[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) › 9.2.5 # 北山錄 9.2.5 北山錄 9.2.5 - **Language:** Classical Chinese ### [9.2.5](https://indike.org/pramana/in.bauddha.taisho.2113.9.2.5) 可自質朴。 因習異宗。 遂多爭競。 若兼異宗外學而能謙謹者。 司謂君子僧也）故前哲云。 學之於身。 如餌如樂。 夫餌以醯醢鹽梅。 齊之使和。 濟其不及。 泄其所過。 而後享之。 五藏平矣（濟益也。 泄減也。 此乃齊侯與梁丘據晏遄臺。 晏子對齊侯之詞也。 左傳第二十四文小異也）樂以金石絲竹韻之使諧（金鍾也。 石磬。 絲琴瑟。 竹簫等。 匏笙竽也。 土塤也。 革鼓也。 木柷敔也。 謂之八音也）節其將遺。 剪其所淫（五聲之後。 不容彈矣。 則有繁手淫聲。 宜剪節之也）而後聽之。 五氣正矣（五行之氣）若專夫一味一音。 則於焉何取。 昔慧遠製沙門不敬論。 但欲自理。 而不毀儒道。 人到于今受其賜也。 周道安二教論。 忘功指過。 語發心鬪。 宇文氏窺之。 得卞莊子之刺虎也（昔卞莊子見二虎爭食而鬪將斬之。 家人諫請伺其鬪。 大者必傷。 小者必死。 後刺之可一舉雙獲也。 果如其言。 今道安與外宗相毀。 皆極其瑕礫。 周武得以窺之。 而用其謀也）然帝邕恃威（邕周武名也。 帝武成三年即位。 至建德二年廢佛道二教。 至大成元年崩。 毀滅自癸巳至戊戌）不信不甚於桓玄。 而桓則服周則拒（桓玄將令僧拜及沙除。 遠公上書而止。 又作不拜論）豈不以才識厚薄而可知也。 但時有不學者。 心智聾瞽。 恃其頑薄。 如豕如羊。 很戾朋從。 視於智藝。 狎而笑之。 以為著文字。 過比夫衡岱未云重也（其有傭昧淺識之徒。 如豕如羊。 翻以習文字者。 為山岳之過）先聖以為群羊僧。 不甚然乎（經律謂啞羊僧也）復有狂狷之夫。 棄乎本教。 聊覽墳素。 遊衍內侮。 若豕負塗。 潔則忌之（狂狷進趨不得中者也。 其有辭親慕道。 割愛為僧。 而不知勵己進修。 全棄教典。 專心外習。 吟詠風騷。 而於本教反生輕侮。 故我高德顧之忌如穢物。 所謂辜負先聖無利檀越。 沈墜三塗。 自貽伊咎也）如宋慧琳慧休之流也（二子皆江表詩僧。 於道德則無取者也）琳詞學迴拔。 為太祖所賞（太祖劉裕）每昇獨榻。 顏延之嫉其才。 嘆咜不平之曰。 此三台之座。 豈可使刑餘居之乎。 琳怠慢自賢。 其師道淵者有學行。 文帝頗器重。 甞詣傅亮宅。 琳先在座。 淵至不為禮。 淵色怒。 亮笞琳二十。 後著黑白論。 大較六度與五教並行。 信順與慈悲齊立。 其間自多傷毀。 何承天以為琳比丘捷生奇見也。 顏延之謂之居其門而伺其闕。 為法盜害。 何地可容。 後抵罪于交州。 鼓憤而卒。 然傅公之為罰君子哉。 不以己愛黨過而失刑。 實肅物之教也。 小人則不然。 與其臣而違君。 介其卑而侮尊。 且悅己之所利。 而忘於巨醜也。 慧休為文。 名冠上才。 嗜酒色無儀法（蜀僧可朋亦然。 死於逆旅。 而尸棄郊野）孝武以其污沙門行。 詔勒還俗補揚州文學從事患不得志。 終於句容令焉。 有僧明解者。 篇什琴書丹青以為絕藝。 視後學負笈謂之驢子。 顯慶年（唐高宗時）西明寺成。 詔靈潤令選有德者居之。 寮寀有薦解者。 潤公曰。 公等國器。 名臣出言不易宜求。 戒定慧學增長福田。 何容舉酒肉畫師以當洪寄。 解聞尤以為懟遇。 詔徵四科不問僧俗。 遂射策登第。 喜曰。 今得捨驢皮矣。 後筮仕無成寒餒沈疾將死。 覩異形十人執烈炬而迎之。 蓋不祥之兆也。 故小人之量有君子之藝。 未甞不顛覆敗辱。 實天貽之不祥矣。 其猶狂象燧尾（以束蘆繫象尾燒之。 令奔踐敵人。 謂之燧象也）怒雞介羽（季郈隣居雞鬪。 季氏以金介其翼。 郈氏以金為距二家。 因以相攻致亂也）祇益其害也。 故易曰。 負且乘致寇至（易解卦六三爻辭也。 言居非其位。 履非其正。 乘二負四以容其身。 寇之來也。 > \[...one can keep oneself plain and unadorned. If, by studying other traditions, they come to dispute and quarrel often; yet if they can study other traditions and external teachings while remaining modest and cautious, they may be called a gentleman-monk.\] Therefore, earlier sages said: "Learning to one's person is like food and like music." Now, food uses vinegar, meat sauce, salt, and plums to adjust its seasoning into harmony, supplementing what falls short and purging what is excessive; only after consuming it are the five viscera balanced. (Supplementing means adding to; purging means reducing. These are the words of Yanzi in response to the Marquis of Qi, when the Marquis and Liangqiuju were on the terrace of Yanchuan. It differs slightly from the text in Zuo zhuan, chapter 24.) Music uses metal, stone, silk, and bamboo to tune its pitch into harmony (metal is the bells; stone, the sounding stones; silk, the lute and zither; bamboo, the flutes, etc.; gourd is the sheng and yu; earth is the xun; hide is the drums; wood is the zhu and yu; these are called the eight tones), restraining what is about to lapse and curtailing what is wanton (after the five tones, wanton playing is not permitted; if there are excessive flourishes and licentious sounds, they should be pruned and moderated); only after listening to it are the five breaths aligned (the breaths of the Five Phases). If one exclusively clings to a single taste or a single tone, what can be gained from it? Formerly, Huiyuan wrote the Treatise on Śramaṇas Not Paying Homage \[to Kings\]: he merely sought to clarify his own principle without slandering Ruism or Daoism; to this day, people receive its benefits. In the Northern Zhou, Dao'an wrote the Treatise on the Two Teachings: forgetting their merits while pointing out their faults, his words arose from a contentious mind. When the Yuwen clan saw through it, they obtained Bian Zhuangzi’s method of stabbing the tigers. (Formerly, Bian Zhuangzi saw two tigers fighting over food and was about to slay them. A household servant admonished him, requesting that he wait