北山錄 2.2.2

2.2.2

五賢胄部。 六正量部。 七密林山部。 八化地部。 九法藏部。 十飲光部。 十一經量部。 雪山部。 則本部也成二十部）哀哉化醇為醨。 大義於是乖矣（醇濃醨薄也。 佛滅度自百年之後分為二十部。 法味澆薄也）㭊金爭㲲分河於是飲矣（譬如一金杖分為五段段段皆金。 如佛法分為五部也。 迦葉佛父吉利枳王曾作十夢。 皆表釋迦遺教弟子內一夢見一張白㲲二十人爭此㲲㲲終不破。 表此二十部大小乘爭後遂分河而飲水也）故諸部云如是契經我部不誦。 而於自部皆至于解脫者也（各以自部教是佛語。 他部則非也）其大乘宗智論。 謂文殊師利與諸徒大會于鐵圍。 召阿難誦之。 非諸聲聞所預聞也（智論亦云。 智度論說。 大乘結集乃是文殊菩薩與阿難等在鐵圍山結集。 時皆大乘聲聞小智不預其眾也）聲聞聞之迷亂倒錯。 斯或別乘之謂也（謂二乘實聲聞也）或不迴心之人也（謂定性聲聞定不迴心灰身滅智者一類。 聞說大乘迷錯不信也）餘經餘聖貶不由論。 豈行之艱而亦不能知者乎（或有餘部經教及諸部聖人。 貶論而不取者。 蓋以論是慧學義理深玄學之實難。 而知之亦不得易也）彌勒造瑜伽凡一十七地（一五識身相應地。 二意地。 三有尋有伺地。 四無尋唯伺地。 五無尋無伺地。 六三摩呬多地。 七非三摩呬多地。 八有心地。 九無心地。 十聞所成地。 十一思所成地。 十二修所成地。 十三聲聞地。 十四緣覺地。 十五菩薩地。 十六有餘依地。 十七無餘依地也）備舉三乘開張演布（梵云瑜伽。 此云相應。 謂一切乘境行果等所有諸法皆名相應也。 即十七地稱之為師）後諸學者以文殊為法性。 以慈氏為法相（法性以真理融觀為門。 法相以識相行布為旨）各封涯域互馳章句自伐其美（後人所宗性相有殊。 宗性者以融觀為美。 宗相者以區別為善。 各黨其宗者也）致使西極東華人到于今有南北兩宗之異也。 故南宗焉以空假中為三觀（觀遍計煩惱空處能顯真理為真諦觀。 觀依他假有為俗諦觀。 觀真俗混同為第一義諦觀也）北宗焉遍計依他圓成為三性也（遍計依妄情而生。 依他假眾緣而起。 圓成即真理者也）而華嚴以體性德相業用範圍法界（即能所證體用而論範圍籠羅也）得其門統於南北。 其猶指乎諸掌矣（學華嚴者盡達性相之原俱盡南北之旨）印土傳法。 自大龜氏至師子比丘有二十四人。 雅紹真誥流演溥暢（自佛滅後。 大迦葉弘持法藏。 以至師子比丘共二十四人。 雅繼能仁之軌躅。 妙弘祖聖之玄風也）暨師子遇害於罽賓。 自是相承相付泯矣（師子比丘傳法至罽賓國。 為罽賓王害之自後。 法藏雖傳其道澆也）然戒法防患獨為大聖所制（戒者。 梵云毘奈耶。 此云調伏藏。 以防非止惡調伏有情三業。 如來親制最為付囑）以戒即七支之業業性甚深。 獲業智力乃窮其數（七支。 身三業殺盜婬。 口四業惡口兩舌妄言綺語。 共為七支也。 獲智力者了業之數）故開遮持破關乎損益。 而前佛後佛皆不寄口而言之（或法之中。 有開則許其通容。 有遮則絕其為作。 持為堅守不犯。 破為誤犯不持也。 律藏是佛親制。 不因寄口而傳說也）又峻設其防言不浮行。 心資定慧以至懸解（如來明立禁戒。 峻設遮防浮泛也。 心習定慧以至懸解。 懸解者若以繩繫物。 而懸慧解了達若解之也）故亦謂之波羅提木叉也（波羅提木叉此云別解脫戒。 謂七眾所持各別而解脫。 又持一戒得一解脫）經通五人說（智度論云。 五人者一佛二弟子三神仙四天五變化也）以彰善癉惡導物起信刊定邪正。 皆得謂之繩墨義也（彰明也。 癉病也。 病於惡而明於善導引起生也。 有不信者引之令信。 不定者刊削之。 邪曲者則正之。 如世繩墨能正材之斜曲也）窮括性相不令散失。 貫于人心皆得謂之結鬘義也（經內性相無不窮括義聚前後聯貫。

5. Bhadrayānīya, 6. Saṃmatīya, 7. Channagirika, 8. Mahīśāsaka, 9. Dharmaguptaka, 10. Kāśyapīya, 11. Sautrāntika. The Haimavata was the original school; [together] they formed twenty schools.) Alas, the pure was converted into the diluted, and the great meaning was thereby perverted! (Purity refers to richness, and dilution to thinness. A hundred years after the Buddha's parinirvāṇa, [Buddhism] split into twenty schools, and the flavor of the Dharma grew weak and diluted.) The gold staff was split and the cotton cloth contested; whereupon they drank from divided streams. (This is like a single gold staff divided into five sections, each section being gold—just as the Buddha-Dharma split into five schools. King Kṛkī, father of Kāśyapa Buddha, once had ten dreams, all of which presaged the bequeathed teachings and disciples of Śākyamuni. In one dream, he saw a single piece of white cotton cloth for which twenty men contended, yet the cloth in the end was not torn. This presaged that these twenty schools of the Mahāyāna and Hīnayāna would contend, and thereafter drink from divided streams.) Thus the various schools said, 'Such a sūtra is not chanted in our school'; yet within their own schools, they all attain liberation. (Each regarded their own school's teaching as the word of the Buddha and other schools' as not.) The *Mahāprajñāpāramitopadeśa* of the Mahāyāna school states that Mañjuśrī held a great assembly with various disciples at the Iron Enclosure Mountain and summoned Ānanda to recite it, which was not something that the śrāvakas participated in hearing. (The *Dazhidulun* also says: the *Mahāprajñāpāramitopadeśa* explains that the Mahāyāna compilation was compiled by the Bodhisattva Mañjuśrī together with Ānanda and others at the Iron Enclosure Mountain. At that time, all were of the Mahāyāna; the śrāvakas of lesser wisdom did not participate in the assembly.) When śrāvakas hear it, they become confused, disoriented, and mistaken; this refers perhaps to those of a different vehicle, (Meaning the two vehicles are true śrāvakas.) or perhaps to those who do not turn their minds [toward the Mahāyāna]. (This refers to the class of determined śrāvakas who definitively do not turn their minds, ash their bodies, and