[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) › 1.9.4 # 北山錄 1.9.4 北山錄 1.9.4 - **Language:** Classical Chinese ### [1.9.4](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.4) 女若見男視之隨到別處曼殊沙樹即便覆蔽。 欲事即成。 若不覆蔽。 知是親屬即不敢犯。 生兒不乳放四衢道。 行人以指內口嗍之。 七日成人。 無憎無愛任運而化也。 神清考其所夢。 似是比北洲也）。 居九圍之外（人間九州）。 在瀛海之中（居須彌北面大海之中也）。 非天老力牧太山稽所知也（三人皆黃帝之臣也）。 帝鴻氏齊心服形。 求養身理物之道。 故神所遊焉。 非北洲則不如所夢也。 故吾教小聖（謂中小乘人也）。 前劫後劫各八萬。 見聞二千界（天眼見二千界事。 天耳聞二千界聲等也）。 中聖能知三千（謂菩薩乘也）。 大覺則既矣（既盡也。 無所不知無所不見）。 日月星辰麗乎中虛（麗明也。 中虛空界也）。 日月無興亡（常在於天。 但運轉四世界。 為須彌隔之故有晦明也）。 星辰無虧盈。 一晝一夜。 照四大洲（日月長照二洲。 且如南洲日初出東洲正午北洲黃昏西洲半夜也。 南洲日午東洲黃昏北洲半夜而洲日出。 南洲日入東洲半夜西洲日午北洲天曉也。 餘洲倣此也）。 向南北以分寒暑（夏則日近北而月近南。 冬則月近北而日近南。 春秋平也）。 風力所持。 不停不墮（皆為旋嵐風空中任持運轉而不墮也。 在須彌之半下）。 上有諸天居焉。 其宵旦短長。 頗與此方分至啟閉晷漏同也（此西國俱舍成實等論所明也。 分春秋分也。 至冬夏至立春名啟。 立冬名閉）。 日五十一由旬。 月五十由旬。 星巨一由旬。 微則一俱盧舍（由旬。 或云踰善那。 此云應聖王一日應行之程。 或三十里或四十。 俱盧舍。 此云一牛吼地。 二里也。 小乘一由旬。 十六里也。 微小也）下面庸乎火珠水珠（庸用也。 火珠日也。 水珠月也）。 而在魯之年星隕如雨（魯莊七年四月五日如雨也）。 在宋之都隕石數五（左傳。 魯僖公六年正月。 隕石于宋五。 蓋皆云是星隕也）。 蓋忽焉祥異矣。 儒說東南海之外（淮南子稽聖賦等也）。 大荒之中甘泉之間有羲和國。 有女名羲和。 生於十日常浴日於甘泉。 堯之世十日並出。 命羿射之（羿古射官名）。 九禽斃于地（日中之烏也）。 至德之萌。 日月若合璧。 五星如連珠（五星歲也。 熒惑也。 太白也。 辰也。 鎮也。 有至德之君。 日月如合璧）。 群星從東而西。 日月違天而東（群星與天盤右轉。 從東而西也。 日月逆天盤。 從西而東也）。 太昊畫八卦（伏犧氏也）。 通神明為書契代結繩。 女媧補天立極。 共工顓頊競為帝。 共工頭觸不周之山。 天柱折地維絕。 故天傾西北日月星辰就焉。 地不滿東南百川水潦歸焉（百川皆歸於巽）。 揚珠云。 太古之事滅矣孰誌之哉（誌記也。 其磨滅無所志記也）。 三皇之事。 若有若亡。 五帝之事。 若覺若夢。 三王之事。 或隱或顯（未必周備）。 夫如揚子之辨（辨別也）。 則吾從何質焉（質信也）。 仲尼云。 五帝用說。 三王用度。 言遠則但由言說。 邇則修法度（事既已往。 但可以言說而知。 虛實無質。 三王近古依其法度或當或否也）。 中國以天下之峻極者。 曾莫大於崑崙之丘焉（崑崙山者。 按山海經云。 河水所出也。 漢書張騫尋而莫見）。 上有五方之霞。 下有五色之波。 非大人靈仙莫往莫來。 故黃帝登之南望而旋（軒轅也）穆王讌王母于瑤池（瑤池在崑山。 周穆王與王母會燕于此。 王母戴王勝豹尾虎齒主人間疫癘之鬼也）。 乃自彼降巍巍乎窮造化之力矣（此崑崙之山也）。 而釋氏特以須彌聞其大也。 其山出海水八萬由旬。 崇袤相均四寶所成（崇高也。 袤廣也。 四寶東黃金。 南吠琉璃。 西白銀。 北頗胝迦寶）。 其下四方有層級。 彼最上者有四大天王宮室焉（下有堅首。 持鬘。 恒憍三天）。 為帝釋之外蕃。 作捍于修羅。 > If a woman sees a man, they look at each other and immediately go to another place, where a mañjūṣaka tree instantly covers them over. The act of desire is then fulfilled. If it does not cover them over, they know that they are blood relatives and do not dare to violate \[the taboo\]. When a child is born, it is not breastfed but set down at a crossroads; passers-by put their fingers into its mouth for it to suckle. Within seven days it is fully grown, and without hatred or love they transform following the natural course. Shenqing investigated what \[the Yellow Emperor\] dreamt, and it seems to compare to the northern continent). It lies outside the Nine Realms (the nine regions of mankind), in the midst of the vast sea (amid the great sea to the north of Mount Sumeru). It was not something known to Tianlao, Limu, or Taishanji (all three being ministers of the Yellow Emperor). Dihong (Emperor Hong) stilled his mind and subdued his body, seeking the way to nourish life and govern things; hence his spirit wandered there. If it were not the northern continent, it would not match what he dreamt. Therefore, the lesser sages of our teaching (referring to practitioners of the small and intermediate vehicles) \[know\] eighty thousand \[kalpas\] each of past kalpas and future kalpas, and see and hear two thousand worlds (seeing things of two thousand worlds with the divine eye, hearing sounds of two thousand worlds with the divine ear, and so on). Intermediate sages can know three thousand \[worlds\] (referring to the bodhisattva vehicle). The Great Awakened One, however, exhausts \[all\] (exhausts without remainder; there is nothing not known, nothing not seen). The sun, moon, and stars are arrayed in the empty firmament (arrayed means shining brightly; empty firmament means the space realm). The sun and moon know neither rise nor fall (they are ever in the sky; but they revolve around the four continents, and because Mount Sumeru