[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) › 4.2.1 # 北山錄 4.2.1 北山錄 4.2.1 - **Language:** Classical Chinese ### [4.2.1](https://indike.org/pramana/in.bauddha.taisho.2113.4.2.1) 柰苑餘波。 永平肇流（波羅奈國之苑也。 亦云婆羅痆斯國。 此云注遶城。 以江遶城種於花木。 有苑號鹿野。 如來常於此說法。 後漢明帝永平十年。 佛法始流於此。 故云肇也）䓗嶺之東暨于流沙。 風光漸遠（震旦之西山最高者曰窓嶺。 以其窓翠故也）被于中夏。 在於漢世。 微有經學。 禪律未融（融明也。 自竺法蘭等創齎四十二章經至。 又安清等持經像到。 然未曉禪律）人雖落髮。 事猶類俗。 衣無條葉。 食通餚胾。 供會齋懺。 頗均祠祀（僧無戒律。 與俗不異。 衣謂袈裟。 此云壞色。 有三種衣。 一僧伽梨。 此云合成。 割之重合。 三長一短也。 二鬱多羅僧。 此云上著衣。 最在上者。 兩長一短。 今七條也。 三安陀會。 此云中宿衣。 謂近身。 即五條也。 亦謂執作衣。 此乃三衣也。 如來皆令割載以為條葉。 取象稻田。 蓋取出生福慧義。 餚胾肉也。 均同也）朱士衡為出家首焉（士衡。 頴川人。 出家後以大法為已任。 於洛陽講小品。 往往不通。 每歎此經大乘之要而譯理不盡。 遂往至于闐。 果獲正品梵本。 遣弟子送歸洛陽。 于闐小乘白王云。 漢地僧以婆羅門書一亂正典。 因焚之不損即今放光般若是也）魏初曇柯羅創傳戒法。 金牒玉檢五篇七聚（元魏也。 佛法入漢。 戒律自柯羅始也。 波羅夷．謂殘．波逸提．提舍尼．突吉羅五篇也。 加偷蘭遮。 惡作惡說。 是為七聚）繩口體之愆違（繩正也。 口過有四。 妄言．綺語．兩舌．惡口．身有三種。 殺．盜．婬。 持戒律能正之使無過也）節服饌之慢易。 烈烈乎商飈。 淒淒乎寒霜。 秩秩乎科條（烈烈威也。 凄凄嚴也。 秩秩清也。 言戒法嚴峻也）不威而肅。 不刑而治。 神州有沙門。 自柯羅始也（漢雖有沙門。 而戒律未備）昔漢末安世高。 吳康僧會。 並遐域之畸人也（世高。 安息國王太子。 僧會。 康居國王太子。 所謂方外而不偶人俗者也。 莊子云。 畸人者畸於人而侔於天也）學究天人之奧。 德動鬼神之契（孫皓將禁淫祀及欲毀廢。 令張昱詰難會。 盡日不能屈也。 世高遊至䢼亭。 湖神乃見因化之而捨惡趣也）至若智參幽運。 會如不及（世高知有宿債而兩來酬之也）制作垂文。 會或過之（會才辯立言成典也）自是已前師訓未彰（自漢永平至吳赤烏。 雖有飜譯未甚流美也）會之牆仞莫有得其門者（子貢云。 夫子之牆數仞。 得其門者寡）魏世有月支人支謙。 受業於支亮。 亮受業於支讖。 語曰。 天下博知不出三支（本月支國優婆塞漢末遊洛。 精究成藝。 遍通異書。 曉六國語。 多所探習也）謙為人細長黑瘦。 眼白而睛黃。 語云支郎。 支郎眼中黃。 形軀雖細是智囊。 漢末避難歸吳。 孫權拜為博士。 輔東宮與韋曜同列。 而吳誌不載。 史臣之不直也（東宮即太子和也。 遭讚而廢。 韋曜。 字弘嗣好學善屬文。 遷太子中庶。 後累遷至侍中。 脩吳史未就。 為孫皓所誅）蜀有普曜經。 莫究孰為譯者（一卷。 入藏見行）夫草昧至言。 於忿慾之俗則必鑿枘鉏鋙（柄鑿柄也。 鉏鋙不齊貌。 楚詞云。 不量鑿而正抦而木破矣如以善而投惡）疑謗紛糺。 非神德尊威之賢則無崇功被物。 而蜀志不記傳其人者。 蓋劉氏將欲反漢。 舊物興戎于魏。 遊玄之教雖弘。 元匠之勳未顯。 遂使後世集錄者耿然追恨（劉備。 承漢獻之末。 三分據蜀。 北有霸魏之讐。 東有孫吳之敵。 積穀訓兵。 干戈日阻。 豈暇弘闡於空寂之教哉。 又陳壽蜀志云。 諸葛相失在不置史官。 是以無文而載矣）晉初竺法護時號焞煌菩薩（高僧竺法護。 焞煌人。 八歲出家。 後往西國。 篤志好學。 萬里尋師。 孫綽方之山巨源。 譯正法華等經。 晉惠時卒於繩池也）門下有作者七人。 > The residual waves from the Jeta Grove first began to flow in the Yongping reign period (The grove of the country of Vārāṇasī. It is also called the country of Po-luo-ni-si \[Vārāṇasī\], which is translated here as 'City Surrounded by the Flowing \[River\]'. Because the river surrounds the city, flowers and trees were planted there. There is a grove named Mṛgadāva \[Deer Park\]. The Tathāgata constantly preached the Dharma there. In the tenth year of the Yongping reign period of Emperor Ming of the Later Han, the Buddha Dharma first flowed to this land. Hence it says 'first began'). East of the Congling Mountains and reaching the Moving Sands, the influence gradually spread afar (The highest mountain west of Zhendan \[China\] is called Congling \[the Onion Range\]. It is so called because of its onion-green color) and covered the Central Xia. During the Han era, there was only a slight study of the scriptures, while dhyāna and vinaya were not yet harmonized (Rong means 'illuminated'. From the time Zhu Falan and others first brought the Sūtra of Forty-Two Chapters, and An Qing and others arrived carrying scriptures and images, they were still not well-versed in dhyāna and vinaya). Although people shaved their hair, their conduct was still like that of the laity: their robes lacked strips and borders, their food included meat dishes, and their communal feasts, vegetarian banquets, and repentance ceremonies were quite identical to mundane sacrificial rites (The monks had no monastic discipline and were no different from the laity. 'Robes' refers to the kāṣāya, which is translated here as 'decayed color'. There are three types of robes: first, the saṅghāṭī, translated here as 'composite robe', made by cutting and rejoining \[pieces\], with three long and one short strip; second, the uttarāsaṅga, translated here as 'upper outer robe', the outermost one, with two long and one short strip, which is today's seven-strip robe; third, the antarvāsa, translated here as 'inner overnight robe', meaning close to the body, which is the five-strip robe, also called the work robe. These are the three robes. The Tathāgata ordered all of them to be cut and sewn into strips and borders, modeled on rice paddies, to take