[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) › 3.4.3 # 北山錄 3.4.3 北山錄 3.4.3 - **Language:** Classical Chinese ### [3.4.3](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.3) 遂不食肉。 罷縶鳥獸。 禁鮫屠薰辛入市（晉齊說高洋征契丹。 先露頭祖身。 千里唯食肉飲水。 壯氣彌厲。 為君之後。 祖露形體。 傳粉塗黛駱駝牛馬不施鞍勒。 男女錯雜徵集。 婬妷親看無禮。 支解婦女。 以鞞為瑟琶。 自破人腹。 登舍之梁。 疾走如地。 殺戮不可勝紀。 以此觀之。 若稱羅剎不謬也）初帝在晉陽。 勅人乘駝向寺取經函。 使問所在。 洋曰。 任駝出城。 及出奄如夢至一山。 山半有佛寺。 群沙彌遙曰。 高洋馲駝來。 便引見一老僧。 僧曰。 洋作天子如何。 日聖明。 曰爾來何為。 曰取經函。 僧曰。 洋在寺懶讀經。 今北行東頭是也。 後帝至谷口木井寺。 時有捨身癡人。 先不解語。 忽謂帝曰。 我去爾後來。 是夜癡人死。 帝亦尋崩於晉陽（有太山道人。 帝問之曰。 吾得幾年為天子。 答得三十年。 帝曰。 十年十月十日得非三十也。 及期果崩）帝愚智不測。 委政揚遵彥。 而大興寺宇竟日。 坐禪禮佛行繞。 其疾如風。 鄙謂如高洋自符黑讖矣（先是讖稱黑衣作天子。 疑禱禪師今北山和尚。 意以高洋字聲與羔羊同。 即是黑也）先是魏正光已後（先是胡太后臨朝。 清河王懌勒兵決事於殿中。 改正光元年。 人入市者各稅一錢）統內多虞。 王役光病。 所在編戶相從入道。 猥濫彌積。 略計寺廟三萬餘。 僧尼二百萬。 至周武克齊。 齊承魏後。 寺出四千五。 眾減三百萬。 衛元嵩或以佛法惡賤假剛酷召禍之主託以訕謗。 將使滅之。 滅而復興。 與天下惟新之義也（元嵩。 蜀新繁縣人。 出家於峨嵋山黑水也。 上策二十道。 令澄汰無行富僧。 置一延平大寺。 安四海病弱之徒。 其理甚當。 唐大宗入冥見之在獄。 自云於此如第三禪樂也）故唐臨傳云。 其人不在三界。 經云。 示眾有三毒。 又見邪見相（法華經也）豈非斯人之徒歟。 但至人行權事濟啟權。 若終閟而不啟。 則狡者効權害實矣。 如元嵩則未盡權之術也。 宋柸渡海上謫仙也。 隱其姓名。 時人以乘柸而渡。 乃即事呼之也。 亦曰度練（或有處呼為度練）古者呼僧曰道士阿練阿尚是也（更有此三名）甞寓宿於逆旅昧旦（早朝也）竊金像而行。 主人奔騎追之。 彼徐而不逮（逮及也。 奔馬進不及）至孟津浮柸濟河（孟津黃河也）達于京師。 衣服弊惡。 飲食喜怒俱不節也。 荷一蘆篅（篅竹器。 如小籠。 皆盧竹為之）篅中置一木柸。 甞欲往瓜步（瓜步江淮地名。 昔孫鍾種瓜於此也。 揚子江上也）津人不為操舟。 迺自累足於柸中。 眄睞吟詠直濟北岸。 甞一日於廣陵村舍（金陵也）遇八關齋會。 置篅於庭中。 其家屬將徙之。 其重莫能舉。 甞有窺者見四小兒居焉。 初偽死於廣陵北巖下。 菡萏遶身生於石上。 葬後有見在彭城（徐州也）開棺視之。 惟靴履獨在（僧著短靿靴謂之富羅）朱虛期（宋人也）使自高麗還。 失濟於洲上得度之鉢。 既至。 度曰。 我不見此鉢已四千年矣（度見鉢識之也）梁寶誌飲啖非法。 髮長數寸。 執一錫挂剪刀及鏡或二三端帛。 齊武謂佯狂惑眾（南齊武帝。 姓蕭。 名𦣱。 字宣遠。 道成之子。 在位十一年崩。 遺詔靈上勿以牲祭。 唯餅飯而已。 不許出家入道及起塔寺以宅為精舍等也）繫於建康。 而誌分形遊於市上。 甞就人求膾。 既飽而去。 主人視盆中。 魚活如故（誌公甞對梁武食膾。 梁武譏嫌之。 誌公遂遽吐於水。 咸見魚如故。 唯尾損。 至今江陵有膾殘魚也）武帝酷刑。 誌假其神力。 令見高帝於地下受極苦（高帝蕭道成也）由是廢錐刀之害。 梁初其迹孔盛。 有陳征虜。 悉家事誌。 誌為現真形。 光相如菩薩像焉。 有以觀音為誌。 今或建之也（即今十一面觀音也）夫十住大士。 > Thereupon he ceased eating meat, halted the tethering of birds and beasts, and forbade shark-meat, butchers, and the pungent roots from entering the markets. (The Records of the Jin and Qi state that when Gao Yang campaigned against the Khitans, he first bared his head and exposed his body; over a thousand li he only ate meat and drank water, his vigorous spirits growing ever fiercer. After becoming ruler, he exposed his naked form, applied white powder and painted his eyebrows with black pigment, and rode camels, oxen, and horses without saddling or bridling them. Men and women were brought together in chaotic gatherings; he watched licentious acts in person without any sense of decorum. He dismembered women, using their thighbones as pipa lutes; cut open people's bellies with his own hands; climbed onto house beams and ran as swiftly as if on the ground; his slaughters could not be numbered. Viewed in this light, calling him a rākṣasa is not mistaken.) Earlier, when the Emperor was in Jinyang, he ordered someone to ride a camel to a monastery to fetch scriptural cases. The messenger asked where it was. Yang said: "Allow the camel to go out of the city." When he went out, all at once as in a dream he arrived at a mountain. Halfway up the mountain was a Buddhist monastery. A crowd of novices called from afar: "Gao Yang's camel has arrived!" They led him to an audience with an old monk. The monk said: "How is Yang doing as the Son of Heaven?" He replied: "He is sagely and brilliant." \[The monk\] asked: "Why have you come?" He replied: "To fetch scriptural cases." The monk said: "When Yang was in the monastery, he was lazy about reading the scriptures. Right now, go north and take the eastern end; that is where they are." Later, the Emperor arrived at the Mujing Monastery at Gukou. At that time, there was an idiot who had abandoned worldly ties, who had previously been unable to speak. Suddenly he said to the Emperor: "I shall depart; you come