T2102 The Collection for the Propagation and Clarification of Buddhism, Vol. I

The Discourse to Correct Faulty Accusations [against Buddhism] (Zhengwulun)

Fascicle One

The Discourse to Correct Faulty Accusations

[against Buddhism] (Zhengwulun)

by an Anonymous Writer

There was an idiosyncratic person who brought a false charge against the Buddha. He said,

"Yin Wenzi is a man who possessed supernatural power.

He sympathized with the northern barbarians [since they are like] a deer whose father shares a doe with his son, they are avaricious and cruel, they are profiteers, they are shameless, they encroach upon [neighboring lands], they do not tire of massacring people, they cannot be persuaded by means of the virtue of modesty, and they cannot be admonished by means of talk. Therefore, [Yin] managed all things for them, and so forth. Moreover, he had a disciple (i.e., the Buddha) who had attained the Way to transform, and so on. Moreover, he made [the disciple] prohibit [the northern barbarians] from destroying life, forbade their style of marriage, and proscribed them from having offspring. As a measure to smite the barbarians, what is better than this? And so forth.

"

I corrected this,

"The accuser already said that the Buddha does not

exist. Furthermore, he said that Wenzi had supernatural power. He also said that there was a disciple who attained the Way, who could transform, who was broadminded, and who completed the marvelous principles. These are superficial and heartless words. Now, Yin Wenzi is precisely a disciple of Laozi. Laozi is namely a disciple of the Buddha. Therefore, it is stated in the sutra,

'I have heard it said that in Zhugan there was an old teacher who thoroughly entered nirvana and who eternally and everlastingly remains there without beginning or end.

'105 [The Chinese word] Zhugan means India. [The

term] nirvana is a barbarian word; the Chinese [equivalent] is wuwei.If the Buddha was not [born] before Laozi, how could [Laozi] call [the Buddha] the one who was born before himself (xiansheng)? If Laozi was not [born] before Yin Wen, how could [Yin Wen] ask [Laozi] for the Daodejing? Inferring from this, [we see that] the Buddha was formerly Wenzi's ancestor, and the original of all sages. How could it happen that a disciple can supernaturally transform and his teacher cannot?

"Moreover, when a sage governs the world, he certainly rules over it with morality. If the people in remote regions do not submit [to his rule], he 37

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The Collection for the Propagation and Clarification of Buddhism, Volume I pacifies them with [the influence of] civil culture and virtue. He uses weapons only if compelled to out of necessity. He is one who will remove violence, stop fighting, save the people, and carry out a minor killing in order to stop mass murder. Consequently, in the Spring and Autumn period, when feudal lords subjugated [other states], they took actions relying on [the principles of] justice and order. If their hostile state had a fault, they assuredly beat a drum in order to make [the fault] known, and assembled troops of justice in order to deal with those who caused the fault. They did not punish others for ambiguous reasons. Therefore, when their enemies were subjugated, they soothed [them] in a soft and gentle manner, and neither inflicted punishment indiscriminately nor used armed force excessively beyond all reason. When they won, they performed the rite of mourning [for those who had lost their lives in battle]. When they killed, they wept with grief for those who had been killed. Accordingly, to arrest by means of temptation was severely censured, and causes of extermination were strongly restricted. "To appease evil in order to quell injustice, and to use the road [of the other state] in order to carry out an atrocity [against its own enemy], 106 are

variants of [stories found in] the Classics and their annotations. Innumerable derisive comments and condemnation about them can be found. Therefore, when [Zhao Meng of Jin state] met the feudal lords at [the west gate of] Song state for a treaty of alliance, the reason [Zhao Meng] gave priority to Jin state and restrained Chu state is because he hated [the people of Chu,] who were deceptive and wore armor under their clothes [in order to wage a surprise attack on the people of Jin], and he respected the virtue of honesty. 107

"Resentment and benevolence toward an enemy should not affect the descendants [of the enemy]. Vice is put to an end within one generation. Heavy punishment should not be recklessly dispensed. This is a clever system for all rulers to follow and an excellent law for governing a country. Generals and jingoistic fellows of later ages, when they were troubled by the degeneration of morals, began to compete with each other depending on their cunning powers, and indulged their ravenous minds with deceptive plots. When they did battle in a field, they were unrestrained in attacking and killed everything in sight. When they annihilated a city, they completely buried [the inhabitants] alive, to the last person. Therefore, Bai Qi (?-258 B.C.E.), [who had buried alive many people of Zhao state who had surrendered,] cut off 38

Fascicle One

his own head at Duyou.

108 Dong Zhuo (?-192), [a tyrannical vassal of the

Later Han dynasty,] was slaughtered at a palace gate.

109

"Gentlemen know that such [immoral people] inevitably come to ruin. The whole world grieves when [innocent people] are slaughtered. The harm of armed might reaches this point. This is what we should be distressed by, and why we should sigh deeply [in sorrow]. How could there be a sage who wants to indulge in cunning and exterminate common people? Moreover, [even in a small village of only] ten households a wise person can be found, not to speak of a vast area, mile after mile. Zhonghua (i.e., Emperor Shun) was born in [the region of] the eastern barbarians. Wenming (i.e., King Yu) was from [the region of] the western barbarians. How could there be a fixed place from which sages and wise people emerge? Either articulating [the teaching] here or teaching in silence there, styles of teaching are myriad, and yet the thread of the principles does not differ. Examining the reason why the Buddha manifested his trace in Central India and illuminated miracles in Central Asia, there are probably very profound meanings that cannot be explained in detail.

"How could there be a sage who hates the enemies' power and wants to exterminate them without even a single survivor? [If there were,] how different is this from the case where once a pestilential vapor runs rampant, it cannot be purged by any clear and good thing, or that once a fire is set in the center of a field, [fragrant] orchid and caryopteris divaricata(a water plant with a foul smell that lasts very long) are both burned? Wasn't the tyranny of King Jie and King Zhou just like this? Even if the northern barbarian states really do commit many treacherous acts, if you displace violence with violence, 110

this goes against the purpose of leading [the world] by an expedient means. To engage in argument referring to these [examples] is sufficient to abuse others with slander and to confuse ignorant and inexperienced people. How could it be a rebuke [by someone who] is kindhearted, logical, and thoughtful?" Again, the accuser said,

"Yin Wenzi deceived [the people]; he told them

that there are thirty-two levels of Heaven, and so on. Moreover, he recklessly quoted [a phrase of] the Loutanjing,

'[Each of all] heavenly palaces is two

hundred and forty thousand liin circumference. One side [of the heavenly palace] has a hundred gates, and the gate is ten thousand liwide, ' and so

"111

on.

39

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The Collection for the Propagation and Clarification of Buddhism, Volume I I replied,

"The Buddhist scriptures state that in realms of the heavens and the earth there are stages from high to low. The [scriptures] all present [an analysis of] the sections [of the heavens and the earth], which are systematically described in good order and with logic. Nevertheless, the accuser has exaggerated [the descriptions] and either fabricated a false statement or was confused and misled and could not investigate the reality. How could there be a land two hundred and forty thousand liin circumference, containing gates four million liwide in total? This case serves as an example for the rest [of the accuser's statement], and it is enough to clarify that he made many mistakes. Even slaves and herders may know that this is not so, not to speak of intellectuals. [The accuser] wants to show his erudition and yet only reveals his stupidity.

"

Again, the accuser said,

"The Buddha also went all around the five realms

of existence [before he became a buddha]. He committed many transgressions and atrocious acts, yet he still attained buddhahood. This is not a law to frighten those who do evil. Moreover, in counting people, there are few good people but many bad people. When bad people die, they would fill up the realm of the six domestic animals. It has been a long time since the creation of the world up to the present day. [If this were the case], then animals would occupy nine-tenths [of the world] and the human race would already be rare. "

I corrected this,

"It is indeed as you said that the Buddha was once evil, too. The reason he attained buddhahood is because he corrected his mistakes and followed what is good. If he had grown [even more] evil, if he had never reformed himself, and if he had been deluded and consequently had kept going [the wrong way], he would have received [the retribution of] suffering for a long, dark period; he would have transmigrated in the five realms of existence without the means for liberation. [The Buddha, however,] was able to dig up the saplings of various evils, extinguish the ember of the three poisons, cultivate the wholesomeness of the five precepts, and accomplish the excellence of the ten wholesome acts.

112 He practiced like this kalpaafter

kalpa.Even when he was tired, he never stopped. He completely understood the ultimate state of things and clarified that the three periods (i.e., past, present, and future) are empty. Thereupon, he was able to liberate himself from the illusory world of birth and death, and go beyond to the place of wuwei. 40

Fascicle One

"In counting the number of insects in the world, we cannot reach a calculation. [The number of] people who reside in China are like [the number of] extremely small fine hairs that grow on a horse's body. How could it be said that [animals occupy] nine-tenths [of the world]? 'Of all [beings who have] life between Heaven and Earth, human beings are the noblest. '113 The

reason Rong [Qi]qi was content with the three kinds of happiness is because he thoroughly understood the clear distinction between the noble and the humble. 114 Furthermore, if one does not depend on [the fact that] he is of the human race and is not repulsed by animals, if he considers hay and water to be delicious food and does not think [wearing] a bridle is a punishment, and if he is content with [his circumstance], then there is nothing too difficult for him. "

Again, the accuser said,

"There is the Sequel Scripture of No Spirit(Wu ling xiajing). "115

[I corrected this,] "The Sequel Scripture of No Spiritis merely a bizarre book. It is not a book like those [written by] the Three Augusts and the Five Thearchs, or words of instruction and admonition. It is something that people of great talent and learning do not [consider worthy of] study and reading. The words of the ancestors older by three or five generations [recorded in the Sequel Scripture of No Spirit] are similar to those of the petition to the Celestial Thearch. This itself nearly reveals a fabrication, without question. I will now deal with it for the time being.

"Generally people of the world frequently say,

'If a person dies, he will

perish without the numen (ling) and the spirit (gui).

' In that case, if there is

no numen, there is no Celestial Officer; and if there is no spirit, then there is no place where [the spirits] gather. If one's descendant who believes in the Buddha traces back to what his ancestor did and finds fault to reproach, even if one's ancestor was a wise person or gentleman, if he did not necessarily do the same thing as his descendant (i.e., believe in the Buddha) while he was alive, then the Celestial Officer will take him into custody. [The Celestial Officer] orders the corpses of [virtuous people like] Yan [Hui] and Ran [Boniu] to suffer the pain of slaying, and benevolent ancestors to have powerful poisons added to their esteemed bodies. How could this be done by an intelligent, upright, and honest spiritual being (shen)? Then, if [such a thing] could not be done [by an intelligent, upright, and honest spiritual being], it 8a

41

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The Collection for the Propagation and Clarification of Buddhism, Volume I must be done by a fox, a badger, an evil spirit of mountains and rivers, or a lewd and fierce ghost. How could such a being overpower the spirits of both kindhearted and wise people, and trouble those who observe the Buddhist precepts? In this way, [the Sequel Scripture of No Spirit] brings a false charge against [Buddhism]. It is a shallow and disgraceful text!" Again, the accuser said,

"Buddhist monks exploit the common people

immorally, and build beautifully decorated Buddhist temples on a great scale. This is extravagant and futile, and so on.

"

I corrected this,

"In teaching [people] there are both depth and shallowness. [The teaching should] be given in a timely manner and respond to people. All of this was already stated completely in the beginning section. Let me repeat it. No one surpasses Yao and Shun in being respectful to others and humble about themselves. They had fine hemp robes embroidered [with a design of] a mountain, a dragon, a pheasant, and axes [to distinguish official rank]. Therefore, the Spring and Autumn with Commentary(Chunqiu zuo shi zhuan) by Zuo Qiuming states, 'The bells of a carriage horse make [excellent virtue by the sound] known publicly. The banners and flags patterned with sun, moon, and stars make their brilliance known publicly. The images comparable to each other by the five colors make the differences of things known publicly.

'116 Therefore, the residences of monarchs require the Gate of Gold (jinmen, i.e., the gate for the emperor), the steps of white jade leading to the throne (yubi), an astronomical observatory for the emperor (lingtai), and a gate of the imperial palace (fengque) in order to distinguish them from [the dwellings] of the common people and make clear [the difference] between the noble and the humble.

"Regarding human feelings, affections of the mind arise following what people see. Consequently,

'when [the ruler] hears the sound of his drums

and tambours' and sees the shape of a feather banner, 'he thinks of his leaders

and commanders.

' 'When [the ruler] hears the sound of the Chinese zithers (qin se)' and sees stately manners,

'he thinks of his officers of the court.

'117

When we change standpoint and viewpoint, both our internal feeling and external appearance become different. Now, of the fellows who spend days in leisure, those who see forms and yet do not reach the Way all respect noble status and disregard humble status. Therefore, all Buddhists admire and respect [the Buddha's] relics and try to keep the image of him in their hearts. 42

Fascicle One

"Consequently, they inscribe and display illustrations and images [of the Buddha], extend respect to him, and donate curios of great value in order to enhance the temple of worship. So when a person of the highest class goes there, he disregards the adornments [such as the building, the illustrations, and the Buddhist images] and experiences various unfathomable tastes. When a person of the lowest class goes to the temple, he praises the beautiful decorations and amuses himself with the splendor. First his ears and eyes are pleased, and gradually he may be led to the principles of justice. [Sentient beings] are pulled out from the three lowest realms of existence, and no one is left behind. It is just as when a container is filled with water; it adapts to the volume [of water]. If a hole is bored into the bottom [of a container], or if it has no bottom, it simply cannot hold [the water]. "Moreover, [the accuser] persistently makes a false charge that [the teaching of] weal and woe was made by the Buddha. It should be said that he does not understand the foundation [of the teaching]. I will again briefly explain it.

