北山錄 7.1.4

7.1.4

及界有四。 一足及界。 二足及界。 一足及藍。 二足及藍。 并前為七也。 於五眾比丘．比丘尼．式叉．沙彌．沙彌尼。 前安居五七三十五。 後亦三十五。 成七十。 中安居只有心念對首二二五十也。 共成八十。 安居心念謂獨住無人作法也。 對首如常忘成偶忘至十七日欲明方記亦成安居。 中安居一月故無此也。 及界等。 謂從外來。 未明至寺一足入亦得也）而往者未應遍覩來者何無寡知奈何欲以中天一世定聖人萬方千古之教歟。 經曰。 若人生百歲不解生滅法。 不如生一日而得解了之時。 有比丘承師誤訓誦云。 若人生百歲不識水老鶴不如生一日而得覩見之。 阿難聞而歔欷往正彼師竟不令改黨之由矣。 夫師者莫大於佛後之學者。 各師其師不承佛為師。 故有採相似之言逗未濟之俗。 祛經像傳自性曰。 吾宗教焉（若言句之士也）其釋說之家。 皆檢以疏論。 發詞斷理。 曾不用經。 通練其事曰。 吾受之於吾師也（謂講說之家）夫師者可因之學。 非守其所學（發明在師。 變通由已）章疏可用之為筌[(ㄇ@(企-止))/弟]。 非可守其筌[(ㄇ@(企-止))/弟]（筌取魚器。 罤取免器）以滯學封文有至於□者（不以文害意）夫陪臣忠於諸侯。 而不信於天子。 則王化𤢕矣。 家老忠於大夫。 而不信於諸侯。 則公室危矣（其由捨經文而執章疏也）故黨者害上也。 而彼非仁知其黨也。 但嚴愛保乎其間。 利譽存乎其中。 損黨則所得不在已矣。 昔調達五邪陷於熾火（調達以五逆入于地獄也）西域猶有行其教者。 豈非海上有酷齃（腋下惡氣。 今謂之鵶臭）猶不獨處。 誠有慕類者焉（人各有黨也）夫君子祇祇庸庸（祇敬也。 庸用也）小人讎善。 固黨甚矣（嫉善朋惡之道也）相夫。 今世皆隱其不能而詐其能。 惡勝已而好不及已。 夫逞於不及已者。 若誇玄黃於瞽。 翫宮徵於聾。 徒爾為也。 若以离婁視師曠聽（离婁百步視秋毫。 師曠聞聲知興廢）則彼有所詳。 吾得盡矣。 故其高議奇談必若鑿闇開牖。 會有所見。 至若褒貶不佞崇替克顯（崇重替廢也。 褒貶不徇於世。 可謂君子也）舉世然之。 或謂之不然。 舉世不然之。 或謂之然（眾惡之必察焉。 眾好之必察焉）如衛靈公昏慝也。 仲尼以為賢君。 任智授能。 不亡社稷也（昏暗慝惡也。 靈公雖無道而不亡者。 王孫賈治軍。 旅祝䰿治宗廟。 仲叔圉治賓客故也以其用人夫子稱之）臧文仲淵慧也。 仲尼以為不賢。 不仁不智。 兩至乎三也（臧文仲有三不仁。 下展禽。 縱逆祀。 妾織蒲。 三不智。 廢六關。 祀爰鶋。 作虛器）管氏九合為功。 降為小器（輔桓公不至王道。 而以霸術故小之也）子貢為魯君墮玉黜為不幸（魯定公十五年。 邾隱公來朝執玉高其容仰。 定公受王畢其容俯。 子貢曰。 以禮觀之。 此二君皆有死亡焉。 此年定公薨。 魯哀七年邾子出奔。 皆如其言）是以口為詞圃。 心為智府。 园不德之䉉稜（䉉方也。 稜角也。 有智者能圓之）發沈善之輝華。 方可謂之人倫鞶鑑矣（鞶鑑鏡也）今者一夫謬非和者萬計。 一夫猥譽和者亦萬計（隨流逐塊者眾也）唯唯然都不知所以善惡也。 其有鄙爭好勝之門。 自不隱括其愚馳突擊搏（以所習為矛楯。 以同侶為勍敵）若旝投于石（旝者。 以木引石。 用擊敵人。 若今之𣚃橰。 所謂拋是也）以為能掩敵疆場（音易。 邊界之地）莫有攸忌於所不與者。 則奔嚙踶蹋而可畏也（朋黨宗徒互生毀滅。 所謂惡之欲其死也）夫弘藝者不必誡。 精識者難為合。 弘則時不為要。 精乃人惡其察（有高人之行者。 故見誹於世。 有獨知之慮者。 必見傲於人）但不可以其然而不為之然也。 今翾爾學徒（翾小飛之類）於疏論禪法。 皆劣他優已。 以已所未聞謂人之未聞。

And in reaching the boundary there are four [variations]: one foot reaching the boundary, both feet reaching the boundary, one foot reaching the monastery, and both feet reaching the monastery. Combined with the previous ones, they make seven. For the five assemblies—bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās—the earlier rains retreat has five sevens, making thirty-five [variations], and the later rains retreat also has thirty-five, making seventy. The middle rains retreat has only mental resolution and face-to-face declaration, two times two times five, making ten. Together they make eighty. Entering the rains retreat by mental resolution refers to dwelling alone without anyone [else] with whom to perform the rite. As for the face-to-face rite: as usual, if by forgetfulness it happens to be forgotten, even if one remembers only at dawn on the seventeenth day, it still constitutes an entry into the retreat. Since the middle rains retreat lasts only one month, it lacks this [provision]. 'Reaching the boundary' and so forth means that coming from outside, if one enters with even a single foot before dawn arrives at the monastery, it is also valid.) Those who went before could not have seen everything, and how could those who come after lack limited understanding? How could one wish, on the basis of a single generation in Madhyadeśa, to fix the eternal teachings of the Sage across all ten directions? The scripture says: 'Though a person live a hundred years without understanding the Dharma of arising and ceasing, it is better to live a single day and attain understanding of it.' At that time, there was a bhikṣu who followed his master's erroneous instruction and recited: 'Though a person live a hundred years without seeing the water-heron, it is better to live a single day and behold it.' Ānanda heard this and sighed. He went to correct him, but in the end the master would not allow him to alter it—such are the roots of sectarian factionalism! Indeed, among masters none is greater than the Buddha. Yet later students each take their own teacher as their master and do not acknowledge the Buddha as their master. Thus there are those who gather