later." That night the idiot died; the Emperor likewise soon died in Jinyang. (There was a daoshi of Mount Tai whom the Emperor asked: "How many years will I be the Son of Heaven?" He answered: "Thirty years." The Emperor said: "Ten years, ten months, and ten days—could that not be thirty?" When the appointed time arrived, he indeed died.) The Emperor's folly and wisdom could not be fathomed. He entrusted governance to Yang Zunyan, while vastly erecting monasteries and dwellings; throughout the entire day, he would sit in dhyāna, bow to the Buddha, and perform circumambulations as swiftly as the wind. In my humble opinion, Gao Yang personally fulfilled the black prophecy. (Previously, a prophecy said that one in black garments would become the Son of Heaven. The master of dhyāna Yidao, who is now the Ven. Beishan, took the sound of the character "Gao Yang" 高洋 to be identical to "lamb" 羔羊, which is black.) Before this, after the Zhengguang era of the Wei, (Previously, Empress Dowager Hu oversaw the court. King Yi of Qinghe marshaled soldiers to decide affairs in the hall, and the era name was changed to the first year of Zhengguang. Each person entering the market was taxed one coin.) there were many anxieties within the empire; the king's corvée duties were exhausting and burdensome. Households everywhere joined together to enter the monastic order. Irregularity and abuse piled up ever more: in rough count, monasteries numbered over thirty thousand, and monks and nuns exceeded two million. By the time Emperor Wu of the Zhou overcame the Qi—the Qi having succeeded the Wei—the monasteries numbered over four thousand, and the monastic community was reduced by three million. Wei Yuansong perhaps thought that the Buddhadharma was held in low esteem, and taking as a pretext a cruel and calamity-invoking lord, he used slanders to effect its destruction, so that upon being destroyed it might rise again, according with the principle of renewing the whole world. (Yuansong, a native of Xinfan County in Shu, left home at Black Water on Mount Emei. He submitted twenty policy proposals to purge immoral, wealthy monks and to establish a great Yanping Monastery to house the sick and feeble from the four seas; his reasoning was entirely apt. When Emperor Taizong of the Tang visited the netherworld, he saw him in hell; \[Yuansong\] said of himself that being there was like the joy of the third dhyāna.) Thus the biography by Tang Lin says that this man is not in the three realms. The scripture says: "Appearing to the assembly as having the three poisons, / and also exhibiting the signs of heterodox views" (the Lotus Sūtra). Is he not of that kind? However, when an ultimate person exercises expedient means, once the task is accomplished, he reveals the expedient. If he leaves it hidden to the end without revealing it, then cunning people will imitate the expedient and harm the real. As for Yuansong, he had not fully exhausted the art of expedients. Cup Pass of the Song was an exiled immortal across the sea; he concealed his surname and personal name. Because people at the time saw him crossing by riding a cup, they named him after the deed. He was also called Du Lian. (Some places called him Du Lian.) In ancient times, monks were called daoshi, alian, or ashang (and these three names existed). Once, he lodged in an inn; at dawn, (early morning,) he stole a golden icon and left. The host pursued him on galloping steeds; \[Du\] walked slowly, yet could not be overtaken. (The galloping horses could not catch up.) Arriving at Mengjin, he floated his cup across the Yellow River (Mengjin is the Yellow River) and reached the