"[The relation between] good or ill fortune and virtue or vice is similar to [that between] shadow or sound and form or voice. It is a natural consequence, from which no one can escape. To [choose your own] actions is up to you; but from reason a profound response will arise. The Buddha, the Duke of Zhou, and Confucius, however, all clarified [the principles of] loyalty, filial piety, truthfulness, and obedience. Those who follow these principles have good fortune and those who go against them experience bad luck. When the way to cross over water has been shown, [it is possible] by using a boat and oars, but it is impossible to cross over [the water] by foot. The way to instruct people and the skill to save people from distress and death are also similar to [the facts that] Shen Nong ate grain to satisfy his hunger and the Yellow Emperor hung down his garments in order to control coldness and heat. If someone wishes to be sated while his mouth is closed, or if he asks for warmth while he remains naked, we cannot grant [such favors] upon him by force. The reason Bian Que was called a good physician is because he prescribed medicine according to the disease, and simply did not lose the proper way. No one blames him for causing people not to die. Furthermore, Bian Que said,

'I am able to cause people who ought to live not to die, but I am unable to cause people who ought to die to live longer. '118

43

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The Collection for the Propagation and Clarification of Buddhism, Volume I "If the master (i.e., the accuser) were in the position of a son, he would be impious to his parents, and if he were in the position of a vassal, he would be disloyal. He has a serious disease but he is not aware of it. He is offered good medicine but he does not take it. Accordingly, he experiences woes, and on the day he dies he will further blame the sages and deeply resent the good physician. [What he is doing] is just like '[an insane person] who runs toward the east' and through his own force throws himself into a trap. "119

Again, the accuser said,

"Among śramaṇas, those who reside in the capital city and Luoyang are numerous, but I have not heard that they could lengthen the emperors' life spans. To a great degree, [Buddhists] cannot harmonize yinand yangin order to cause a year of abundance, enrich the people, prevent calamities, cure epidemics, overcome and suppress disturbances, and so on. To a lesser degree, [they] cannot avoid [eating] grain in order to breathe pure [vapor], protect life, surmount difficulty, prolong life, stay young forever, and so on.

"

I corrected this,

"That is not so. Zhuangzhou (i.e., Zhuangzi) says,

'Those

who thoroughly understand the conditions of life do not strive after what they cannot do in life.

'120 This is a case of having ascertained that the life span cannot be changed. If one's lot in disposition and life could be sought by means of wisdom and virtue, then that of the two sons Fa (King Wu) and Dan (the Duke of Zhou) would have been sufficient to cause their father [King] Wen to live until a thousand years old. When Yanzi (i.e., Yan Yuan) died, [Confucius] said,

'Heaven is destroying me!'121 [Confucius] lamented

greatly over [Yanzi's death]. He simply had nothing with which to prolong [Yanzi's life].

"Furthermore, the degree of yinand yangis governed by a turn of fate. The misfortune that happens once every one hundred and six years will occur whenever the time arrives. Therefore, [Emperor] Yao had a big flood, as if water had filled the sky.

122 [King] Tang [of the Yin dynasty] had a drought.

In [the battle field of] Zhuolu there was bloodshed enough to float a large shield.

123 In [the battle of] Banquan [the soldiers'] corpses covered the wilds. 124

Why did [these monarchs] not dispel [the disasters] while sitting on their thrones, and rescue [the people] before [such calamitous events] happened? Moreover, people may climb up a tree like a bear, stretch their legs like a bird, guide [the breath], expel [old vapor], ingest [fresh vapor], stop taking 44

Fascicle One

a variety of millet, use petals, and inhale wind and dew instead of food. To anticipate a long life doing these things is a sort of 'there was still something for which he had to wait' (i.e., necessitating resorting to a long life). 125 Yet

even if [they practice] like this, it is still possible to die young when the time comes. No one can live forever. From a śramaṇa's viewpoint, [immortals such as Chi]song[zi] and [Wangzi]qiao are just like infants who have not yet become young boys.

"[Śramaṇas] are just extending their ambitions to the outer realm of the two polarities (i.e., Heaven and Earth), and prolonging their life in the place of eternal life. Why, for the sake of longevity, would they rack their brains, perform [practices] at the common level, and compete with Juan[zi] and Peng[zu, who enjoyed a long life]? The one who criticizes [Buddhism] improperly wants to develop the debate by covering his fault. He stands on an aggressive position and refuses to listen to counsel, [but] his words have no constancy, and his memorial to the throne makes no distinction between sovereign and subject. Alas! The Beili, [the amorous court music composed by King Zhou of the Yin dynasty,] disrupted graceful [music]. I hate that [the compound color] green takes over [the fundamental color] yellow. 126 That

excessive noisy sound has never been arranged. I will exclusively follow the example set by my late teacher (i.e., Confucius), who did not answer [questions about life and death].

"

Again, the accuser said,

"At the end of the Han dynasty, there was Ze

Rong (?-195), who gathered an army and became a dependent of Tao Qian (132-194), the governor of Xuzhou. Qian had him supervise the transportation. Nevertheless, although Rong earlier believed in Buddhism, he dared to seize government freight for his own profit, he built Buddhist temples, and so on. He gave away wine and food to all passersby, and so on. He was later attacked by Liu You and killed, and so on.

"

I corrected this,

"This criticism does not need a rope to bind [the accuser]; he is bound by himself. The Buddha's teaching leads [people] with benevolence and humanity, not killing; faithfulness and honesty, not boasting; incorruptibility and virtue, not stealing, as the most important principles. Laozi said,

'Arms are ominous instruments.

'127 Those who are close to them

are evil. [Ze] Rong relied on arms, committed brutal acts calmly, conspired with others, and rose in revolt. He committed murders, [which is a violation 45

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The Collection for the Propagation and Clarification of Buddhism, Volume I of] the first [precept]. He accepted a mission [from others], took advantage of it, and did not repay [the kindness of] his master, [Tao Qian]. [These are acts of] deceiving others, [which is a violation of] the second [precept]. He seized government property in order to profit himself. [This is] stealing, [which is a violation of] the third [precept]. The Buddhist scriptures state not to give wine as charity, but [Ze] Rong did so freely. [This is] drinking intoxicants, [which is a violation of] the fourth [precept]. If one violates all the precepts, he is working toward death. This can be compared to the case where a [former] official, who perverts and tyrannizes without restraint after resigning from office, can be easily put down by a five-foot-tall boy. Ze's tragic death is just an appropriate and sufficient example to help [our clear understanding] that evil [people] incur misfortune.

"

Again, the accuser said,

"Shi Chong (249-300), [who was extremely

wealthy,] also strongly believed in the Buddha, but he could not prevent the execution of his entire family and relatives [for his personal offense], and "

so on.

I answered,

"I know all about Shi Chong's nature. He was arrogant and indulged in a luxurious life above his status. He was addicted to drink and arbitrarily exceeded his authority without restraint. He amassed tremendous wealth and collected much [property], but he did not offer relief to those who were helpless, without kith or kin. Speaking of his natural abilities, he had an average advantage. Regarding his virtue, he did not have any at all. Although he acquired influence by making use of [the Buddha's] name and following [the Buddha], he observed no precept in the least. He is just like a worldly person who appears virtuous and yet whose mind is wicked, whose appearance is stern and yet whose innermost heart is weak, whose mouth praises [the virtuous kings] Yu and Tang and yet whose acts match those of [villains such as] King Jie and [the robber] Zhi. He brought disaster on himself. Again, whose fault would it be?"

Again, the accuser said,

"Zhou Zhongzhi believed in the Buddha and

was diligent, too. Nevertheless, he did not receive any fortune [in return] after all, and so on.

"

I corrected this, saying,

"Now that I think of his words, [the accuser]

seems to rejoice in others' calamities; [his words] are not logical. Even though Zhongzhi had an inclination toward the [Buddhist] Way, he did not make the 46

Fascicle One

decision to receive the precepts and become a disciple [of the Buddha]. As for his natural disposition, he was brilliant and fair. He had a superiorlevel of talent but he also had a streak of obstinacy. He had not yet been united with the Daoist principle of [returning to the state of] an infant. 128 On this

account, it is reasonable that he was defeated and suffered a downfall when he met a powerful man who was jealous of those better than himself. Even if [the situation] were just as the accuser says, there are those who, even though they are diligent, are still killed. How does this differ from the case of Yan [Yuan] and Xiang [Tuo, a genius who at only seven years old was a teacher of Confucius,] both of whom died young; or the case of [Bo]yi and Shu[qi], who starved to death; or the case of Bi Gan, who was faithful to [King Zhou of the Yin dynasty], yet sank to the misfortune of having his heart cut out;129 or the case of Shen Sheng, who was very filial and yet ended in the sorrow of [committing suicide by] hanging? Comparisons like these are too many to mention. Confucius said,

'The virtuous are long-lived130 and

people of justice are prosperous.

' Nevertheless, even they cannot escape

[from death]. Be sure to be aware of the testimony of your former lives. It is the most revered! It is truthful!"

Again, the accuser said,

"Families who serve Buddhism are pleased with

death and hate life. On the day when they place cotton [near the nose and mouth of a dying person to determine when the breath ceases,] waiting for his death, they all think that happiness and wealth will come [to the dying person], no one looks sad and sorrowful [about his death], and so on. "

I corrected this, saying,

"Can the accuser save up things without shutting

his mind? If he cannot, why does he speak conversely? A Buddhist scripture states,

'He who considers himself to have attained the [Buddhist] Way is capable of abstrusely seeing that others are the same as himself, and of equalizing merits and demerits. ' When such a person experiences the change from

life to death, [everything] is indistinct and there is no emotional sign [for him]. When he walks in the land of weal and woe, he remains calm and is not distressed. He is delighted with the laws of nature, and he knows his life. He is simply content with the time and comfortable with the place. 131

"Those who have not realized this [state of mind] grieve over [death] and have the thought to exercise caution in their last moments. This is why [they try] to enhance their sincere [faith in the Buddha]. Therefore, [the 47

The Collection for the Propagation and Clarification of Buddhism Buddha] has the justice of the universal vow of great compassion. We feel sympathy and sorrow even for an enemy's death, recompense his enmity with virtue, and forgive his past misdeeds. Could it be possible that there is no sorrowful and mournful feeling, since the heartbreak of our own flesh and blood spontaneously flourishes? Those who love their parents and relatives do not dare hate others [because] they are deeply afraid to put others in the same situation as themselves. Here we see that [the accuser's words] go against [our natural] feeling and are contrary to reason. "

End of Fascicle One of The Collection for the Propagation and Clarification[of Buddhism]

48

Fascicle Two

The Discourse to Clarify Buddhism

(Mingfolun) by Zong Bing

of the Jin Dynasty

The most subtle Way must be assuredly revered in respect to leading people [to virtue]. Many people of the world, however, see Buddhism as absurd. Everyone thinks that he cannot examine himself [even in the present world], and has no time to be concerned about himself in regard to a later existence. [People think that] anything that is as far as ten thousand lifrom here or that happens more than one hundred years from now is all uncertain; much less certain are that Mount Sumeru is great, that the Buddha's realm is extra ordinary, that our spirits do not extinguish [after death], that people can attain buddhahood, that the mind creates all phenomena, that all things of the world are transient, and that the conditions created in former existences last for one hundred million kalpas and cause retribution. [Nevertheless,] these are all outstanding, wonderful, transcendent, clearly seen, true in reason, and real phenomena. How could those who have become accustomed to hearing [a folk song such as] "Yellow Flowers" enjoy the melody of "Cloud Gate, "

[which was composed by the Yellow Emperor]?

Moreover, people of the world value classical books written by the Duke of Zhou and Confucius. From the time of Emperor Yao to the Han period, [however,] the nine provinces (i.e., China) never influenced foreign regions. What was it that moved Emperor Ming (r. 57-75) of the [Later] Han dynasty? What virtue did he possess that he alone was illuminated by supernatural light? All people's feelings like these are entirely involved with long-established custom, and people cannot be free of worries and petty notions and cannot see by means of the profound eyes. Consequently, truth is not far away, but people give rise to suspicions and sink in [delusions]. How sad it is! Gentlemen of the Middle States (i.e., China) are versed in [the subjects of] ceremony and righteousness, but they are inexperienced in knowing the human mind.

132 How then could they know the mind of the Buddha? Now 49

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The Collection for the Propagation and Clarification of Buddhism, Volume I in worldly affairs and familiar matters—not to speak of in your spirit, the self—if your plan is not good, you will still be visited by vicissitude. If you are successful [in dealing with] the spirit, you will be ennobled without limit. If you are unsuccessful, you will eternally fall [into the world of delusions] without end. Shouldn't you then seek [as cautiously as if] you were standing on the edge of an abyss, or think [as carefully as if] you were stepping onto thin [ice]? To plan one's chances in the game of go(yi) is easy, but has the mind of the great goplayer Qiu ever been understood?

Moreover, [people of the world] want to follow the [narrow] view, [just like] a frog in a well, and they recklessly repress the Great Way. They end up only entrapping their spirits at the bottom of the heavenly snare. Don't you think this is too frightening? Now, with unenlightened knowledge, they try to illuminate what is profound. Therefore, they cannot find even their own failure by themselves. How then could they clarify what they have to attain? They should clarify the direction in which their dark spirits [are going] and seek the wholesome way. They should firmly cultivate themselves, taking Buddhist scriptures as their guide.

Those Buddhist scriptures contain the virtue taught in the Five Classics; they are deeply enhanced with very promising reality; they include the void (xu) [advocated] by Laozi and Zhuangzi; and they completely emphasize the teaching that all phenomena are empty (kong). With lofty words and real principles, [the Buddhist scriptures] reverently move one's spirit. They shine as brightly as the sun and they are as clean as wind. Except for a sage, who can expound them? I will sincerely look into the views of people of the world, juxtapose those views with the Buddhist doctrines, and clarify [Buddhism]. The Discoursestates: Now if [the operation of] the mind leaves one's whole body from the heels to the crown of the head and goes up through the air, it will go on without stopping. Then the four directions and the upper and lower directions are all boundless. Life is not created all by itself. It certainly transmits what has been saved up. If we trace what is transmitted, there is non-beginning. What is produced repeatedly without ceasing for successive generations is non-ending. Regarding the body, every day we all make use of the essence [of the body] that is limitless and came intimately from nonbeginning, and that will, furthermore, be ceaselessly transmitted into the future. Then, into the immeasurable and boundless vastness for eternal time 50

Fascicle Two

from non-beginning to non-ending, people originally throw themselves one after another and spread out. Thereupon, [the Chinese people] situate China (chixian) in [the middle of] the whole wide world and they have no doubt about it.

