儀也）厥初未兆。 馮馮翼翼。 澒澒洞洞。 清濁一理。 混沌無象（澒胡孔反。 大水貌也。 厥其也。 淮南子云。 天地未形馮馮翼翼洞洞灟灟。 皆形象未分之謂也。 混沌者未開通之貌也）殆元氣鴻蒙萌芽資始（殆及也。 資助也。 鴻濛混元之氣也。 莊子文）粵若盤古生乎其中。 萬八千歲（天地未分。 猶如鷄子。 清濁既兆。 是曰兩儀。 清氣為天。 濁氣為地。 和氣為人。 是為三才。 然後盤古生乎其中。 治萬八千歲矣）天地開闢。 天日高一丈。 地日厚一丈。 盤古日。 長一丈。 頭極東。 足極西。 左手極南。 右手極北。 開目為曙。 閉目為夜。 呼為暑。 吸為寒。 吹氣成風雲吐。 聲成雷霆（天地既開。 天則日高一丈。 地則日厚一丈。 盤古四體極大。 極盡也。 曙明也）。 四時行焉。 萬物生焉。 八紘九圍之大。 其孰與多（八紘四方四角也。 九圍九州。 又八方中央）三皇五紀之尊。 其孰與先也（三皇伏犧神農黃帝也五紀金木水火土也伏犧木紀神農火紀黃帝土紀金天金紀顓頊水紀以五行相生受命百代可知也）太古之時。 燔黍擗豚。 污樽抔飲。 蕢桴土鼓（燔燒也。 中古未有釜甑。 擇米擗肉加於燒石之上而食之。 污樽鑿地為樽也。 抔音步侯反。 手掬之也。 蕢音凷。 捊鼓杖也。 以凷土為鼓杖也）冬則居塋窟。 夏則居橧巢（寒則累土暑則聚薪柴居其上也）未有火化食。 草木之實。 鳥獸之肉。 飲其血。 茹其毛（文選茹謂啖食也）未有絲麻。 衣以羽皮（此上古之時也）後聖有作。 然後修火化之利（修治也）範金合土（鑄燒器用也）以為臺榭宮室戶牖。 以炮以燔（加於火上）以烹（煮之鑊者）以炙（貫之火上）以為醴酪（蒸釀之也。 酪酢酨也。 酢音醋。 酨音在。 有本闕此一句）治其絲麻以為布帛。 以養生送死。 以事鬼神焉。 自太古至于今。 年世不可勝紀。 伏犧之後。 凡四十餘萬年。 變化財成。 為君為臣。 為人為民（民劣下之稱也）害益興亡（害損也）前儒誌之（誌記也）後儒承之。 浩浩紛紛。 未可一日而殫論也已矣（殫盡也。 已上乃艾儒所敘天地開闢之事也）涪水之濱北山野夫背華離俗為日久矣（野夫謙也。 神清字靈庾。 姓章。 綿州昌明縣人。 兄弟三人出家。 師次也。 獨為頴拔。 綿州開元寺法雲和尚即其師也。 建中末卒于梓州惠義寺。 撰法花玄箋十卷。 釋氏年志三十卷。 律疏要決十卷。 語錄十卷。 二眾初學儀并識心澄觀。 俱舍決等論鈔共百餘卷）尚志於古而所知不博。 率躬由道而至方是礙。 爰在始學簉于鄉塾之末（塾學也。 禮云。 鄉有塾。 黨有庠）聆儒風而悅之曰。 大哉儒言。 暨更業乎釋氏。 涉其涯始。 怖若河漢斷斷然無斁慊乎（暨及也。 更改也。 涯始畔岸也。 莊子云。 驚怖焉其河漢而無極也。 斁厭慊恨也）若患聞之不早聞也曰何其曰乾竺聖人（乾竺天竺也。 > The Venerable Ruist, acting as a Ruist, roused himself to fine renown (The Venerable is an elder. One who is old, possesses the Way, and is valued by his contemporaries is called venerable. The so-called "devoting one's will to esteeming conduct, departing from the world and avoiding heterodoxy, possessing the style of high antiquity" refers to a gentleman of the mountain valleys, not what ordinary people favor. To rouse is to strike. Fine is beautiful). The assembly of Ruists approached him and admired his instruction (Assembly means the crowd. To approach means to go near. Because the Venerable Ruist had broad knowledge and fine excellence, the assembly of Ruists approached him to study and learn. This evaluates the admirable nature of those who travel, dwell, and love learning along the way of worldly teaching). I, this petty youth, having some doubt about the first beginning of the cosmos, bowed twice and conveyed my sentiments (I, this petty youth, is self-effacing. Having some doubt means being uncertain. Cosmos means heaven and earth. First beginning means the initial inception. This means that having doubts about the initial division of heaven and earth, I bowed twice and expressed my feelings). The Venerable Ruist said: "How rich is your inquiry! (Rich means abundant and grand). I know the person from the vast and turbid origin of heaven and earth (Vast and turbid describes the vast, boundless, and indistinct state before division). It is brilliantly clear! (Brilliantly clear means plainly understood, like saying the three luminaries shine brightly). Sit down, and I shall tell you (To sit means to be seated. Because he had risen to pose the question, he had him sit back down to show him). The Changes has the Taiji, which generated the Two Modes (The Gouming jue states: "The Changes has five Tais. First is Taiyi, where qi and form are not yet divided. Second is Taichu, where the primordial qi sprouts. Third is Taishi, the beginning of physical form. Fourth is Taisu, where physical form transforms to have substance. Fifth is Taiji, where physical form and substance are already complete." From the Taiji were generated heaven and earth, the Two Modes of the clear and the turbid). In its first inception before any sign, it was surging and formless, vast and cavernous; the clear and turbid were of one principle, hundun without form (The character hong is pronounced