blocks them, there are dark and bright \[periods\]); the stars know neither wane nor wax. In a single day and night, they illuminate the four great continents (the sun and moon constantly illuminate two continents; as when the sun newly rises on the southern continent, it is midday on the eastern continent, dusk on the northern continent, and midnight on the western continent. When it is noon on the southern continent, it is dusk on the eastern continent, midnight on the northern continent, and sunrise on the \[western\] continent. When the sun sets on the southern continent, it is midnight on the eastern continent, noon on the western continent, and dawn on the northern continent. The other continents follow this analogy). Tending south or north, they divide cold and heat (in summer the sun is closer to the north and the moon closer to the south; in winter the moon is closer to the north and the sun closer to the south; spring and autumn are equal). Held by the power of the wind, they neither stop nor fall (all are supported and rotated in the air by the vailambha winds without falling; below halfway up Mount Sumeru). Above dwell the various devas. The length of their nights and dawns corresponds quite closely to the equinoxes, solstices, beginnings, and closures of the water clocks and gnomons of this land (this is explained in the treatises of the Western Country such as the \*Abhidharmakośa\* and \*Satyasiddhi\*. The equinoxes are the spring and autumn equinoxes; the solstices are the winter and summer solstices; the beginning of spring is called “beginning”; the beginning of winter is called “closure”). The sun is fifty-one yojanas across, the moon fifty yojanas; the stars are at largest one yojana, and at smallest one krośa (a yojana is also called a yujana; here it means the journey a sage-king should travel in one day, either thirty li or forty; a krośa is here translated as the ground of a cow’s lowing, two li; in the Hīnayāna, one yojana is sixteen li; tiny means very small). Their lower faces make use of fire jewels and water jewels (make use of means employ; the fire jewel is the sun, and the water jewel is the moon). Yet in the years of Lu, stars fell like rain (on the fifth day of the fourth month in the seventh year of Duke Zhuang of Lu, they fell like rain); and in the capital of Song, the fallen stones numbered five (in the \*Zuozhuan\*, the first month of the sixth year of Duke Xi of Lu: fallen stones at Song were five; all say these were falling stars). These were sudden omens and anomalies. The Ruists say that outside the southeastern seas (in the \*Huainanzi\*, the \*Jishengfu\*, and so forth), in the midst of the Great Wilderness and between the Sweet Springs, lies the state of Xihe. There is a woman named Xihe, who gave birth to ten suns and constantly bathes the suns in the Sweet Springs. In the age of Yao, ten suns rose together, and he commanded Yi to shoot them (Yi was the ancient title of an archery official). Nine birds dropped dead to the ground (the crows within the suns). When utmost virtue sprouts forth, the sun and moon are like joined jade disks, and the five planets are like a string of pearls (the five planets are the Year Star \[Jupiter\], the Dazzling Deluder \[Mars\], the Great White \[Venus\], the Hour Star \[Mercury\], and the Guard Star \[Saturn\]; when there is a ruler of utmost virtue, the sun and moon are like joined jade disks). The host of stars moves from east to west, while the sun and moon run counter to heaven and move toward the east (the host of stars turns rightward with the celestial plate, from east to west; the sun and moon