superficial words to suit the unliberated commoners, cast aside the scriptures and statues, and proclaim their own nature, saying: 'This is our school's doctrine' (meaning the men of mere phrases). As for the exegetical traditions, all of them verify by commentaries and treatises, formulating expressions and determining principles without ever relying on the scriptures. Fluent and practiced in their craft, they say: 'I received this from my master' (meaning the exegetical lineages). Now a teacher may be followed for learning, but one must not cling rigidly to what was learned from him (insight lies with the teacher, but adaptability rests with oneself). Commentaries and annotations may be used as fish traps and hare snares, but one must not cling to the traps and snares (a trap is an implement for catching fish; a snare is an implement for catching hares). Obstinate students who cling fast to the letter have even gone so far as to […] (not allowing the words to injure the meaning). If an officer is loyal to his feudal lord but disloyal to the Son of Heaven, then the royal transformation will be compromised. If a family elder is loyal to a grand master but disloyal to the feudal lord, then the ducal house will be endangered (this arises from abandoning the scriptural texts to grasp at commentaries and treatises). Therefore, factionalism harms the sovereign. Yet those men are not benevolent, nor do they recognize their own factionalism; they merely maintain solemn affection within it and pursue profit and fame through it. If their faction is harmed, what they gain will no longer belong to themselves. Formerly, Devadatta fell into blazing fire because of his five heterodoxies (Devadatta entered hell on account of the five deadly offenses); yet in the Western Regions there are still those who practice his teachings. Is this not like the one who suffers from terrible body odor (foul vapor under the armpits, nowadays called crow stench) yet does not live in isolation—truly there are those who are drawn to their own kind (every person has their faction)! The noble man is reverent and prudent, performing his duties with care (reverent means respectful; performing duties means being employed), whereas the petty person hates the good and hardens his factionalism to the extreme (the way of envying the good and joining with evil). Look closely! The people of this generation all conceal their inadequacies and feign their competence, detesting those who surpass them and delighting in those who fall short. Showing off before those who fall short of oneself is like boasting of dark and yellow hues before the blind, or enjoying the gong and zhi notes before the deaf: it is done completely in vain. If one were to observe with the vision of Lilou and listen with the hearing of Shi Kuang (Lilou could see an autumn down at a hundred paces; Shi Kuang could discern the rise and fall of states by listening to sounds), then what they examined closely, I would fully comprehend. Therefore, high discourse and extraordinary discussions must be like boring through the dark to open a window: they are sure to reveal something. As for praise and blame being free from flattery, so that elevation and demotion are clearly distinguished (elevation means esteeming; demotion means discarding; when praise and blame do not cater to the world, one may be called a noble person): what the whole world affirms, one may judge not to be so; what the whole world rejects, one may judge to be so (when the multitude hates someone, one must examine it; when the multitude likes someone, one must examine it). For instance, Duke Ling of Wei was benighted and wicked, yet Zhongni regarded him as a worthy