extinguish their wisdom. When they hear the Mahāyāna taught, they are confused, mistaken, and do not believe.) As for other sūtras and other sages disparaging [the teachings] without relying on treatises—could it be that practice is arduous, and they are also incapable of knowing them? (Perhaps there are scriptural teachings of other schools and sages of various schools who disparage treatises and do not accept them; this is because treatises belong to the study of wisdom whose principles are profound and subtle, truly difficult to study, and also not easy to know.) Maitreya composed the *Yogācārabhūmi*, totaling seventeen grounds: (1. The ground associated with the five sensory consciousnesses, 2. the mental ground, 3. the ground with examination and investigation, 4. the ground without examination but with investigation, 5. the ground without examination or investigation, 6. the samāhita ground, 7. the non-samāhita ground, 8. the ground with mind, 9. the ground without mind, 10. the ground accomplished through hearing, 11. the ground accomplished through reflection, 12. the ground accomplished through cultivation, 13. the śrāvaka ground, 14. the pratyekabuddha ground, 15. the bodhisattva ground, 16. the ground with residue, and 17. the ground without residue.) which fully sets forth the three vehicles, unfolding and disseminating them. (In Sanskrit, it is called *yoga*; here, it is translated as *xiangying* [correspondence]. It means that all the objects, practices, fruits, and other phenomena of all vehicles are called correspondence. Thus, the seventeen grounds are called its master.) Later scholars took Mañjuśrī to represent the Dharma-nature (dharmatā) and Maitreya to represent the Dharma-characteristics (dharmalakṣaṇa). (The Dharma-nature takes the harmonizing contemplation of ultimate truth as its portal; the Dharma-characteristics take the systematic layout of consciousness-aspects as its purport.) Each set up their own boundaries, vied with one another in chapters and sentences, and boasted of their own excellence, (Later people had differences regarding what they privileged between nature and characteristics. Those who privileged the nature took harmonizing contemplation as superior; those who privileged characteristics took differentiation as good. Each formed factions around their own school.) causing people from the Western Regions to China up to the present day to have the division between the Southern and Northern schools. Thus, the Southern School takes emptiness, the conventional, and the middle as the three contemplations; (Contemplating the emptiness of the pervasive afflictions can reveal the ultimate truth: this is the contemplation of ultimate truth. Contemplating dependent origination as provisional existence is the contemplation of conventional truth. Contemplating the non-differentiation of the ultimate and conventional is the contemplation of supreme truth.) while the Northern School takes the imaginary, the dependent, and the consummate as the three natures. (The imaginary arises based on deluded sentiments; the dependent arises provisionally from multiple conditions; the consummate is the ultimate truth.) However, the *Avataṃsaka* encompasses the dharmadhātu through essence, virtuous characteristics, and karmic functions; (That is, discussing encompassing and embracing in terms of the essence and functions of that which is realized and the means of realization.) once one grasps its portal, it unifies North and South—as easily as pointing to one's palm! (Those who study the *Avataṃsaka* exhaustively penetrate the source of both nature and characteristics, fully plumbing the purport of both North and South.) As for the transmission of the Dharma in India, from the Great Turtle Clan down