for their fight: the larger would surely be wounded, and the smaller would surely die; stabbing them afterward, he could seize both at a single stroke. It turned out just as he had said. Now, when Dao'an and external traditions slandered one another, they both pushed their faults and flaws to the extreme. Emperor Wu of the Zhou was able to see through this and use their strategy.) Yet Emperor Yong relied on his might (Yong was the personal name of Emperor Wu of the Zhou. The emperor ascended the throne in the third year of Wucheng; in the second year of Jiande, he abolished both Buddhism and Daoism; in the first year of Dacheng, he died. The destruction lasted from the guisi year to the wuxu year). His lack of faith was no worse than that of Huan Xuan; yet Huan submitted while Zhou resisted. (Huan Xuan was going to order monks to pay homage and undergo defrocking; Master Yuan submitted a memorial to stop it, and also wrote the Treatise on Not Paying Homage.) Can this not be known through the depth or shallowness of their talent and insight? But in these times, there are unlearned individuals whose minds and wisdom are deaf and blind. Relying on their stubbornness and shallowness, like pigs and sheep, they band together in perversity; looking upon wisdom and the arts, they mock and laugh at them familiarly, considering that composing writings is an error heavier than Mount Heng or Mount Tai. (There are vulgar, ignorant, and shallow people, like pigs and sheep, who perversely consider those who study writing to be guilty of mountain-like faults.) Did the former sages not speak truly when they called them "a flock of sheep-monks"? (The sūtras and vinaya speak of "dumb-sheep monks.") Furthermore, there are wildly eccentric men who abandon their root teachings, casually browse through ancient classics, wander about leisurely, and despise what is within—like pigs bearing mire; when seeing purity, they abhor it. (The wildly eccentric are those who do not maintain moderation in their pursuits. There are those who leave their parents and admire the Way, cutting off attachments to become monks, yet do not know how to spur themselves to cultivate and advance; completely abandoning the scriptural teachings, they devote themselves exclusively to external learning, chanting odes and poetry, yet inversely harboring contempt for their root teachings. Therefore, our men of high virtue look upon them with aversion, as if toward filth. This is what is called failing the former sages, bringing no benefit to patrons, sinking into the three destinies, and bringing blame upon oneself.) Such are of the ilk of Huilin and Huixiu of the Song dynasty. (Both of these were poet-monks of the Jiangbiao region, who had nothing to recommend them in virtue.) Huilin's literary scholarship was outstanding, and he was appreciated by Taizu (Taizu was Liu Yu). Whenever he mounted a solitary couch, Yan Yanzhi was jealous of his talent, sighing indignantly and saying, "This seat of the Three Terraces—how can it be occupied by an amputee?" Huilin was arrogant and conceited. His master, Daoyuan, possessed learning and conduct, and Emperor Wen regarded him highly. Daoyuan once visited Fu Liang’s residence, where Huilin was already seated; when Daoyuan arrived, Huilin did not pay him respect. Daoyuan looked angry, and Liang had Huilin flogged twenty times. Later, he wrote the Treatise on Black and White, broadly arguing that the six pāramitās and the five teachings operate in parallel, and that faithful compliance stands equal with compassion; within it, there was much self-infliction and disparagement. He Chengtian considered that the monk Huilin had hastily produced singular views. Yan Yanzhi said of him, "Residing within their gate yet watching for their