[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) › 10.2.2 # 北山錄 10.2.2 北山錄 10.2.2 - **Language:** Classical Chinese ### [10.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.10.2.2) 行為時憲（佛法付與王臣。 凡在位官員才學之士。 假以護持。 所在三寶尤宜援奉。 貴其大才重位以弘護宗教矣。 準繩也。 憲法也）順則誘掖。 背則擊搏（掖提膊也。 信順之者。 提臂而引之。 不信者。 擊搏而責之也）使弱喪知乎所歸。 食椹懷乎好。 音（黃鸎食桑椹而音美。 如聞法而敬信也）乃佛法金城湯池之固（假尊官為外護。 則佛法若有城池之固）而攻者罔弗敗。 律喪師矣（若有外黨相攻。 無不自然摧敗也）夫釋氏之難。 而釋氏不能違之者何（外人問有難釋氏之教。 而引釋氏之教答之。 而不能違避其難者有何所以）譬陰愆于序。 赫日晞之。 陽愆于序。 洪雨霔之（久雨者。 陰之失序。 則須晴景方解。 久旱者。 陽之失序。 則須甘雨解之）若陰濟于陰。 湯濟于陽。 則九載之水。 七年之旱。 未足多也（堯有九載之水。 湯有七年之旱）故古之賢德。 無位何威。 無賞何悅。 無辯何信。 其所酬抗。 多以釋教為證反資其倨（答難若專引己教為證。 如以陰濟陰以陽濟陽也）是以夷難靜暴復迷取亂。 挫公孫龍之辯（夷平也。 取亂取勝也。 公孫龍趙人也。 虞鄉思以邯鄲請封平原。 龍以辯捷諫而止。 後語云。 龍有白馬之辯者也）絕叔孫氏之毀（叔孫武叔毀仲尼。 子貢曰。 夫子不可毀。 他人之賢者丘陵也。 夫子之賢者日月也。 不可得而踰也）雖有方袍。 莫如服冕（服冕儒士有毀夫子輒能對之。 豈可方袍釋子遭毀其師而無對答之者可不恥乎。 必資於學矣。 方袍袈裟也）昔何承天著達性論。 顏延之折之（並宋之朝士。 顏光祿也。 有文常好飲酒）范縝搆形神滅義。 沈約質之（梁朝賢士也。 文在弘明集）故豺狼非狻猊不制。 蛇豕非鏌𮢄不斷。 而經稱為外援展如之人（展援也。 假信心為外授。 審如此也）則不失其名也。 嗚呼有天地焉。 有生成焉。 有信者焉。 有不信者焉（既天地造化則有萬物人倫。 人倫之內有信者有不信者。 情不同故也）其信如漢顯宗（則後漢第二主明帝也）傅武仲（傅毅也）吳大帝（孫權也）支與闞（支謙闞澤）東晉至于受終至王濛．郗超．許詢．謝尚之倫。 宋文明。 洎宗王．何顏輩。 魏宗恭。 南齊劉虬。 梁君臣陶隱居（陶景純。 字隱居。 號貞白先主）北齊顏之推（此並深信之士）其不信如晉蔡謨（字道明。 東晉也。 東帝令作讚佛頌。 堅不從。 乃言謗佛。 下庭尉免為庶人）偽趙王度。 宋周朗．虞愿。 魏張普濟．李瑒．楊衒之。 齊劉晝。 梁荀濟（此實心毀教不信之士也）夫信者靜乃一心昭窮萬化。 或未遺所存。 要報求施。 重因緣之理。 篤敬戒之心。 退無納隍之酷進致含光之美（隍阬也。 若致於阬也）其不信者神用匪虛。 鄙識濁慮。 或惡幢塔崇侈。 法籍宏奧。 僧居\[塽-(爻\*爻)+((人/人)\*(人/人))\]塏（\[塽-(爻\*爻)+((人/人)\*(人/人))\]塏高淨也）法徒尊大。 攄已之憾（攎舒也）悖乎楊言。 駟不及舌。 陷乎邪黨。 哀哉。 然有過乎信者。 如齊文慧太子竟陵王。 梁高祖陳文宣二帝。 魏文成．獻文．孝文．齊高洋（北齊也。 此諸信等皆見弘明集）或開演金偈。 或捐擲寶位。 或縱民入道。 或竭國起寺（今大宋皇帝造金銀字大藏經數藏。 彫藏經印板一十三萬餘板。 嚴飾天下寺舍。 每年祠部牒度僧八千餘人也。 太宗初登極度天下係帳童子出家）其有過於不信者。 如拓跋（魏武燾）宇文（周武）崔皓（後魏）傅弈（唐初）為災孽魃彗焉。 其有君主議及沙汰者。 此實絜揚清之美。 非不信之士也。 昔桓玄教曰（教令也）沙門有能申述經誥。 暢說義理。 戒禁修整。 足以宣紀大化其有違於此者。 悉令罷道。 遠公與桓公書曰。 佛教陵遲。 穢雜日久。 每一尋至。 慨憤盈懷。 > Conduct serves as the model for the times (The Buddha Dharma is entrusted to kings and ministers. Whenever officials in office or scholars of talent and learning offer their protection, the Three Jewels wherever present especially rely on being supported and honored. Their great talent and exalted rank are valued for propagating and guarding the religion. It means a plumbline; a model law). Those who accord are guided and assisted; those who rebel are struck and combated (Assisted means taking by the arm. Those who have faith and accord are taken by the arm and led; those who lack faith are struck, combated, and reprimanded). This enables the weak and lost to know where to turn, and like those who 'eat mulberries, to cherish a sweet voice' (When the yellow oriole eats mulberries its voice becomes beautiful; this is like hearing the Dharma and faithfully revering it). This forms the solid defense of metal walls and boiling moats for the Buddha Dharma (Relying on honored officials as external protectors, the Buddha Dharma has defenses like walls and moats), so that those who attack it never fail to be defeated, their discipline broken and their armies destroyed (If an external faction attacks, they are invariably and spontaneously overthrown and broken). Now, when difficulties are raised against the lineage of Śākya, why is it that Buddhists themselves cannot avert them? (When outsiders raise difficulties against the teachings of Śākya and one cites Śākya's teachings in response, what is the reason that they cannot avoid or deflect the difficulty?) This is like yin erring in its seasonal order, which requires the blazing sun to dry it; or yang erring in its seasonal order, which requires torrents of rain to shower down upon it (Protracted rain is an error of yin, which must have bright weather to be resolved. Protracted drought is an error of yang, which must have sweet rain to resolve it). If yin is aided by yin, or scalded water is aided by yang, then the nine years of flood and the seven years of