[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) › 2.2.1 # 北山錄 2.2.1 北山錄 2.2.1 - **Language:** Classical Chinese ### [2.2.1](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.1) 道樹降魔穆清天下（佛初成道於伽耶城菩提樹下金剛座上。 以智慧力降魔之後法界肅靜也）。 垂世立教四十九年（以三十成道。 四十九年說法度人。 七十九歲入滅也）以經律論為三藏也（經為修多羅藏。 律為毘奈耶藏。 論為摩得勒迦藏也）。 以五戒十善四諦十二緣六度為五乘也（五戒為人乘。 十善為天乘。 四諦為聲聞乘。 十二緣生為緣覺乘。 六波羅蜜為菩薩乘）統之以十二分（一契經。 二應頌。 三記別。 四重說。 五自說。 六緣起。 七譬喻。 八本事。 九本生。 十方廣。 十一希有法。 十二論義。 亦呼十二部教也）開之為四宗（經律論呪）教始興乎一音。 而大協于群心。 目之曰甘露。 亦謂之毒鼓（應其病者除其熱惱故曰甘露。 不應其病起煩惱故謂之毒鼓）至聖既沒而微言殆絕（至聖即如來也）大迦葉遽命應真之侶千人。 撰定詮序俾罔墜厥旨。 王城始會造于石室（撰音選。 自佛滅度荼毘之後。 大迦葉命羅漢千人。 往畢鉢羅窟結集法藏。 請無憂王為檀護主也）龜氏尸其位（尸主也龜氏迦葉也）首唱優波離令誦律部（優波離者是諸釋子剃髮師。 諸釋子出家。 遂以瓔珞環釧奉之。 波離得已內自思惟。 此人性高體貴尚能捨去。 況我貧賤守寶受苦。 乃懸樹上。 誰有須者任意。 因求出家。 常弘律部）波離避席將就座（大迦葉初於畢鉢羅置三法座。 一令集律藏。 一令集經藏。 一令集論藏。 故優波離起就座也）禮僧足而昇。 執象牙扇。 如先佛所說不愆于文字（一依佛在而說。 並不愆少一文一字也）一千漏盡迭察迭書。 再覆其言然後乃定。 滿八十反號八十誦（波離旋記而說。 大眾旋書而集之也）次命阿難（阿難本以身居有學不得預眾。 被逐在堀外。 乃以三界九地惑束為九類。 起九無間道斷九解脫道證。 然後獲得三明六通。 以神境通從戶鑰孔入。 故得在會。 迦葉乃令集經藏。 迦旃延集論藏）阿難曰諾。 如波離。 過三月飲光虞逸亡。 以願智力觀之無褊慢矣（飲光即迦葉也。 虞慮也。 逸亡散失也。 恐經日久散失。 遂常以智願觀之無於怠慢也）凡百年夷路既廣人用知訓（自佛滅後。 迦葉弘持法藏二十年付阿難。 亦二十年又付與末田地。 二十年末田地又付商那和脩。 二十年商那和脩又付與優波毱多。 五人共一百年弘持法藏也）百年後毱多違世法驂𤘚軸（違世遷化也。 服外謂之驂。 𤘚殘也。 喻毱多滅後而法乘摧毀也）雖跋闍干紀擅興十過。 而離波多等七百無著人殄之。 如金僕姑而穿魯縞矣（佛滅後百年。 毘舍離國有跋闍子比丘。 說十事為清淨。 謂指抄食飲酒受畜金銀等十事皆佛制不許。 長老離波多與一切去上座三浮那及搜婆村長老等七百羅漢。 作羯磨而殄其罪也。 出四分律五十四卷。 縞素帛也。 金僕姑箭名。 魯莊公以之射南宮長萬也）暨大長老摩訶提婆（即大天也。 本土火羅國商主之子。 因父他往染其母。 父歸殺之。 後殺其母及阿羅漢。 懼罪而求出家。 聰明博達三藏）竊聖人之譽怙王者之力（自云。 我得羅漢入。 無憂王宮常為王者之師。 怙恃也）鄙爭為心離析是謀。 增損佛語黷亂聖典（因僧十五日說戒而妄有稱說。 黷亂聖言與僧不和也）群聖叱其庸違僭而不經（上座聖眾責其違亂佛語遂成爭競。 王不能和也）其徒蝟張剪為冠讎（大天之徒如蝟毛而張熾。 與聖眾共為寇讎也）群聖不克禦侮（克能也。 大天部強盛。 聖眾部不能制止也）遂破為二部（大天為大眾部。 聖眾部為上座部）二部派流有蕩不返。 迨數百年浸為二十部（大眾內分出成九部。 一說部。 二說出世部。 三雞胤部。 四多聞部。 五說假部。 六制多山部。 七西山住部。 八北山住部。 并本部成九也。 上座部分成十一部。 一說一切有部。 二雪山住部。 三犢子部。 四法上部。 > Subduing Māra beneath the Bodhi tree, he brought serenity and purity to all under heaven (when the Buddha first attained awakening beneath the Bodhi tree on the vajrāsana at the city of Gayā, after subduing Māra with the power of wisdom, the Dharma realm became calm and quiet). He bequeathed \[teachings\] to the world and established the doctrine for forty-nine years (attaining awakening at thirty, he expounded the Dharma and delivered people for forty-nine years, entering extinction at the age of seventy-nine). He took sūtras, vinaya, and abhidharma as the Tripiṭaka (sūtras being the Sūtrapiṭaka, vinaya being the Vinayapiṭaka, and abhidharma being the Mātṛkāpiṭaka). He took the five precepts, the ten virtues, the four truths, the twelvefold conditioned arising, and the six perfections as the five vehicles (the five precepts are the human vehicle; the ten virtues are the heavenly vehicle; the four truths are the śrāvaka vehicle; the twelvefold conditioned arising is the pratyekabuddha vehicle; and the six pāramitās are the bodhisattva vehicle). He unified them with the twelve divisions (first, sūtra; second, geya; third, vyākaraṇa; fourth, gāthā; fifth, udāna; sixth, nidāna; seventh, avadāna; eighth, itivṛttaka; ninth, jātaka; tenth, vaipulya; eleventh, adbhutadharma; twelfth, upadeśa; also called the twelve divisions of the teaching). He expanded them into four traditions (sūtras, vinaya, abhidharma, and dhāraṇī). The teaching first arose in a single sound, yet it profoundly harmonised with the minds of all beings. It is designated 'sweet dew' (amṛta), and also called the 'poisoned drum' (because it removes the feverish distress of those whose ailments correspond to it, it is called 'sweet dew'; because it arouses afflictions in those whose ailments do not correspond to it, it is called the 'poisoned drum'). After the Utmost Sage had passed away, his subtle words nearly ceased (the Utmost Sage refers to the Tathāgata). Mahākāśyapa promptly summoned a thousand companions who had realised reality, compiling and