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

Fascicle Three

The Discourse to Explain the

[Buddhist] Way (Yudaolun)

by Sun Chuo

There was a person who was doubtful of the highest Way (i.e., Buddhism). I explained to him thus. The universe is immense and abundantly full of various kinds of things, in which a multitude of things abundantly exist and kaleidoscopic changes endlessly form a harmonious whole. Hence, those of limited knowledge expect what emerges within what they each view. [For instance, aquatic animals such as] fish and mollusks do not understand anything on the land near marshes, and those animals that have fur and feathers are not aware of the force of a stream and waves. Those who feel satisfied even while [caught] in a snare are suspicious about the capability of those who swim around in an ocean. Those who can fly only to a height of several rendoubt the ability of those who can soar high into the sky. People bound by the worldly teaching and who indulge in looking at the traces of the Duke of Zhou and Confucius say that the highest virtue reached its culmination with Yao and Shun, and that sublime words were completed in the Laozi[Daodejing] and the Book of Changes. How could they see the excellent tenor of that transcended world and what profoundly illuminates the darkness? It is sad! The [Confucian cap called] zhangfuis abandoned by people who customarily wear almost nothing, and [Emperor Shun's musical composition] Dashaoand [Emperor Yu's] Daxiaare ignored in rural areas. The highest truth is declined in unsystematic practices, and the Great Way is discontinued by scholars of limited views. If these people are extremely deluded and cannot be improved, they will not be moved by words and explanations. [Nevertheless,] I will try to clarify the tenor [of Buddhism, hoping that] there may be someone who will come to be awakened in due course. The Buddha is the one who has realized the Way. The Way is what leads sentient beings. It responds to the affections of their minds and leads them by means of following them.

"It does nothing, but there is nothing it does not

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"233 Since it does nothing, it is free from preoccupation, peaceful, and spontaneous. Since there is nothing it does not accomplish, it spiritually educates all beings. In what all beings seek, there is the variety of low and high. Therefore, of the methods to transmit the teaching, some are precise and some are less exact. The foundation of the teaching is given to those of superior faculty. Misfortune is visited upon those who do not follow [the teaching]. Those who indulge in wine are imposed with a penalty. Those who commit adultery are punished heavily. Those who steal are meted out appropriate punishment [for the crime they committed]. There are the criminal laws established by the three dynasties, [the Xia, Yin, and Zhou,] and the five penalties. 234 People who violate the law are not pardoned. This is the rulers' common institution, of which prime ministers and governors take charge. If a sage king rules over the world and officials are intelligent and broad-minded, the criminals mentioned previously will certainly be thoroughly inspected, and there will be no hope of avoiding punishment. If vicious people are not allowed [to indulge] their self-interest, there will be no violators in the state, and wise and virtuous people will certainly be cited and evaluated for reward. Moreover, when the ruler is bright, his vassals are honest, the world is pure, and the law prevails; we can especially distinguish good and bad from each other and not be confused about right and wrong. Needless to say, in the place where deities are present, regardless of distance and obscurity, they are intelligent, upright, and honest in punishing the evil and helping the good. Hence, reward and retribution will visit even an extremely small merit and a very small demerit [respectively,] without the slightest aberration. When we go over the testimonies of weal and woe of all ages, they all have derivations and are recorded in evidence. How could they be concealed? The reason [they cannot be concealed] is because in a family that has plotted a crime, its descendants will not flourish.

235 Daoists clearly proscribe that a

family can inherit the position of general beyond three generations. 236 Isn't

this because weapons are evil, and warfare is a perversion that leads to killing many people? Wei Ke followed [his father's] initial will and attained [the reward of] the grass trap.

237 [Bao] Zidu was faithful and received the conferment [with the help of] a very fast horse. 238 After Prince Xiang of Qi state

pinned the blame on [Pengsheng], the disaster of falling from a vehicle befell him.