[Buddhists] declare that there are three thousand suns and moons, and twelve thousand worlds arranged in the universe. They count as many countries as there are grains of sand in the Ganges River and put in order as many kalpas as there are flying particles of dust. They disperse widely what the profound edification contains, and [see] very small things to be the same as inexhaustible things. Why do [non-Buddhists] doubt the other side (i.e., Buddhists), while being content with themselves? If a very tiny thing is placed upon a blue sea, the two differ from each other [in size by a great degree], but there is still limitation there. When the principles of human relationships [of Confucianism] are joined with the Grand Void (taixu) [of Buddhism], how can we express the difference [between them]? Therefore, what people of the world think great is what the [Buddhist] Way considers to be minor. What people think is distant is what Heaven considers to be near. What has been said,

"The time before Xuanyuan (i.e., the Yellow

Emperor) is remote antiquity,

"133 possibly seems like yesterday in the lofty

view of those who have mastered the Way of Heaven.

It is said [in the Liji] that [the teaching of] the Book of Historyis to know distance, but it is not beyond the time of [Emperor] Tang [Yao] and Emperor Yu [Shun]. Phrases composed in the Spring and Autumn Annalsare limited to kingcraft. There is piety in the Book of Rites, goodness in the Book of Music, warmth in the Book of Odes, and cleanliness in the Book of Changes (Yijing). Now, in infinitude, if we display three thousand shining suns and moons and correctly see the twelve thousand arranged worlds, then we will know that what the Duke of Zhou and Confucius wrote are possibly just like responses to the vulgar demand to rule over [the masses] in a region [as small as a snail's tentacles, where] Chu state and Man state [fought for hegemony]. 134

Moreover, [the responses] would be rather insufficient and only about the matters of one's present life. What exists beyond [the present] life has been left as it is, and never discussed. If this is not the case, why do they emphasize having a physical body as the beginning and leave out being a spirit after death? "[Confucius] climbed up Mount [Eastern] Meng when Lu state looked 51

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The Collection for the Propagation and Clarification of Buddhism, Volume I small [to him]. [He] went up Mount Tai when the world appeared small [to him].

"135 These [comparisons] mark the boundaries between [Confucianism and Buddhism].

In addition, the [San]fen(i.e., the books written by Fuxi, Shen Nong, and the Yellow Emperor) and the [Wu]dian (i.e., the books by the Five Thearchs) have already been lost. Compilations by scholars of shallow learning are exclusively comprised of tracts on governing [the nation]. If there were transcendent remarks [in Confucianism], some were scattered and lost in historical records, and some were destroyed at [the time of the incident of] burning [the books on the Chinese classics] and burying [Confucian scholars alive]. The ways of Laozi and Zhuangzi and the arts of all the perfected, such as [Chi]song[zi] and [Wangzi]qiao, can truly cleanse our minds and nourish our bodies, but none of these are collected in the Six Classics, either. Accordingly, scholars merely stick to the incompleteness of [Confucian] literature, which relieves only trifles. They consider the Book of Historyand the Book of Ritesas the line to draw, and abstain from hearing the lofty teaching to probe into the very root of the spirit over kalpas. They are blinded by immediate matters and forever disregard [the lofty teaching]. This, too, is sad! Alas! They are just like those who, when walking under a stratus cloud, do not believe that the sun and moon exist. The expressions "[The successive movement] in alternating yinand yangis called the Way" and "The unforeseen movement in alternating yin and yangis called a spirit"136 possibly mean that the ultimate of nonexistence is the Way, where both yinand yangare integrated. Therefore, it is said "[The successive movement] in alternating yinand yang.

" That which descends

from the Way enters into [the realm of] vigorous spirits, which exists beyond yinand yang, and which is not examined by these two factors. Hence, it is simply said that "The unforeseen movement in alternating yinand yang. "

[Yan] Junping's theory that "'one produces two' refers to the spiritual intelligence" indicates this. 137 If these two phrases do nothing to clarify [the spirit], then with what is the vigorous spirit clearly defined? Moreover, although the spirits of all sentient beings are ultimately equal, [each] transmigrates following the conditions they met, and forms a [correspondingly] dull or ingenious consciousness. In addition, [this consciousness] and its root (i.e., spirit) are free from decay. Now, even though [the sage] 52

Fascicle Two

Shun was born as the son of [an ignorant man,] Gu, the spirit of Shun is certainly not something that Gu passed on to him. Nor is the spirit of [Shun's unworthy son,] Shangjun, what Shun gave to him, either. Before birth, there is generally [the difference] of dullness or ingenuity [of the spirit]. Since the root is established before birth, we know that [the spirit] is immortal after death. Furthermore, if [the spirits] are immortal, they are different from each other. Accordingly, the stupid and the sacred are distinct from each other. We know that the distinctions between the stupid and the sacred and between birth and death do not change the immortal status of the spirits. Therefore, it is said that "The vigorous spirit receives a physical body and transmigrates all over the five realms of existence while Heaven and Earth are formed and destroyed innumerable times.

"138

The physical body [of Shun] had the [auspicious] double-pupil eyes when he was born [the son of] the ignorant man Gu. Unintelligent [Shang]jun received his physical body from the gentleman (i.e., Shun) who had virtue within. The stupid and the sacred naturally should separate from each other. By what perceptible law, then, did [these two] incorporate? Wouldn't it be that the spirit of Zhonghua (i.e., Emperor Shun) was dull a long time ago, but he established a [good] cause kalpas ago and consequently conditions met [the cause] after a myriad of transformations? Now his [lofty] spirit solitarily separates from others, but in remote antiquity there was a chain of transmigrations of the dull spirit. Accordingly, [Shun's lofty spirit] is the completion of the refinement [of his formerly dull spirit]. These three issues: the immortality of the spirit, the law that conditions meet [the primary cause], and the sagehood attained through deep-rooted practice, are examined here. If the formation of a physical body [corresponds to] the formation of the spirit, and if the cessation of a physical body [corresponds to] the cessation of the spirit, then when the body is injured, the spirit should be damaged as well, or when the body falls ill, the spirit should also be fatigued. It is reported that there are people whose bodies are perishing, or who are about to die, and yet whose spirits and consciousnesses are calm and perfect. When [Confucius] took hold of [Ran Boniu's] hand through the window, 139 [Ran Boniu]

was extremely ill. Nevertheless, there was no change [in Boniu] as a person of virtue. This is simply a testimony to the immortality [of the spirit]. If it is certain that the spirit is produced with the body and it is originally not [what 53

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The Collection for the Propagation and Clarification of Buddhism, Volume I is produced by] conditions meeting [a direct cause], I am now engaged in "taking examples from various things for distant matters, and then examples from various human beings for familiar matters.

"140

It is said that there is no spirit in the Five Sacred Mountains and the Four Holy Rivers, but such a conclusion is premature. Even if we accept that there is spirit there, the mountains are simply large piles of soil and the rivers are merely accumulated water. How could "the spirit that attained the One" (i.e., the origin of all phenomena) be produced from such coarse materials as water and soil?141 [The spirit] works upon rocks and streams and entrusts itself there, and is solemnly united with them. If the mountains fall to pieces or the rivers dry up, [the spirit] certainly does not go to ruin together with the water [of the rivers] and the soil [of the mountains]. The spirit is not what the form makes. It incorporates with [the form] and yet it is immortal. So it is in the case of human beings.

"The spirit is the word to express [something]

more ingenious than all things under the sun.

"142 If [the spirit] is created

availing of the form and perishes following the form, the form is considered to be the origin [of the spirit]. How could it then be called "ingenious"? "The vigorous spirit goes forth in all directions, flowing on boundlessly, reaching to Heaven above, and wreathing round the Earth beneath. "143

Sages "search out exhaustively what is deep" and wise people "investigate what is the minutest.

"144 As for [virtuous] people such as Zai [Wo], Zi[gong], Zhuang[zi], Ji [Kang], [Ji]zha of Wu, and [Zhang Liang] Zifang, wherever the operation of their vigorous [spirits] directs their course, [their spirits go fast even though] they do not hurry, and [they arrive at their destination] without going;145 they penetrate the universe from their own place. [All these sages, wise people, and virtuous people] are the same as common foolish people in that their bodies rot and stink [after death] or that they delight in tasty food. Could there be a reason why [their spirits] receive the bodies [of common people] to be born, and perish following [the decay of their bodies]? We must think of this, too.

The Duke of Zhou offered a sacrifice to Heaven and Earth for [Minister of Agriculture] Houji, and performed a sacrifice to the ancestors for [his father,] King Wen. Some people of the world say that this was a waste of filial piety. If I were to ask those who say so why they understand that this 54

Fascicle Two

act was indeed a waste [of filial piety], there would certainly be no reason for their understanding. If there is no reason for it, the spirits of King Wen and Houji cannot be said to have perished.

"If [gentlemen] perform purification

for three days, they must see those for whom the purification has been performed. "146 Can we conclude that the Duke of Zhou did not see [King Wen and Houji], since ordinary people do not see them? When [Jizha of Wu] buried [his son] between Ying and Bo, he said,

"[My son's] bones and flesh

have returned to earth, but his spiritual vapor goes wherever it likes. "147 He

meant [by this] the immortality [of the spirit].

The most virtuous administration follows Heaven. Great turmoil fills Heaven. This is essentially what the mind and the spirit do. Emperor Yao discerned all principles, and he was completely free from avarice, since his spirit was exquisite. King Jie indulged in all vices, since his spirit was contrary to virtue. It does not mean that Jie did not know Yao's virtue. He was aware of his vice, which would ruin him. The desires of his physical body went against his spirit. The consciousness capable of knowing [the virtue of] Yao and his ruin from vice was always contained in his spirit. If [Jie] had not taken the throne and lived a thousand years, when he did evil, he might be visited by pain successively, or when he did a minor good act, he might become somewhat magnanimous. Couldn't he have overthrown his evil and cultivated his virtue little by little? What his spirit contains, as [mentioned] before, includes the consciousness to know [the virtue of] Yao, which must have had at least a chance to be used. Moreover, if [Jie's] life span had increased to a thousand years and he had not ceased [cultivating his virtue], it would be possible that his desires would have all been pacified and his spirit would have become as exquisite as that of Yao.

When an unusual movement of the sun, moon, or stars occurs, a sound becomes off-tune. As the new moon and the full moon take turns, oysters and clams respond to each of [these cycles] [by becoming lean or fat]. According to the seasonal days—the spring and autumn equinoxes, the winter and summer solstices, and the first days of spring, summer, fall, and winter—the swallows, wild geese, dragons, and snakes nimbly appear and disappear. For all these, mysterious changes come first and later reveal themselves in phenomena. Generally all beings are equally created by mysterious changes. 55

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The Collection for the Propagation and Clarification of Buddhism, Volume I How could it be [possible] that only several matters are so, and myriad changes are exactly not so?

Therefore, those who are put to death on the charge of murder, who are punished on the charge of inflicting injury upon others, who are put in jail, who do not commit a crime now, or who are guilty and yet are [as free from punishment as those who are innocent], have all first established conditions in the unseen world and now the reason of the human world reveals [the results of these conditions]. Hiding and revealing are one and the same. If a sin is formed in hiding, an abomination reveals itself clearly. There is nothing at all strange in this. He who has done evil evidently gets the worst of it in hiding. Why is this strange?

With the immortal spirit that contains the consciousness to know [the virtue of Emperor] Yao, [human beings] appear and disappear in countless generations. Suffering initiates evil, and pleasure leads to good. In addition, there is the foundation of the sun and moon that bestows light to shine brightly. What reason would there be for a person not "to reach the Way by one change,

"148 effacing himself and studying intensively with respect? Rather than being afraid of being [like] Jie and Zhou in remote antiquity, all people should [strive to] gradually become [like virtuous kings such as] Tang and Wu in the future, not to mention the young people of refined taste who let their minds float on a limpid stream. When you see from this standpoint, it is clear, too, that people are able to become buddhas.

Life arises entirely from the germination of feeling (qing). 149 [The expression] "when a male and a female unite their essences (i.e., sexual union), all creatures are incarnated" completely refers to [the fact] that their essences are united through feeling.

150 When feelings meet selves, various spirits

receive physical bodies. It greatly appears as if feeling is the foundation of life. Even though [sages such as] the Five Thearchs and the Three Augusts transcended feeling and probed into the spirit, they still have to follow all principles. Even [sages] met the conditions a long time ago, and now they have to condescend to enter [the realm of] incarnation through the essence, be born mutually following [the principles], and produce numerous offspring, to say nothing of [ordinary people whose] feelings are linked to their spirits, and whose bodies become extinct. How would it be possible that they will 56

Fascicle Two

not receive bodies again and will not go through the transmigration of birth and death innumerable times?

If the consciousness is able to clear the foundation of immortality, receives the training of diminishing one's actions from day to day, "diminishes it, and

again diminishes it, and certainly arrives at wuwei, "151 there will be no feeling

to lead to desire. Only the spirit will shine and then there will be nothing equivalent to life. When there is no life, there is no body. There is no body and yet there is the spirit. This is the meaning of dharmakāya. The Yellow Emperor, Yu Shun, Duke Ji (i.e., the Duke of Zhou), and Confucius are admired and trusted by the people of the world. When we see that [the Yellow Emperor] ascended to Heaven [on the back of dragon that] was given the reins, that [Emperor Yu Shun] was like a hidden dragon and [later ascended to the throne] like a soaring bird, that [the sincerity of the Duke of Zhou] raised a headwind that lifted up the fallen rice plants, and that [Confucius] sang a song with stringed accompaniment while he had nothing to eat, [we can see] that all [four sages] took their ultimate spirit as their essence, and consequently became what the function of their spirits manifested as responses of a free and easy manner. Even though the law of manifestation is external, it just appears and disappears following the movement [of numinous powers]. There must be also something beyond the human tether. The chart emerged from [the Yellow] River, and writing came out from the Luo [River].