the meaning of generating merit and wisdom. Yaozhi means meat. Jun means identical). Zhu Shixing was the first to leave the household (Shixing was a man of Yingchuan. After leaving the household, he took the Great Dharma as his personal responsibility. When lecturing on the Small Prajñāpāramitā in Luoyang, he frequently encountered unintelligible parts. He constantly lamented that this sūtra was the essential core of the Mahāyāna, yet its translated principles were incomplete. He then traveled to Khotan and indeed obtained the Sanskrit text of the Correct Version. He dispatched disciples to send it back to Luoyang. The Hīnayāna adherents of Khotan said to the king: 'The monks from the land of Han wish to use Brahmanical writings to throw the correct scriptures into confusion.' Thereupon it was cast into fire, but it remained undamaged. This is the present Fangguang banruo \[Pañcaviṃśatisāhasrikā Prajñāpāramitā\]). At the beginning of the Wei, Dharmakāla first transmitted the rules of discipline: the golden tallies and jade regulations of the five categories and seven divisions (This was the Cao Wei. When the Buddha Dharma entered the Han, the monastic discipline began with \[Dharma\]kāla. The five categories are pārājika, saṅghāvaśeṣa, pāyattika, pratideśanīya, and duṣkṛta. Adding sthūlātyaya, along with bad actions and bad speech, these make the seven divisions). They reined in the transgressions of mouth and body (Sheng means 'to correct'. The faults of the mouth are four: lying, frivolous speech, slanderous speech, and harsh speech. The body has three: killing, stealing, and sexual misconduct. Upholding the vinaya rules can correct these so that there are no faults) and restrained laxity regarding attire and dining. Fierce as the autumn wind, stern as cold frost, orderly were the categorized rules (Lielie means majestic. Qiqi means strict. Zhi-zhi means pristine. This speaks of the severity of the disciplinary rules). Awe-inspiring without displays of force, well-ordered without punishments—the existence of śramaṇas in the Divine Land began with \[Dharma\]kāla (Although the Han had śramaṇas, the monastic discipline was not yet complete). In the past, at the end of the Han, there was An Shigao, and in Wu, there was Kang Senghui; both were extraordinary men from distant lands (Shigao was the crown prince of the king of the Parthian kingdom. Senghui was the crown prince of the king of Sogdiana. They were what are called 'those beyond the realm who do not conform to worldly conventions'. Zhuangzi says: 'The extraordinary person is extraordinary to men but the equal of Heaven'). Their learning probed the depths of Heaven and humanity; their virtue stirred rapport with ghosts and spirits (When Sun Hao was about to ban excessive sacrifices and wished to destroy \[the monasteries\], he ordered Zhang Yu to interrogate and challenge \[Seng\]hui, but he could not defeat him even after a whole day. When Shigao traveled to Gongting, the lake deity manifested, whereupon \[Shigao\] converted him, causing him to abandon the evil destinies). As for insight that penetrated the subtle operations of destiny, \[Kang Seng\]hui seemed not to match him (Shigao knew he had karmic debts from past lives and traveled twice to repay them); yet in literary composition and bequeathed writings, \[Seng\]hui perhaps surpassed him (\[Seng\]hui had talent and eloquence, and his written words became canonical texts). Prior to this, the teachings of the masters had not yet been made prominent (From the Yongping reign of the Han to the Chiwu reign of the Wu, although there were translations, they were not very refined or widespread), and of the fathomless height of \[Seng\]hui's walls, none could find the gate (Zigong said: 'The Master's wall is several fathoms high. Few are they who can find the gate'). In the Wei era, there was the Yuezhi man Zhi Qian, who received instruction from Zhi