ruler, because he employed the wise and assigned duties to the capable, so that the altars of soil and grain were not destroyed (benighted means dim-witted; wicked means evil; Duke Ling, though unprincipled, did not perish because Wangsun Jia managed military affairs, Priest Tuo managed the ancestral temple, and Zhongshu Yu managed guests; because he employed such men, the Master praised him). Zang Wenzhong possessed profound wisdom, yet Zhongni regarded him as unworthy, lacking both benevolence and wisdom, each to the count of three (Zang Wenzhong had three instances of lacking benevolence: demoting Zhan Qin, allowing irregular sacrifices, and making his concubines weave rushes; and three instances of lacking wisdom: abolishing the six checkpoints, sacrificing to the seabird, and manufacturing empty vessels). Guan [Zhong]'s merit lay in uniting the realm nine times, yet he was relegated to being [a man of] petty capacity (he assisted Duke Huan not to royal virtue but through the arts of hegemony, and thus was deemed petty). Zigong's assessment of the Duke of Lu's dropping the jade was dismissed as mere misfortune (in the fifteenth year of Duke Ding of Lu, Duke Yin of Zhu came for an audience holding the jade too high with his gaze turned upward, while Duke Ding received the jade with his gaze cast downward; Zigong said: 'Observed through the rites, both of these rulers will face death or exile.' In that year Duke Ding died, and in the seventh year of Duke Ai the ruler of Zhu fled into exile; all turned out just as he had said). For this reason, with the mouth serving as a garden of rhetoric and the mind as a storehouse of wisdom, smoothing the sharp angles of non-virtue (the corners and sharp angles; one who has wisdom can round them off) and bringing forth the radiant luster of submerged goodness—only then can one be called a great mirror for evaluating human character (a great sash-mirror means a looking glass). Nowadays, when one man makes an erroneous criticism, myriads echo him; when one man lavishes unwarranted praise, myriads also echo him (those who follow the current and chase after clumps of earth are many). Submissively assenting, they have no idea what is truly good or bad. As for those factions of base contention and lust for victory, they do not square their own foolishness but dash forward and clash in combat (taking what they have practiced as spears and shields, and treating their fellows as formidable foes), like catapults hurling stones (a catapult uses wood to propel stones to strike enemies, like modern well-sweeps, commonly known as stone-throwers), imagining they can overwhelm the enemy on the battlefield (pronounced yi, meaning borderlands). Lacking any restraint toward those who do not side with them, they bite and kick ferociously, appearing truly fearsome (factions and sectarians mutually bring about destruction, embodying the saying: 'Loving someone, one wishes them to live; hating them, one wishes them to die'). One who is broad in arts need not be cautious, but one of refined discernment finds it hard to conform. If one is broad, the age will not deem it essential; if one is refined, people will resent one's scrutiny (one whose conduct surpasses others is therefore slandered by the world; one whose concerns stem from solitary insight is bound to be treated with arrogance by others). Yet one must not fail to affirm what is so simply because others do not affirm it. Nowadays, fluttery students (fluttering refers to small, flitting creatures), regarding commentaries, treatises, and dhyāna methods, all disparage others and extol themselves, declaring what they themselves have not yet heard to be what no one has heard.