[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) › 6.4.4 # 北山錄 6.4.4 北山錄 6.4.4 - **Language:** Classical Chinese ### [6.4.4](https://indike.org/pramana/in.bauddha.taisho.2113.6.4.4) 乃自出西土濟海于梁。 梁人不甚信。 北望有大乘氣。 遂適于魏也（此所敘並寶林傳與高僧傳乖異也）譏者曰。 詞失於當。 援曲翳直。 豈謂智乎。 但祖師之門。 天下歸仁焉。 禪德自高。 寧俟傳法。 然後始為宗教者歟。 而有考校歲序。 以師子比丘已當齊世。 達磨居第二十九。 翻在晉時。 何失言於年秩也（達磨弟子被擯在晉時。 秦弘始至宋末八十年也。 又南齊得二十四年相去百年已上。 豈得二十九祖在二十四祖前百二十年耶）甞有傳魯般浮圖（魯般春秋後語時人。 浮圖自晉宋方有也）右軍般若（俗傳晉右軍王羲之有親書多心經。 殊不知多心經是唐朝玄奘三藏貞觀年譯也）彼向知般在春秋。 王居晉穆。 則不有是言也。 異說曰。 達磨六過。 被菩提流支光統密毒其食。 五過吐出。 至第六過。 不吐而卒。 又謂其徒曰。 吾宗至第六世。 命若懸絲。 是知崇山至峻朽壤崩之。 喬木至堅蝎蟲蠧之。 故使吾祖不遐有害終恤我後也（菩提流支。 此云覺希。 北印度人。 遍通三藏。 妙入總持。 志在弘演。 廣流視聽。 以魏宣武帝永平元年己丑歲至洛陽。 譯經論三十九部一百二十七卷。 筆授草本滿一間舍。 兼攻雜術。 甞坐井口。 澡灌置空。 或呪井令涌。 酌而為用。 光統律師乃一代之英傑。 況主僧柄。 豈能爾耶。 寶林傳者。 乖誤極多。 後之學者。 宜更審之也）譏者曰。 邪夫干正。 正卒成邪。 妄士談真。 真返為妄。 傷哉內訕釋黨以名利相殘。 而有至於是者也。 彼意以德高物忌。 深用自顯（意以達磨德高為流支等妬忌也）而不知自傷。 亦以極矣。 昔魏周滅法。 詔假顧先生三破論等（顧歡先生也）誣釋氏之惡方此而實不為甚也。 詩曰。 人之無良。 相怨一方。 其斯之謂乎。 夫良將戮於讒口。 實快敵者之心也（若白起死於杜郵之類也）高德鑠於謗夫。 實資外黨之侮也（以資外宗之謗）其聽謗者不掩耳。 此亦獎謗之流也。 古之有道者。 澹然無極。 眾美從之。 故猛虎不據。 鷙鳥不攫（鷙擊也。 攫搏也。 不揚威而示勇也）而況人乎。 若六過遇毒。 知而食之。 何求自斃也。 不知而食。 孰謂有道也（豈曰聖人也）夫陵陽務成。 未聞罹於鴆俠（陵陽務成。 皆古有道者。 尚不為毒害）豈空門則有此耶。 故善為道者。 不使人愛已愛尚使人絕。 而況使人害己乎。 彼流支光統。 皆德化敷弘。 人天極望。 獎賢輔善。 共揚風教。 如光之門。 德行十人（慧光門下名揚不一）今此佞人。 曷敢訕毀（仲尼云。 是故惡夫佞者）俾投豺虎。 孰云窮責。 且聽訟吾猶人也。 審已為仁不能果惡人之為仁何能果乎（仁者本以果敢。 決斷為義。 今惡人興訕謗之文非於良善。 已不能審決是非而信之。 如此則仁。 豈有果敢之用乎）。 故君子內恕己以量人（君子之道。 忠恕而已。 忖己度人。 為之忠恕）古者虞芮爭田尚慚西伯（虞芮二國爭田而訟。 年年不決。 乃相謂曰。 西伯仁也。 盍往質焉。 入其境見。 耕者讓畔。 行者讓路。 朝臣讓位曰。 吾儕小人。 不可以入君子朝。 遂讓為閑田也。 孔子曰。 文王可謂至德也。 不教而從之）鉏麑殘賊。 猶敬晉臣（鉏麑俠士也。 奉晉侯命。 刺趙盾。 盾將朝尚早服而假寐麑見曰。 民之主也。 賊民之主不忠。 失君之命不信。 遂觸槐而死）而禪祖死於謀。 夫未為德也（設使誑言達磨死於流支。 豈為有德者哉）又云。 可大師不死於城安。 令枯木之下而續死於和禪師所鴆。 斯貶可祖尤矣（僧可。 一名慧可。 姬姓。 虎牢人。 有禪學。 以達磨為師。 遭賊斫臂。 以法御心。 不覺痛苦。 乞食如故。 化公及和禪師。 俱時之名德。 有云。 和以藥鴆。 可謗之深也）好勝者必勍其敵。 > He therefore came forth from the Western land, crossed the sea to Liang, but the people of Liang did not place much faith \[in him\]. Looking north, he saw an atmosphere of the Great Vehicle, and thereupon went to Wei. (What is narrated here from the Baolin zhuan differs from the Gaoseng zhuan.) The critic says: The words lack accuracy, citing distortions to obscure the straight—how can this be called wisdom? Yet through the patriarchal masters' gate, the world returns to benevolence. The dhyāna virtue is of itself lofty; does it really await the transmission of the Dharma before first becoming an ancestral teaching? Furthermore, some have examined the chronological order: Bhikṣu Simha already corresponded to the Qi dynasty, while Bodhidharma, being the twenty-ninth, turns out to fall under the Jin dynasty. How could they blunder so regarding the dates? (Bodhidharma's disciples were expelled during the Jin period. From Hongshi of the Qin to the end of the Song was eighty years. Moreover, the Southern Qi lasted twenty-four years, separating them by over a century. How could the twenty-ninth patriarch precede the twenty-fourth patriarch by a hundred and twenty years?) There has also been a tradition of Lu Ban's stūpas (Lu Ban lived during the post-Spring and Autumn period, whereas stūpas only appeared from the Jin and Song dynasties onward) and the Right General's Prajñā (popular tradition claims the Jin Right General Wang Xizhi personally wrote out the Heart Sūtra, completely unaware that the Heart Sūtra was translated in the Zhenguan reign of the Tang dynasty by Tripiṭaka Master Xuanzang). Had they previously known that Ban was in the Spring and Autumn period and Wang lived under Emperor Mu of the Jin, they would not have spoken thus. The deviant voice says: Bodhidharma was poisoned six times in secret by Bodhiruci and Guangtong in his food. Five times he vomited it out; by the sixth time, he did not vomit it out and passed