北山錄 7.1.1

7.1.1

（□□□諸定舉之。 地大震動。 帶猶著地。 佛云。 舍利禪定。 日連尚不識其名也）富樓那□聞智慧居弟子上而以說法知也（富樓那彌多羅尼子也。 此云滿慈子。 從母彰名。 滿慈母姓名也）大迦葉為法冢嗣。 而獨譽頭陀（飲光迦葉□□男也。 王舍城人。 弃榮貴□□□乞食自資。 修頭陀行）舍利目連□為阿毘曇。 而迦旃延專論義之號也（阿毘曇。 此云無對法。 郎論藏也。 目連舍利俱造此論。 而迦旃延稱論議第一。 亦云。 迦多演此云翦剃種。 上古有仙。 山中既久髮長無人剃。 婆羅門法。 污人不剃髮。 有一仙為剃髮諸仙願護得道。 爾來號剃髮種。 尊者即其後也）此大聖之弘旨。 非餘之所不兼焉（以專美者見稱）然於其間或勸或沮。 皆有為而言之矣。 故劫賓那獨窮曆象（劫賓那。 此云房宿。 蓋因感之而生。 故曉曆象）首籠那逈然精進（則億耳比丘也。 生平已來。 足不履地。 出家後日夜行道。 足下血流。 佛為說彈琴喻。 須令急慢得所因證果也）至於五百。 若以一行求之則無不居甲而非乙也。 其若孔門三千昇堂。 入室者七十二人。 舉以四科十哲。 雖曾參不標德行而見稱孝悌（德行．政事．文學．言語．四科也。 顏回．閔損．冉雍．言偃．卜商．冉耕．仲由．冉有．宰我．子貢。 為十哲。 曾參不預）左氏不登文學而騰翰國史（不預十哲而著左傳左丘明亦孔子弟子）禮經三百威儀三千唯公西赤之卓立（公西赤。 字子華有容儀。 孔子云。 束帶立於朝。 可使與賓客言也）故二宗風教玄符於抑揚也。 昔者讚大迦葉即曰同一解脫。 譏舍利弗即曰所不能知（法華經。 假使諸比丘充滿十方界。 皆如舍利弗亦所不能知）十方剎土靡不清淨。 獨讚無量壽國。 諸尊大士普蘊慈悲。 但顯觀自在力。 雪山大士睹相知終（佛在俱尸入滅。 大迦葉住在雪山。 見地大動。 又覩光明。 知此必是如來終也。 遂來赴會所）假名菩薩聞說常住。 蓋非所益而不善其事。 非可久而不宣其教（假名初發心也。 聞佛說久住世間無益。 涅槃云。 後三月當入涅槃。 遂生悲泣。 法華經云。 若佛久住於世。 薄德之人不種善根也）其傳法之人所未得者。 難在此矣夫。 執文以定義。 義歸壅也。 賾義以乖文。 文將害也（離文穿鑿為害文也）或學博而理不能精。 或心知而口不能辯。 此二者誠則有焉（蓋無求備於一人也）然所說經皆稱第一。 固有旨矣。 夫俞扁之於患者（史記。 俞附扁鵲皆古之良醫）陰慘焉桂椒之良也（陰慘冷桂椒熱故為良）陽躁焉氷雪之良也（陽躁熱氷冷故為良）而法大醫王慜有區之庶類（佛為大醫王）以般若破名相。 以法華會三乘。 以金光致哀懺。 各有所的而不居其次也（金剛經以破相稱最上第一。 法華經以會羊鹿中小三乘歸大白牛之車為第一。 金光明經據信相菩薩懺悔一切罪障第一也）而經言。 國君失道玉燭不調（四時和謂之玉燭）風雨不時疾疫是興者。 蓋警誡之辭耳（如仁王經．金光明經等。 警動也。 誡約也）夫王者以風化于下。 其風若昏。 人變於惡。 德薄禍重。 安得大康。 故殲其人。 罔與守邦。 則祿位之亡。 如岻之頹（殲殄也。 罔無也。 岻山名。 君若無道。 天降殃禍。 殄其賢良忠臣。 國壞如山之頺）斯大聖婉而成章矣。 然於教中亦有言似而意非者。 如燕居三月。 勅一切不得見。 唯除一供養人（佛之安閑而處。 先勅不許雜人相見）有和先比丘。 與六十頭陀行者（不受請。 常乞食。 止山上。 著獘衣。 樹下坐。 日一食。 唯三衣。 恒坐不臥。 視死人。 不食肉。 如比皆頭陀行）直入見佛。 佛覺少欲而稱嘆之。 其非少欲者乃悟是燕坐也。 由吾曹也。 相率如和先乃得見佛也（和先因少欲見佛。 多欲者乃相率而少欲）昔說九部經。

([…] lift it through various dhyānas, the great earth shook violently, yet his sash still touched the ground. The Buddha said: "Śāri[putra]'s dhyāna is such that [Maudgalyā]yana cannot even know its name.") Pūrṇa […] was foremost in wisdom among the disciples, yet was known for expounding the Dharma. (Pūrṇamaitrāyaṇīputra, which translates as "Son of Full Compassion," took his name from his mother, "Full Compassion" being the name of his mother.) Mahākāśyapa was the heir of the Dharma, yet was praised solely for the dhūta practices. (Mahākāśyapa of radiant drinking […] was a man of Rājagṛha. He renounced glory and wealth […], sustained himself by begging for food, and cultivated the dhūta practices.) Śāri[putra] and Maudgalyāyana […] composed the Abhidharma, yet Kātyāyana was exclusively given the title of disputation. (Abhidharma translates as "unrivaled Dharma," namely the basket of treatises [Abhidharma-piṭaka]. Both Maudgalyāyana and Śāriputra composed treatises of this kind, yet Kātyāyana was called foremost in disputation. It is also said that Kātyāyana translates as "clipping-and-shaving clan." In high antiquity there were rṣis. Having lived long in the mountains, their hair grew long and there was no one to shave it. By the rules of the Brahmans, it was deemed impure not to shave one's hair. One ṛṣi shaved the hair for them, and all the ṛṣis wished and protected him so that he attained the Way. From then on they were called the "clipping-and-shaving clan," and the Venerable One was his descendant.) This was the grand intention of the Great Sage, not that the others could not encompass them, (they were praised for what they singularly excelled in) but among them, whether encouraging or discouraging, he spoke in response to conditioned phenomena. Thus Kapphina alone exhausted the celestial calendar; (Kapphina translates as "constellation room [Anurādhā]"; because he was born through an evocative resonance with it, he was knowledgeable about the celestial