[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) › 8.2.2 # 北山錄 8.2.2 北山錄 8.2.2 - **Language:** Classical Chinese ### [8.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.8.2.2) 若順現變為蛇等。 別報則變。 總報不變也）其業若定。 所感之命確乎不改。 其業若不定。 而所感之命則可損益之耳（如憑善力轉重令輕等惡亦如是）然今世之業有定不定。 而令昔世所感性命有變不變。 其業若定。 能改昔因（如善業能改昔世之惡日）不定之命致有窮通（不定之命。 謂別報也。 本以惡故窮。 今以善力改之故通也）其業若不定。 則一乎否泰耳（謂不定能改也）夫舍利弗．阿那律。 遇佛為法醫。 遇耆婆為世醫而不蠲於宿瘵（瘵病也。 如舍利弗血痢。 良醫云可食藕。 乃令目連往漫陀羅池中取藕食之等。 阿那律喪目等。 皆宿業也）顏回．閔損。 遇孔丘著德行。 遇諸侯務賢智。 而不去其貧夭。 蓋往世所感之命定也。 故今世行善。 不能益之也（顏回。 字子淵。 弟子魯人也。 顏路之子。 家貧。 三十早亡。 閔損。 字子騫亦魯人。 有孝行家貧。 遭後母所苦。 為李氏家費宰）跋難陀忮求而福盛（跋難陀比丘。 富盛有金錢數億也）阿育王酷恣而威強（育王殺戮無度。 置地獄等。 而威震海隅。 遇沙門毱多化之。 建八萬四千塔也）季氏出君死於牖下（季桓子逐出魯昭公音死於乾侯而攝祭祀終獲死於魯國）盜跖餔腸終於上壽（盜跖為賊。 於東陵日殺行人。 取心肝為餔。 孔子不能化之。 竟獲其死也）蓋往世所感之命定也。 今世不善不能損之也（此以宿有善業現。 惡不能掩之也）末利獻食為國夫人（末利夫人。 釋官庶生極醜。 父王不欲見。 乃咨蹉供佛。 念誦不暇。 佛為見身。 變獲端嚴。 波斯匿王取為夫人）舡板讓死為海神授命（大莊嚴論說。 有比丘。 泛海遇風損舡。 少年比丘獲一舡板。 見上座沒。 念云。 佛今敬上座。 遂以板讓之。 海神覩見歡喜。 俱推出海而得存活也）趙盾愍於翳桑（趙宣子出見翳桑餓人問之。 云不食三日矣。 乃取食以飼之。 後為晉靈嗾獓咬之。 翳桑靈輒殺獓扶輪救之而出也）漂母哀於淮陰（淮陰侯韓信。 未遇飢甚。 見老母漂絮投之。 母餉之。 後佐漢封淮陰侯。 母已死。 開墳以千金投內也）皆今世善業之定也。 往世之命不定。 故能變衰從盛也（自末利已下。 此順現善業也）樵客指熊而臂落（經律異相云。 有樵夫入山。 值大雪寒極。 白熊收入窟。 至雪霽下山見獵人。 刀引之示其熊處。 舉手指之。 隨指臂落也）比丘啖𮌉而腸穿（有逐羊奔寺見比丘指示之乃殺之以䏑啖比丘食已䏑遍於皮下走穿腸而卒。 出辯正論）里克見討於弑君（晉獻公寵孋姬。 而逐群公子。 殺申生太子立奚齊。 里克殺之。 國人又立卓子。 克又殺之而迎夷吾立之。 是為惠公。 惠公至自秦。 謂里克曰。 子殺二君與一大夫。 謂荀息也。 乃自殺。 即惠公討之故也）張祿逞志於魏相（張祿。 范睢也。 與須賈入秦。 秦悅之。 須賈歸譖之於魏齊。 魏齊乃飲酒。 次打之齒折。 沈溷中活而奔秦。 改稱張祿。 秦拜為相。 後謀收魏。 魏齊令須賈奉使祿。 乃令須賈作驢。 仍今取魏齊。 魏齊出奔至死。 竟喪於魏也）皆今世不善業之定也（此皆順現業不善之報也）往世之命不定。 故能化存為亡也（前世壽本未盡為今世業令盡而受現果故也）提婆達多害聖出足血（推山傷佛足）破僧倫必受泥犁之一劫。 蓋方生不善業之定也（亦順現不善定業也）阿闍世弑父。 見于佛。 信于法。 免無擇之大苦（阿闍世王弑父頻婆娑羅王。 地獄苦見身患惡瘡。 歸心告佛。 佛以光照而瘡愈。 反為說法。 免地獄之苦也。 無擇獄名。 不擇善惡故也）蓋方生不善業之不定也（因懺悔而罪滅矣。 此乃時報俱不定也）故顏閔之貧夭。 酬往因之不善。 其德行可為來生之善報。 季跖之富壽。 酬往因之善業。 其逆暴可為來生之重苦。 誠不足疑矣。 夫不龜手藥是一。 > If \[karma to be experienced\] in the present life turns one into a snake or the like, the individual retribution changes, but the collective retribution does not change.) If that karma is fixed, the destiny evoked by it is firm and unalterable. If that karma is not fixed, the destiny evoked by it can be diminished or increased. (As when, relying on the power of goodness, heavy \[karma\] is turned into light; evil is likewise.) However, karma of the present life may be fixed or unfixed, causing the nature and lifespan evoked by past lives to change or not change. If that karma is fixed, it can alter past causes. (As when good karma can alter the evil days of past lives.) An unfixed destiny brings about poverty or success. (An unfixed destiny refers to individual retribution. Originally, because of evil, one was in poverty; now, altered by the power of goodness, one achieves success.) If that karma is unfixed, it is simply a matter of adversity or prosperity. (Meaning that what is unfixed can be altered.) Indeed, Śāriputra and Aniruddha encountered the Buddha as a physician of the Dharma and Jīvaka as a worldly physician, yet this did not dispel their chronic past ailments. (Ailments mean illnesses. For instance, when Śāriputra suffered from bloody dysentery, a fine physician said he could eat lotus root; Maudgalyāyana was then sent to Lake Mandākinī to fetch lotus root for him to eat. Aniruddha lost his sight, and so forth; all were past karma.) Yan Hui and Min Sun encountered Kong Qiu and excelled in virtuous conduct, and encountered the feudal lords who prized worth and wisdom, yet this did not remove their poverty and early death. This is because the destiny evoked by past lives was fixed; therefore, practicing goodness in the present life could not augment it. (Yan Hui, courtesy name Ziyuan, was a disciple from Lu. He was the son of Yan Lu. His family was poor, and he died early at the age