152 The bush of luck-tea grew vigorously without being planted [in the garden of Emperor Yao when he ascended the throne]. The mystic jade tablet was completed without being polished [in the time of Yu].

153 [During the reign of Emperor Wu Ding of the Yin dynasty], two kinds of mulberry trees suddenly grew together in the garden. [Within one night the trees grew so large around that] one could encircle them with both arms, and then [they] suddenly vanished.

154 [When Emperor Wu of the Zhou

dynasty was subjugating King Zhou of the Yin dynasty,] a fireball flew over the palace and became a raven.

155 A large three-legged caldron became light,

while a small one became heavy, [in accordance with the virtue of the rulers].

156 All these events suddenly happened and the changes occurred, being affected by numinous powers. This is truly a group of evident [phenomena] of mystery. 57

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The Collection for the Propagation and Clarification of Buddhism, Volume I At the culmination of dharmakāya, numinous powers ingeniously touch sentient beings and transform in order to manifest. [The dharmakāya] shines upon the spirit and its achievement brightens all things. What wonder could it not exhibit? What change could be limited? Why would it merely ascend to the nine heavens, walk like a dragon in the underworld, inhale wind, or abstain from grain? Generally, the greatness of [the dharmakāya's] glorious deportment and auspicious omen [can be found in instances of] the transformed bodies separated from a buddha and a bodhisattva, springing out from the earth,

157 moving the [great] world,

158 and pouring the water of a

huge ocean into a [single] pore.

159

Compared with [the instances of] the Yellow Emperor, Yu [Shun], the Duke of Zhou, and Confucius, its mysterious changes have no set rules. Regarding the obscure appearance and disappearance of various auspicious omens, which were mentioned above, they have already left [the realm of] form and entered into [the realm of] the spirit, and they are the same as the profound metaphysical agency. Why do the people only believe in this (i.e., Confucianism) and restrain themselves from that (i.e., Buddhism)? The Dharma King (i.e., the Buddha) who was deeply awakened is pure, just, lofty, and bright. Truly there is testimony for this. He is just in front of you, without the least distance, yet ignorant people are not aware of it. How sad it is! The "various signs" stated in the Hongfanchapter [of the Book of History], that is to say, the corresponding auspicious and inauspicious [manifestations], are all derived from the mind. The sorts [of unusual phenomena], such as a white rainbow piercing the sun, Venus entering into the Pleiades, a variety of millet plants growing in a cold ravine, city walls [suddenly] collapsing, or frost falling [in summer], are entirely caused by human feelings and remotely presented as natural phenomena. Originally [human mind and natural phenomena] are mutually related, just as is a form and its shadow. And just as there is no shape without shadow or no voice without sound, there is no human feeling without reward or retribution. How could [the law of reward or retribution] apply only to the sorts [of unusual phenomena like a white rainbow] piercing the sun or frost falling [in summer]? All minutely respond to various human feelings; no one can escape from phenomena [that manifests due to the law of reward and retribution].

58

Fascicle Two

Sometimes, however, [retribution] is formed over and above one's physical body, and sometimes it is cast on incidents. [It manifests] directly or indirectly in a confused manner, apparently or obscurely, and is endlessly long or vast. Who can see the edge of [the manifestation of retribution]? Various extraordinary things fill the world and numerous phenomena reach our eyes. All these result from the movement of the numinous powers that have gathered after countless generations. Therefore, the Buddhist scriptures state that the forms of all existences are produced from thought. Moreover, [the scriptures] say that the mind is the origin of existences; the mind makes Heaven and the mind makes Hell. The meanings derive from those [mentioned above]. Hence, those who have a virtuous mind and pure feelings will certainly be reborn in the outstanding and magnificent state. Those who have corrupt feelings and who commit impure acts will be eternally deluded in the region of the three lowest realms of existence. How far-reaching and subtle this advocacy is! Isn't this what has the law of truth yet is straightforward, cleanses our spirits, uplifts our thoughts, and causes us to sincerely make up our minds with awe [to pursue the teaching]?

Even though a myriad of feelings all mutually constitute conditions and form consciousnesses that move and make phenomena, in fact the nature [of feelings] is nonexistence. Since the time [the Buddha] opened the ferry for enlightenment, his solitary voice enables us to extinguish worries in a flash, but no one has reached this point. I will further explain and clarify it. Sacred spirits shine abstrusely and yet they have no consciousness for thinking. This is because there is severance between the mind and things and only the spirit exists there. Accordingly, the foundation that is void and intelligent remains permanently, and is never exhausted. Now, if the mind and things interact and it is not the state of spirit only, even if you are as subtle as was Yanzi (i.e., Yan Yuan), [a person usually free of avarice,] you will certainly be intent on looking up to [Confucius], be fond of benevolence, be delighted with mountains,

"nearly attain to [perfect virtue], and be often

empty of avarice,

"160 [but you will not be in the state of spirit only]. This is all because the mind is exerted and gives rise to consciousness. For sure, the functions [of the mind] subtly make contact with each other, and the consciousnesses cleverly follow one after another, just as flames come together, resulting in a big blaze.

59

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The Collection for the Propagation and Clarification of Buddhism, Volume I If by means of the realization of emptiness the mind is set at rest, the function of the mind ceases and feeling and consciousness become exhausted, and the spiritual intelligence is perfect. Since feeling meets consciousness and new [feelings and consciousnesses] cleverly follow the old, all this is not the state of [the spirit] only. How could [the state of the spirit only] constantly exist? [It is similar to the case of] the good cook Ding, who was shown an ox, yet he certainly was not looking at the whole body of the ox [when he butchered it]. 161

It is what the Buddhist scriptures state: the law of changes and dispersions, and the nature of phenomena and consciousness, are empty; [they are just like] a dream, an illusion, a shadow, an echo, a bubble, or the [image of the] moon reflected on water. Isn't this so? Yanzi was aware of [laws] like this. Therefore, he dealt with existence just as he did with nonexistence, he touched a real thing just as he did an unreal thing, and he did not perceive existence to offend him and consequently did not respond to it.

162

Now, when we observe Yanzi's "being often empty of avarice, " we see

that in fact existence is nonexistence. Moreover, those below the level [of Yanzi] lose the truth further away. Although they go toward the Great Way in haste, they are called insane, just the same as those who pursue a demented person who is running toward the east.

163 They all defy the principles, trespass

against the beneficial activity [of unseen divine beings], go against Heaven, and act recklessly. [Moreover, this] is not true existence, not to speak of touch, taste, sound, and color and shape (se); they are also mere shadowy apparitions falsely made by feeling. In addition, even if a boat is hidden in a narrow ravine, [both the boat and the ravine] can be moved [by a person of great strength].

164 Changes happen more quickly than lightning. The future has not yet come, the past has already vanished, and the present does not stay. Even in the instant of the blink of an eye or an intake of breath, nothing can be grasped. What are you going to abide by and consider as existence? It is astounding that false existence covers up the spirit! [Suppose] there is a mirror. When it is covered with dust, if there is only a little [dust] [the mirror] shines fuzzily, but when [more dust] accumulates it shines dimly; when [the dust] piles up more thickly [the mirror] still shines but it is rather dark. Since [the mirror's] original nature is bright, even if [the mirror] is covered by dust it still shines. Although from dimness to darkness the essential point (i.e., the function of shining) follows [the outer state of] 60

Fascicle Two

the mirror, it is not extinguished. When we discern things with [such a dusty mirror], it is certain [that we will] lose [their original nature] more and more, according to the amount of dust [on the surface of the mirror], and make mistakes. The principle of the spirit of a human being is similar to this. When the false existence implicates the spirit, exquisite or coarse consciousness arises. The consciousness clings to the spirit. Consequently, although [a person] dies, [the consciousness attached to the spirit] does not perish. If it (i.e., the consciousness attached to the spirit) is permeated with emptiness, the repeated permeation certainly leads to the exhaustion [of the consciousness], and then the original spirit is probed. This is the meaning of nirvana. Therefore, wise sayings are as abundant as clouds. We follow [them], and open [our minds] and clear them with emptiness. If rocks and forests are beyond perception and wind and water are unreal, when we go [to such places] full of thoughts, we will become free from worry and petty notions, not to speak of the sages who are peaceful, respectful, and empty (kong) and who teach the void (xu) to people. How could those people with pure minds not be delighted by the exhaustion [of the consciousness]? Therefore, in ancient times [there were many people who] took advantage of the void and entered the Way. Even if those who have attained buddhahood are as numerous as grains of sand in the Ganges River, [their number] has not yet reached the point where they are too numerous.

A person asked,

"The spirit is originally the acme of the void. Why is

it imbued with all things in the phenomenal world and why does it make a relationship with them? Furthermore, [the spirit] is equal in being primarily void. Why is it divided into the ignorant and the sacred? Again, it has already been said that the mind makes all things in the phenomenal world. Before all things in the phenomenal world were created, what implicated the mind and made it move to produce them?"

I answered,

"The spirit is subtle while the physical body is coarse, but both make interactions. Since the subtle [spirit] forms a relationship with the coarse [body], we know that the void establishes a relationship with existence. Now, although an ignorant person is mean, he is essentially able to know about the past in the present and to think of other places while being here. All this is due to the fact that the spirit [related to the body] has functions, so if we can completely train [our minds], we will know that [the spirit] is basically equal 61

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The Collection for the Propagation and Clarification of Buddhism, Volume I and void. I have explained that the mind makes all things in the phenomenal world. When we observe reality based on this view, [we can understand] that these three issues are assuredly true. The reason they are so is, however, derived from non-beginning. How could there be the beginning of non-beginning? This is also 'the deepest profundity. '165 Zhuangzi says that when Ran

Qiu asked [Confucius] if it could be known how it was before Heaven and Earth came to exist, Confucius replied,

'It was just like the present.

'166 He

probably meant that although there was [an origin] before non-beginning, if one makes inquiry into the very origin, from the first it is just as indistinct and indistinguishable as 'Ran Qiu today.

'167 The original creation of spiritual

intelligence and the first ancestor of sentient beings are all indistinct, and they are beyond our grasp. How could it be an issue whether or not those who learn [Buddhism] understand?

"A sage is indeed a coagulum [of the spirit], who simply gives up [the physical body], and who 'is simply moved and later responds. '168 [The issue]

is beyond our comprehension, namely outside of the universe, where there is nothing by which we are moved. Therefore, [sages] left it intact and did not discuss it. How could ordinary people comprehend an issue about which even sages do not speak?

"Now we live together, treading upon Earth under the canopy of Heaven. Outside of [the Earth] upon which we tread and [Heaven] under which we reside, could there be finality? The reason Yu assisted the five regions (i.e., Dian, Hou, Sui, Yao, and Huang) and governed no more than the nine provinces probably means that [they are] simply the areas that are reached by worldly influences. The region outside the farthest land, the land from where the sun rises, and the land where the sun goes down, are not participated in by the human principle, and were not clarified by holy people and sages, to say nothing of the place further away where it is chaotic and obscure. How could such borderlands be discussed? Now, we inferred from [the Earth] upon which we tread and [the Heaven] under which we reside, and have finally reached what we cannot discuss. [Your question] is, therefore, the same as this. In the case where we infer the function of the spirit of the present, seek the beginning point in the past, and finally reach what the sage left intact and did not discuss, an element of truth simply threads together, too. How could we discuss it alone?

62

Fascicle Two

"All [phenomena] are derived from conditions made in the unseen world and following [the law of] the universe they are eternal, but [we cannot comprehend all of them] because what people's senses feel is limited. People's minds receive the sacredness by which they form the consciousnesses. It is just as when people's eyes meet with sunlight, by which they come to see. The reason Li Zhu could examine a [very tiny] autumn hair on an animal's body a hundred xunaway from him is because he just looked with his keen eyes, availing of the sunlight. Now, if very tiny hairs are spread a thousand steps away from us, weak-sighted people [among us] cannot see them even availing of [the sunlight], yet they have no shortcomings in perceiving the tiny hairs and avoiding danger. Why is the tiny hair a hundred xunaway questioned on the basis of the vagueness of a thousand steps away? Those who do not master the foundation of conditions that give rise to phenomena and who lack feeling have no chance to meet sacredness, but they have no shortage in knowing and reaching the ferry that leads to the [Buddhist] Way. Why is the teaching that was already clarified questioned due to the vagueness of the beginning of conditions that give rise to phenomena?" A person asked,

"People of today say that since they do not understand the beginning of conditions that give rise to phenomena, they cannot believe in the Buddha. Is this not affections of the mind? Why doesn't the sage clarify it?" I answered,

"What is called affections of the mind is a state of harboring [something in the mind] or of exciting [the mind], and there is still an incomprehensible point in reason. We ought to avail ourselves of the sacredness in order to understand it thoroughly. This is real affections of the mind based on reason. Therefore, if people enjoy themselves being impeded by existence, then [the Buddha] clarifies [people's minds] with the significance of suffering and emptiness. If [the teaching of] love without distinction is not propagated, then he shows [the teaching of] benevolence [to save sentient beings] through the act of diving into [the jaws of hungry tigers]. Those [who practice the teaching] do not necessarily reach [the goal] all together. Accordingly the three vehicles are established. Since acts [that cause reward and retribution] vary, cultivations differ from each other. So the six pāramitās are elucidated. There is not even a single lack in the [Buddha's] responsive activity for the ferry and the bridge to [enlightenment]. It can be said '[the Buddha] is simply moved and later responds.