239 Prince Hui of Jin state ignored courtesy. Consequently, he was at a 92

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disadvantage and had difficulties [at the battle of] Hanyuan. 240 This is all corroborative evidence that the dead retaliate against or reward the living. With regard to [the stories] that Xuan Meng had pity for a starving man, [Ling Zhe,] at Yisang241 and an old lady who beat cotton in water sympathized with the weariness of [Han Xin, the Marquis of] Huaiyin, 242 these all show

that with a meal one who had suffered from starving was saved. Moreover, Zhao [Dun] (i.e., Xuan Meng) received help from [Ling Zhe,] who betrayed his master [to save Xuan Meng's life], and the old lady [who beat cotton] received the reward of a thousand pieces of gold. These are [examples] of obtaining a large return by doing a minor favor. The reward did not go beyond their lifetimes. Therefore, when you achieve virtue secretly, blessing is revealed in all things. If you make an action implicitly, [the response to the action] shines explicitly. This is the natural course of events. It is compared to sowing grain seeds in the soil, and then reaping a harvest one hundred times greater [than the original quantity of seeds]. The earth and the grain have no feeling toward human beings, yet a natural advantage comes to them [from the earth and grain].

A person criticized this, saying,

"If the issue of reward and retribution

indeed entirely has signs, why does the teaching of the Duke of Zhou and Confucius not proscribe killing? Why was Shaozheng Mao executed [by Confucius]?243 Why did [the Duke of Zhou] put his two younger brothers [Guan and Cai] to death?"244

I answered,

"I can say that you understand the words of the teaching but you have not mastered the heart of the teaching. Do you think that the sages had the intention of killing [from the beginning]?"

The person answered,

"No.

"

I continued,

"You are really aware that they had no intention to kill. However, they killed [the three men] because it was simply the intention of the masses.

"

"As the times go and the world changes, insincerity and simplicity arise in human beings. Prior to the time when records were made by tying knots, the world was happy and very peaceful. In the time of Tang and Yu, decorum occurred for the first time. Accordingly, in the three dynasties, the net of criminal law became more evident. Even though executions were strictly carried out, this still did not prevent [crimes] as heinous as a ruler and his 93

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The Collection for the Propagation and Clarification of Buddhism, Volume I vassals exterminating each other, or fathers and sons killing each other. The law of the jungle was more violent than in the case of jackals and tigers. Sages were aware that the people's feelings were indifferent to killing and it was impossible to swiftly put an end to it. Therefore, they gradually restrained the people [from killing] and had them seek the appropriate manner. "This is compared to the case where a viper bites a man's leg and he must have the leg cut off in order to save himself from death, or a man who has a malignant tumor in the body must gouge it out in order to save his life. To lose one in order to keep ten is to weigh the significant over the less significant. Hence, the reason criminals are executed in fall and winter is because they take life according to the seasons [when all things wither and decay]. The reason hunting is performed in spring and summer is to select and leave out pregnant animals and nursing baby animals. In the politeness of providing a way of escape,

245 if a bird or beast [unwittingly] comes toward [a hunter], he sheathes his bow [and does not shoot]. If you have heard the cries [of animals] or seen them alive, when their meat is served to you, you will not eat it. 'If you go

fishing, you will not use a net. If you hunt birds with bow and arrow, you will not shoot those at roost.

'246 You have compassion for each and every insect.

"As for discussions of lawsuits, you will reprieve the death sentence, and in a time of natural disasters you will grant amnesty. If [the application of punishment] is open to question, you will apply the less harsh one; you would sooner acquit someone of a charge [than mete out unjust punishment]. If you must pass a sentence of death, you will do so with tears in your eyes, feeling sympathy and never joyful. This shows that one's gratitude for having been given birth and raised is deep. It is the utmost in the way of humanity. This is what is called 'It does all and yet does not rely on them; it excels and yet it does not preside over all.

'247 This virtue covers [all things] and yet one

does not think its merit lies in oneself. It is exercised daily and yet [all beings] are unaware of it.

248 When we take these points into consideration in order to seek [verification], it is sufficient for us to comprehend what [the teaching of the Duke of Zhou and Confucius] returns.