hu and kong; it describes vast waters. Inception means its beginning. The Huainanzi states: "When heaven and earth were not yet formed, it was surging and formless, cavernous and indistinct"; all of these speak of form and shape not yet being divided. Hundun describes the state before opening and penetrating). It was near the time when the primordial qi in its primordial chaos sprouted and began to provide sustenance (Near means reaching. To provide means to assist. Primordial chaos is the qi of the chaotic origin; this is from the Zhuangzi). Thereupon Pangu was born in its midst, living for eighteen thousand years (Before heaven and earth were divided, it was like a chicken's egg. Once the clear and turbid showed their signs, they were called the Two Modes. The clear qi became heaven, the turbid qi became earth, and the harmonious qi became humankind; these are the Three Powers. Then Pangu was born in their midst and ruled for eighteen thousand years). Heaven and earth split open: heaven daily grew one zhang higher, earth daily grew one zhang thicker, and Pangu daily grew one zhang taller. His head reached the extreme east, his feet the extreme west, his left hand the extreme south, his right hand the extreme north. Opening his eyes made daybreak, closing his eyes made night; his exhalation made heat, his inhalation made cold; his blowing breath formed wind and clouds, and the sound he emitted formed thunder (Once heaven and earth split open, heaven daily grew one zhang higher and earth daily grew one zhang thicker. Pangu's four limbs were extraordinarily large. Extreme means reaching the limit. Daybreak means brightness). The four seasons moved therein, and the myriad things were born therein. As for the greatness of the eight expanses and nine regions, who could match its abundance? (The eight expanses are the four directions and four corners. The nine regions are the nine provinces, or the eight directions and the center). As for the venerability of the Three Sovereigns and Five Periods, who could come before them? (The Three Sovereigns are Fuxi, Shennong, and Huangdi. The Five Periods are metal, wood, water, fire, and earth: Fuxi was the wood period, Shennong the fire period, Huangdi the earth period, Jintian the metal period, and Zhuanxu the water period; through the mutual generation of the five phases, the receipt of the mandate through a hundred generations can be known). In the times of remote antiquity, people roasted grain and tore apart pork, drank by cupping water from hollowed-out earth, and drummed on earthen drums with clod beaters (To roast means to burn with fire. In middle antiquity there were not yet cauldrons and steamers; they chose grain and tore meat, placing them on heated stones to eat them. A hollowed vessel means digging the ground to make a vessel. To cup is pronounced bu and hou, scooping with the hand. Clod is pronounced kuai; it refers to a drumstick, using clods of earth as drumsticks). In winter they lived in dugouts and caves, and in summer they lived in nests of piled wood (In cold they piled earth, and in heat they gathered firewood to live upon). There was not yet cooking by fire: they ate the fruits of grasses and trees, the meat of birds and beasts, drank their blood, and swallowed their fur (The Wenxuan says: swallowed means devoured). There was not yet silk or hemp; they clothed themselves in feathers and skins (This was the time of high antiquity). Later sages arose, and only then did they cultivate the benefits of fire (Cultivate means to