'169

63

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The Collection for the Propagation and Clarification of Buddhism, Volume I "Consequently, the heavenly beings who listened to the teaching on Vulture Peak were entirely relieved. [Among them,] those who arrived at the ultimate state were numerous. Would they have further questioned the beginning of conditions that give rise to phenomena and later (i.e., after they understood) arrived at the principle? The clear instruction is adequate. If you cultivate as [the Buddha] said, what would be deficient? Otherwise, how different are those who still certainly do not believe in [the Buddha] and in the end have excessive doubts about what is beyond our comprehension from those who get a fatal disease and yet do not take medicine that is offered, or from those who are struck by a stray arrow and yet do not take the shaft out, bearing the pain, and who demand to know the basics of the construction of the arrow and the medicine, and so on, and end up in death?

"This is entirely because those who have cultivated [the Buddhist Way] from ancient times and yet have not attained great good fortune (i.e., enlightenment) cause the people who believe in [the Buddha] today to absurdly doubt [the teaching]. How could this be considered to be real affections of the mind based on reason? The unreasonable movement of the mind [full of] absurd doubt assuredly has nothing to move the sacredness and to be able to elucidate. [The Book of Changesstates:] 'I do not [go and] seek [the youthful] and inexperienced, but he comes and seeks me. '170 We certainly ought

to efface ourselves, and our acts ought to comply with the profound teaching. If we sincerely go with faith, awakening will come later in accordance with the response. Once we attain awakening, what is aroused can finally reach the acme of the unseen world. Those who stick to absurd doubt, who do not return to purity, and who do not straighten themselves out will precisely fall into the disaster of delusion for a long time. Can there be a tomorrow [for them]? To turn one's back on [the Buddhist teaching] differs slightly from facing it, but to go up [to Heaven] is greatly separated from falling into [Hell]. Shouldn't you be careful?"

A person asked,

"Confucius teaches: '[People with lofty ideas] will not seek to live at the risk of injuring their virtue. They will fulfill justice at the cost of their own life.

'171 [This is] the culmination of virtue. In the Buddhist scriptures, too, the practices for bodhisattvas are prescribed. Laozi elucidates the utmost of wuwei, that is to say, the culmination of nirvana. However, [Confucius and Laozi] have never spoken about supernatural power and the 64

Fascicle Two

attainment of buddhahood. Could there be something Confucius and Laozi have left out? By clarifying the [Buddhist] Way, do you want to stir up [trouble] among people and cover up the real [practices] for attaining the Way? How can I stop giving rise to the question that there is no reality [in Buddhism]?"

I answered,

"In the origination of edification, each teaching depends on to what it responds. As people hoped for peace to reign in the world, [the teachings of Confucius] promulgated in the region of the Zhu and Si Rivers was the response [to the people's entreaty] in order to govern the Way. When the pure wind [of edification] became becalmed, the two chapters [of the Daodejing] were compiled in order to stop the movement. If Yan [Hui], Ran [Boniu], Zai [Wo], Zigong, Yin Xi, and Zhuangzi were externally commended in the conduct of Confucianism and the profound learning in order to lead [the world] to the height of what people of the world feel, and they internally received the learning of nonarising (i.e., Buddhism) in order to specialize in seeking the principle of the spirit, who in the world would know it? As for the class of people such as Ran Qiu, Ji Lu, Zixia, Zisi, Mencius, [Guo] Linzong, [Zheng] Kangcheng, Ge Gong, Yan [Jun]ping, Ban Si, and Yang Wang[sun], some played their part within ethical education, some ended up by themselves, living an easy life free from worldly matters, and they were not delighted with the Buddhist teaching. All [of these people] stopped within their scarce conditions and finally did not go any further. Therefore, Confucius and Laozi spoke out and instructed. The objective sphere of affections of the mind reached by these [people] was consequently neither beyond what they asked for nor more than what they responded to.

"Confucianism promulgates benevolence and Daoism restrains activity. [Confucianism and Daoism] have already affectionately taught and come to the verge—[these teachings] have all arrived at their culmination. Even though the benevolence and good [of Confucianism], the inactivity [of Daoism], and what the Buddha spoke of are common, regarding the dharmakāya and nirvana [both Confucianism and Daoism] express nothing. Therefore, [these terms] are simply obscure. Moreover, generally it is said that '[The Way] does nothing [always for the sake of doing it], but there is nothing that it does not do'172 and 'The dharmakāyahas no form and universally enters into all things. '173

Aren't [these two] the same in tenor? Thereupon, even though the three teachings 65

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The Collection for the Propagation and Clarification of Buddhism, Volume I of Confucius, Laozi, and the Tathāgata are different courses from each other, they are all of a piece in learning wholesomeness.

"

A person asked,

"From the time of the Three Augusts and the Five

Thearchs up to the time of Confucius and Laozi, there must have been people who cleansed their minds by the Buddhist teaching. We, however, have heard no trace of the exchanges [of their discussions]. Why is this?" I answered,

"I have already made clear my intention about this in my previous discussion. Scholars of shallow learning exclusively compiled the vestiges of political affairs. If there were otherworldly statements, some were dispersed into historical records, and some vanished at the time of burning [the books on the Chinese classics] and burying [Confucian scholars alive]. Now I will repeat and express what I have in my mind. "[It is stated in Kong Anguo's preface to the Book of History(Shangshu xu) that] the writings by the Three Augusts are called the Three Ancient Books, which speak about the Great Way. At that time filial piety and benevolence were fully practiced. Why would they have had to teach humanity and justice [to the people]? The people did not leave behind simplicity and honesty. How could [philosophers] such as Laozi and Zhuangzi incite them to do so? If it is not clarified that the foundation of the spirit is nonarising and the nature of all things is empty in order to illuminate the culmination, what is considered to be the Great Way? This writing [of the Great Way] has disappeared. Who in the world could know about it?

"The historian [Sima] Qian talks about the Five Thearchs. In all [his remarks], he says,

'[The Yellow Emperor] was a born genius,

' 'He was able

to speak as an infant,

'174 '[Emperor Gaoxin, a born genius,] spoke his own name (i.e., he named himself),

'175 '[Emperor Gaoyang] was serene and profound and well versed in all things, '176 and 'His (i.e., Emperor Yao's) intelligence was just like that of spirits. '177 [These remarks] are already similar

to those about the birth of the Mahayana bodhisattvas who manifest in various kinds of transformations. [The Yellow Emperor] resided on the hill of Xuan yuan, climbed up Mount Kongtong, and ascended Mount Wan and Mount Dai.

178 [Emperor Gaoyang] went to Youling and Panwu,

179 and his outstanding

vestige is beyond waves (i.e., the secular world). How could we know that [their activities] were not derived from the Way of the Tathāgata? 66

Fascicle Two

"During the long-lasting period of the Five Thearchs, Yao reigned for one hundred years and Shun for only seventy years. In the style of Guang Cheng, Dawei, Hong Yai, Chao[fu], Xu [You], Zhifu, the northerner [Wuzhai], and the four immortals of Mount Gushi, the profound manners were accumulated and brimmed over at that time. Of the books by the Five Thearchs, however, there are only two compositions extant: the Tang[dian] and the Yu[dian] (i.e., the Canon of Yaoand the Canon of Shuin the Book of History), which are not complete. Furthermore, in Zichang's records (i.e., the Shiji, compiled by Sima Qian) it is said that 'Thinkers of the various schools wrote about the Yellow Emperor, but their writings were neither elegant nor instructive. Even government officials do not easily express in words about [the writings].

'180 The historical records only adopted the vestige of bloody matters of rule, and did not record even a single [word about the truth] in a million [words]. How can we accept that it is entirely false [that there were Buddhist practitioners in ancient times] just because the flourishing of the highest path (i.e., Buddhism) is not found in these incomplete compositions? "Now, here we see the ruler of spiritual intelligence who roamed in the great and vast world, the seven sages who all together went to Mount Juci, 181

and a holy man seen on Mount Gu Ye.

182 They were beings in transformation.

Why do we have to explain much about them? How could we know that what [these] sublime words elucidate is not [the manifestation of] the spirit that went to extremes beyond numerous kalpas? Guang Cheng said, 'The

essence of the ultimate Way is deeply obscure.

'183 He means [by this] the

'heroic valor concentration' (shoulengyan sanmei;Skt. śūraṃgama-samādhi). [His statement] 'He who attains my Way will be the August at the highest, or a king at the lowest' means that one can ascend or descend according to the edification; he is similar to the Flying Emperor, [that is to say,] the wheelturning noble king (Skt. cakravartin). [His statement] 'He who fails in attaining my Way will see the light for the highest, or he will become the earth for the lowest'184 refers to those who transmigrate in Heaven and in the human realm.

"[When the Yellow Emperor met a herder,] he sensed the great lofty air [of the boy], called him the Heavenly Master, and withdrew from that place. 185

[The Heavenly Master] is also [one of] the ten epithets [for the Buddha]. 67

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The Collection for the Propagation and Clarification of Buddhism, Volume I This is probably the teaching of nonarising (i.e., Buddhism). The [Buddhist] Way was deeply practiced at that time. The practice spread among [people of] profound and distinguished [knowledge], but this fact went into oblivion in ancient times, and the [Buddhist] doctrines were concealed behind writings. Thereupon, what the various schools of thinkers collected seems understandable but it is obscure. Furthermore, the learned among government officials do not say that [their writings] are elegant and instructive. Consequently, the result is that those who follow the worldly way and who do not deeply master the Way depend on history books that restrain them from reaching the [Buddhist] doctrines, disregard the profound edification complying with immediate feelings, and put their vigorous spirits in eternal trouble. Isn't this sad? "Boyi said in the Book of Mountains and Seas(Shanhaijing), 'In the

country of Tiandu the people are very dear to others and love each other. '186

In Guo Pu's commentary on the book it is said,

'The country we formerly

called Tiandu is Tianzhu (i.e., India) where Futu (Buddhism) originated, and the expression "to be very dear to" means "to love.

"' [This is] also a model

of the Tathāgata's great benevolence. Originally [Buddhism] was known in the times of the Three Augusts and the Five Thearchs. Although the national statute records do not impart [this information about Buddhism], this is insufficient to cause doubt. "Generally, how can we surmise things that happened from the three dynasties (i.e., Xia, Yin, and Zhou) to the time of Confucius and Laozi, which were not recorded in books of history? Confucius asked about rites and Laozi responded to [his questions]. [Complying with] the request of the Prefect of the Pass Yin [Xi], [Laozi] elucidated the Way for him [by compiling the Daodejing].

187 If the two chapters [of the Daodejing] had disappeared and his words remained only in the Book of Rites, people of later ages would have said that the old man of the imperial censor (i.e., Laozi) knew only about rites. Wouldn't this old scholar have mastered what is profound? Now, when the existence of various writings for a hundred generations is uncertain, [with some being extant and others having been lost,] there is nothing fully complete in reason. How could we judge solely by our observation that Confucius and Laozi had no exchange [with Buddhists]? "Replying to a question of Emperor Wu of the Han dynasty, Dongfang Shuo advised him [to ask a man from Central Asia about the black ashes he 68

Fascicle Two

had obtained, which, Zhu Falan later said, were the remains] burned in fire at the time of the exhaustion of a kalpa.

188 Liu Xiang's Biographies of Arrayed

Transcendents(Liexianzhuan) states that seventy-four men [of the Transcendents] are found in the Buddhist scriptures. These are [views of limited scope] of scholars. Again, it was not [during the reign of] Emperor Ming of the [Later] Han dynasty that [Buddhism] began [in China]. Nevertheless, those who exercise their spirits and stick to mundane matters are many and evident, while those who form sincerity in the tranquil and subtle state are rare and inconspicuous. Therefore, the fact to secretly be grateful [for the Buddha] is simply not exposed in sentient beings.

"The eminent Buddhist monk Fotudeng was a kindhearted sage at the time of Shi Le and [Shi] Hu. [Fotudeng] told Shi Hu that 'In the city of Linzi county (in present-day Shandong province) there is the old site of the King Aśoka Temple where there is still a [buddha] image, and the dew basin is buried in the earth, twenty zhangunder a big tree in a deep forest. '189 An envoy

of [Shi] Hu looked for them, relying on the illustration, and found everything [Fotudeng] had mentioned. Recently, when Yao Lüe's uncle was a king of Jin, he saw a bright light at the site of the King Aśoka Temple, so called by the elders, in Puban of Hedong. Seeking [the origin of the light], he had [his men] dig there and obtained relics of the Buddha in a silver case inside a stone container. The brightness was extraordinary. Following [Yao] Lüe, [the king of Jin] came out onto the bank of the Ba River to see [the relics arrive]. Today bhikṣus live in a new temple [where the relics are worshiped]. "From the observation of these facts, [we can see that] a long time has passed since Buddhist practices were transmitted to the land of Qi and Jin. The reason [the transmission of Buddhism] was not mentioned in the three commentaries [on the Spring and Autumn Annals] (i.e., the Chunqiu Zuoshi zhuan, the Gongyang, and the Guliang) is similar to the reason why in the history books written by Gan Bao and Sun Sheng (i.e., the Jinjiand the Jinyangqiu) there are no remarks about the Buddha. The subtle [Buddhist] edification is, however, really obvious. During the Jin period, [Buddhism] flourished in the Jiangzuo area (present-day Jiangsu province). "

A person asked,

"If all buddhas actually exist, understand thoroughly

all phenomena, and are able to do all things freely with their awesome supernatural powers, why do they not brightly manifest themselves today? Why 69

13a

The Collection for the Propagation and Clarification of Buddhism, Volume I do they not cause those of exquisite [faculties] and those of weak [faculties] equally to have faith and awaken them to the truth? Why do they not disperse their spiritual functions over [people] in distress in order to remove them from the fate of being accused with a false charge? Why do they not make the class of gentlemen see Buddhism?

"Accordingly, people do not equally believe in [Buddhism], and they fall down together into the suffering of an icchantika.Among the people of the states of Qin and Zhao, six hundred thousand were buried by Bai Qi and Xiang Ji in a day.