calendar) Śroṇa was exceptionally energetic. (This refers to the monk Śroṇakoṭīkarṇa. From birth onward, his feet never trod upon the earth. After leaving home, he practiced the Way day and night until blood flowed from beneath his feet. The Buddha preached the parable of tuning the lute for him, requiring that he keep the strings neither too tight nor too loose according to the situation, whereby he realized the fruit.) As for the five hundred, if assessed by a single practice, every one of them would rank first rather than second. As for the three thousand disciples of Confucius' school who ascended the hall and the seventy-two who entered the inner chambers, if classified according to the four subjects and ten philosophers, even though Zeng Shen was not listed under virtuous conduct, he was celebrated for filial piety and fraternal respect. (Virtuous conduct, government affairs, literary learning, and speech are the four subjects. Yan Hui, Min Sun, Ran Yong, Yan Yan, Bu Shang, Ran Geng, Zhong You, Ran You, Zai Wo, and Zi Gong are the ten philosophers; Zeng Shen was not included among them.) The author of the Zuo Commentary was not listed under literary learning, yet his brush flourished in state history. (Not being included among the ten philosophers, Zuoqiu Ming, who composed the Zuo Commentary, was also a disciple of Confucius.) In the three hundred canons of rites and the three thousand dignified demeanours, only Gongxi Chi stood pre-eminent. (Gongxi Chi, courtesy name Zihua, had an imposing bearing. Confucius said: "Wearing his sash and standing in court, he could be employed to converse with the guests.") Thus the style and teachings of the two traditions mysteriously accord in their praises and reprimands. In the past, praising Mahākāśyapa was saying that they shared the same liberation; censuring Śāriputra was saying that it was something he could not know. (In the Lotus Sūtra: "Even if monks filling the worlds of the ten directions were all like Śāriputra, they still could not know it.") None of the lands in the ten directions is not pure, yet the Land of Immeasurable Life is uniquely extolled. All the noble Great Beings universally harbor compassion, yet Avalokiteśvara's power is uniquely displayed. The Great Being of the Snowy Mountains perceived the signs and knew the final cessation; (When the Buddha entered parinirvāṇa in Kuśinagara, Mahākāśyapa was staying on the Snowy Mountains. Seeing the great earth shake violently and beholding radiant light, he knew that this must be the Tathāgata's cessation, whereupon he came to the assembly.) the nominal bodhisattvas wept upon hearing of his permanent abiding. Indeed, if an affair is not beneficial, he would not deem it good; if his teaching should not endure long, he would not proclaim it. (Nominal refers to initial aspiration. When they heard the Buddha state that remaining long in the world brought no benefit—the Nirvāṇa Sūtra says: "After three months I shall enter nirvāṇa"—they burst into tears. The Lotus Sūtra says: "If the Buddha were to abide long in the world, persons of slight virtue would not plant wholesome roots.") That which transmitters of the Dharma have yet to attain—herein lies the difficulty! If one clings to the letter to determine the meaning, the meaning will end in obstruction; if one strains the meaning to violate the letter, the text will be compromised. (Extravagant interpretation detached from the text does harm to the text.) In some cases, learning is broad but reasoning cannot