order). They cast metals and combined earth (Casting and firing implements and vessels) to make towers, pavilions, palace halls, doors, and windows; they roasted (placing on fire), scorched (boiling in caldrons), and broiled (skewering over fire); they made sweet spirits and fermented curds (steaming and brewing them; curds means fermented vinegar-beer; vinegar is pronounced cu, and beer is pronounced zai; some editions lack this sentence). They processed silk and hemp to make cloth and silk fabrics, so as to nourish the living, bury the dead, and serve the ghosts and spirits. From remote antiquity down to the present, the years and generations cannot be fully recorded. After Fuxi, there were altogether more than four hundred thousand years. Transformations were fashioned and completed: becoming rulers and ministers, becoming lords and commoners (Commoners is a term for the lowly). Calamities and benefits, rises and falls (Calamity means loss)—former Ruists recorded them (To record means to register), and later Ruists inherited them, vast and multifaceted, not to be exhausted in a single day (To exhaust means to finish. The above is what the Venerable Ruist related concerning the opening of heaven and earth). At the banks of the Fushui River, a rustic fellow of North Mountain turned his back on worldly splendor and departed from convention for a long time (Rustic fellow is a humble term. Shenqing, styled Lingyu, had the surname Zhang. He was a native of Changming County in Mianzhou. Three brothers went forth from the household; the master was the second, uniquely outstanding. Upāsaka-turned-preceptor Fayun of Kaiyuan Monastery in Mianzhou was his teacher. At the end of the Jianzhong era, he passed away at Huiyi Monastery in Zizhou. He composed the Fahua xuanjian in ten fascicles, the Shishi nianzhi in thirty fascicles, the Lüshu yaojue in ten fascicles, Recorded Sayings in ten fascicles, as well as Initial Instructions for the Two Assemblies, Calming the Mind and Purifying Contemplation, resolutions on the Abhidharmakośa, and other treatises and commentaries totaling over a hundred fascicles). Setting his intent on antiquity, his knowledge was nevertheless not vast; guiding his conduct along the Way, he was yet obstructed when it came to its ultimate directions. Thus, when beginning his studies, he was placed at the tail of the local school (A school is an academy. The Rites says: "Townships had academies, and neighborhoods had schools"). Hearing the Ruist teachings, he delighted in them, saying: 'How great are the words of Ru!' When he altered his vocation to that of the Buddhist teaching, upon wading onto its shores, he was awestruck, as if gazing at the Milky Way without boundary—how could there be any weariness or dissatisfaction? (To alter means to change. Shores means the margins. The Zhuangzi says: 'He was startled and awestruck, as if at the boundless Milky Way.' Weariness means satiety, and dissatisfaction means resentment). He only worried about not having heard it earlier, saying: 'How was this?' It was said: 'The sage of Tianzhu' (Tianzhu is India). > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.2113.1.8) - [Next: 1.9.2](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.2) - [Up: 1.9](https://indike.org/pramana/in.bauddha.taisho.2113.1.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.1.9.1) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.2.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.1.9.1](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.1) · Pramāṇa