to the Bhikṣu Siṃha, there were twenty-four individuals, who elegantly inherited the true pronouncements and widely disseminated them. (From after the Buddha's parinirvāṇa, Great Kāśyapa upheld the Dharma treasury down to the Bhikṣu Siṃha, totaling twenty-four individuals, who elegantly carried on the footsteps of the Munificent One and wondrously propagated the profound legacy of the ancestral sages.) When Siṃha met harm in Kashmir, the master-to-disciple transmission and entrustment was extinguished. (The Bhikṣu Siṃha transmitted the Dharma to the country of Kashmir, where he was killed by the king of Kashmir. From then on, though the Dharma treasury was transmitted, its Way became diluted.) Yet the disciplinary rules (vinaya) for guarding against transgressions were instituted exclusively by the Great Sage. (As for discipline: in Sanskrit, it is called *vinaya*; here, it is translated as 'the treasury of subduing'. It prevents wrongdoing, stops evil, and subdues the three karmas of sentient beings. It was personally instituted by the Tathāgata and most strictly entrusted.) Because the precepts concern the karma of the seven branches, and the nature of karma is exceedingly profound, only one who has attained the power of karmic knowledge can fully grasp their number. (The seven branches: the three bodily karmas of killing, stealing, and sexual misconduct, and the four vocal karmas of harsh speech, divisive speech, false speech, and frivolous speech; together these constitute the seven branches. One who attains the power of knowledge comprehends the enumeration of karmas.) Therefore, allowances and prohibitions, observing and violating, involve harm and benefit; yet neither the past buddhas nor the future buddhas ever entrusted another mouth to utter them. (In the Dharma, allowances grant accommodation, while prohibitions terminate actions. Observing means steadfastly keeping them without breach; violating means mistakenly transgressing without observing. The Vinaya Piṭaka was personally instituted by the Buddha and not transmitted by entrusting another mouth.) Furthermore, he strictly established its defenses so that speech does not drift into heedless conduct, and the mind is assisted by concentration and wisdom so as to reach ultimate release; (The Tathāgata clearly instituted the prohibitive precepts, strictly setting up protective defenses against drifting. The mind practices concentration and wisdom so as to reach ultimate release. Ultimate release is like an object tied with a rope, suspended: wisdom comprehends and penetrates, just like untying it.) therefore it is also called the prātimokṣa. (*Prātimokṣa* is translated here as 'individual liberation precept', meaning that the seven classes of disciples observe them individually and obtain liberation; also, by observing one precept, one attains one liberation.) Sūtras are spoken through five kinds of beings, (The *Dazhidulun* states: the five persons are: 1. the Buddha, 2. disciples, 3. divine ṛṣis, 4. devas, and 5. apparitional beings.) to manifest good and denounce evil, guide beings to arouse faith, and determine the false and the true; thus all can be called having the sense of a 'carpenter's marking line'. ('Manifest' means to make clear; 'denounce' means to treat as an illness. It treats evil as an illness and makes good clear, guiding and arousing them. If there are those who do not believe, it guides them to believe; what is undetermined, it settles; what is crooked, it rectifies—just as a worldly marking line can rectify the crookedness of timber.) Exhaustively encompassing the nature and characteristics without letting them scatter and be lost, and threading them through human minds, all can be called having the sense of 'stringing garlands'.