capital. His clothing was tattered and vile; his eating, drinking, joy, and anger were all without moderation. He carried a reed basket (a basket of bamboo, like a small cage, made entirely of reeds), and in the basket he placed a wooden cup. Once, wishing to go to Guabu (Guabu is a place between the Yangzi and Huai rivers; formerly Sun Zhong planted melons there; it is above the Yangzi River), the ferryman would not row the boat for him. Thereupon, he stepped with both feet into his cup; casting glances around and chanting poems, he crossed straight to the north bank. Once, in a village dwelling in Guangling (Jinling), he encountered an eight-precepts retreat gathering. He placed his basket in the courtyard; when members of the family went to move it, its weight was so great that none could lift it. Once, someone who peered inside saw four small boys dwelling there. At first, he feigned death under the northern cliffs of Guangling; lotuses surrounded his body, growing out of the rocks. After his burial, someone saw him in Pengcheng (Xuzhou); opening the coffin to look, only his boots and sandals remained. (Monks wearing short-legged boots call them faluo.) When Zhu Xuqi (a man of the Song) returned from an embassy to Goguryeo, he lost his way onto an islet and found Du's bowl. Once he arrived, Du said: "I have not seen this bowl for four thousand years." (Du saw the bowl and recognized it.) Baozhi of the Liang ate and drank in violation of the rules; his hair was several inches long. He held a tin staff hung with scissors, a mirror, and two or three bolts of silk. Emperor Wu of the Qi considered him to be feigning madness to mislead the populace, (Emperor Wu of Southern Qi, whose surname was Xiao, personal name Ze, and courtesy name Xuanyuan, was the son of Daocheng. He died after eleven years on the throne. His testament decreed that animal sacrifices should not be offered at his spirit-tablet, only cakes and rice; and he forbade people to leave home to enter the clergy or to erect stūpas, monasteries, and private homes as shrines.) and imprisoned him in Jiankang. Yet Zhi divided his form and roamed through the markets. Once, he approached someone begging for minced fish; after eating his fill, he left. The host looked into the basin, and the fish was alive as before. (Master Zhi once ate minced fish in front of Emperor Wu of the Liang; Emperor Wu viewed it with disapproval and suspicion. Master Zhi thereupon promptly spat into the water, and all saw that the fish was as before, only its tail was slightly damaged. To this day in Jiangling there are 'minced-remnant fish'.) Emperor Wu used harsh punishments; Zhi, borrowing his spiritual power, caused him to see Emperor Gao suffering extreme torment underground (Emperor Gao was Xiao Daocheng), and because of this, \[Emperor Wu\] abolished the harm caused by awls and knives. In the early Liang, his traces were exceedingly abundant. There was General Chen Zhenglu, who served Zhi with his whole household; Zhi manifested his true form for him, his radiant marks like those of a bodhisattva's image. Some take Guanyin to be Zhi, and nowadays statues are sometimes erected of him (that is, the present Eleven-Faced Guanyin). Indeed, the Great Beings of the Ten Abodes! > — English (machine translation) (machine translation) - [Previous: 3.4.2](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.2) - [Next: 3.4.4](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.4) - [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.3.4.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.3.4.3](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.3) · Pramāṇa