go against the celestial plate, from west to east). Taihao drew the eight trigrams (Fuxi). Communicating with the spiritual and luminous, he made written tallies to replace knotted cords. Nüwa patched the sky and established the celestial poles. Gonggong and Zhuanxu vied to be emperor; Gonggong buttressed his head against Mount Buzhou, breaking the pillar of heaven and snapping the cord of earth. Thus the heavens leaned toward the northwest, where the sun, moon, and stars incline; and the earth did not fill the southeast, where the hundred rivers and torrents return (the hundred rivers all return to the xun \[southeast\] direction). Yang Zhu said: “The affairs of primeval antiquity are obliterated; who could record them? (Record means to chronicle; their obliteration leaves nothing to record.) The affairs of the Three Sovereigns seem to exist, yet seem lost. The affairs of the Five Emperors seem like waking, yet seem like dreaming. The affairs of the Three Kings are partly hidden and partly apparent (not necessarily complete and fully provided).” Now, with Yangzi’s discernment (discernment means distinguishing), where can I turn to verify them? (Verify means to trust as true.) Zhongni said: “For the Five Emperors, one relies on explanations; for the Three Kings, one relies on standards.” This means that what is far off can only be known through spoken explanations, whereas what is near was cultivated through laws and measures (matters already past can only be known through spoken words, their truth and falsehood lacking verification; the Three Kings being close to recent antiquity, their laws and measures may be followed, yet whether they are fitting or not is uncertain). In the Central Kingdom, among the summits and heights of the realm under heaven, none was ever greater than the hills of Kunlun (Mount Kunlun: according to the \*Shanhaijing\*, it is where the Yellow River originates; Zhang Qian of the \*Hanshu\* sought it but did not find it). Above are the clouds of the five directions, and below are the waves of five colours. None but great men, spirits, and immortals come and go there. Thus Huangdi climbed it, gazed south, and returned (Xuanyuan). King Mu feasted the Queen Mother at the Jasper Pool (the Jasper Pool is on Mount Kunlun; King Mu of Zhou gathered and feasted with the Queen Mother there; the Queen Mother wore a sheng-crown, had a leopard’s tail and tiger’s teeth, and presided over the ghosts of pestilence among mortals); only from there did he descend—how towering, exhausting the power of creation! (This refers to Mount Kunlun.) Yet the Śākyan lineage specifically proclaims Mount Sumeru for its greatness. That mountain rises eighty thousand yojanas out of the sea water; its height and breadth are equal, and it is formed of the four jewels (height means tallness; breadth means width; the four jewels are yellow gold to the east, vaiḍūrya to the south, white silver to the west, and sphaṭika jewel to the north). On its lower four sides are terraces, the uppermost of which contains the palaces of the Four Great Heavenly Kings (below are the three heavens of Constant Intoxication, Garland-Bearing, and Firm-Hand). They serve as the outer bastion for Śakra, defending against the asuras. > — English (machine translation) (machine translation) - [Previous: 1.9.3](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.3) - [Next: 1.9.5](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.5) - [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.1.9.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.1.9.4](https://indike.org/pramana/in.bauddha.taisho.2113.1.9.4) · Pramāṇa