[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) › 2.2.5 # 北山錄 2.2.5 北山錄 2.2.5 - **Language:** Classical Chinese ### [2.2.5](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.5) 改往習新而行之也）革違從勸三訓萃舉以光被天下也（訓教也。 萃集也。 以三教集舉而化世也）故吾道焉將不可舉。 雖千年參辰背焉（吾教為化導之本。 若與世未合。 縱歷千載之期。 若參星與辰星必不相合也）將可舉雖萬里風馬通焉（其或教可舉。 行途雖萬里亦可通也。 風馬謂牝牡相逐也。 齊桓伐楚。 楚子云。 至於風馬牛不相及也）是以漢詔降于天陲。 聖日出于東方（陲邊也。 謂秦景等至月氏。 聖日謂摩騰東來也）燭生靈於重垠示大覺於昭回（垠邊也佛日照燭群品。 光華天地也）夫假一宵之夢。 樹風聲於萬古。 如帝莊者天下實有君矣（漢明一夢金人。 西求教法。 始立風範。 聲教終為萬古之規）宣心茂猷光啟有漢。 如王傅秦蔡。 漢室實有臣矣（茂盛猷圖也。 宣心盛圖開明漢祚。 謂王遵傅毅秦景蔡愔等也）為法王之遺徒（遺苗徒弟）弘嗣德音如騰蘭者。 天竺實有僧矣（能嗣聲教）眇觀前古。 豐德厚利實勤於生民者。 民荷其賜。 播其休烈。 盛于祠秩（眇細也。 觀前代有利於民。 感其恩。 必揚其美。 業大陳于享祀也）故禮曰。 法施於生民死則祀之。 以勞定國則祀之。 以能禦大災則祀之。 能捍大難則祀之。 而炎氏與二三臣。 暢金仙之教。 適未聞之俗。 使人以悃悃之誠（悃悃切也）知罪福所歸。 厭有涯之形。 尚滅心之理（漢明與二三臣。 初道開佛教。 使迷倒之俗悟解罪福厭有盡之身。 達證無生之理）恢恢焉玄化之功冠乎仁祠。 而世不崇其寢昭其奠禮。 雖古之云闕而今亦未得也（恢恢廓也。 以其功雖恢廓造化於祠典合冠其首。 而世不崇其寢廟明其亨奠於古之云闕今亦未得不闕也）自漢中興之始。 涓涓乎濫觴（濫溢也。 漢水初出只可溢於一觴。 佛法自後漢之初涓涓細流。 如漢水之初出也）魏流束薪（至曹魏之代漸如流於束薪）迄今我唐。 其風寖廣（自漢佛法初至到今巨唐其法漸廣矣）鞠搜眾部（鞠窮也）八千餘卷。 今來梵僧翻譯未已。 其間齊梁之世。 二蕭之家（南齊蕭道成。 梁武蕭衍。 兩朝二蕭並都金陵也）學優詞洽多乎製撰。 如竟陵王子良。 鈔集眾經。 別為七十部二百五十九卷（齊竟陵王以部類抄集之也）雖當時自意不欲外傳。 而後世寫之編諸正錄。 梁太子綱（即簡文帝）撰法寶聯璧二百卷。 沙門僧祐（撰弘明集十六卷）僧旻（住虎丘山蕭昂往禮之高臥不起人號為梁代素王）寶唱（楊都莊嚴寺僧。 博識洽聞。 梁武令撰經律異相五十卷）智藏（梁高僧聰明博識）咸皆纘述頗多條目。 後葉或有廢。 通莊而遵岐路者也（通莊大路謂正經也岐小路群集也）時太學江泌女（梁朝學士）年始八歲自永元元年至天監四年（永元南齊年號。 天監梁武年號自己卯至乙酉。 計七年）靜坐閉目自然誦出三十卷（今藏內有題目而無經文。 既非佛語今在偽錄也）議者以為天授之也。 夫何區別其真偽哉。 大乘以一法謂實相也（實相謂真如也）小乘三焉。 謂諸行無常。 諸法無我。 涅槃寂靜。 然有乖乎此者。 則不為吾教也。 其有蕪累凡淺。 如七佛神呪．普賢證明．法華度量．天地八陽．延壽命等經。 乖於眾典。 失聖言之體。 存乎疑偽。 非所論也（並存疑偽錄）其或質濁繁細（如陰持入道地等經）如漢魏失譯并藥師等經（尸利蜜多羅。 及與鹿野寺惠簡譯。 今在正錄）雖不雅奧且非虧謬。 驗之重譯不可廢也。 然得禽雖一目之網。 而藉萬目資乎一目。 出苦雖一門之法。 而兼萬法資乎一門（雖以一目獲禽不可唯開於一目。 雖以一法契機不可唯演於一法）故演而伸之。 為八萬四千之法藏也。 牟子云（牟子蒼梧太守也。 著書曰牟子）佛經前說億載之事。 却道萬世之要。 太素未兆。 太始未生。 乾坤肇興。 其微不可握。 其纖不可入。 佛悉彌綸其廣大之表。 剖析其窈眇之內。 > to reform past \[habits\] and practice anew) and to transform transgressions by following exhortations, bringing together the three teachings so that they brightly illuminate all under heaven. (Commentary: "Teachings" means instructions. "Bringing together" means assembling. It means assembling the three teachings to transform the world.) Therefore, if our Way is not yet to be promoted, though a thousand years pass, \[the circumstances\] will be as estranged as the constellations Shen and Chen. (Commentary: Our teaching is the root of transforming and guiding. If it does not harmonize with the world, even after a thousand years, it will surely not meet, like the stars Shen and Chen.) But when it is to be promoted, though separated by ten thousand leagues, even horses driven by the mating wind will find passage. (Commentary: When the teaching can be promoted, though the route spans ten thousand leagues, it can still reach through. "Horses driven by the mating wind" refers to mares and stallions pursuing each other. When Duke Huan of Qi attacked Chu, the Viscount of Chu said: "We are so far apart that horses and oxen driven by the mating wind would not reach each other.") Thus, the Han imperial decree was sent down to the edges of heaven, and the sun of the sage arose in the eastern quarter. (Commentary: "Edges" means borders. It refers to Qin Jing and others reaching the Yuezhi. "Sun of the sage" refers to Kāśyapa Mātaṅga coming to the east.) It illuminated living beings at the distant horizons and manifested the Great Awakened One in the luminous heavens. (Commentary: "Horizons" means borders. The Buddha-sun illuminated the multitudes of beings and made the heavens and earth radiant.) To set down a standard for ten thousand generations on the basis of a single night's dream—in Emperor Zhuang, all under heaven truly had a sovereign! (Commentary: Emperor Ming of the Han dreamt one night of a golden man, sought the teachings in the west, and first established a model. His voice and teaching ultimately became the rule for ten thousand generations.) To declare his heart in brilliant schemes and gloriously inaugurate the Han dynasty—in men like Wang Zun, Fu Yi, Qin Jing, and Cai Yin, the Han house truly had ministers! (Commentary: "Brilliant" means magnificent, and "scheme" means plan. To declare one's heart in magnificent plans and bring brightness to the Han line refers to Wang Zun, Fu Yi, Qin Jing, Cai Yin, and others.) To act as the surviving disciples