[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) › 3.4.4 # 北山錄 3.4.4 北山錄 3.4.4 - **Language:** Classical Chinese ### [3.4.4](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.4) 猶能為作十號之佛（地前初人劫為十住也）況菩薩歟。 故或以誌為觀音。 非必觀音為誌也（聖賢權化皆爾。 未必唯是觀音）誌每造光宅雲。 輒更於宿曰。 吾欲解師子吼。 雲為剖析而彈指日。 善哉微妙矣。 臨終燃一燭。 付後閣舍人。 帝曰。 彼將以後事囑我也。 勅厚葬（即梁武天監十四年卒於開善寺也）有史宗者。 蓬萊人。 麻襦邵碩張奴（四人皆物外之止）皆其類焉。 麻襦與佛圖澄相見。 詶贈之詞頗為祕奧。 時張奴人少見食。 而常肌悅冬夏唯一單衣。 外國道人僧佉吒神異人也。 寓宿長千寺（在楊州）與僧悟同室。 夜取寺剎捧之入雲然後乃下勅悟勿漏（剎寺塔柱僧佉偘不使悟漏泄於人）後路上見張奴（僧佉見也）忻然笑曰。 吾東見蔡㹠南訙馬生北遇王年（皆隱跡之士也）今欲就柸度。 乃與子相見。 張奴題槐樹歌曰。 濛濛大象內（法界空曠物象浩蕩也）照曜實顯彰（本性靈明恒自照燭）何事昏迷子。 縱惑自招殃（本覺之性不能自識。 五欲顛墜迷惑招殃。 此乃傷悼凡愚不悟之意也）樂處少人往（諸佛之境長垂接引。 凡俗愚蒙不肯趣入）苦道若飜囊（淪溺三塗。 一失人身。 再不可得。 猶如水囊）不有松柏志。 何用擬風霜（不有堅志。 何對眾境。 生死風霜到來作何准擬）閑豫紫雲表。 長歌出昊蒼（昊蒼天也。 此張奴自敘之意也。 即閑吟樂道。 遊泳於天地之間也）澄虛無色水（上善若水澄虛無波。 萬境不動識浪元平矣）應見有緣鄉（此方緣盡他方化）歲曜毘漢后（毘輔也。 東方朔乃歲星之精下佐漢武帝后君也）辰麗傅殷王（傳說乃傳說星下佐殷王武丁）伊余非二仙（言我非此方朔傳說二仙也）晦迹之九方（九方八方及上也）亦見流俗子。 觸眼致酸傷（此二句是傷意也）略謠觀有念。 寧曰盡襟章（因有所屬意略為此歌。 寧可盡我衿抱之量也）吒酬和有寄。 致書（其文未覩）張奴與極度言。 莫有解者（劉公嘉話所謂廋詞也）蓋彼神遊於有知之外。 而內者不及耳（三界皆所知之境。 疑此人是。 三界外者。 今處三界之內。 故不及其言論也）夫飾愚為智易也。 即聾從昧難也（左傳文也）如彼柸度寶誌。 貌異心符（蓋君子和而不同也）而中照未甞愚（而內融真境豈得曰愚）愚者謂之愚（愚不達故謂之愚）遺跡不衒智。 智者謂之智（晦跡內照識者知其智也）惟人心無恒。 待境而遷。 凡物理守常則耳目不駭（若非顯異則不能迴其心識駭其耳目）故於滔滔之際必假託奇行。 方以助教（當澆俗滔漫之際則宜設奇行以權化而助教風）其猶風雨雷霆之變革于萬物之情耳（革改也。 春雷震而蟄戶開。 東風飄而輕氷泮革卦上六云。 君子豹變其文蔚也）經稱三密其不在此乎（三密言行心也）然大儒小儒以詩為盜（大儒君子儒。 小儒小人儒也。 儒者夙夜強學以待問。 懷忠信以待舉。 力行以取自立有如此者也。 今之小儒記片文隻字。 苟竊名譽。 故謂之盜也）愚緇愚俗以法為盜。 故有竊妖容浮怪之言（故有矯詐之士。 世稱聖人。 遂亦竊効妖容怪服而蠱惑於世。 深為濫溢者也）始稱智聖。 終則鄙辱（若山果金剛禪之類多矣）但至信者真詐俱進。 嘉苗敗於糧莠（嘉苗禾粟也。 糧種梁也。 莠稗草也。 雖糧為莠所雜猶亦稱於嘉粟也）不信者愚聖俱退。 和玉混於燕珉（不信之人好惡盡退。 故王石俱棄。 燕珉石似玉也）耨夫琢匠適足為之悲矣（耨夫耕者。 琢匠玉人。 糧莠燕珉故為悲之）權貴之門罕有不以甕盎。 窮奇為有道者（盎盆屬貴門。 以一類庸僧見其如盆質朴。 殊不知內蘊窮奇狡詐之行。 便以為有道之者也）尚其心腑混沌鄙容陋行（只以其衣服塵弊言語朴拙。 便尚之為道者）始親之。 次譽之。 彼愚得幸於豪貴。 而昧於刑憲。 姦回是庸無愚惡而不為也既彰矣。 彼自不以瞍為咎。 > he could still become a Buddha of the Ten Epithets (those who first enter the kalpa prior to the stages become the Ten Abodes), how much more so a bodhisattva! Thus, some took \[Bao\]zhi to be Avalokiteśvara, but it is not necessarily the case that Avalokiteśvara was Zhi (expedient manifestations of sages and worthies are all like this; it is not necessarily only Avalokiteśvara). Zhi often visited Faxiang Yun of Guangzhai; whenever he stayed overnight, he would say: "I wish to explain the Lion's Roar." Yun analysed it for him and snapped his fingers, saying: "Excellent! How subtle!" When close to his end, he lit a candle and handed it to the attendant of the rear pavilion. The Emperor said: "He is entrusting his affairs after death to me." He ordered a lavish burial (namely, he died at Kaishan Temple in the fourteenth year of the Tianjian era of Emperor Wu of Liang). There was Shi Zong, a native of Penglai. Maru, Shao Shuo, and Zhang Nu (these four men were all figures beyond mundane things) were all of his kind. Maru met with Fotudeng; the words they exchanged were quite secret and profound. At that time, people seldom saw Zhang Nu eat, yet his skin was always healthy and glowing; in winter and summer, he wore only a single unlined garment. The foreign cleric Saṅghaṭa was an extraordinary and miraculous man. He lodged at Changgan Temple (in Yangzhou) sharing a room with the monk Sengwu. At night, he took the temple's finial pillar, lifted it up into the clouds, and only then brought it down, enjoining Sengwu not to divulge it (the finial refers to the temple pagoda's spire; Saṅghaṭa did not let Sengwu reveal it to people). Later on the road he saw Zhang Nu (Saṅghaṭa saw him); he smiled with delight and said: "In the east I saw Cai Tun; in the south I sought Ma Sheng; in the north I encountered Wang Nian (all men who concealed their traces). Now I wish to go to Baodu; thus I meet with you." Zhang Nu wrote a poem on a locust tree, saying: "Within the vast Great Form (the expanse of the Dharma realm, where phenomena are