of thirty. Min Sun, courtesy name Ziqian, was also from Lu. He possessed filial conduct; his family was poor, and he suffered abuse from his stepmother. He served as magistrate of Bi for the Jisun clan.) Upananda was jealous and acquisitive, yet his blessings flourished. (The monk Upananda was wealthy and prosperous, possessing hundreds of millions in money.) King Aśoka was cruel and unrestrained, yet his majesty was formidable. (King Aśoka slaughtered without limit, establishing hells and the like, yet his majesty shook the coastal regions. Encountering the śramaṇa Upagupta, he was converted by him and erected eighty-four thousand stupas.) The Ji clan expelled their lord, yet died beneath his own window. (Ji Huanzi drove out Duke Zhao of Lu, who died in Qianhou; while Ji took charge of the sacrifices, he ultimately managed to die \[peacefully\] in the state of Lu.) Robber Zhi feasted on human intestines, yet lived to the highest old age. (Robber Zhi was a bandit; at Dongling he slaughtered travelers daily, taking their hearts and livers for food. Confucius could not convert him, yet he ultimately lived out his days.) This is because the destiny evoked by past lives was fixed; evil in the present life could not diminish it. (This is because when good karma from the past exists, present evil cannot eclipse it.) Mallikā offered food and became queen consort of the realm. (Lady Mallikā was of the Śākya clan, born of a concubine and extremely ugly; her royal father did not wish to see her. She then lamented and made offerings to the Buddha, chanting without cease. The Buddha manifested his body for her, and her appearance transformed to become dignified. King Prasenajit took her as his consort.) Relinquishing a ship's plank unto death, one was granted life by the sea deity. (The Great Treatise on the Adornment of the Sutras says that there was a monk who sailed the sea and met a wind that wrecked the ship. A young monk obtained a ship's plank; seeing a senior monk sinking, he thought: 'The Buddha now commands respect for seniors,' and thereupon yielded the plank to him. The sea deity saw this with delight, and pushed both of them out of the sea so they survived.) Zhao Dun showed pity at Yisang. (Zhao Xuanzi went out and saw a starving man at Yisang; when he questioned him, the man said he had not eaten for three days. He then fetched food to feed him. Later, Duke Ling of Jin set a ferocious dog to bite him; Ling Zhe of Yisang killed the dog, steadied the chariot wheels, and rescued him so he could escape.) The washerwoman showed compassion at Huaiyin. (Before Han Xin, the Marquis of Huaiyin, met his opportunity, he was utterly famished. Seeing an old woman bleaching silk floss, he went to her, and the woman fed him. Later, he aided the Han and was enfeoffed as the Marquis of Huaiyin; when the woman had already died, he opened her tomb and cast a thousand pieces of gold inside.) All of these are the fixed good karma of the present life. Because the destiny from past lives was not fixed, they could turn decline into prosperity. (From Mallikā downward, these are all good karma experienced in the present life.) A woodcutter pointed out a bear and his arm dropped off. (The Jinglü yixiang says that a woodcutter went into the mountains, encountered heavy snow and extreme cold, and a white bear took him into its den. When the snow cleared, he went down the mountain and saw a hunter. Drawing a knife, \[the hunter\] had him point out the bear's lair; as he raised his finger to point it out, his arm fell off.) A monk ate mutton and his intestines were pierced