北山錄 2.2.3

2.2.3

猶若西國之人以線穿貫花鬘而為嚴飾也）至言有准規矩合度。 而民是則之皆得。 謂之法義也（猶若王言出則天下准承。 規者圓也。 矩者方也。 方圓皆合其制度為人之准故名為法。 法者則也）其言如蘭其信乃恒。 天下酌之而不知其竭皆得。 謂之常義也（蘭香草也。 恒常也。 若湧泉而不竭。 故謂之常也）論通弟子造。 以能合離真俗舒蓄名理。 壼奧在彀風味淵派。 法義之所由生故皆得。 謂之摩怛哩迦也（論者循環研覈究暢真宗為義。 本唯佛說散在眾經。 後乃大小聖弟子通亦造之。 而能離合真俗區擘色心。 定有無之指歸。 盡名義之壼奧。 其唯論藏乎。 梵云摩怛哩迦。 此云本母。 能生智慧如母生子也）矯伏擒縱啟塞關徼（矯詐也。 伏順也。 擒奪。 縱放也。 論義之道。 或詐現縱伏而後奪取其義也。 啟開也。 塞閉也。 關門鑰也。 徼小路也。 論宗有開有閉有遮防塞其關要也）發期爾的弛有餘勇（發言之道。 須有準當。 若箭發機須期中的。 弛放也。 放其義題須令勇氣有餘也。 苦理門四宗中不顧論宗等也）外道異黨莫余敢侮（論乃摧邪顯正。 故外道之徒莫敢侮慢也）故皆謂之優波提舍也（梵云優波提舍此云論義也）。 法謂所對（屬於所照之境）。 慧則向觀（謂能照之心）。 向則克滅（謂能證智起則諸惑皆滅也）。 觀則克聖（謂慧照理若燈之照物則能顯於聖道）。 故皆謂之阿毘達磨也（梵云阿毘達磨此云無對法）。 佛昔一時有言曰彼此中間而入於定（佛一日言彼此中間三件未指而入定也）。 諸大弟子各以己解競宣聖意。 或以生死為此。 涅槃為彼。 道為中間（生死謂分段變易二種生死為此也。 涅槃謂四種涅槃所證之理為彼。 道則能證之智為中間也）或為眼根為此。 色境為彼。 識是中間（根為能照。 境為所照。 識在中間為能了別）如是乃有五百言不相與志不相奪（雖各不同亦各言其志也）暨大聖起定。 舍利弗等騰情稽疑。 佛言。 我說觸為此。 集為彼。 受為中間（觸為對境。 集為能染。 心受於中間領納也）爾曹雖非我意。 然皆為滅苦之因。 並應受持不宜忘失也（曹輩也。 弟子所說雖非佛之本意。 然亦無爽道理也）故佛日未亡。 舍利弗造集異門足論（二十卷一百八十九紙。 玄奘譯）目連造法蘊足論（二十卷一百七十八紙。 玄奘譯）迦多演那造施設足論（一萬八千頌。 此未見行。 上三論皆是如來在日諸弟子造也）玉毫既晦。 提婆設磨造識身足論（十六卷。 佛滅後一百年造。 玄奘三藏譯）世友造品類足論（十八卷二百九十紙。 佛滅後三百年造）戒身足論（三卷四十九紙。 世友造。 已上謂六足也）迦多演尼造發智論（十六卷三百六十五紙。 大義具足故。 號此論為身。 以六足為足也。 佛滅後造）凡七論奮揚才藻控越風猷。 傍求聖意式弼神化。 其大窮天地。 其細考鄰虛（七論並小乘之文。 辭藻宏曠風規超弈。 至於性相心色無不具論也。 鄰虛極微之塵也）方諸儒門。 三傳四詩各金玉其音也（三傳。 一左丘明傳。 二公羊高傳。 三穀梁赤傳。 四詩。 魯詩。 魯人申培公漢武以浦輪徵之已八十餘以詩經為訓口傳無傳也。 二齊詩齊人袁固生所傳。 三韓詩燕人韓嬰所學。 四毛詩河間毛公字文操所傳於子夏也）由是四百年初。 迦濕彌羅國五百六通依發智論撰大毘婆沙（佛滅後四百年初。 有羅漢名迦旃延子。 擊乾稚普告十方諸天及賢聖。 不得入滅有於佛所聞一曷一句皆會迦濕彌羅國。 諸聖既至。 遂集所聞。 是者取。 非者去。 乃成大毘婆沙。 此云廣解。 禁之不令出國。 謂婆娑頭拔尊者潛入彼國誦之出國歸。 罽賓傳之後方流於諸國也）備釋三藏（謂經律論）以品有八。 譯者謂之八蘊。 亦日八藏是也（蘊藏皆聚義也即八揵度）至五百年。 龍樹學窮域內。

[just as people in the Western lands string together flower garlands as an adornment].) The supreme words have a standard, conform to the compass and square, and when the people take them as a model, all attain [benefit]; hence they are called 'teachings of the Dharma' (just as when a king's words go forth, the whole realm conforms to them; the compass is round, the square is rectangular, both square and round accord with their standards and serve as the norm for mankind, hence called 'dharma'; dharma means a standard). Their words are like thoroughwort, their trustworthiness ever-constant, and when all under heaven draw upon them without knowing exhaustion, all attain [benefit]; hence they are called 'teachings of constancy' (thoroughwort is a fragrant herb; 'constant' means eternal; like a gushing spring that never dries up, hence called 'constant'). Treatises are composed by disciples together; because they are able to combine and separate the ultimate and conventional, unfolding and gathering nominal principles, their inner profundities are fully mastered, their flavour is deep and vast, and they are the source from which Dharma principles arise, all [such texts] may be called mātṛkā (treatise has the sense of cyclic scrutiny and exhaustive clarification of the true school; originally they were only spoken by the Buddha and scattered among the various sūtras; later both Mahāyāna and Hīnayāna noble disciples composed them in common; being able to separate and combine the ultimate and conventional, distinguish form and mind, determine the purport of being and non-being, and exhaust the inner profundities of terms and meanings—is that not uniquely the Treatise Piṭaka? In Sanskrit it is called mātṛkā, here translated as 'matrix'; it generates wisdom just as a mother gives birth to a child). Subduing and feigning compliance, capturing and releasing, opening and closing the strategic passes (to feign is deception; to comply is submission; capture is seizure; release is letting go; the method of