boundlessly immense), / Radiance is truly manifested (the spiritual luminosity of original nature ever illumines itself). / Why should the confused and deluded / Give rein to delusion and invite their own calamity? (They cannot recognise the nature of original enlightenment; tumbling into the five desires, their delusion invites calamity. This expresses grief and lamentation over ordinary fools who do not awaken.) / Few are those who go to the place of joy (the realm of the Buddhas ever reaches down to guide; the foolish and ignorant among the worldly refuse to enter); / The path of suffering is like an overturned pouch (sinking into the three woeful paths; once the human body is lost, it can never be regained, just like a water-pouch). / If one does not possess the resolve of pine and cypress, / What can one use to face the wind and frost? (If one lacks firm resolve, how can one confront the myriad sensory objects? When the wind and frost of birth and death arrive, what will one rely upon?) / At leisure, lingering beyond the purple clouds, / Singing a long song that ascends into the clear azure (the clear azure is heaven. This is Zhang Nu's self-expression; namely, casually chanting and delighting in the Way, swimming freely between heaven and earth). / The clear, empty, formless water (the highest good is like water, clear and empty without waves; the myriad conditions unmoving, the waves of consciousness are fundamentally still) / Should manifest in a land of affinity (when affinities in this realm are exhausted, he transforms another realm). / The Year Star assisted the Han sovereign (assisting and supporting; Dongfang Shuo was the essence of the Year Star, descending to assist the sovereign Emperor Wu of Han); / The stellar luminescence aided the Yin king (Fu Yue was the Fu Yue star, descending to assist King Wu Ding of Yin). / As for me, I am neither of these two immortals (saying, 'I am not these two immortals, Shuo and Fu'); / Concealing my traces in the nine directions (the nine directions are the eight directions and above). / I also see the worldly mortals; / Meeting my eyes, it brings aching grief (these two lines express grief). / I make a brief chant to observe their inclinations; / How could I say it exhausts what is held within my breast? (Because my intention resides there, I briefly composed this song. How could it exhaust the capacity of my breast?)" \[Saṅgha\]ṭa responded with a poem sent to him and delivered a letter (the text has not been seen). When Zhang Nu spoke with \[Bei\]du, none could understand (this is what Lord Liu's Jia hua calls 'enigmatic words'). For their spirits roamed beyond what is known, and those within could not fathom it (the three realms are all objects of cognition. One suspects this man was beyond the three realms; living now within the three realms, they could not comprehend his discourse). Now, to feign wisdom when foolish is easy, but to feign deafness and conform to ignorance is difficult (words from the Zuo zhuan). Like Baodu and Baozhi, their appearance was different but their minds tallied (a gentleman is harmonious but does not conform). Internally luminous, they were never foolish (internally harmonised with the true realm, how could they be called foolish?); fools called them fools (fools did not comprehend, so they called them fools). Leaving traces without flaunting wisdom, the wise called them wise (concealing their traces while internally illuminating, those who understand know their wisdom). Yet human minds lack constancy; they shift according to circumstances. In general, when things maintain the ordinary, ears and eyes are not alarmed (if not displaying oddities, one cannot turn their consciousness or