setting forth the teachings in order that their purport not be lost. The initial council at the royal city was held in the stone cave (the character zhuan 撰 is pronounced xuan 選; after the Buddha passed into extinction and was cremated, Mahākāśyapa summoned one thousand arhats to go to the Pippala Cave to compile the treasury of the Dharma, requesting King Aśoka to serve as the dānapati). The Gui clan presided over the seat (presiding means heading; the Gui clan refers to Kāśyapa). He first called upon Upāli and had him recite the vinaya section (Upāli was the barber to the Śākya princes; when the Śākya princes went forth from household life, they offered him their necklaces, bracelets, and bangles; having received them, Upāli reflected to himself, 'These men are of noble character and eminent status, yet they were able to renounce them; how much more so should I, who am poor and lowly, endure suffering merely to keep treasures?'; he then hung them on a tree for whoever needed them to take freely; he thereupon sought ordination and consistently propagated the vinaya section). Upāli left his seat and was about to ascend the dais (Mahākāśyapa initially established three Dharma seats at Pippala: one for compiling the Vinayapiṭaka, one for compiling the Sūtrapiṭaka, and one for compiling the Abhidharmapiṭaka; hence Upāli rose and went to the seat). He bowed to the feet of the Saṅgha and ascended, holding an ivory fan; just as the former Buddha had spoken, he did not err by a single word (speaking strictly in accordance with what the Buddha had said while present, without missing or mistaking even a single word or character). The one thousand whose taints were exhausted examined and wrote down \[the words\] in turn; only after verifying his speech twice was it settled. After completing eighty recitations, it was called the Eighty Recitations (Upāli recited from memory as he spoke, and the assembly transcribed and compiled it as he proceeded). Next he instructed Ānanda (Ānanda, being a trainee, was originally not permitted to join the assembly and was expelled outside the cave; he thereupon classified the delusions of the three realms and nine stages into nine categories, aroused the nine uninterrupted paths to sever the nine obstacles, realised the nine paths of liberation, and subsequently obtained the three insights and six superknowledges; using the superknowledge of spiritual faculties, he entered through the keyhole and was thus able to join the assembly; Kāśyapa then ordered him to compile the Sūtrapiṭaka, and Kātyāyana to compile the Abhidharmapiṭaka). Ānanda said, 'Yes,' just as Upāli had done. When three months had passed, Drinker of Light (Kāśyapa) feared that \[the teachings\] might be scattered and lost, and by the power of his vow-knowledge he observed that there was no negligence (Drinker of Light refers to Kāśyapa; yu 虞 means to worry; yi-wang 逸亡 means scattered and lost; fearing that as time passed they would be scattered and lost, he constantly observed them with knowledge and vows, without any laxity). For about a hundred years the level road broadened, and people were guided thereby (from the Buddha's extinction, Kāśyapa propagated and maintained the Dharma treasury for twenty years and transmitted it to Ānanda; after another twenty years, it was transmitted to Madhyāntika; after twenty years, Madhyāntika transmitted it to Śāṇakavāsa; after twenty years, Śāṇakavāsa transmitted it to Upagupta; these five persons together maintained and propagated the Dharma treasury for a hundred years). A hundred years later, when \[Upa\]gupta departed this world, the outside steeds of the Dharma chariot broke their axle (departing this world means passing away; the horses