doctrinal debate sometimes feigns compliance or releases, only to seize the meaning later; opening is unlocking; closing is shutting; pass is a gate's bolt; barrier is a bypath; the doctrinal schools have openings and closures, prohibitions and blockades at their critical passes), their speech aims precisely at the mark, yet they still retain reserve strength upon release (the way of setting forth speech must have precise accuracy; like an arrow shot from a bowstring, it must strike the target; release means letting loose; setting forth one's thesis must leave courage to spare; in the Four Schools of the Nyāyamukha, one does not look back to doctrinal treatises, etc.), so that none of the rival factions of non-Buddhists dare to insult them (treatises crush the heterodox and manifest the orthodox, so followers of non-Buddhist paths dare not treat them with contempt); hence they are all called upadeśa (in Sanskrit upadeśa, here translated as doctrinal exposition). Dharma refers to what is confronted (belonging to the objective sphere illuminated). Wisdom is the directed contemplation (referring to the mind capable of illumination). Direction brings overcome destruction (meaning that when the cognitive wisdom arises, all afflictions are destroyed). Contemplation achieves sagehood (meaning that when wisdom illuminates the principle, like a lamp illuminating things, it reveals the holy path). Hence they are all called abhidharma (in Sanskrit abhidharma, here translated as 'incomparable Dharma'). Formerly, on one occasion, the Buddha said, 'This side, that side, and the middle,' and entered samādhi (one day the Buddha spoke of three items—this side, that side, and the middle—without specifying them, and entered samādhi). The great disciples each according to their own understanding competed to proclaim the Sage's meaning: some took saṃsāra as 'this side', nirvāṇa as 'that side', and the Path as 'the middle' (saṃsāra refers to the two kinds of saṃsāra, discontinuous and transformative, as 'this side'; nirvāṇa refers to the principle realized in the four kinds of nirvāṇa as 'that side'; the Path is the realizing wisdom as 'the middle'); some took the eye sense-organ as 'this side', visible form as 'that side', and consciousness as 'the middle' (the sense-organ is capable of illuminating, the objective sphere is what is illuminated, and consciousness in the middle is capable of discerning). In this way there were five hundred explanations, none agreeing with another, yet their intentions did not contradict (though each was different, each spoke his own understanding). When the Great Sage arose from samādhi, Śāriputra and the others presented their views and inquired about their doubts. The Buddha said: 'I spoke of contact as this side, origination as that side, and feeling as the middle (contact is confronting the object, origination is capable of defiling, and the mind's feeling in the middle receives and experiences it). Though your understandings were not my intention, nevertheless they are all causes for extinguishing suffering, and all should be retained and practised, not forgotten' (caobei means their group; though what the disciples said was not the Buddha's original intention, it still did not violate the principle). Therefore, while the Buddha-sun had not yet set, Śāriputra composed the Saṅgītiparyāya-pāda-śāstra (twenty fascicles, one hundred eighty-nine sheets, translated by Xuanzang), Maudgalyāyana composed the Dharmaskandha-pāda-śāstra (twenty fascicles, one hundred seventy-eight