Liang, and \[Zhi\] Liang had received instruction from Zhi Chen \[Lokakṣema\]. The common saying went: 'The world's broad learning does not exceed the three Zhis' (Originally an upāsaka of the Yuezhi kingdom, he traveled to Luoyang at the end of the Han. He thoroughly investigated the accomplishments and arts, mastered various secular books, understood the languages of six countries, and explored and studied widely). In appearance, Qian was tall, thin, dark, and emaciated, with the whites of his eyes clear and his irises yellow. People said: 'Master Zhi, Master Zhi, with yellow in his eyes! Though slender in frame, he is a bag of wisdom.' At the end of the Han, fleeing the troubles, he returned to Wu. Sun Quan appointed him as an Erudite (boshi) and had him assist the Heir Apparent, standing in the same rank as Wei Yao; yet the Records of Wu do not record him, due to the dishonesty of the official historians (The Heir Apparent's Palace refers to the Crown Prince \[Sun\] He, who was slandered and deposed. Wei Yao, styled Hongsi, was fond of learning and skilled in composition. He was promoted to Central Secretary to the Crown Prince and later rose through promotions to Palace Attendant. Before he could complete the compilation of the History of Wu, he was executed by Sun Hao). In Shu there was the Sūtra of Universal Radiance (Puyap jing), but none know who its translator was (One fascicle; it is included in the canon and is currently in circulation). Now, when supreme teachings emerge in a state of untamed chaos, in a world of anger and desires they inevitably clash like an ill-fitted mortise and tenon (Bing means the handle of a chisel. Chiyu describes an irregular appearance. The Chu ci says: 'Without measuring the mortise to fit the handle, the wood is split'—it is like casting good into evil). Suspicions and slanders entangle in confusion; without worthy men of divine virtue and exalted majesty, there is no way for their sublime accomplishments to cover all beings. That the Records of Shu do not record or provide a biography for this person was because the Liu family was intent on restoring the Han, renewing warfare against the Wei over their ancient heritage; so although the teachings of wandering in the profound were propagated, the merits of the great master were not made manifest, causing later cataloguers to feel deep, lingering regret (Liu Bei, following upon the end of Emperor Xian of the Han, held Shu as one of the three divided realms. To the north he had the enmity of the hegemonic Wei, and to the east he faced the rivalry of Sun's Wu. Storing grain and training soldiers, warfare blocked the days. How could he have leisure to broadly illuminate the teachings of emptiness and quiescence? Moreover, Chen Shou's Records of Shu states that Chancellor Zhuge's fault lay in not appointing official historians; hence there was no written record to be preserved). At the beginning of the Jin, there was Zhu Fahu \[Dharmarakṣa\], known at the time as the Dunhuang Bodhisattva (The eminent monk Zhu Fahu was a man of Dunhuang. He left the household at the age of eight. Later he traveled to the Western Regions; earnest in purpose and fond of learning, he sought masters across ten thousand li. Sun Chuo compared him to Shan Juyuan \[Shan Tao\]. He translated sūtras such as the Zheng fahua jing \[Saddharmapuṇḍarīka\]. He passed away at Mianchi during the reign of Emperor Hui of Jin). Among his disciples were seven authors. > — English (machine translation) (machine translation) - [Previous: 4.1](https://indike.org/pramana/in.bauddha.taisho.2113.4.1) - [Next: 4.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.4.2.2) - [Up: 4.2](https://indike.org/pramana/in.bauddha.taisho.2113.4.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.4.2.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.4.2.1](https://indike.org/pramana/in.bauddha.taisho.2113.4.2.1) · Pramāṇa