alarm their ears and eyes). Therefore, amid turbulent currents, one must rely upon extraordinary conduct in order to aid the teaching (in times of shallow and turbulent customs, one ought to display extraordinary conduct as expedient transformation to aid the wind of teaching); it is like the transformations of wind, rain, thunder, and lightning altering the feelings of the myriad creatures (revolution is change. When spring thunder rumbles, hibernating creatures emerge; when the east wind blows, thin ice melts. The top six line of the Hexagram Ge says: 'The gentleman transforms like a leopard; his markings are distinct'). When the scriptures speak of the three mysteries, does it not lie in this? (The three mysteries are speech, conduct, and mind.) However, great Ruists and minor Ruists steal through poetry (great Ruists are noble Ruists; minor Ruists are petty Ruists. Ruists study diligently day and night to await inquiry, cherish loyalty and trustworthiness to await employment, and exert themselves in practice to establish themselves; such is what they do. The minor Ruists of today memorize fragments and isolated words to steal fame and reputation, so they are called thieves); foolish clerics and foolish laypeople steal through the Dharma. Thus there are those who adopt alluring appearances and extravagant, monstrous speech (hence there are fraudulent individuals; the world calls them sages, and thereupon they also steal and imitate alluring appearances and monstrous garments to delude the world, multiplying to great excess). At first they are called wise and sage; in the end they are despised and disgraced (such as the Mountain Fruit or Diamond Chan types, of whom there are many). But among those of utmost faith, the genuine and the fraudulent are both received, and good sprouts are ruined by darnel (good sprouts are grain and millet; grain is fine grain; darnel is weed. Though fine grain is mixed with weeds, it is still called good grain); among the unbelieving, the foolish and the sage are both rejected, and the jade of He is mixed with stone from Yan (an unbelieving person rejects both good and bad, so jade and stone are both discarded; Yan stone resembles jade). For the weeder and the jade polisher, this is truly a cause for grief (the weeder is the farmer; the jade polisher is the lapidary; they grieve over the darnel among grain and the Yan stone with jade). Among the gates of the powerful and noble, rare are those who do not take crude vessels or Qiongqi to be possessors of the Way (crude vessels belong to the category of basins; seeing a class of mediocre monks whose appearance is as rustic as a basin, completely unaware that internally they harbor the cunning and treacherous conduct of Qiongqi, the noble gates promptly consider them possessors of the Way). Valuing their chaotic minds and vulgar appearances, their crude conduct (simply because their robes are dusty and worn, and their speech simple and clumsy, they value them as people of the Way), at first they draw close to them, and next they praise them. When those fools gain favor with the powerful and noble, they become blind to penal statutes; wickedness and deceit are employed, and there is no foolish evil they will not commit. Once it becomes blatant, they themselves do not take their blindness as their fault. > — English (machine translation) (machine translation) - [Previous: 3.4.3](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.3) - [Next: 3.4.5](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.5) - [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.3.4.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.3.4.4](https://indike.org/pramana/in.bauddha.taisho.2113.3.4.4) · Pramāṇa