[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) › 3.4.1 # 北山錄 3.4.1 北山錄 3.4.1 - **Language:** Classical Chinese ### [3.4.1](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.1) 大聖恭己。 萬靈作輔。 利見為心。 匡救為功。 光宅天下者。 化（天龍翼奉。 釋梵宗師。 統三界以居尊。 總四生而並化）或作大夫。 或作人王（應以宰官小王等現化）洎百工鬻香長者（廣大國有鬻香長者。 名優鉢羅。 善別知一切香。 亦知和合一切香法燒塗末等。 又知出處。 有香名象藏。 因龍鬪生。 若燒一丸。 起大香雲彌覆王都。 於七日中雨細香雨。 著身樓閣衣服悉作金色。 摩羅耶山有栴檀名牛頭香。 若以塗身。 設入火坈火不能燒。 雪山有香名阿盧那。 眾生嗅者離諸染欲）濟海舡師（南方有城。 樓閣中有舡師。 名婆施羅。 在其海上。 與百千商人方便開示佛功德法。 度脫眾生）苦行外道（都薩羅城善得山。 有外道名遍行。 為人演說一切世間巧術伎藝。 又能調伏九十六種外道。 令其捨離所有諸見）戲沙童子（南方自在童子。 於名聞國河渚之中。 與十千童子聚沙為戲。 此童子於一切眾生名一切業名一切諦名皆悉了知）其有益於生民者而無不為也。 或悶悶焉示之以朴（悶悶昏愚貌）或察察焉示之以智（察察明達貌）或行行焉示之以勇（行行剛強貌）或衎衎焉示之以和（衎衎和樂貌）而不得求之一致也。 不可捨一以求之也。 故或噏或闢。 或顯或晦。 或窪或隆（噏聚也。 闢開也。 顯明也。 晦暗也。 窪低深也。 隆高顯也）將得之又失之。 將依之又違之。 其德淵乎其迹渝乎。 其表覺乎其影訛乎。 其音揚乎其響塞乎。 誠莫可徵其微也。 是以真道焉可以修身。 權道焉可以御化（真道滿教也。 不專利已。 權道半教也。 不能兼濟御攝也）真道不可以暫廢。 故混而不滓（在果不增。 居因不減。 隨常流而不溺處。 群萃而不異故也）權道不可以久立。 故捨而合道也（設權暫用故不可久立。 須歸常道也）而真道終終焉（上終字周圓也。 下終字三祇之果。 乃是終竟之處。 六度萬行之真道。 能周圓三祇之果也）權道始始焉（上始字初發也。 下始字五戒十善小聖之行等也。 佛開此權宜之教。 以為初發趣入之始也）如調達行三逆而終得授記。 三逆亦有報也（梵云提婆達多。 此云天受。 佛之堂弟斛飯王之子。 從天神乞得。 故常與佛為冤。 以石打佛脚損。 出佛身血。 破和合僧。 殺比丘尼。 是三逆罪。 雖入地獄。 靈山會上亦得授記。 三逆之報豈徒然哉）聖記顯復歸乎本也。 常不輕禮四眾。 誠則失儀。 但劫濁難化。 而聖善用時。 寄迹申禮（法華經常不輕菩薩。 恒禮四眾而得成佛。 應權逐時者。 以時多輕慢故。 盛行禮敬而化之也）西域優陀延王。 與賓頭盧少相厚善（賔頭盧。 姓頗羅墮。 住摩利山。 不入涅槃）王每至賓頭盧。 不為之起。 左右請王用治法。 王曰。 事既矣（既已也。 前度不起之事已了）須吾後往。 異日王至賓頭盧。 念欲不起。 恐王害己墮於地獄。 念欲為起。 慮損王福失於國位。 俄復裁之。 失國之重不甚惡道。 起愈不起宜從愈也。 乃前逆王七步。 王駭其無恒。 賓頭盧曰。 吾前慮王失位也。 今將為我害故不獲其慮也。 王曰。 吾失國幾何。 對曰。 後七日當亡國七年矣。 北齊僧稠見文宣無將送（文宣高洋都河東。 在位十年崩）帝密納邪譖兼之以讖忌黑衣（時有譖文宣云。 見王不起有輕君慢主之志。 又有讖云。 黑衣當王稠著緇衣疑應也）覬異日往以大不敬除之比大駕幸山中。 稠出山二十里孤立道側。 帝曰甞他日不吾爾今則然。 稠曰。 恐身血不淨穢污僧房耳。 帝內戁請以身負稠還所止。 稠固不受命焉（不受負還之命也）易曰。 君子之道。 或出或處。 或默或語。 言隨應變時也（所謂邦有道則智。 邦無道則愚。 用之則行。 捨之則藏也）夫富有天下者。 貴有人民者。 視行藝。 猶雞犬牛馬之類耳。 > The Great Sage respects himself, all spirits assist him, beneficent manifestation is his mind, and saving and correcting are his merits. Those who illuminate and dwell in the world are transformations (Heavenly dragons attend him; Śakra and Brahmā venerate him as Master; presiding over the three realms, he dwells in honor; gathering the four types of living beings, he transforms them alike). Sometimes he acts as an officer, sometimes as a king of men (Manifesting transformations as ministers, petty kings, and so forth, as appropriate). Down to the artisans: an incense-selling elder (In the land of Guāṅdà \[Vipula\] there was an incense-selling elder named Utpala, who was skilled at discerning and knowing all incenses. He also knew how to blend all incense methods—burning, anointing, powdering, and so forth—and also knew their places of origin. There is an incense named "elephant treasury," born from dragons fighting. If one pellet is burned, a great incense cloud arises and covers the royal capital, raining down a fine rain of incense for seven days. Smeared on bodies, pavilions, and clothes, all become golden in color. On Mount Malaya there is sandalwood called "ox-head incense"; if smeared on the body, even if one enters a fire pit, the fire cannot burn it. On the Snowy Mountains \[Himālaya\] there is an incense named aruṇa; sentient beings who smell it are freed from all defiled desires); a sea-ferrying shipmaster (In a southern city, within a pavilion there was a shipmaster named Po-shī-luó \[Vāśira?