of the Dharma King (Commentary: "Surviving" means descendants; "disciples" means followers.) and grandly inherit his virtuous sound—in men like Kāśyapa Mātaṅga and Dharmaratna, Tianzhu truly had monks! (Commentary: They were able to inherit the voice and teaching.) When we look back upon antiquity, those whose abundant virtue and profound benefit were truly laboured for the people had their gifts received by the people; their glorious renown was spread abroad and celebrated in the sacrificial registries. (Commentary: "Look back upon" means scrutinizing. Observing that past eras brought benefit to the people, \[the people\] were moved by their grace, were bound to proclaim their excellence, and broadly set out great offerings in the ancestral sacrifices.) Thus the \*Book of Rites\* says: "Those who gave laws to the people are sacrificed to after death. Those who by their labor established the state are sacrificed to. Those who could ward off great calamities are sacrificed to. Those who could defend against great disasters are sacrificed to." Now, the Flame Clan \[dynasty\] and its two or three ministers propagated the teaching of the Golden Immortal and reached customs that had never heard it, causing people with sincere devotion (Commentary: "Devotion" means earnestness.) to know whither sin and merit lead, to weary of the bounded bodily form, and to esteem the principle of extinguishing the mind. (Commentary: Emperor Ming of the Han and his two or three ministers first opened the Buddhist teachings, causing worldly people who were inverted and confused to comprehend sin and merit, weary of the perishable body, and attain realization of the principle of non-arising.) Grandly did their work of profound transformation crown the temples of benevolence; yet the world neither exalts their burial halls nor clarifies their sacrificial rites. Though antiquity called this a deficiency, the present day has also failed to remedy it. (Commentary: "Grandly" means expansively. Although their achievement expansively influenced transformation and should rank at the head of the sacrificial canons, the world does not revere their ancestral shrines nor clarify their sacrificial offerings. What antiquity called a deficiency has not been remedied today either.) Since the beginning of the Han restoration, it trickled forth like a spring overflowing a wine cup. (Commentary: "Overflowing" means spilling over. When the Han River first emerges, it can only fill a wine cup. From the beginning of the Later Han, the Buddhist Dharma was a trickling stream, like the Han River when it first emerges.) In the Wei, it flowed \[so as to carry\] bundles of firewood. (Commentary: By the Cao Wei period, it gradually became like a current that could float bundles of firewood.) Down to our Tang today, its influence has grown ever broader. (Commentary: From the first arrival of the Buddhist Dharma in the Han to our Great Tang today, its Dharma has gradually broadened.) Thoroughly searching the various divisions, (Commentary: "Thoroughly" means exhaustively.) there are over eight thousand fascicles, and even now the translation work of Indian monks has not ceased. In the meantime, during the Qi and Liang eras, the two Xiao clans (Commentary: Xiao Daocheng of the Southern Qi and Xiao Yan, Emperor Wu of the Liang. Both of the two Xiao clans in the two dynasties had their capitals at Jinling.) had abundant learning and refined phrasing, producing many compilations. For instance, Xiao Ziliang, Prince of Jingling, made anthologies from the various sutras, dividing them into seventy works in two hundred and fifty-nine fascicles. (Commentary: The Prince of Jingling of the Qi made anthologies classified by category.) Though at the time he did not intend for them to be circulated abroad, later generations copied them and entered them into the orthodox catalogues. Xiao Gang, Crown Prince of Liang (Commentary: namely Emperor Jianwen), compiled the \*Liang bi of the Dharma Treasure\* in two hundred fascicles. The śramaṇa Sengyou (Commentary: who compiled the \*Hongming ji\* in sixteen fascicles), Sengmin (Commentary: who resided on Mount Huqiu; Xiao Ang