"

A critic said,

"The Duke of Zhou and Confucius taught people to take

life at the proper time, but the Buddha would like to stop [all killing] at a stroke. How can we punish brutal men, restrain wicked people, and exercise control over the masses?"

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I answered,

"This is not so. The Duke of Zhou and Confucius are nothing other than the Buddha; the Buddha is nothing other than the Duke of Zhou and Confucius. Probably, they are simply different names for non-Buddhism (wai) and Buddhism (nei). Thus, one who holds the reigns of the August is the August, and one who is on the throne of a king is a king. "'Buddha' is a Sanskrit term; the Chinese translation is Jue. The meaning of the term jueis to enlighten people. It is compared to Mencius, who considered sages those who are first awakened [and then later enlighten others]. 249

The purport is the same [in the Buddha and sages]. In responding to [the demands of] the world and serving as a [good] model for people, they probably comply with the time. [The teaching of] the Duke of Zhou and Confucius relieves the extremely corrupted world, while the Buddha's teaching simply clarifies the fundamental law [to save the corrupted world]. Both [teachings] are consistent; they do not differ as to the goal. Namely, it is just as the sages of non-Buddhism differ in the depth of their deeds. At the time of Yao and Shun, the world was peaceful. Hence, the two rulers nobly abdicated from the throne. Since the time of King Tang and King Wu was difficult, both rulers led troops into battle [for the throne]. There is a big difference between these people's actions, keeping silent [about handing over their reigns] and using force in their wrath.

"Nevertheless, as for the essential qualities of these actions, how much difference would there usually be? Therefore, those who consider retrogressively see one as two always, while those who understand properly have nothing to go to other than one.

"

A critic said,

"In the teaching of the Duke of Zhou and Confucius, filial piety is considered to be the root. Filial piety is the culmination of virtue and the foundation of all actions.

'When this foundation is established, the way

[of human relations] arises'250 and '[utmost piety] reaches to spiritual intelligence. '251 Consequently, in cases where children serve their parents, they attend to their parents with devotion while [the parents] are alive, and they offer worship to their parents after [they have] passed away. Among three thousand offenses, there is nothing heavier than having no offspring. 252 Our

bodies are [received] from our parents, and we must not presume to injure or wound them.

253 Thus, Yuezheng [Zi Chun] was injured in the leg and was overwhelmed with shame for the rest of his life.

254

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The Collection for the Propagation and Clarification of Buddhism, Volume I "However, the way of the śramaṇais to leave his native place recklessly, to abandon his parents, to stay with strangers, to shave his beard and hair, to damage his natural appearance, to have no sign of supporting [his parents] while they are alive, to discontinue the rite of ancestor worship after [his parents'] death, and to consider his parents by blood to be the same as mere passersby. In going against good conscience and hurting human feelings, nothing is worse than this. Nevertheless, [Buddhists] say we should propagate the [Buddhist] Way, spread benevolence, and extensively save all sentient beings. How is this different from mowing down the roots [of a tree], trimming the branches and trunks, and then saying that [the tree] will be distinguished and grow tall and thick? I have neither heard nor seen such a thing. If skin did not exist, how could hair attach to it? This greatly contradicts the worldly teaching. How are you going to reassure us about this matter?"

I answered,

"This is really a serious delusion of the extremely vulgar and a great error caused by your wrong view. Alas! I cannot remain silent. "Parents and child are one body, and they cast their lots together. Therefore, if a mother hurts her finger, her child feels a flutter in his heart [even if he is away from her]. It is because their common vapor causes him to feel and respond to it. Their unity leaves no space between them. Therefore, to curry favor with one's parents is the utmost of filial piety. If a father is prosperous, his son will rise to a high position. If a son attains high rank, his father will be respected. Therefore, filial piety is valuable. It is valuable because we can rise in the world, practice the way [of humanity], and glorify our parents for a long time.