\], who, out on the sea, with hundreds of thousands of merchants, expediently expounded the qualities and teachings of the Buddha, delivering sentient beings); an ascetic non-Buddhist (At Mount Bhadrika in the city of Tosala, there was a non-Buddhist named Sarvagāmin, who expounded all worldly arts, crafts, and skills for people, and was also able to subdue ninety-six kinds of non-Buddhists, causing them to abandon all views); or a sand-playing child (The boy Īśvara of the south, amid the river islets of the land of Famous Renown, gathered sand in play with ten thousand boys; this boy thoroughly knew the names of all sentient beings, the names of all karmas, and the names of all truths)—whatever benefits the common people, there is nothing he does not do. Sometimes, being muddled, he shows them simplicity (Muddled means the appearance of being foolish and simple); sometimes, being discerning, he shows them wisdom (Discerning means the appearance of being clear and penetrating); sometimes, being resolute, he shows them courage (Resolute means the appearance of being unbending and strong); sometimes, being genial, he shows them harmony (Genial means the appearance of being harmonious and cheerful). Yet one cannot seek him in a single uniform way, nor can one discard one to seek another. Thus he now contracts, now expands; now is manifest, now hidden; now low, now high (Contracting means gathering together; expanding means opening. Manifest means bright; hidden means dark. Low means low and deep; high means high and prominent). Just as one is about to grasp him, one loses him again; just as one is about to rely on him, one runs counter to him again. Are his virtues deep, or do his traces alter? Does his outward form awaken, or is his shadow deceptive? Does his voice resound, or is its echo blocked? Truly, none can probe his subtleties. Therefore, how could the ultimate Way be used to cultivate the person? How could the expedient Way be used to govern transformations? (The ultimate Way is the complete teaching; it does not solely benefit oneself. The expedient Way is the partial teaching; it cannot universally ferry across and govern). The ultimate Way cannot be abandoned even for an instant, and thus it mixes without being defiled (In the fruit it does not increase; abiding in the cause it does not decrease; following ordinary currents it does not drown; dwelling among the multitude it is not different). The expedient Way cannot be established for long, and thus it is cast aside to unite with the Way (Devising expedients for temporary use, it cannot be established for long; one must return to the constant Way). And the ultimate Way culminates in the ultimate (The first "culminates" means perfection; the second "ultimate" means the fruit of three asaṃkhyeya kalpas, which is the final destination; the ultimate Way of the six pāramitās and myriad practices can bring to perfection the fruit of three asaṃkhyeya kalpas). The expedient Way begins the beginning (The first "begins" means the initial arising; the second "beginning" means the practices of the five precepts, ten virtues, and lesser sages; the Buddha opened this expedient teaching as the beginning of the initial aspiration and entry). Like Devadatta, who committed the three deadly sins and yet finally received the prediction \[to buddhahood\]; the three deadly sins also had their retribution (In Sanskrit: Devadatta; here translated as "God-given." He was the Buddha's cousin, son of King Droṇodana, obtained by praying to a deva. Thus he constantly acted as the Buddha's foe. He struck and injured the Buddha's foot with a rock, shedding the Buddha's blood; caused a schism in the Saṅgha; and murdered a bhikṣuṇī. These are three deadly sins. Although he entered hell, at the assembly on Vulture Peak he also received a prediction. How could the retribution for the three deadly sins be in vain?). The holy prediction manifests a return to the origin. Sadāparibhūta bowed to the fourfold assembly; in truth, this violated decorum, but in an age of defilement that is hard to transform, the sage skillfully made