190 Actually, all people of good ethics of all ages, and all those who were buried neither necessarily have the conditions from previous lives for great wholesomeness, nor do they accumulate great evils without any [good] conditions. Nevertheless, [the buried people] had no chance to see the Buddha's mercy and were buried together on the same day. Sadly, this misery is completely equal [for all of them]. [All buddhas] watched this extremely cruel [incident] from their seats, and never responded. What can be considered to be their mercy?

"The condition [advocated in Buddhism] does not overturn one's fate, and [Buddhist] virtue does not cause people to leave the [miserable] world; that is to say, [Buddhism] cannot save people. On what basis can it be considered that [the Buddha's] supernatural power is free and wonderful? Marquis Yang of Lu state put off the sunset [by guiding the sun with a spear when he fought Han state].

191 Geng Gong [of the Later Han dynasty] welled out water [by adjusting himself and vowing twice in the land of the Xiongnu]. 192 Song

[Jun of the Later Han dynasty, the governor] of Jiujiang, [governed well]. [Therefore], tigers [who had harmed the people there] kept out of Jiujiang and locusts were held back at the state boundary.

193 Since they all thoroughly

employed the power of their minds freely, they could mysteriously move non-human beings [and phenomena, such as the sun, water, tigers, and locusts]. It goes without saying that the Buddha's supernatural power to pacify [Bai] Qi's mind and tame [Xiang] Ji's mind is in order to save the lives of a million people. [To save their lives] is much easier than to put Mount Sumeru into a poppy seed and much more benevolent than to sacrifice one's physical body for [a hungry] tiger and a dove.

194

"Nevertheless, if we think this now and yet it is unrealizable, if we relate this and yet it is not complied with, or if we entreat and yet there is 70

Fascicle Two

no salvation, then it is desolate, no different from a bare, empty sky. Moreover, among Buddhists, there are those who become śramaṇas and burn their bodies, those who renounce moral laws and cut the six feelings, and those who suffer from labor, or squander their fortunes in order to serve a temple and [buddha] images. It is pitiful that their present [existence] is promptly carried away and they do not see what they have attained. Alas! It is a pity! "If it is said that the response (i.e., retribution and reward) will come in the future, [this does not make sense because] the six hundred thousand people mentioned previously were different [in terms of] the goodness and evil of their actions, and yet they were equally killed through injustice. Even if good and evil acts differ from each other, why is there difference only in what they undertook after death? Differences between good and evil acts made in the present life become one and are not graded. The future is vast and restless. What are we supposed to expect there? Are we supposed to be afraid that there is really no future?

"A sutra says: 'As [the Buddha's] toes touch the earth, all triple-thousand buddha lands appear, and all people, even to the extent of the blind, the deaf, the dumb, prisoners, and those who are suffering, attain peace. '195 Regardless

of distance, life or death, and observance of the precepts (i.e., Buddhist or non-Buddhist), the Buddha is equally benevolent to everyone. If [the Buddha] has the benevolent mind, he should see people's suffering, and he should give peace to them in the same manner as [is related] in this [passage of the sutra]. Moreover, Buddhist scriptures have many words like this, to make us happy. In fact, somewhat unexpectedly there is no immediate response. How can we know that this is not the case of an outstanding person in a foreign land whose ability was superior to his contemporaries, who made this fictitious teaching, who used threat and conciliation, whose words had subtle and profound tastes, and who [expounded] matters that have the gracefulness of clarity and solemnity, and consequently [those of a simple heart] easily believed in him, submitted themselves to [his teaching], and then undertook unfathomable matters one after another, and the situation does not stop?"

I answered,

"You do not see the path [of the Buddha]. That is why you take a smooth path to be rocky. If you actually look at the path from above, you will not see anything difficult. Nothing, in its regular course, is the Way. 196

The Buddha simply established the [Buddhist] Way by means of the spirit. 71

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The Collection for the Propagation and Clarification of Buddhism, Volume I Hence, virtue and the Way are one. The spirit and the Way are two [different issues]. Since they are two [different issues], they illuminate [sentient beings] in order to lead to [myriad] transformations. Since [virtue and the Way are] one, they always have causality and yet nothing to create. "Each of myriad transformations certainly follows causality, and is created in the Great Way. The reason we call him the Buddha is because he is free from all existing things and is beyond comprehension; it is not because he can save people absurdly, apart from [the causes and] conditions they created in their previous existences. Sentient beings are innumerable. Guidance of the spiritual function entirely pervades, just like complying with [the unevenness of the surface of] a precipice. What part is illuminated is simply unthinkable. For instance, [the great] flood and the four villains [during the reign of Yao], the ignorance of [Shun's father] Gu, and the haughtiness of [Shun's brother] Xiang are entirely the true aspects of nature, which even [the sage kings] Yao and Shun could not change. Nevertheless, it is certain that in each case [the problem was solved] complying with its precipice (i.e., case): [Yao and Shun] controlled the flood and exiled the [four] villains. This is as sufficient as being able to meet their virtue. Wouldn't it be great? "The [Way of the] Buddha is probably none other than the Way of sages. [The Buddha] does not only accomplish salvation for sentient beings but also expounds the teaching for those of the realms beyond this mundane world. It is just as with Yao's distinguished corresponding manifestation that when causality is ripe, even without doing anything, his achievement spontaneously manifested [in phenomena]. The reason the tones of a bell move non-humans, [just as the tunes of Zou Yan's music caused a variety of millet to grow in a cold ravine,] is because the [human] mind profoundly corresponds [to the non-human's],

197 not to mention [how every being is moved by] ingenious sages who consider the principle of the spirit as virtue. "Generally, all those who have encountered each other in a far buddha land have a strong will and a pure spirit that have increased in brightness through many kalpas. Thereupon, they are able to take in [the Buddha] and understand him thoroughly. The result is that Śākyamuni emits light that shines throughout the ten directions, Prabhūtaratna [Buddha] caused a [seventreasure tower] to spring up [whenever the Lotus Sutrawas expounded], 198

and the world of Merupradīparāja Tathāgata was moved into Vimalakīrti's 72

Fascicle Two

[ten-foot-square] room [in an instant].

199 How could the Buddha manifest

himself alone [without causality]? [Those who are capable] can see [the Buddha].

"As for people like the gentlemen here today, they were not born in the fortunate [world] of the Arhat (i.e., the Buddha) but live within the land governed by Yu (i.e., China). Since in sincerity they all went against [the Buddha] in their former [existences], they meet perversity in their present [existences]. Even if a person is as upright as [Bo]yi and [Shu]qi, or as dutiful as [Hui of] Liu[xia] and Ji[zha], as long as what he sets his mind on is against [Buddhism], how can he feel and see the Buddha? It is even [more difficult] for those who are presently called gentlemen or those below them [in status]. Although these people perfume their bodies with decorum and emit the fragrance of fame in the world, they have strong sensual desires and their ambitions do not adhere to the [Buddhist] Way.

'The gentleman among men is, in fact, the

small man of Heaven.

'200 On what basis could one who contains the highest

spirit respond to the affections of their minds? How could there be a case where the Buddha unfairly hides from them? They themselves do not see [the Buddha].

"If some people were born following [a cause and] a condition and have the sincerity to practice the six pāramitās due to acts made in their previous life, they feel and see [the Buddha] brightly by themselves. There must be such people time after time. If so, and if there are Buddhist clergy and laypeople side by side, how do we know the difference between them? In this case, coarseness and excellence lie in oneself. Hence, whether or not one sees [the Buddha] is due to the difference in the response [they would receive]. How could you doubt the existence of the Buddha because you are not clear about the glorious appearance [of the Buddha]?

"There are numinous beings between Heaven and Earth. It is clear that the vigorous spirit is not perishable. Now, the spirits of the [buried] people of the states of Qin and Zhao arose together with the universe. Even if Heaven and Earth are settled and corrupted, [the spirits] are imperishable. How could the two generals [Bai] Qi and [Xiang] Ji destroy six hundred thousand spirits at once? Spirits are unable to be exterminated; what are exterminated are physical bodies. Just as the Buddha says, what is usually perishable are the physical bodies of sentient beings. Since the bodies [of six hundred thousand 73

13c

The Collection for the Propagation and Clarification of Buddhism, Volume I people] perished, wouldn't they all have used up their natural life spans [when Bai] Qi and [Xiang] Ji [buried them]? How can we make this clear? "[The Book of Changesstates:] 'The method of Qian (i.e., Heaven) is to change and transform, so that everything obtains its correct nature as appointed [by the mind of Heaven].

'201 All lives, extending to those of birds,

pigs, dogs, and sheep, are treated equally in the hexagrams (six-line diagrams) and the six diagrams for divination [in the Book of Changes]. People eat other living creatures in order to support themselves. They are as cruel as spiders that spin their webs [in order to catch and eat other insects]. Hawks and tigers cannot survive unless they catch and eat [other animals], but people can [subsist] on cooked grain and vegetables. Even so, [people still kill and eat other living creatures]; they are very ferocious. The Way of Heaven is extremely fair; what it disseminates is life. How could it allow people to oppress the lives [of others] and suppress a response from the unseen world? Even though the [buried] six hundred thousand people must have been dissimilar to one another in character—some were good and some were bad— I am afraid that they did not differ in mercilessly eating other sentient beings. The good is different from the bad. Therefore, [the reward and retribution] they received in their lifetimes should have certainly been dissimilar. [However,] they were all equal in harming sentient beings. Consequently, they should assuredly have received detriment on the same day. "Daoist sayings and what people of the world say are nothing new. Regarding Lord Yu [of the Han dynasty, a virtuous man who administrated fair justice,] and Bing Ji, [who rescued and raised Emperor Xuan of the Han dynasty,] their virtuous conduct of rescuing and making others happy was later rewarded. 202

On the other hand, Yan Yannian [of the Han dynasty], Tian Fen [of the Wei dynasty], and Emperor Xuan of the Jin dynasty murdered [innocent people] and received retribution in turn. These [examples] are all found in books of history of the Han and Wei dynasties as what was believed in the world. "[One's acts] to save the lives of others will pass on blessings to his descendants, not to speak of the case where one's vigorous spirit becomes the subject to save or destroy others' lives; he will have reward or retribution in his later existence. If we destroy or save others' lives, we ourselves will certainly receive retribution or reward. Needless to say, if one satisfies or frustrates the spirit of others, he will ascend or fall in his own spirit. Those 74

Fascicle Two

killed by [Yan] Yannian were all ordinary small people, while Dou Ying, [who was killed by Tian Fen,] and Wang Ling, [who was driven to commit suicide by Sima Zhongda, who later became Emperor Xuan,] were talented people; [the former was] a prime minister and [the latter] a loyal official [of the Wei dynasty]. [These victims] were dissimilar in their intelligence and social status, but [their killers] were equal in receiving retribution. "In respect of receiving retribution, it is [meted out] regardless of excellence or humbleness; there is no difference between a general, a minister, and an emperor of the Jin dynasty. Isn't it the case where the Way of Heaven is extremely fair, [all people are equally] the children [of Heaven] regardless of the distinction of their mental faculty, or where the principle lies in a person's life, not in their nobility or humbleness? Even though a hog and a fish are humble, each of their lives is correctly based on the Way of Heaven. When we observe a large bird circling in the air, a small bird chirping, the ox whose lowing Gelu [of Jie state] recognized,

203 and the deer who moved

Xi Ba [of Qin],

204 [we know that each of these animals] is deeply affectionate toward the fellow animals of its kind.

"[Suppose] there are a pregnant woman and a young child. If a person cuts open [the woman's belly] and scoops out [the fetus], or roasts [the young child], this is called an unjust and grievous offense, one at which Heaven shudders. To hunt pregnant animals in spring or to roast or salt down a lamb and a young bird are the same [as the case mentioned above] in the Way of Heaven. How could there be no retribution? Nevertheless, following the proper [ancient way of living] in which people drank blood, we now cannot suddenly stop hunting and fishing.

"Therefore, a sage king educated [people] by 'keeping away from the slaughterhouse and kitchen.

'205 This is probably because he tried to lessen

the harm, submitting to the fact that people slaughter [animals for food]. If one walks into a slaughterhouse and hears [the animal's dying] cries, he cannot bear [to eat the meat]. To set up hunting [and fishing] seasons in accordance with the wolf, [who sacrificed its prey in the ninth month,] and the otter, [who sacrificed its fish in the first month,] is done because it is hateful to injure pregnant animals [by hunting] at the inappropriate time. To hunt [in spring] without a net shows clearly that the lives of living creatures are important. Mencius showed great appreciation [for King Xuan of Qi state, 75

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The Collection for the Propagation and Clarification of Buddhism, Volume I who could not bear to see an ox, a large animal, killed] in order to anoint bells with its blood [for worship, and who ordered the use of the blood of a sheep, a small animal, instead].

206 It is because Mencius knew that the king

was so virtuous to abandon destroying life.

"Since the former kings relieved the masses and helped meet an urgent need, they had very deep benevolence, but they could not exercise strict control over [the destruction of life] immediately. The Tathāgata traced to the very source of spirit and elucidated its apex. Therefore, he values equally the lives in the five realms of existence, and set forth the abandonment of the destruction of life as the first of many precepts. King Bimbisāra received retribution [for killing] a white hare. [King Liuli of] the Śākya clan was ruined because [he had killed] yellow fish.

207 [These] indicate the natural

features of retribution. [The law of causality] is entirely deep, profound, and inconceivable, yet evident.

"If [the people who were buried] had been able to listen to the [Buddhist] Way and had cultivated the teaching and the precepts with respect, they would certainly not have fallen into a pit at Changping and been buried alive [as were the soldiers of] Lord Mafu (i.e., Zhao Kuo) [of Zhao state]. 208 Even after

falling into the pit, if they had believed in the teaching [and had been able to practice] thoroughly, they would have surely transcended their impending difficulties. If the sin caused by the condition [one created] in a previous existence is heavy, it is hard to receive the reward for his former [good conduct], but the virtue he earns by observing the precepts arrives later, and he will surely not be buried alive again in his next existence. What you said about dispersing the spiritual function over the distressed in order to remove them from suffering injustice is just such a case as this. It is the highest benevolence. If one who is good in secular values and yet who does not have faith in the [Buddhist] Way destroys the lives of many living creatures, retribution exposes him to danger. This is just as it should be.