went to pay homage to him, and he remained lying comfortably without rising, so that people called him the Uncrowned King of the Liang dynasty), Baochang (Commentary: a monk of Zhuangyan Monastery in the capital of Yangdu, of broad knowledge and rich erudition, whom Emperor Wu of Liang ordered to compile the \*Jinglü yixiang\* in fifty fascicles), and Zhizang (Commentary: an eminent monk of the Liang, intelligent and well-read), all made compilations with numerous entries. In later generations, some abandoned the broad thoroughfare and followed branching byways. (Commentary: "Broad thoroughfare" refers to the grand road, meaning the orthodox scriptures; "branching byways" refers to small paths, meaning miscellaneous anthologies.) At that time, the daughter of the National Academy Scholar Jiang Mi (Commentary: a scholar of the Liang dynasty), who was only eight years old, from the first year of the Yongyuan era to the fourth year of the Tianjian era (Commentary: Yongyuan was a Southern Qi reign era; Tianjian was a reign era of Emperor Wu of the Liang; from the year \*jimao\* to \*yiyou\*, totaling seven years), sat quietly with her eyes closed and naturally recited thirty fascicles. (Commentary: In the canon today there are titles, but no scripture texts; since they were not the Buddha's words, they are now placed in the catalogue of apocrypha.) Commentators considered them heaven-bestowed. How, then, are we to distinguish the genuine from the spurious? The Great Vehicle takes a single principle, namely the True Mark. (Commentary: "True Mark" means suchness.) The Lesser Vehicle has three, namely: all conditioned factors are impermanent; all phenomena are without self; and nirvāṇa is quiescent. What contradicts these is not our teaching. Those that are cluttered, crude, and shallow—such as the \*Dharani Sutra of the Seven Buddhas\*, the \*Samantabhadra's Verification\*, the \*Lotus Measures\*, the \*Eight Yang of Heaven and Earth\*, and the \*Prolonging Life Sutra\*—contradict the various scriptures, forfeit the substance of holy speech, and are retained as suspect or apocryphal, not worthy of discussion. (Commentary: They are all preserved in the catalogue of suspect and apocryphal scriptures.) Those that are unadorned, crude, verbose, and minute (Commentary: such as the \*Yin chi ru jing\* and \*Dao di jing\*), or the lost-translator scriptures of the Han and Wei, as well as the \*Bhaiṣajyaguru Sutra\* and others (Commentary: translated by Śrīmitra and Huijian of Luye Monastery; they are now in the orthodox catalogue), although not elegant or profound, are nevertheless neither flawed nor erroneous; verified against retranslations, they must not be discarded. Indeed, although a bird is caught by a single mesh of the net, it depends on the myriad meshes to support that single mesh; although liberation from suffering is through the Dharma of a single gate, it combines myriad Dharmas to support that single gate. (Commentary: Although a bird is caught with a single mesh, one cannot open only a single mesh; although one accords with faculties through a single Dharma, one cannot expound only a single Dharma.) Thus they were expounded and extended into the eighty-four thousand Dharma stores. Mouzi says: (Commentary: Mouzi was the Governor of Cangwu; he wrote a book called \*Mouzi\*.) "The Buddhist sutras speak beforehand of matters a hundred million years in the past, and explain the essentials of ten thousand generations to come. Before the Great Simplicity had formed signs, before the Great Origin had arisen, when heaven and earth first began, its subtlety could not be grasped and its fineness could not be penetrated. The Buddha completely encompassed the exterior of their vastness and analyzed the interior of their profundity. > — English (machine translation) (machine translation) - [Previous: 2.2.4](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.4) - [Next: 2.2.6](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.6) - [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.2.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.2.2.5](https://indike.org/pramana/in.bauddha.taisho.2113.2.2.5) · Pramāṇa