outside the team are called can 驂; can 𤘚 means broken; this is a metaphor for the breakdown of the Dharma vehicle after the extinction of Upagupta). Although the Vajjiputtakas violated the rules by presumptuously introducing the ten illicit practices, Revata and seven hundred unattached men eradicated them, like the Jinpugu arrow piercing the thin silk of Lu (one hundred years after the Buddha's extinction, in the country of Vaiśālī, there were Vajjiputtaka monks who claimed that ten matters were pure—such as eating with two fingers, drinking wine, and accepting and storing gold and silver—all ten of which had been forbidden by the Buddha; Elder Revata, along with the elder Sambhūta from Ahogaṅgā, the elder of the village of Sobbha, and others, comprising seven hundred arhats, performed the legal proceedings and eradicated these offenses; this appears in the fifty-fourth fascicle of the Four-Part Vinaya; gao 縞 means plain white silk; Jinpugu is the name of an arrow with which Duke Zhuang of Lu shot Nangong Changwan). Then came the Great Elder Mahādeva (who was Dātian; originally the son of a merchant leader in the country of Tokhārā; because his father was away elsewhere, he defiled his mother; when his father returned, he killed him; later he killed his mother and an arhat; fearing his crimes, he sought ordination; he was clever and thoroughly versed in the Tripiṭaka). He falsely usurped the fame of a sage and relied upon the authority of the king (he claimed, 'I have attained arhatship,' and entered the palace of King Aśoka to constantly serve as the royal teacher; hu 怙 means to rely upon). Harboring a base and contentious mind, he schemed to create division, corrupting and altering the Buddha's words, and throwing the sacred scriptures into confusion (when the Saṅgha expounded the precepts on the fifteenth day, he made arbitrary claims, throwing the sacred words into confusion and causing discord with the Saṅgha). The assembly of sages reproached him for being vulgar, contrary, presumptuous, and non-canonical (the elder holy assembly condemned him for violating and confounding the Buddha's words, which then escalated into a dispute; the king was unable to reconcile them). His followers swarmed like hedgehog quills and severed ties to become bitter enemies (Mahādeva's followers grew fierce like hedgehog quills and became mortal enemies of the holy assembly). The assembly of sages was unable to resist the affront (ke 克 means able; Mahādeva's faction was powerful, and the holy assembly was unable to restrain them). Thereupon they split into two schools (Mahādeva formed the Mahāsāṃghika school, and the holy assembly formed the Sthaviranikāya). The streams of these two schools flowed away, drifting and never returning. Within several hundred years, they gradually split into twenty schools (from within the Mahāsāṃghika, nine schools branched out: first, the Ekavyāvahārika; second, the Lokottaravāda; third, the Gokulika; fourth, the Bahuśrutīya; fifth, the Prajñaptivāda; sixth, the Caityaśaila; seventh, the Aparaśaila; eighth, the Uttaraśaila; together with the root school making nine; the Sthaviranikāya divided into eleven schools: first, the Sarvāstivāda; second, the Haimavata; third, the Vātsīputrīya; fourth, the Dharmottarīya). > — English (machine translation) (machine translation) - [Previous: 2.1](https://indike.org/pramana/in.bauddha.taisho.2113.2.1) - [Next: 2.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.2) - [Up: 2.2](https://indike.org/pramana/in.bauddha.taisho.2113.2.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.2.2.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.2.2.1](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.1) · Pramāṇa