255 Even if we were to prostrate ourselves before

our parents, cherish them, and offer them a feast of the three different kinds of meat (i.e., beef, mutton, and pork) every day, we would still not be able to cause all people to respect us. [On the other hand, if we have an achievement of] being relied upon by the whole world, this is close to the glory of nourishing our parents. "'To be in accordance with the central element [of our nature] is the regular path. '256 'To maintain gentleness is considered to be unchanging [teaching]. '257 Both the physical body and fame should be renounced. We should dismiss from our minds both our parents and ourselves. These are the ways to nourish our parents. I have already elucidated the foundation [of filial piety]. I will talk to you further about the next issue. 96

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"The two types of fame, being loyal [to one's country or master] and filial to one's parents, are incompatible with each other. [Kao] Shu of Yin opposed the ruler, [Lord Zhuang of Zheng state, and organized a meeting for Lord Zhuang and Lord Zhuang's mother, who had had a conflict with her son,] yet [Kao Shu] was praised as faithful and filial in a history book. 258 Shi

Que killed his son [because he had kept company with Zhouxu, who had ascended the throne by killing the heir of Wei state], and displayed integrity as a loyal military man.

259 The [Chunqiu] Zuoshizhuanstates that when a

son [reaches the age when he] can enter government service, his father teaches loyalty to him; once [the son's] name is recorded on the orders of appointment and he is commissioned, it is considered an offense to serve two masters. 260

In this case, those who tie the chin straps for holding the cap at court have to give up the way of filiality. Why? Because if he sees [that his master] is in danger, he will sacrifice his life [to save his master] but will pay no attention to his parents.

"All these people's names are recorded in history books and their services are glorified as the highest of the teaching [of human ethics]. How could the recorders of history consider their impiety to be a sin? Therefore, as the proverb says,

'When you look for a loyal subject, you must go to the clan that produces filial sons.

'261 This indicates that even though there is a minor fault on one hand, there is a great favorable aspect on the other hand. "Moreover, Gun was exiled to a border region, but [his son] Yu did not ask for permission to leave office.

262 If [Yu] had abandoned Yao's decree in

order to look for his father, he would have placed the highest government affairs [below] his personal sorrow. This is mere minor wholesomeness, neither great nor lofty.

"Taibo of the Zhou dynasty left his relatives in the distance, sought escape in a strange land, cut his hair, and tattooed his body, [complying with the customs there,] and never returned to his homeland in his lifetime or even after his death.

263 Nevertheless, he is praised for having the highest virtue in Confucius's Analects,

264 and recorded as a man of great morality in the history books. This is actually because he was indifferent to the honorable throne and maintained the nobility of effacing himself; the merit he made by trying to give the throne [to his brother] three times is lofty, and the fault he committed by damaging his body [through cutting his hair and tattooing his skin] 97

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The Collection for the Propagation and Clarification of Buddhism, Volume I is minor. Consequently, he was able to make great changes to the barbarian customs and leave his teaching to history.

"[Bo]yi and [Shu]qi, who starved together on Mount Shouyang, did not consider the fact that [their father,] the lord of Guzhu, would lose his heir, yet Confucius considered them to be benevolent and wise.

265 Could there be critics

who would say that these two people were immoral? Gao Xing of Liang state damaged her [good] looks and kept her chastity. Princess Bo of Song state followed righteousness and neglected her life. Both their names are ranked among those women who died to defend their chastity, and their virtue is considered a model for all women. If you keep in mind the morality of these two ladies, you will simply escape the charge of being stupid and immoral. When we speak in accordance with these points, we can see that [our judgment] is in order of the importance of the [standard] by which we abide. "Formerly, the Buddha was a crown prince, but he abandoned his country and studied the way [to enlightenment]. He wanted to keep the original feature completely and enter the Way. [Nevertheless,] he was afraid that he would not be able to escape from being detained [in the palace]. So he cut his beard and hair and changed his court dress of a crown prince [to a common robe]. He showed [his will] to not return [to the secular world] outwardly and tried to govern himself in simplicity internally. Thus, he gave up the palace and stayed in a vast forest. He took off the clothes of imperial emblem in order to put on a [hermit's] robe of deerskin. Then, he took as his dwelling a place where tree branches hung down and a mat of grass as his cushion. He saved himself the trouble of combing his hair. He avoided the nuisance of taking a bath. He tightened the reins of running after [empty fame, power, and wealth], and closed the gate of carnal desires. His eyes were restrained from [the five colors such as] black and yellow. His ears were closed to lewd sounds. His mouth forgot [the five tastes such as] sweet and bitter. His thought was released from joy and sorrow. His mind left behind nuisances. "He stuck to the One (i.e., truth) and controlled his wandering spirit. He entered the breath-counting meditation (Skt. ānāpāna): (1) counting [from one to ten], (2) following [the breath on inhalation and exhalation], (3) abiding in tranquility (i.e., stopping mental activities), (4) contemplating [the breath], (5) transferring [the fruition to the wholesome faculty], and (6) becoming pure [and entering the way of insight]. He let his mind play in the three groups 98