be refined; in others, the mind understands but the mouth cannot debate. These two conditions truly exist. (One should not demand perfection in a single person.) However, each sūtra expounded is called foremost; this certainly has an underlying intention. For Yu Fu and Bian Que treating patients, (The Records of the Grand Historian: Yu Fu and Bian Que were both good physicians of antiquity.) for dark cold, cinnamon and pepper are good remedies; (dark cold is chilly; cinnamon and pepper are hot, hence they are good) for fiery agitation, ice and snow are good remedies. (fiery agitation is hot; ice is cold, hence it is good.) The Great Physician King of the Dharma pities the common beings of the realms; (the Buddha is the Great Physician King) he shatters name and characteristic through prajñā, unites the three vehicles through the Lotus, and induces sorrowful repentance through the Golden Light. Each has its specific aim and does not occupy a secondary place. (The Diamond Sūtra is called supreme and foremost for shattering characteristics; the Lotus Sūtra is foremost for uniting the small and medium vehicles of sheep and deer carts into the great white ox cart; the Suvarṇaprabhāsa Sūtra is foremost for relying on Bodhisattva Ruci's repentance of all sinful hindrances.) When the scriptures say that if the ruler of a state loses the Way, the jade candles will not be harmonious (when the four seasons are in harmony, it is called jade candles) and the wind and rain will be unseasonable and epidemics will arise, these are words of warning and admonition. (As in the Benevolent Kings Sūtra, the Suvarṇaprabhāsa Sūtra, etc. "Jing" means to startle; "jie" means to restrain.) A king transforms those below by means of moral wind. If his wind is benighted, the people will turn to evil; when virtue is thin and calamity heavy, how can great peace be attained? Therefore, destroying his people leaves no one to protect the state; thus the loss of his position and emoluments is like the collapse of a crag. ("Jian" means to annihilate; "wang" means to have none; "Di" is the name of a mountain. If a ruler is without the Way, Heaven sends down disaster and calamity, destroying his worthy, virtuous, and loyal ministers, and the state crumbles like a collapsing mountain.) Thus the Great Sage is subtle and creates an accomplished expression. However, within the teachings there are also words that seem similar but whose intention is different. For example, during his three months of secluded dwelling, he ordered that no one should see him, except for a single attendant. (When the Buddha rested at leisure, he first ordered that casual visitors not be allowed to see him.) There was the bhikṣu Upasena who, together with sixty dhūta practitioners, (not accepting invitations, constantly begging for food, staying on mountaintops, wearing tattered robes, sitting under trees, eating one meal a day, possessing only three robes, constantly sitting and not lying down, contemplating corpses, not eating meat—such as these are all dhūta practices) went straight in to see the Buddha. The Buddha, perceiving their fewness of desires, praised them. Those who did not have few desires realized: "This is tranquil sitting; it is up to our group to lead one another to be like Upasena, and only then can we see the Buddha." (Upasena was able to see the Buddha because of few desires; those with many desires then led one another to have few desires.) In the past, the nine classes of scriptures were taught.