drought would not be considered excessive (Yao suffered nine years of flood; Tang had seven years of drought). Therefore, as for the worthy and virtuous of antiquity: without status, how could they have authority? Without rewards, how could they bring joy? Without eloquence, how could they inspire faith? In their responses and counterarguments, many cited the teachings of Śākya as proof, which conversely fueled their opponents' arrogance (If in answering difficulties one only cites one's own teaching as evidence, it is like aiding yin with yin or aiding yang with yang). Thus, smoothing out difficulties, pacifying violence, bringing back the confused, and taking advantage of disorder, they thwarted the eloquence of Gongsun Long (Smoothing out means pacifying. Taking advantage of disorder means seizing victory. Gongsun Long was a man of Zhao. Yu Xiang thought to request the enfeoffment of Pingyuan on account of Handan; Long dissuaded him through quick eloquence. Later accounts state that Long had the debate of the 'White Horse') and cut short the slander of Shusun (Shusun Wushu slandered Zhongni \[Confucius\]. Zigong said, 'The Master cannot be slandered. The worthiness of others is like mounds and hills; the worthiness of the Master is like the sun and moon: none can surpass them'). Although there are those in square robes \[monks\], none compare to those who wear the ceremonial caps \[court scholars\] (Those who wear ceremonial caps are Ruist scholars; when someone slandered the Master, they could immediately counter it. How could Buddhist disciples in square robes, when encountering slander of their teacher, fail to offer an answer? Is this not shameful? They must rely on learning. Square robes refers to the kāṣāya). Formerly, He Chengtian composed the \*Treatise on Penetrating Nature\*, and Yan Yanzhi refuted it (Both were court officials of the Song; Yan was Guanglu Daifu. He had literary talent and was fond of drinking wine). Fan Zhen constructed the doctrine of the extinction of body and soul, and Shen Yue interrogated it (He was a worthy scholar of the Liang dynasty; the text is in the \*Hongming ji\*). Therefore, jackals and wolves cannot be subdued without a lion, and serpents and swine cannot be cut down without the sword Moye. When the scriptures refer to 'external protectors', if a person is truly like this (Truly like this means relying on a faithful mind as external support, being verified as such), then they do not lose that name. Alas! There are Heaven and Earth, there is generation and growth, there are those who believe, and there are those who do not believe (Since Heaven and Earth create and transform, there are myriad things and human relationships. Within human relationships there are believers and non-believers, because their sentiments differ). Among the believers were Han Xianzong (the second ruler of the Later Han, Emperor Ming), Fu Wuzhong (Fu Yi), the Great Emperor of Wu (Sun Quan), Zhi and Kan (Zhi Qian and Kan Ze), and in the Eastern Jin down to the end of its mandate, men like Wang Meng, Xi Chao, Xu Xun, and Xie Shang; in the Song, Wen and Ming, as well as the imperial princes and the peers of He \[Shangzhi\] and Yan \[Yannian\]; in the Wei, Zonggong; in the Southern Qi, Liu Qiu; in the Liang, the sovereign and ministers as well as Tao the Recluse (Tao Jingchun, style-name Yinjü, called the Zhenbai Hermit); and in the Northern Qi, Yan Zhitui (these were all men of deep faith). As for the non-believers, there were in the Jin, Cai Mo (style-name Daoming, of the Eastern Jin; the Eastern \[Jin\] Emperor ordered him to compose a eulogy praising the Buddha, but he firmly refused, speaking slander against the Buddha; he was sent to the judicial