[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) › 6.2.3 # 北山錄 6.2.3 北山錄 6.2.3 - **Language:** Classical Chinese ### [6.2.3](https://indike.org/pramana/in.bauddha.taisho.2113.6.2.3) 父之友哭諸廟門之外。 師哭諸寢。 朋友哭諸寢門之外。 所知哭諸野。 於釋氏則異乎禮也（與儒禮不同）夫師者德藝之本也。 匪德何立。 匪師何教。 雖上自王公達于商耰（耰農人長沮桀溺見子路耰而不輟是也）皆嚴師。 而釋氏加乎戒之所由生也（仕農工商之子。 尚立其師。 況釋氏削染傳戒者乎）故有戒則名沙門。 無戒則非沙門。 從戒而生。 乃曰真生戒自師授（戒者曰毘尼藏。 防非止惡。 梵云毘柰耶同也）故視師猶父也（師本無服今同於父）外國云。 和尚此曰力生。 言有力能生弟子戒法也。 外國云。 阿闍梨此云軌範。 言能教軌其範義也。 斯類有五焉。 謂剃髮十戒依止羯磨教授（羯磨謂受戒時作白也）其間或以落簪佩禁自我而始也。 或以法身慧學自我而成也。 然世以君父師其恩一貫。 父生之。 師教之。 君食之。 故有致方心喪三焉（父致喪君方喪師心喪三也）而釋氏以戒法故隆之矣（戒為入道之本。 師為出世之因）非但哭于寢也。 執乎心喪也。 當麻葛菲屨方父斬也（喪師之服同父。 斬縗之孝二十五月也）但不必杖而後起哭若不返（謂一盡聲也）唯而不對（此皆喪父之禮於喪師則不必然）於餘則如禮焉（此外並與喪父禮同）今委巷之子（委曲也。 鄉巷卑族之子也）號穹蒼訴酷罰蓋不忌知父之嫌（今僧有喪師號哭云蒼天等皆非禮於父有嫌疑宜去之可也）塗車芻靈神明之器既不以鬼道期師斯奚用焉（盟器之屬皆無益）魏道登卒。 高祖孝文詔曰。 朕師登法師奄至殂背。 痛怛摧動不能已已。 比治慎喪未容即赴。 便準師義。 哭諸門外（禮師喪哭寢門外）隋曇延歿。 帝哀慟罷朝。 滕王已下被髮徒跣從喪行哭。 後世莫能輕重之也。 柱史抗絕軌於流沙。 或尸解於槐里。 其徒無所聞也（老子見周德陵遲。 乃乘青牛出函谷關。 西往流沙。 又莊周云。 老子卒於扶風槐里。 秦佚弔之。 三號而出。 自是其徒喪服之制未聞其說也）魯司𡨥卒。 門人疑所服。 子貢曰。 昔夫子喪顏淵子路若喪子而無服請喪夫子若喪父而無服二三子皆絰而出也（不為哀弔服而加麻心喪三年檀弓文也）殆至漢魏。 喪師彌篤。 有以至於方父之喪者。 今之禮薄寡有絻焉（絻喪服也）昔遠公制喪七日。 以凡情難。 割俾展哀也。 過則束於禮矣（僧本象外之教以凡情未遣乃制七日之禮以展情也若過則拘束儒教也）齊隱士劉虬卒。 弟子雖稟內教。 若喪父無服（劉虬居荊州。 後拂衣不仕。 辟穀麻衣草室。 屏絕世典。 精研佛理。 述頓悟義。 當時莫有能屈者。 注法華經。 講涅槃大品等經。 建武初徵為國子博士。 卒于江州。 白雲徘徊。 有異香滿室。 空中磬聲。 年六十。 弟子等如喪父而無服。 庾詵云。 文為世範。 行為士則。 因諡文範先生）隋天台誡無哭泣著喪服。 彼各隨時之義也。 夫劉虬羔雁不顧（卿執羔大夫執雁。 虬初為當陽令。 改為南城。 拂衣自免。 年四十二。 時論比之漢疎邴辭榮不顧祿位也）形質已遺。 居今之死。 非曰始死。 若使為喪。 猶矯乎羔雁。 故損仁義。 以示簡朴有終焉。 而弟子從乎孔門之議也。 天台五十餘州咸稟。 歸戒。 若循乎縞素。 則半國之人皆喪服矣。 故可抑而從天竺之風也。 仲尼云。 喪與其易也寧戚（喪禮宜得中。 若和易則寧可哀戚也）斯則振時之意厚矣。 今秦洛之風。 喪則喪矣。 十師而亡哀降殺何哉（親教師可同斬縗本頭戒師可大功。 教授師可小功。 羯磨師已下剃髮師十戒師八戒師五戒師依止師授法師並緦麻可也）匪喪則已。 喪則其無別乎。 故戒師可乎大功也（九月服）教授小功也（五月也）餘則緦麻可矣（三月）朋友者。 禮云。 群居入則絰出則否。 朋友皆在他邦。 則但師心喪三年朋友朞故朋友墓有宿草則不哭焉。 > \[According to the rites,\] one wails for a father's friend outside the ancestral temple gate, for a teacher in the bedchamber, for a friend outside the bedchamber door, and for an acquaintance in the open country. But in the Buddhist tradition, this differs from the \[classical\] rites (it is different from the Ruist rites). Now, a teacher is the root of virtue and arts: without virtue, how could one establish oneself? Without a teacher, how could there be instruction? From kings and dukes down to merchants and tillers of the soil (a tiller is a farmer, like Changju and Jieni, who continued furrowing without pausing when they saw Zilu), all revere their teachers. Furthermore, the Buddhist tradition places paramount importance on that from which the precepts arise (sons of gentlemen, farmers, artisans, and merchants still establish their teachers; how much more so the Buddhists who shave their hair, dye their robes, and transmit the precepts!). Therefore, if one possesses the precepts, one is named a śramaṇa; if one lacks the precepts, one is not a śramaṇa. To be born from the precepts is thus called true birth, and the precepts are conferred by a teacher (the precepts are called the Vinaya Pitaka, which guards against wrongdoing and halts evil; it is identical to the Sanskrit vinaya). Hence, one regards the teacher as a father (a teacher originally had no mourning garb, but now is treated the same as a father). In foreign languages, an upādhyāya is rendered here as 'one through whose power \[life\] is born,' meaning he possesses the power to give birth to the disciple's precepts and Dharma. In foreign languages, an ācārya is rendered here as a 'model of conduct,' meaning he can guide and regulate one's deportment and sense of duty. Of these kinds, there are five: namely, the tonsure \[master\], the ten precepts \[master\], the reliance \[master\], the karmavācā \[master\], and the instruction \[master\] (karmavācā refers to reciting the motions when receiving the precepts). Among them, some initiate the shedding of hairpins and ornaments and the assumption of prohibitions for oneself; others bring to fruition one's Dharma-body and wisdom-learning through oneself. Now, the world considers the ruler, the father, and the teacher to form a single continuous debt of kindness: the father gives birth to one, the teacher instructs one, and the ruler feeds one. Therefore, there are three \[forms of mourning\]: the full mourning (zhifang), the equivalent mourning (fangsang), and the mental mourning (xinsang) (mourning for a father is zhifang, for a ruler is fangsang, and for a teacher is xinsang). Yet the Buddhist tradition exalts \[the teacher\] because of the precept-dharma (the precepts are the foundation of entering the Path, and the teacher is the cause of transcending the world). One does not merely wail in the bedchamber and observe mental mourning; one ought to wear coarse hemp and straw sandals, equating him to the father's unhemmed sackcloth (mourning garb for a teacher is identical to that for a father; the filial piety of unhemmed sackcloth lasts twenty-five months). However, it is not necessary to lean on a staff before rising, to wail as if one's voice would never return (meaning crying until one's breath is entirely exhausted), or to respond merely with 'yes' without conversation (these are all rites for mourning a father, which need not strictly apply to mourning a teacher). In all other respects, one follows the rites (aside from these, all is the same as the rites for mourning a father). Nowadays, the sons of crooked alleys (crooked alleys mean the sons of humble clans in village lanes) cry out to the blue sky, bewailing a cruel punishment, altogether unmindful of the suspicion that they are treating \[a master\] as an actual father (nowadays when monks lose their teachers, they wail loudly, crying out 'Azure Heaven!' and so forth; these are not in accordance with the rites, raising suspicion regarding one's real father, and it is proper to discard them). As for clay carts and straw figures, they are vessels for the spirits of the dead: since one does not anticipate the teacher entering the realm of ghosts, of what use are these? (All such mortuary goods are useless.) When Daodeng of the Northern Wei died, Emperor Xiaowen issued an edict saying: 'Our master, the Dharma Master Deng, has suddenly passed away. We are shaken with grief and cannot restrain Our sorrow. While making careful preparations for the funeral, We cannot attend at once; following the teacher-disciple relationship according to the rites, We shall wail outside the gate.' (According to the rites, one wails for a teacher outside the bedchamber door.) When Tanyan of the Sui passed away, the Emperor was stricken with grief and suspended court audiences; from the Prince of Teng on down, all disheveled their hair, went barefoot, and followed the funeral procession wailing. Later generations have been unable to add to or subtract from this. The Historian of the Columns left no trace across the shifting sands, or underwent corpse-liberation at Huaili; his disciples heard of no mourning rites (Laozi, seeing the decline of the virtue of the Zhou, rode an ox out through Hangu Pass and went west into the shifting sands. Moreover, Zhuang Zhou says that Laozi died in Huaili of Fufeng, and Qin Yi mourned him by wailing three times and departing. Since then, the mourning dress system of his disciples has never been heard of). When the Minister of Crime of Lu died, his disciples were doubtful about what mourning garb to wear. Zigong said: 'Formerly, when the Master mourned Yan Yuan and Zilu, he did so as if mourning a son, yet wore no mourning garb. I propose that we mourn the Master as if mourning a father, yet wear no mourning garb.' Thereupon, the disciples all wore hemp headbands and went out (they did not wear mourning robes for lamentation, but added hemp headbands and observed mental mourning for three years; this is recorded in the 'Tan Gong'). Coming down to the Han and Wei dynasties, mourning for teachers grew even more profound, reaching the point where it was made equivalent to mourning a father. Today, the rites have grown superficial, and few wear mourning headbands (mian is mourning garb). Formerly, Master Huiyuan prescribed seven days of mourning, because worldly feelings are difficult to sever, so as to allow one to express grief; to exceed this would be to bind oneself by \[secular\] rites (since monks originally belong to the transcendent teaching, yet worldly feelings are not entirely cast off, he instituted a seven-day rite to express grief; to exceed this would be to constrain oneself with Ruist teachings). When Liu Qiu, the