"The Buddha avails himself of the principle [of causality], lives up to the very nature of things, and saves people through the Dharma. He cannot unreasonably save those who do not follow the Dharma and the principle. How could the Buddha be unreal? This can be compared to the case of Bian Que, [a great doctor of ancient China]. Even though he tried to cure a sick person with medicine, if [the sick person] did not trust him and did not take 76

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the medicine, the disease would not be cured. Wouldn't Bian Que still be considered an excellent [doctor in such a case]?

"The reason [Marquis] Yang of Lu state put off the sunset [by guiding the sun with a spear when he fought Han state], Geng Gong [of the Later Han dynasty] welled out water [by adjusting himself and vowing twice in the land of Xiongnu], and the distant ancestor [Song Jun of] Jiujiang had virtue by which locusts and tigers were kept out of the area, is entirely because their strong sincerity moved [the Way of the Spirit]. That the Way of the Spirit is moved is precisely the same as that the Buddha is moved. If [those who could have moved the Way of the Spirit] had been in the states of Qin and Zhao, they would surely not have fallen into trouble. That is to say, all those who fell into trouble had no sincerity. By what [force] could they have moved the Buddha and harmonized and softened [the minds of Bai] Qi and [Xiang] Ji?

"Since those who possessed supernatural power congregated at the hall of a thoroughly educated one (i.e., Vimalakīrti), it was possible to see Mount Sumeru in a mustard seed. Moreover, although they were now a tiger and a dove, they might have been human beings in their previous existences. They had once had the formation of a [good] condition. Therefore, they met the Buddha and received the good fortune of [the Buddha] sacrificing his physical body to save the [starving] tiger and cutting off a piece of his thigh to give [to a hawk] instead of [letting] the dove [be eaten by the hawk]. If it were not that [the Buddha] was moved and able to take action to sacrifice himself for them, how could the miracle to harmonize and soften [atrocious beings] recklessly happen? 'The cessation of blowing sounds from the myriad apertures completely attributes to each of their own causes. '209 Why do you doubt

the Buddha?

"If your determination [to take refuge in the Buddha] is firm, when you think of him, you will see him, and when you speak to him, he will listen to you. Confucius met the Duke of Zhou in a dream.

210 [Emperor Gaozong of the

Yin dynasty] saw the figure of Fu Yue [in a dream,] and [after a search] Fu Yue in fact came to him.

211 [In the former case] there is a long interval between the time of the Duke of Zhou and that of Confucius, and [in the latter case] Fuyan, [where Fu Yue was found,] is a long distance away [from the capital]. [The separation in time and distance,] however, did not obstruct these profound 77

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The Collection for the Propagation and Clarification of Buddhism, Volume I meetings. When we presume from this point, we should believe that if we purify our thoughts and perceive [the west], we will see Amitābha Buddha beyond myriad worlds without any effort. Why do you say that there is no difference [between the Buddhist teaching] and the bare, empty sky? "The Way lies in training the spirit, not in having the physical body exist. Hence, śramaṇas shave their heads, burn their bodies, encourage their spirits, and cut off association [with the secular world]. The spirit is imperishable, and it is capable of traveling quickly to wherever it is going. Is there any contradiction?

"[People of the secular world] strive for principles of human relationships and are distressed with their six feelings. What can they find within themselves seeking agitation in their spirits? If they sincerely take the tonsure by themselves and cut off [association with the secular world], they will diminish [their actions] from day to day, and through the purification they will actually draw close to the Way. Even if they made strenuous effort to make a good reputation for themselves or expended all their fortune to build a fabulous residence, if they die soon after that, what they receive in name and reality does not go beyond 'robbers and boasters,

' [just as is stated in the Laozi

Daodejing].

212 If they construct a mansion where images of deities are placed and where it is profound, tranquil, and solemn, their physical bodies will comply with its subtlety and their spirits will follow the profundity. If [the physical body] is subtle, the response [they receive] will be pure. If [the spirit] is profound, the bliss [they receive] will be wonderful. Which is better: to be 'robbers and boasters' or to be close to the Way? 'Their present existence is promptly carried away,

' [as you said previously,] because they rise to

[Heaven upon death]. If they go secretly and are united with the spiritual intelligence, happiness and prosperity will manifest in their later existences. How can we see what they will obtain [in the present existence]? "Activities in human affairs are certainly linked to the Way of the Spirit. In the phenomenal world nothing exists irrationally; everything must have a reason to exist. If profound and unseen reward or retribution is not like what I have said above, for what reason were the six hundred thousand people buried alive? Since they were buried alive due to retribution, there must have been people who escaped from being buried alive due to reward. Now, among 78

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people of the Warring States period, there were those as ingenious as An Qi[sheng], those as profound as the four white and bright men [of Mount Shang], and the man who became an emperor by having a noble face and who became a monarch by giving a part of his fiefdom to feudal lords (i.e., Emperor Gaozong of the Han dynasty). People of fame and talent were innumerable. They were as equally [in danger as] if they were within the target range of the skillful archer Yi,

213 but why would they alone be so [famous]?

Wouldn't this be a corresponding manifestation of reward from each person's previous existence?

"Inasmuch as happiness in this existence is the result of actions made in a previous existence, it is clear that the actions one makes in this existence will result in reward and retribution in his next existence. Now, the difference of personality (i.e., good or evil) in this existence is made clear by the previous existence, so why is only what one accepts in his next existence allowed to be exceptional? According to what a sutra expresses,

'To take the chance to

see the Buddha's edification is entirely due to the fact that there was originally an excellent condition [in the previous existence]. Therefore, when one meets [the Buddha], he feels as if he has met [the Buddha] before. '214 [Nevertheless,

you said that] there has been no sudden corresponding manifestation of response and all faults have nothing to do with [retribution]. On the contrary, you falsely accuse that the highest teaching [of the Buddha] is a fictitious idea. Alas! Divine examination is very evident. You should fear the offense of disgracing the Sage. I venture to ask you: Is the one who made up the fictitious idea a sage, a wise person, or a small person? "The Sage does not have an invariable mind of his own. It is probably because he educates the masses, following their natures, and has them fulfill [what they have been taught]. If the spirit perishes when the body dies, [people] should just devote themselves to do their best with the Confucian teaching to the ends of their lives. Again, what is the matter? [Buddhists] try to delude people by saying that the spirit is immortal, and deceive them by telling about the attainment of buddhahood. [Buddhism] induces people to take the tonsure and burn the skin, and causes married couples to divorce. There are innumerable people who have refrained from having offspring. Moreover, distinguished sages have no fixed place to educate [people]; some are hiding and some are 79

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The Collection for the Propagation and Clarification of Buddhism, Volume I isolated [from the world]. What are these fictitious ideas good for? The harm they cause is much more painful. We know that this is not what sages and wise people did.

"If the person [who founded Buddhism] belongs to a group of [small] people like Fan Xu, [about whom Confucius lamented,]215 he restrains himself out of fear that the Duke of Zhou and Confucius may consider him a heretic and does not venture to act recklessly. If he is below the level of that group, he is merely one of the good-for-nothings. How can such a person found a school, in addition to the nine schools, be more honorable than Laozi and Zhuangzi, and illuminate [the world of] a thousand years later? "Five hundred years [after Śākyamuni passed away], people like Nāgārjuna, Āryadeva, Aśvaghoṣa, Kātyāyanī, Dharmaṣresthin, Vasubhadra, and Dharmatrāta respectfully explained the teaching of the [Buddhist] Way in the Dazhidulun, the Zhonglun(Skt. Mādhyamaka-śāstra), the Bailun, and a group of the Abhidharma discussions. These people had a genius for supernatural powers. The eight wise men, such as Jīvaka and Jiantuole, 216 about

whom Sun Chuo (d. ca. 370) recently composed a hymn, and those whose portraits Zhi Daolin (314-366) drew together with a eulogy, such as Dharma rakṣa, Yu Falan, [Yu] Daosui, and Que Gon[ze], have the spirit that shines over the Chinese nation. Zhu Faxing of China (i.e., the Western Jin dynasty) was compared to the Director of the Imperial Secretariat Yue [Guang] (d. 304) by his contemporary [Sun Chuo]. Śrīmitra of the Jiangsu area [during the Eastern Jin dynasty] was highly evaluated for the outstanding and lofty state of his mind by all the princes. Guo Wenju was broadminded, profound, and sincere, and he had faith only in Buddhism.

"Generally [speaking,] since the time of Nāgārjuna, could there be people who entirely incur danger caused by the deceit of those good-for-nothings mentioned above? In that case, wouldn't the matter of Master Yellow Face (i.e., the Buddha) be undoubted?

"The image, relics, teeth, hair, other articles, and remaining footprints of the Buddha are still luminous in his homeland. This fact is also evidence of the [Buddhist] Way. There are many people in the foreign land (i.e., India) who have keen natures for examining things and who are intelligent. In addition, their sensual desires are generally deep. Since the time their ancestors stood in front of the Buddha, all of them have accumulated [faithful] acts, 80

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intimately transmitted [Buddhism] in the world, and relied on the [undeniable] facts. The image, the relics, and the legacy [of the Buddha] brightly educate the people, and their harmonious relationship [with the Buddha] is clear. Hence, the descendant kings bade the whole nation to observe the precepts. The four kinds of Buddhist disciples devote themselves wholeheartedly to ascetic [practices]. They will have no regret even if they were to die [from these practices]. If the [Buddhist] doctrines are peculiar and vague, and if there is nothing real and wonderful in these events, would [the people of India] be willing to exert themselves to control their carnal desires in order to respect the Invisible One? If the image and the articles [left behind by the Buddha] are not real, and if [groundless] rumors are circulating, why do people, both of the past and of present times, torment themselves to leave behind carnal desires in order to make progress toward the goal? [Some people] must be discouraged in the process of cultivation, but almost everyone becomes more serious. We can briefly infer [from this point that the Buddhist Way is indubitable]. "I would like to argue [the following]. The reason why from former times [the fruition] is not evident for those who study the [Buddhist] Way is because [their intention] lies in holding onto life, but suffering arises from [holding onto] life. Ignorant people are not aware of this. Therefore, all buddhas enlighten them by means of [teaching the causes of] suffering, and lead them by means of [teaching] non-birth. [The idea of] non-birth cannot be quickly realized. Then the people are led by means of reward and retribution in their existences. If one collects merit and sublimates himself more and more, he can be led to the clear, serene culmination. For this reason, the [Buddhist] Way is as vast as a blue sea. No matter how small, there is nothing that is not ferried across, and no matter how large, there is nothing that is not led. "Even though [the Buddhist Way] is very much opposed to [the teaching of] striving after making a living and holding onto life, it also teaches the five cardinal duties and induces people to practice and assist ethical education. The reason why people of the world say that weal and woe are not well timed in the Way of Heaven is similar to the reason why the historian [Sima] Qian had deep emotion about [the unhappy death of] Boyi.

217 First of all, why

would the sage Confucius have made a reckless statement? Confucius said, 'If one accumulates enough good deeds, his family will have more than enough blessings to spare, but if he accumulates enough evil deeds, his family 81

The Collection for the Propagation and Clarification of Buddhism, Volume I will have more than enough misfortune to spare.

'218 Nevertheless, Yan [Hui]

died young and Ran [Boniu] had a disease. We have never heard about their descendants. [On the other hand,] Shangchen (i.e., King Mu of Chu state) died a natural death in old age, [even though he had murdered his father, King Cheng,] and his son King Zhuang was sagacious and assumed the hegemony. Generally these matters cannot be entirely understood in reason, but could there be anything that is not understood in reason? "We cannot help believing the teaching that [if one accumulates enough good deeds,] he will have blessings in his later existence, and [if he accumulates enough evil deeds,] he will have misfortune in the three lowest realms of existence. Even though the physical body has life and death, the vigorous spirit will certainly receive responses (i.e., reward and retribution) to [what one has done in his lifetime]. How is this different from the case where the responses to one's conduct manifest in their present existence? Causes and conditions, however, have a sequence. Therefore, the manifestation of reward and retribution has timing: early and late. It is just as there are early or later manifestations of fortune or misfortune in one's lifetime. In this case, the Confucian teaching supports the Buddhist [teaching] and both meet on common ground. [The Buddhist teaching] can really be said to be the extremely profound and unalterable Way.

"Human beings are just like dust floating in the air; life and death are illusory. If [life and death] are encompassed within the framework of one hundred years, there is no one, wether young or old, who is not included. Even [elderly people] whose hair has faded and turned to yellow and whose back is hunched over [with age] and covered with spots, like the blowfish, still feel that the time they have lived is fleeting, not to mention those who have lived for a shorter time. Moreover, time never stops and the movement [of heavenly bodies] is everlasting. The time that has already passed is incalculable and limitless. Each moment is as brief as the blink of an eye or a glance, and it has simply come down to the present time. Why is it difficult to come up to one hundred years by accumulating moments that are as brief as the blink of an eye? There are, however, few people who are able to reach even half [of one hundred years].

"People's attachment to their physical bodies, which are [as short-lived as] morning dew, has mostly nothing in the reality of the clean and remote 82

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[world]. Why do they content themselves [within the brief period of time of] a water clock with [the physical body, which will eventually] become rotten and stink, abuse the eternally existing (i.e., immortal) spirit, and not themselves cast obstructions to the remote wind? Although the Nominalists and the Legalists are statesmen, why would they alone have nothing to do with [this fact] in the Great Way? Since they merely wander in the realm of human beings, and are noisy on the worldly path, they simply feel that the human way is prosperous and belittle the idea of spirits. If we turn ourselves around in the center of the world and ascend a high mountain, we have wonderful views far away: the clear spaciousness of the universe and the wonder of the sun and moon shining through. Could it be possible that there is no dignity of awesome numinous beings of various sages there, and there is only a multitude of people who busy themselves with worldly matters? Certainly, we will think of the eternal [world] in order to open the thought of the Way of the Spirit, and feel tranquility in order to elucidate the corresponding manifestation of numinous beings. "In the past in Lu state Confucius wrote the Five Classics, by which he educated the people of the world. When he looked down from the top of Mount Tai and Mount Meng, both the world and Lu state appeared small [to him].