away. Furthermore, he said to his disciples, 'When our lineage reaches the sixth generation, its life will be as if suspended by a thread.' From this we know that even the loftiest mountain will be collapsed by rotten soil, and the sturdiest tall tree will be hollowed out by wood-boring grubs. Therefore, it caused our ancestral master not to live long, suffering harm and ultimately grieving for our descendants. (Bodhiruci is translated here as Juexi. A man of North India, he was completely versed in the Tripiṭaka and exquisitely entered dhāraṇī. With his resolve set on broad propagation, he circulated his teachings widely. In the first year of the Yongping reign of Emperor Xuanwu of the Northern Wei, a yichou year, he reached Luoyang and translated thirty-nine works of sūtras and treatises in 127 fascicles. His brush-recorded drafts filled an entire room. He also mastered various esoteric arts; he once sat by the mouth of a well, suspended a wash-basin in empty space, or chanted a spell over the well causing water to surge up, scooping it out for use. Vinaya Master Guangtong was an outstanding hero of his generation; moreover, holding the reins of the saṃgha, how could he act in such a manner? The Baolin zhuan contains an extreme number of errors; later scholars ought to examine it more carefully.) The critic says: When depraved men encroach upon the upright, the upright in the end turns into the depraved; when delusional men speak of the true, the true on the contrary becomes delusion. How distressing that within our own circle, Buddhist factions slaughter one another over fame and profit, even reaching such an extreme! Their intention was that lofty virtue is envied by others, and they used this deeply to display themselves, (meaning that Bodhidharma's lofty virtue was envied by Bodhiruci and others,) but they failed to realize that the harm to themselves was likewise extreme. Long ago, when the Northern Wei and Northern Zhou proscribed the Dharma, their edicts availed themselves of Master Gu's Treatise on the Three Destructions and the like (Master Gu Huan) to falsely accuse the Buddhists of evils; compared to this, it was actually not worse. The Book of Odes says: 'When people lack goodness, they blame one another in the region.' Does it not mean this? A fine general executed through slandering mouths truly gladdens the heart of the enemy; (like Bai Qi dying at Duiyou and the like;) a person of lofty virtue tarnished by slanderers truly aids the contempt of external factions (aiding the slanders of external schools). Those who listen to slander without covering their ears are also of the sort that encourage slander. The men of the Dao of old were calm and boundless, and all beauties followed them; therefore fierce tigers did not seize them, and birds of prey did not claw them (zhi means to strike; jue means to seize; it means not displaying power to show courage). How much more so for men! If he met with poison six times and ate it knowingly, why would he seek his own death? If he ate it unknowingly, who could call him possessed of the Dao? (How could he be called a sage?) As for Lingyang and Wucheng, we have never heard that they fell victim to poisoned wine; (Lingyang and Wucheng were both men of the Dao of old; they were still not harmed by poison;) could it be that only the Gate of Emptiness has such things? Therefore, one who is skilled in practicing the Dao does not cause others to love him—he makes people cut off even their love, so how much less would he cause others to harm him! Those masters Bodhiruci and Guangtong both widely disseminated virtuous transformations; they were