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of the four stages of meditation, and he went in and out of the twelve gates of meditation. While he meditated, he folded his hands over the navel, was silent, remained still like a mountain, and was as serene as deep water. His spirit was just like cold ashes and his body was like a withered tree. He sat upright for six years. Then, enlightenment was achieved and he was called the Buddha.

"He is equipped with the three transcendental knowledges and the six supernatural powers. He attained right, perfect enlightenment. His graceful body, which is [one] zhangand six [chi] tall, has a golden glow. Its light suppresses that of the sun and moon. His voice is in harmony with the winds that blow from the eight directions. His body has the thirty-two [major] and eighty minor marks of physical excellence. He surpasses all beings. His spirit is completely free. Thus, he saunters beyond the three realms of existence, transforms freely in boundless realms, and makes the sky revolve, the earth dance, the mountains fly, and streams meander. He appears and disappears suddenly. His supernatural transformation is unceasing. Wherever his mind is directed, nothing can hinder him. By the great doctrine, he reformed a great number of evil beings to correct their courses. None among the numerous demons and those who had followed minor teachings did not adhere to [the teaching of the Buddha].

"At this point in time, Heaven became pure and Earth was made prosperous. 'The various things obtain their full development.

'266 Living creatures, even

wriggling [insects], were immersed and nurtured in mysterious liquid. Withered and dry [trees] were refreshed and bloomed. [The Buddha] returned to his native country in glorious radiance, where he extensively expounded the teaching. His father, the king, was moved, became awakened, and ascended to the place of Buddhist practice, too. In this way, [the Buddha] brought honor to his father. What [ordinary] filial piety can be compared to this? "Thereupon later generations receive and propagate the teaching. They resolve to revere the lofty path. They all follow their parents; they hold nothing other than what [their parents] esteem. They simply please their parents and then take the action [to become a monk]. If they have brothers, their parents' support is not abolished. Since they are able to cultivate the great work immensely, their gratitude to their parents is not neglected. Moreover, [Buddhist monks] enable the dead to attain happiness in order to be reborn 99

The Collection for the Propagation and Clarification of Buddhism, Volume I in Heaven. They do not have to be concerned about offering ancestor worship. Isn't this the way to the Great Pervader (datong) that concurrently holds wholesomeness?267

"[The Book of Changessays] that the neighbor of the east side butchers an ox [in order to make an offering to a god], while the neighbor of the west side offers [simple] sacrifices to a god.

268 In [the religious rites of] the Yin

dynasty, a variety of millet was considered to be good [for offering], but in [the rites of] the Zhou dynasty, the highest virtue was more esteemed [than offerings]. On this point the period of the rise and fall [of these two dynasties] is apparent.