shortcomings, he is a thief and menace to the Dharma—what place can tolerate him?" Later, he was convicted of a crime and banished to Jiaozhou, where he died in seething anger. Yet Master Fu’s punishment was truly that of a gentleman! He did not compromise the law through personal affection or partisanship for a fault; it was truly an instruction to discipline all things. The petty man is not like this: taking the side of a minister, he defies his ruler; relying on his lowliness, he insults the noble; rejoicing in what profits himself, he forgets monstrous shame. When Huixiu composed literature, his fame was pre-eminent among the top talents; but he indulged in wine and sex and lacked deportment. (The Shu monk Kepeng was also like this: he died in an inn, and his corpse was cast out into the wilderness.) Emperor Xiaowu, deeming him to have defiled the conduct of a śramaṇa, decreed that he be forced to return to lay life and appointed him as Literary Attendant of Yangzhou; grieved that he could not fulfill his ambitions, he ended his days as the magistrate of Jurong. There was a monk named Mingjie, who considered poetry, the zither, calligraphy, and painting to be supreme arts; looking upon junior students carrying their book-hampers, he called them "donkeys." In the Xianqing reign period (under Tang Gaozong), when Ximing Monastery was completed, a decree ordered Lingrun to select those of virtue to reside there. Some officials recommended Jie; Master Run said: "Gentlemen, you are vessels of state; when eminent ministers speak, words are not given lightly. You ought to seek learning in the precepts, dhyāna, and wisdom to increase the field of merit; how can you recommend a wine-drinking, meat-eating painter to bear such a great responsibility?" When Jie heard this, he harbored even deeper resentment. When an imperial decree summoned talents in the four subjects without distinguishing between monks and laity, he took the examination and passed. He rejoiced, saying: "Today I finally shed my donkey hide!" Later, divining his fortune for an official career, he accomplished nothing; suffering from cold, hunger, and chronic illness, when about to die, he saw ten beings of bizarre appearance holding blazing torches to welcome him—an inauspicious omen indeed. Therefore, when the capacity of a petty man possesses the arts of a gentleman, it never fails to end in ruin, defeat, and disgrace; truly, Heaven sends down misfortune upon them. It is just like tying torches to the tails of mad elephants (attaching bundles of reeds to the tails of elephants and burning them to make them trample the enemy; this is called torch-elephants), or fitting armor onto the wings of angry fighting-cocks (Ji and Hou were neighbors whose cocks fought; the Ji clan put metal armor on their wings, and the Hou clan put metal spurs on theirs; the two families attacked one another over this, causing turmoil). It only increases their harm. Therefore, the Yijing says: "Bearing a burden yet riding in a carriage invites the arrival of bandits." (This is the line commentary for the six-three line of the Xie hexagram in the Yijing. It means residing where one should not reside, and acting without propriety, riding the second and carrying the fourth to accommodate oneself, which invites the coming of bandits.) > — English (machine translation) (machine translation) - [Previous: 9.2.4](https://indike.org/pramana/in.bauddha.taisho.2113.9.2.4) - [Next: 9.2.6](https://indike.org/pramana/in.bauddha.taisho.2113.9.2.6) - [Up: 9.2](https://indike.org/pramana/in.bauddha.taisho.2113.9.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2113~en-mt.9.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2113.9.2.5](https://indike.org/pramana/in.bauddha.taisho.2113.9.2.5) · Pramāṇa