use of the time, lodging his traces by paying homage (Bodhisattva Sadāparibhūta in the Lotus Sūtra constantly bowed to the fourfold assembly and attained buddhahood. Responding with expedients to follow the times: because in that era many were arrogant, he extensively practiced veneration to transform them). In the Western Regions, King Udayana had been on close and friendly terms with Piṇḍola since youth (Piṇḍola, whose clan name was Bhāradvāja, dwelt on Mount Malaya and did not enter nirvāṇa). Whenever the king arrived, Piṇḍola would not rise for him. The attendants urged the king to apply the law of punishment. The king said, "The matter is already done (Already done means the previous failure to rise is already finished); wait until I go next time." On another day, when the king arrived, Piṇḍola thought of not rising, fearing the king would harm him and fall into hell; he thought of rising for him, worrying it would diminish the king's merit and cost him his throne. Soon he judged again: the gravity of losing the kingdom is not worse than the evil realms; rising is better than not rising, so he should follow the better course. Thereupon he stepped forward to meet the king by seven paces. The king was startled by his inconsistency. Piṇḍola said, "Previously, I worried that Your Majesty would lose your throne. Now, because you were about to harm me, I could not adhere to that worry." The king said, "How long will I lose my kingdom?" He replied, "After seven days, you will lose your kingdom for seven years." In the Northern Qi, when the monk Sengchou met Emperor Wenxuan, he did not see him off or welcome him (Wenxuan, Gao Yang, had his capital in Hedong; he died after ten years on the throne). The emperor secretly listened to slanderous fabrications, compounded by a prophetic taboo regarding black robes (At the time, someone slandered him to Wenxuan, saying: "Seeing the king and not rising shows a mind that slights the ruler and disdains the lord." There was also a prophecy saying: "One in black robes shall be king." Chou wore black monastic robes, so he was suspected of fulfilling it). Hoping to find an excuse on a later visit to execute him for gross disrespect, when the imperial carriage arrived at the mountain, Chou had walked twenty li out of the mountain and stood alone by the roadside. The emperor said, "On other days you did not treat me like this; why so today?" Chou said, "I only feared that my defiled blood would pollute the monk's quarters." The emperor was inwardly terrified and requested to carry Chou back to his dwelling on his own back. Chou firmly refused to accept this command (He would not accept the command to be carried back). The Yijing says: "The Way of the gentleman: sometimes he comes forth, sometimes he remains secluded; sometimes he keeps silent, sometimes he speaks." This means adapting and responding to the time (As it is said: "When the state has the Way, he is wise; when the state lacks the Way, he is foolish. Employed, he acts; set aside, he conceals himself"). Indeed, those who possess the wealth of the realm and hold the nobility over the people look upon skills and arts as nothing more than chickens, dogs, oxen, and horses. > — English (machine translation) (machine translation) - [Previous: 3.3](https://indike.org/pramana/in.bauddha.taisho.2113.3.3) - [Next: 3.4.2](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.2) - [Up: 3.4](https://indike.org/pramana/in.bauddha.taisho.2113.3.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.3.4.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.3.4.1](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.1) · Pramāṇa