"There are twelve kinds of scriptures in Buddhism. Four among them exclusively hold that exhorting people to be filial is important. The attentive intention [of these scriptures] can be said to be perfect. Nevertheless, ordinary people do not know the details of their origin. They have not gotten involved in the place concerned with [the Buddhist teaching], but then make wild talk and reckless speech; they wholeheartedly attack and criticize [Buddhism]. With a view as small as the light of a firefly or candle, they doubt [the teaching] that is as abundant as the light of the sun, moon, and stars. With [knowledge as shallow as] a drop of dew on the tip of a blade of grass, they doubt the quantity of water in a deep ocean. They consider false accusations to be eloquence and having [unreasonable] determination to be an honor. They can be said to be those who are disrespectful to great men and disgrace the ordinances of Heaven. "269

Response to He Chengtian's Letter

by Layman Zong Bing:

The Criticism on the Discourse on Buddhist

Laymen and Clergy (Baiheilun)

He's Letter to Zong

Recently I received a letter from you, virtuous Gentleman for Palace Attendant, which says that you are diligent in Buddhist rituals for [rebirth in] the Western Paradise. The determination of a person of virtue and talent [like you] is great. How could I regard [a lifetime as long as] ten thousand kalpas to be extravagant? However, I regret that our life span is short and 100

Response to He Chengtian’s Letter by Layman Zong Bing:The Criticism on the Discourse on Buddhist Laymen and Clergy (Baiheilun)

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we have nothing to measure [the life span of the tree called] Mingling. 270

Huilin, a monk of Zhicheng Temple, wrote the Discourse on Buddhist Laymen and Clergy,and he was expelled from the sangha. Fortunately, he had the chance to gain the benevolent help of the brilliant sovereign (i.e., Emperor Wen of the Song dynasty), and he was able to escape from [permanent expulsion due to one of] the four gravest offenses (Skt. pārājika). Since those who become monks ought not to clarify this issue, why do we, lay Buddhists, keep silent? Could you please try to determine which is better, the clergy or lay Buddhists? I am very ignorant, but I hope you will have good ideas to enlighten me.

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Sincerely yours,

He Chengtian

Zong's Response to He's Letter

Monk [Hui]lin's Discourse on Buddhist Laymen and Clergy, which you sent to me, is clear in writing and excellent in its points of argument. I am, however, in the dark about the explicit principles and I have not yet understood thoroughly the intention of [his discourse].

[The Discourse on Buddhist Laymen and Clergy] already states: "The principles of the unseen world are not based on human affairs alone. The Duke of Zhou and Confucius were doubtful of them, but they did not provide an explanation. Śākyamuni gives an explanation, but it is not true. "

In this case, [which standpoint does Huilin take regarding his advocacy of] the principles of the unseen world beyond human affairs—are they vast and simply empty, or is there still the spiritual intelligence? If they are vast and simply empty, why do all sages, including Zhuangzi and Laozi, say that there are spirits? If there is the spiritual intelligence, on what basis did [Huilin] judge [that the principles of the unseen world are vast and simply empty] is really not like what the Buddha says?

Now we are altogether within the confines of ordinary people. Even when we infer familiar matters, we still make many errors and mistakes, through which we fall into disaster. Even in crude games like goand encirclement chess, we pay attention and examine them. Sometimes we think that it is alive but it turns out to be dead; or that it is dead but in fact it is alive. In all of our familiar matters, we have never seen those who always gain and 101

The Collection for the Propagation and Clarification of Buddhism, Volume I never lose. On what basis does [Monk Huilin] determine [matters] outside of Heaven and Earth, beyond hundreds of million of kalpas, and of the imperceptible [world], and say with certainty that what [the Buddhists] debate is not true? If we infer according to facts and are not allowed to obtain the reality, then we may have doubt.

The physical body of a human being is very coarse while the spirit is quite subtle. If the physical body follows the spirit, how could both equally die? [What happens when the nature] responds to the affections of the mind is [seen in these historical facts]: the city wall collapsed [when the wife of Qi Liang cried], frost fell [when Zou Yan cried out toward Heaven], a white rainbow pierced the sun [when Jing Ke attempted to assassinate the First Emperor of the Qin dynasty], and Venus went into the Pleiades [when Bai Qi sent provisions to King Zhao]. [Furthermore,] when a doctor [practicing the medical science] of admonishing the vapor makes water or fire in the mind, [the patient's body] always responds to it by becoming cold or warm. Needless to say, if we are exclusively sincere and ingeniously cultivate with the most brilliant wisdom and the highest energetic will, [the Buddha] is moved and responds, and we will receive a body; moreover, we will be reborn in the land of the seven treasures. How could this be not true? Furthermore, [the Discourse on Buddhist Laymen and Clergy] states: "Even if we try to reduce the existence of a tree by analyzing it into smaller pieces, nothing harms the luxuriant [growth of the tree that] hangs down its leaves to make shade. Even if we try to separate materials from a room and empty it, nothing damages the majestic beauty of the room. Precious brocade produces splendor by various colors. Good thick soup attains deliciousness by seasonings such as salt and plum (i.e., vinegar).