recluse of the Qi dynasty, died, his disciples, though instructed in the inner teachings, mourned him as a father without mourning garb (Liu Qiu lived in Jingzhou. Later he shook out his robes and declined official service, abstaining from grains, wearing hemp clothes, and residing in a thatched hut. He discarded worldly texts, investigated Buddhist principles thoroughly, and set forth the doctrine of sudden enlightenment; at that time none could confute him. He annotated the Lotus Sūtra and lectured on the Nirvāṇa, Large Prajñāpāramitā, and other sūtras. In the beginning of the Jianwu era, he was summoned to be a Erudite of the National University. He died in Jiangzhou. White clouds lingered, a strange fragrance filled the room, and sounding chimes were heard in the empty air; he was sixty years old. His disciples mourned him as a father, yet wore no mourning garb. Yu Shen said: 'His writings are a model for the world; his conduct is a standard for scholars'; hence he was posthumously titled Master Wenfan). In the Sui dynasty, Tiantai \[Zhiyi\] admonished against wailing or wearing mourning garb. Each of these accorded with the requirements of its own time. Now Liu Qiu did not look back upon the offering of lambs or wild geese (ministers hold lambs and grandees hold wild geese. Liu Qiu was initially magistrate of Dangyang, then transferred to Nancheng, whereupon he shook out his robes and resigned voluntarily; he was forty-two years old. Contemporary discussions compared him to Shu and Bing of the Han, who rejected glory and cared nothing for emoluments or rank); he had already cast aside bodily form. When he faced his current death, it was not that he had just begun to die. If he had made them observe mourning rites, it would have been akin to pretending to value lambs and wild geese. Therefore, he minimized benevolence and righteousness so as to display simplicity and an unadorned end, and his disciples followed the proposal of Confucius's school. For Tiantai, more than fifty prefectures received the refuges and precepts from him; if they had followed the practice of unbleached silk and plain white, half the country would have been clad in mourning clothes! Thus it was proper to suppress this and follow the customs of India. Zhongni said: 'In funeral ceremonies, it is better that there be sorrow rather than elaborate order.' (Funeral rites should achieve moderation; if it is smooth and orderly, it is better to be genuinely mournful.) This shows the profound intention to reform the times. Now the custom of Qin and Luo is that mourning is indeed mourning; but when any of the ten teachers passes away, how should grief be graduated and diminished? (The preceptor can be treated the same as unhemmed sackcloth; the root precept master can have greater-conquest mourning; the instruction master can have lesser-conquest mourning; from the karmavācā master down to the tonsure master, the ten precepts master, the eight precepts master, the five precepts master, the reliance master, and the Dharma-conferring master, all can be given fine hemp mourning.) If it were not mourning, that would be all; but since it is mourning, how could there be no differentiation? Therefore, the precept master may receive greater-conquest mourning (nine months of mourning garb), the instruction master lesser-conquest mourning (five months), and the rest fine hemp mourning (three months). As for friends, the rites state: 'Living together, when entering one wears the hemp headband, but when leaving one does not.' If friends are all in other states, then one only observes mental mourning for a teacher for three years, and for a friend for one year; therefore, when grass has grown on a friend's grave, one does not wail. > — English (machine translation) (machine translation) - [Previous: 6.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.6.2.2) - [Next: 6.2.4](https://indike.org/pramana/in.bauddha.taisho.2113.6.2.4) - [Up: 6.2](https://indike.org/pramana/in.bauddha.taisho.2113.6.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.6.2.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.6.2.3](https://indike.org/pramana/in.bauddha.taisho.2113.6.2.3) · Pramāṇa