sheets, translated by Xuanzang), and Kātyāyana composed the Prajñapti-pāda-śāstra (eighteen thousand verses; this has not yet been seen in circulation; the above three treatises were all composed by disciples during the Tathāgata's lifetime). After the jade urn-hair grew dark, Devaśarman composed the Vijñānakāya-pāda-śāstra (sixteen fascicles, composed one hundred years after the Buddha's passing, translated by Tripiṭaka Master Xuanzang), Vasumitra composed the Prakaraṇapāda-śāstra (eighteen fascicles, two hundred ninety sheets, composed three hundred years after the Buddha's passing) and the Dhātukāya-pāda-śāstra (three fascicles, forty-nine sheets, composed by Vasumitra; the above are called the Six Pādas). Kātyāyanī[putra] composed the Jñānaprasthāna-śāstra (sixteen fascicles, three hundred sixty-five sheets; because the great doctrines are complete, this treatise is designated the 'body', and the six pādas are designated the 'feet'; composed after the Buddha's passing). In all, these seven treatises gave free rein to talent and refinement, surpassing ordinary models; they sought the Sage's intention from all angles, assisting the divine transformation. In their vastness they exhausted heaven and earth; in their minuteness they examined the subtlest atoms (the seven treatises are all Hīnayāna texts; their rhetoric is vast and magnificent, their style exceptional; from nature and marks to mind and form, there is nothing they do not fully discuss; the subtlest atom is the dust mote bordering on void). Compared to the Ruist school, it is as if the Three Commentaries and the Four Odes each made their sounds of gold and jade (the Three Commentaries are: first, the Zuo Qiuming Commentary; second, the Gongyang Gao Commentary; third, the Guliang Chi Commentary. The Four Odes are: the Lu Odes, transmitted by Master Shen Pei of Lu, whom Emperor Wu of Han summoned with rush-cushioned wheels when he was over eighty, using the Book of Odes as instruction, transmitted orally without written commentary; second, the Qi Odes, transmitted by Master Yuan Gu of Qi; third, the Han Odes, studied by Han Ying of Yan; fourth, the Mao Odes, transmitted to Zixia by Master Mao of Hejian, courtesy name Wencao). For this reason, at the beginning of the four-hundredth year, in the country of Kaśmīra, five hundred [arhats with] the six supernatural knowledges compiled the Mahāvibhāṣā based on the Jñānaprasthāna (at the beginning of the four-hundredth year after the Buddha's passing, there was an arhat named Kātyāyanīputra who struck the gaṇḍī and universally announced to all devas, worthy ones, and sages of the ten directions that those who had heard even one verse or one phrase from the Buddha must not enter nirvāṇa, and should all gather in Kaśmīra; once the holy ones arrived, they gathered what they had heard, accepting what was correct and discarding what was false, thereby completing the Mahāvibhāṣā, translated here as 'Great Commentary'; it was forbidden to let it leave the country, but it is said that the Venerable Vasubhadra secretly entered that country, recited it, left the country and returned, transmitting it to Jibin, after which it spread to the various countries), fully explaining the Tripiṭaka (meaning sūtra, vinaya, and śāstra). Because it has eight chapters, translators called it the 'Eight Skandhas', and also called it the 'Eight Piṭakas' (skandha and piṭaka both mean a collection; namely the eight skandhakas). By the five-hundredth year, Nāgārjuna's learning had exhausted everything within the realm.