219 Doesn't this indicate that his spirit united with the universe and consequently he transcended this world? If this is so, the Five Classics were probably written merely to respond to trivial requests [of the world] for a momentary lifetime. How is it possible that the people of the world block the Buddhist Dharma and do not believe in it?

"I would like to ask you: Is the reason you do not believe in [the Buddhist Dharma] because [you think] there is no spiritual intelligence but the multitude, or because [you think] that there is spiritual intelligence but there is no buddha? If there is no spiritual intelligence at all but the multitude, then who ordered the swallow to cause [Xie, the founder of] the Shang dynasty to be born into the world?220 Who left the footprints of a giant that caused [a lady] to have a feeling and give birth to Qi (i.e., Houji)?221 The Han, Wei, Jin, and Song dynasties all had an auspicious decree from Heaven [for the establishment of the dynasty]. Therefore, we know that beyond the world of visual and auditory senses the Way of the Spirit brightly exists. If there are the principles of spirits, there must be the subtle zenith. If 'he who is marvelous since 15a

83

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The Collection for the Propagation and Clarification of Buddhism, Volume I he has gotten the One' is not the Buddha,

222 who else could he be? The spiritual

being profoundly responds according to each case. It does not respond in predetermined ways. Following a fact, it offers teaching. Why are you worried that it is not complete? Why is it necessary to deceive the people and later teach them? In that case, it is not open to question that the Dharma is real and the teaching is truthful.

"I would like to discuss and say that all sentient beings take the vigorous spirit to be primary. Therefore, by [natural] law all beings respond to the spirits who have reached the profound culmination. In the case of Yao, various kinds of animals that lived far away danced, being impressed with his virtue. 223

Isn't this the manifestation of moving [and responding between Yao and the animals]? The Buddha is the foundation of various manifestations of moving and responding. For the sun, moon, the seas, and the high mountains, there are the morning and evening rites and the significance of the worship of viewing the mountains and rivers from a distance, not to mention the Buddhist Way that many people cultivate; those of high rank trace to the very source of spirits beyond the realm of arising, those of middle rank receive a physical body in the subtle realm of arising (i.e., the realms of heavenly beings and human beings), and those of low rank can be exempted from the three lowest realms of existence.

"What the worldly teaching propagates is to attain peace and order in the whole course of one's life. Those who deeply master [the Way] are rare, while those who [chase after] the world are numerous. How could they have ever participated in [the Buddhist Way]? They just follow worldly trends and say that if one dies his spirit perishes. Consequently they do not strive for a lofty aspiration in the pure and distant [world], and utilizing every spare moment, many people comply with worldly trends. Therefore, the way of gentlemen is seldom practiced. If we examine with the Buddhist Dharma, our physical bodies are not ourselves; probably they are only like an inn in which to rest for awhile. The spirit is the part of ourselves [that remains permanently]. It exists boundlessly and eternally, and has no end (i.e., is immortal). "The virtue of those who have the best virtue pervades over them limitlessly. Those who are good in the middle rank are slowly led to purity, are promoted, and attain the exhaustion [of defilement]. Those who are least virtuous in the low rank just have a chance to reform their evil acts, and they 84

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may make up for mistakes they have made to move to an upper rank. Therefore, from ancient times, regardless of sharp and dull faculties, there are innumerable people who keep themselves pure, hold a lofty aspiration, behave prudently in the present existence in order to shape karma in the next existence, and go on to supreme virtue. This is the efficacy of the Buddhist Dharma. These are all what worldly customs and traditions block and what the Buddha opens up. As for the category, isn't it the vast bright way to the wondrous existence? Why do you disregard it and not uphold it?

"Wind, after passing through a flame, is warm, and it is assuredly fresh when it blows through a forest. Water becomes muddy in a rapid stream, and when it becomes purified the rocks can certainly be clearly seen. Gains and losses in the function of the spirit also lie in to what the spirit entrusts itself. Not having faith in the Buddhist Dharma is not necessarily due to one's temperament but is probably because of one's frame of mind. If you try to keep your mind away from worldly affairs and move what is projected [in your mind] to the pure and subtle [state], the Buddhist doctrine will be clear and all matters can be believed. It is really wonderful to frame one's mind [in this way]! "If you avail yourself of this clear token of [what the Buddha taught] in the past, you will eventually be able to become a ruler in the Way of the Spirit. Since you can eternally save all the karma of your ancestors, both evident and hidden, up to a hundred past generations, it is the great filial piety. Since all sentient beings benefit from benevolence, it is the highest mercy. Since the spirit concentrates and becomes subtle, it is the culmination of the Way. Since it penetrates brightly without hindrance, it is the completion of brightness. If what began even in the mind of an ordinary person is placed on the right track at the beginning, even if many kalpas pass, for sure it will directly gather at the profound culmination [of the Way] in the end. [Buddhism] is wonderful like this. Equally, if the same [ordinary] person fails to get onto the track [of Buddhism] and goes astray, he will aimlessly go a long way and eternally sink into the nine realms [of the transmigration of birth and death]. How sad it is! If what I said above is not true, why in the world do virtuous sages suddenly appear, why are stupid and humble people born and brought up, and why are there all buddhas in the upper stratum and flying and wriggling insects at the bottom? All of these are the natural features of the gains and losses of the spirit.

85

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The Collection for the Propagation and Clarification of Buddhism, Volume I "People have a physical body of seven chiand grow old and die in several tens of years, of which half is entirely occupied by nighttime. Since there are many days to go into mourning or to get sick, [people] suffer for half [of their remaining time, not counting nights]. Even if someone has prosperity in his life, or if he attains his aim in enjoying prosperity, how [valuable] is this? In addition, the prime of life passes [quickly], and when one has honor and fame he is certainly afraid of being disgraced. Pleasure really comes together with distress, and there is no perfect peace. [People,] however, strive with each other in entering the steep path of popular custom, and hate to advance on the spacious path of the Buddhist Dharma. What do you think of their intelligence? There are really many people in the world who are troubled about the Buddhist doctrine since they cannot understand the beginning of the conditions that give rise to phenomena. [The realm of] conditions that give rise to phenomena is vast and limitless, and it is not reached by our recollections. What gains and losses are concerned with cannot be perceived through [understanding] the doctrines; namely, it is beyond the universe. Therefore, the Buddha left it intact and did not discuss it, as I have already presented in my previous discussion. I would like to repeat and explain this. "'The sage created the Book of Changes.

'224 [Consequently we] can practice divination by interpreting the sun, moon, and heavenly bodies that hang down from the sky, and know good or bad luck, peace or upheaval. Nevertheless, when we investigate why it results in such a situation, [we find that] we are unable to know anything, since the sage did not clarify it. Now, if we give up what we can know because we do not know [why it results in such a situation], and take actions contrary to divination or against the signs of the sky, would anything be lost? To go against the Buddhist Dharma because the beginning of conditions that give rise to phenomena is not clear is similar to this. Moreover, people say that the spirit originally does not exist since they do not remember what they thought in their former existences. "If a person [does not remember anything] from the time he was a fetus to the time his milk teeth were replaced with permanent teeth, it cannot be said that he had no spirit. This happens only within his [present] life. When he thinks of this he has a vague feeling and remembers nothing, not to mention one who has experienced the transmigration of birth and death and who has gone through different bodies. Why wouldn't the memory of his former 86

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existence have faded away? Even if his memories fade, it does no harm to the eternal existence (i.e., immortality) of the spirit. If he does not understand about the beginning of conditions that give rise to phenomena, why is it an obstruction to its doctrine that is continually clear? "When Zilu asked about death, the Master (i.e., Confucius) said, 'While

you do not know life, how can you know about death?'225 When he asked about serving spiritual beings, [Confucius] said,

'While you do not know

about serving men, how can you know about serving spirits?'226 "Wouldn't it be that although [Zhong] You (i.e., Zilu) was completely fond of bravery and sincerely served his master, he should have originally asked questions about matters within his lifetime? Even though [Zilu] had questions about birth and death and the origin of spiritual beings, they are not from real affections of the mind based on reason. Therefore, [Zigong said,] '[The Master's discourses about] man's nature and the Way of Heaven cannot be heard.

'227 In Buddhist statements there is the phrase 'The fourteen questions regarding the issue of [permanency] of sentient beings or the issue on whether or not [the world] has boundaries are entirely left intact and not answered by all the intelligentsia.

'228 If answering [such questions] indeed has no benefit, [it causes people] to fall into viciousness. Then the Way to respect sages and to believe in the Buddha should decline what it renounces and should take what it is granted, just as when a thirsty man goes to drink water from a river and scoops up water from the stream [with his hands] to satisfy himself. Would it be necessary for him to trace the very source [of the water] on Mount Kunlun? Generally, in the Buddhist Dharma, unreasonable things like disobeying Heaven and hindering the principles can be doubted. Now, [in Buddhism,] there is no unreasonable hindrance and there is truth to follow the mandate of Heaven and purify the spirit. Wouldn't this really be so? "When a person is born, he is born with anxieties. Trouble and misfortune happen in events every now and then. Natural disasters rise in force imperceptibly. Even refined and noble people or those who have a million followers spontaneously have a physical body and a spirit at the beginning, and wait for impermanence (i.e., death), just sitting there. Even though 'the members of the household are with stern severity' or 'the wife and children are to be smirking and chattering,

'229 they suddenly become downcast and absentminded. How much less can we rely adequately on people's minds? Therefore, 87

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The Collection for the Propagation and Clarification of Buddhism, Volume I in as brief a time as [a man glimpses a white colt as it] passes by a crevice, 230

people just compete with each other. They wastefully slander the profound teaching and indulge themselves in wanting to harm it uselessly, but the spirit is immortal. Even if they desire its morality, they cannot have it, and they must receive a body because of a sin they have committed. Sentient beings who have no redeeming features and various kinds of insects of the present time are all examples of this. Those who try to seek [a better rebirth] should consign themselves only to sincerity, believe in the Buddha, rely on the mind, and observe the precepts in order to reinforce their vigorous spirits. "If you receive the aid of numinous beings in your lifetime, you will be pure and peaceful after death. If you are pure and peaceful endlessly, then you will directly attain buddhahood. The Buddha is originally said to be this state, but people disparage it. On what basis do you judge that people are better than the Buddha? They are not better [than the Buddha]. They cannot stop falling into the evil realms where they eternally receive intense suffering. Alas! It is beyond our control in the secular world that there are people who are born into the six extreme evils. Those who are diligent in what they hear and see, when they are about to die they mostly have a stable mind on their deathbeds. Even if those in urgent and desperate situations chant the name of Avalokiteśvara with wholehearted devotion, there is almost no one who will not be favored with salvation. I mentioned previously that these are all an auspicious omen: 'If you receive the aid of numinous beings in your lifetime, you will be pure and peaceful after death. '

"The emperor and feudal lords [are busy with administration and] have no time to eat leisurely even in the early afternoon, [but] the masses depend on [these people's hard work] only within their lifetimes. How can they increase [the strength of] their spirits and manage myriad cycles [of existence]? If you rely on the Duke of Zhou and Confucius to educate the masses, and taste the Buddhist Dharma to nourish the spirit, you will be an intelligent ruler in your lifetime and a bright spirit after death, and you will always manage [myriad cycles of existence]. How could the Tathāgata deceive me? [What he says] does not lead to wasting money and harming people by worshiping a pagoda, making luxurious images, and supporting incapable monks with tolerance.

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Fascicle Two

"Those who do not see the profound reality of things and yet look at immediate disadvantages will unrestrainedly insult the Dharma. If, however, you revere the Way, believe in the teaching, become aware of impermanence, empty the realm of form, have benevolence, set in order the edification, do not take people's lives easily by abusing a position of nobility and power, and do not let a good-for-nothing person secretly avail himself of treatment beyond his lot, wouldn't it be possible that leading the masses by means of virtue and setting them in order by means of decorum would result in a world whose prosperity is attributed to benevolence? Why do both people of a rank with which they feel self-satisfied and those of low status who work in the fields and marshes value it highly enough, by which they can not relieve their vigorous spirits by themselves?

"Formerly Master Huiyuan purified his karma on Mount Lu. I went there and stayed for fifty days. [Master Huiyuan] was lofty and virtuous. His study of the [Buddhist] doctrine was exquisite. It was certainly a noble style. His teacher, Master Daoan, had spiritual virtue that was spontaneously wonderful. He was a bhikṣusuch as is rarely encountered. They both kept purity themselves. Both were originally of wide knowledge in the [Buddhist] Way, and later lived in isolation on a mountain. Hence, [Huiyuan's] spiritual teaching is more profound than a solemn forest. [Master Huiyuan] often talked with me under the trees on a cliff or in a valley. [His words] were philosophical, but there was spontaneously something to admonish people in their expression. "Generally, my discussion up to now is only what Master [Huiyuan] spoke in accordance with the tenor of the Buddhist scriptures. What is well confirmed refers to that [Cang Jie] created a written language on the basis of bird's footprints, that he who traced the very source of the spirit could hear people's songs, [which led him to truth,]231 or that [Emperor Wen of the Han dynasty] who recovered the power took Tiying's word (i.e., petition) and consequently corporal punishment was permanently abolished. 232 Certainly

phenomena suddenly come out of the affections of the delicate mind and finally shoot up into the sky. With my confused, ignorant, and humble words I have warned of affections of the mind. If I suddenly die, how could I not know that I am transcending to [Heaven]?"

End of Fascicle Two of The Collection for the Propagation and Clarification[of Buddhism]

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