court and stripped of rank to become a commoner); in the illegitimate Zhao, Wang Du; in the Song, Zhou Lang and Yu Yuan; in the Wei, Zhang Puji, Li Yang, and Yang Xuanzhi; in the Qi, Liu Zhou; and in the Liang, Xun Ji (these were men who truly slandered the teaching and lacked faith). Now, believers are quiet and focused in one mind, their clarity exhausting the ten thousand transformations; or, not having yet forgotten worldly existence, they seek retribution and give offerings, valuing the principle of cause and conditions and strengthening a reverent and observant mind; in retreat they suffer no cruelty of being cast into a moat, and advancing they attain the beauty of contained brilliance (A moat is a pit; as if being cast into a pit). As for the non-believers, the function of their spirit is not open, their vulgar consciousness and turbid thoughts are petty; or they despise the loftiness and extravagance of banners and pagodas, the vast depth of the Dharma texts, the elevation and purity of monastic dwellings (The character variant means high and clean), and the venerated stature of Dharma followers. Venting their resentment (Venting means expressing), they utter rebellious words, but a team of four horses cannot overtake the tongue; thus they fall into deviant cliques—how lamentable! However, there were also those whose faith went to excess, such as Crown Prince Wenhui and the Prince of Jingling in the Qi; Emperor Gaozu \[Wu\] of the Liang; Emperors Wen and Xuan of the Chen; Emperors Wencheng, Xianwen, and Xiaowen of the Wei; and Gao Yang of the Qi (Northern Qi; all these accounts of believers appear in the \*Hongming ji\*). Some expounded golden verses; some cast aside the jewel throne; some permitted the common people to enter the monastic life; and some exhausted their state to build temples (The present Emperor of the Great Song has produced several sets of the Great Canon in gold and silver script, carved over one hundred and thirty thousand printing blocks for the Canon, adorned the temples across the realm, and annually grants ordination certificates from the Ministry of Sacrifices to over eight thousand monks; when Taizong first ascended the throne, he ordained youths registered throughout the realm to leave home). There were also those whose lack of faith went to excess, such as the Tuoba (Emperor Wu \[Tuoba Tao\] of the Wei), the Yuwen (Emperor Wu of the Northern Zhou), Cui Hao (Later Wei), and Fu Yi (early Tang), who acted as calamity-breeding draught demons and ominous comets. As for sovereigns who deliberated on weeding out the clergy, this was truly the virtue of purifying and promoting the clean; they were not men without faith. Formerly, Huan Xuan issued an edict saying (An edict is an official decree), 'Among śramaṇas, those who can expound the scriptures and decrees, elucidate the doctrinal principles, and maintain the precepts in an orderly manner, suffice to proclaim the great transformation. All those who violate this shall be ordered to leave the monastic life.' Master \[Hui\]yuan sent a letter to Duke Huan, saying: 'The Buddha's teachings have fallen into decline; corruption and impurities have grown for days on end. Every time my reflections turn to this, indignation fills my breast.' > — English (machine translation) (machine translation) - [Previous: 10.2.1](https://indike.org/pramana/in.bauddha.taisho.2113.10.2.1) - [Next: 10.2.3](https://indike.org/pramana/in.bauddha.taisho.2113.10.2.3) - [Up: 10.2](https://indike.org/pramana/in.bauddha.taisho.2113.10.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.10.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.10.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.10.2.2) · Pramāṇa