the utmost hopes of humans and devas, encouraging the worthy and aiding the good, jointly raising the wind of teaching. In Master Guang's gate, there were ten men of virtuous conduct. (Among Huiguang's disciples, there were diverse renowned figures.) How dare these sycophants now slander and denigrate them! (Confucius said: 'This is why I despise the sycophants.') If they were cast to jackals and tigers, who could say the punishment was excessive? Moreover, 'in hearing litigations, I am like anyone else'; if when examining oneself to be benevolent one cannot be resolute, how can an evil man's becoming benevolent ever be resolute? (The benevolent fundamentally takes bravery and decisiveness as righteousness. Now evil men produce writings of slander against good people; if one cannot examine and decide right and wrong, but believes them, how could benevolence in such a case have the function of bravery?) Therefore, the noble person inwardly pardons himself to measure others. (The way of the noble person is nothing but loyalty and reciprocity; measuring others by oneself is called loyalty and reciprocity.) In antiquity, when the lords of Yu and Rui disputed over fields, they were still ashamed before the Western Earl. (The two states of Yu and Rui litigated over fields without resolution year after year. They then said to each other, 'The Western Earl is benevolent; why not go and have him judge?' Entering his borders, they saw farmers yielding the boundaries of their fields, travelers yielding the road, and court ministers yielding their seats. They said, 'We petty people cannot enter the court of a noble person!' Thereupon they ceded the land to be fallow. Confucius said, 'King Wen may be called of utmost virtue; people followed him without instruction.') Chu Ni, though an assassin, still respected the Jin minister. (Chu Ni was a knight-errant. Receiving the order of the Duke of Jin to assassinate Zhao Dun, he found Zhao Dun about to attend court early, fully robed and dozing. Seeing this, Ni said, 'He is the master of the people. To assassinate the master of the people is disloyal; to fail the lord's command is untrustworthy.' Thereupon he dashed his head against a pagoda tree and died.) Yet the ancestral master of Chan died of a plot! This surely cannot count as virtue. (Supposing it were a deceitful lie that Bodhidharma died at the hands of Bodhiruci, how could he be one of virtue?) Furthermore, it is said that Great Master Ke did not die under the withered tree by the order of the magistrate of Cheng'an, but rather died of poisoning by Chan Master He. This disparages Ancestor Ke even more! (Monk Ke, also named Huike, of the Ji clan, was a man of Hulao. Versed in Chan learning, he took Bodhidharma as his master. When assaulted by bandits who hacked off his arm, he controlled his mind with the Dharma and felt no pain, begging for food as before. Master Hua and Chan Master He were both renowned and virtuous men of their time. Some say that Master He poisoned him with drugs; this is a profound slander against Ke.) Those who love to prevail will inevitably strengthen their enemies. > — English (machine translation) (machine translation) - [Previous: 6.4.3](https://indike.org/pramana/in.bauddha.taisho.2113.6.4.3) - [Next: 6.4.5](https://indike.org/pramana/in.bauddha.taisho.2113.6.4.5) - [Up: 6.4](https://indike.org/pramana/in.bauddha.taisho.2113.6.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.6.4.4) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.226) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.6.4.4](https://indike.org/pramana/in.bauddha.taisho.2113.6.4.4) · Pramāṇa