through. (Someone chasing a sheep ran to a monastery and saw a monk who pointed it out to him; he then slaughtered it and fed the meat to the monk. After the monk ate it, the meat spread beneath his skin, ran through and pierced his intestines, and he died. This comes from the Bianzheng lun.) Li Ke was executed for regicide. (Duke Xian of Jin doted on Li Ji, banished all the princes, and killed the crown prince Shensheng, setting up Xiqi. Li Ke killed him. The people of the state then established Zhuozi; Ke also killed him, and welcomed Yiwu to set him up. This was Duke Hui. Duke Hui arrived from Qin and said to Li Ke: 'You killed two lords and one grand master'—meaning Xun Xi. He then killed himself, which was Duke Hui's retribution against him.) Zhang Lu gave rein to his ambitions over the minister of Wei. (Zhang Lu was Fan Sui. He entered Qin with Xu Jia; Qin was pleased with him. Xu Jia returned and slandered him to Wei Qi. Wei Qi was drinking wine and subsequently beat him until his teeth were broken; he was thrown into a latrine, but survived and fled to Qin, changing his name to Zhang Lu. Qin appointed him chancellor. Later, plotting to capture Wei, Wei Qi sent Xu Jia as an envoy; Lu then made Xu Jia act as a donkey, and still demanded the capture of Wei Qi. Wei Qi fled into exile until death, ultimately perishing in Wei.) All of these are the fixed bad karma of the present life. (These are all retributions for bad karma experienced in the present life.) Because destiny from past lives was not fixed, it could transform survival into death. (The lifespan from the previous life was originally not exhausted, but karma of the present life brought it to an end, so they received present retribution.) Devadatta harmed the Sage and drew blood from his foot. (Rolling down a boulder, he injured the Buddha's foot.) Disrupting the monastic community, he was bound to suffer a kalpa in Niraya. This is the fixed nature of bad karma for the next birth. (This is also fixed bad karma experienced in the present life.) Ajātaśatru killed his father, yet upon seeing the Buddha and believing in the Dharma, he was spared the great torment of Avīci. (King Ajātaśatru killed his father, King Bimbisāra. When the torments of hell appeared on his body as malignant sores, he turned his heart toward and pleaded to the Buddha. The Buddha illuminated him with light and his sores healed; he then preached the Dharma for him, freeing him from the torments of hell. 'Wuze' is the name of a hell, so called because it does not distinguish good from evil.) This is the unfixed nature of bad karma for the next birth. (Because of repentance, his guilt was extinguished. This is because both time and retribution were unfixed.) Therefore, the poverty and early death of Yan Hui and Min Sun repaid the evil of past causes, while their virtuous conduct can become good retribution in future lives. The wealth and longevity of the Ji clan and Robber Zhi repaid the good karma of past causes, while their rebellious cruelty can become heavy suffering in future lives. There is truly no reason to doubt this. The salve for chapped hands is one and the same. > — English (machine translation) (machine translation) - [Previous: 8.2.1](https://indike.org/pramana/in.bauddha.taisho.2113.8.2.1) - [Next: 8.2.3](https://indike.org/pramana/in.bauddha.taisho.2113.8.2.3) - [Up: 8.2](https://indike.org/pramana/in.bauddha.taisho.2113.8.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.8.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.8.2.2](https://indike.org/pramana/in.bauddha.taisho.2113.8.2.2) · Pramāṇa