"

By means of this, [Huilin] tries to block the tenet of fundamental non existence (benwu), but this is not so, either. What is called fundamental non existence stated in the Buddhist scriptures does not mean that everything, [including phenomena in which] various conditions come together in unity, is empty. Existing things such as [the luxuriant growth of a tree whose] leaves hang down and make shade and [the majestic beauty of a room] can simply exist as they are. Therefore, this is called the truth of existence (youdi)271 [in Buddhism]. Since nature is fundamentally nonexistence, it is called the truth of nonexistence (wudi).

272 Although I do not know the Buddhist doctrines

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completely, I think that this advocacy is explicit and very stable. Ever-changing existence from ancient times suddenly ends up in emptiness. Just at the time of its peak of efflorescence, wouldn't it be in permanent existence? Since its nature is inevitably empty, it suddenly becomes empty, doesn't it? This can be also compared to Huizi's (i.e., Hui Shi's) expression, "All creatures may

be born and may die at the same time. The sun in the meridian may decline at the same time.

"273

The fact of death and decline is constantly clear prior to the time before its birth and the meridian. Ignorant people do not see the reason; they merely see its existence. Hence, the Marquis of Qi state who usurped the place of [the legitimate ruler of] the Shuangjiu family wept falsely and longed for their happiness.

274 Wise people have the mind that is one with truth. Thus, Yanzi often was nearly empty[-minded]; he appeared to have no [ability] although he had it, and seemed lacking although he had real [capacity]. Everyone under the level of Yanzi appreciates emptiness according to the depth [of their competency]. Additionally, if we look at those in the level further below, even if they are not capable of purifying themselves with the most virtuous words [of the Buddha] in order to exhaust the delusion of attachment and competition, how could there be nothing similar to a little bit [of this appreciation of emptiness]? Why should it be to the contrary, like fire that increases coldness, and further cause [people] to have the desire to feel persistent attachment to their preferences? Moreover, [the Discourse on Buddhist Laymen and Clergy] says: "To clarify [the tenet of] impermanence increases the feeling to crave for the shelter [of the Buddha]. To speak of suffering and falsehood deepens the people's anxiety to compete with time.

" This statement is a mistake.

Furthermore, [the Discourse on Buddhist Laymen and Clergy] states: "Arguments such as that of a boat hidden in a ravine [that is taken away by a man of great physical strength]275 or an empty marketplace [where one searches for a horse to buy]276 are already fully heard in the Middle Kingdom, [but] they are not the main theme of the truth. Consequently they were not adopted for the foundation of the teaching. I think that we can analyze the reason for this as easily as pointing to the palm of our hand. "

"The boat that was hidden in a ravine and was secretly carried away" means that the present time does not stay, as it is stated in the Buddhist 103

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The Collection for the Propagation and Clarification of Buddhism, Volume I scriptures. If this [truth] can actually be clarified, [we will know that both] things and self are permanently unreal. How could it not be the main theme of the truth? Probably there were not many who understood it. Therefore, it was simply not considered to be the fundamental teaching. The eminent Zhi [Dun] was not yet the same as the Buddha, as it is said. Why does [Huilin] slight these most virtuous words just because they have frequently been spoken in the Middle Kingdom?

In addition, it is said [in the Discourse on Buddhist Laymen and Clergy]: "If mysterious light is examined, there is no light as small as one cunin diameter. If mysterious transformation is analyzed, there is not even a very small amount of reality. If you repeat the word 'the immeasurable life' in vain, who has seen a hundred-year-old man? All these kinds of things are entirely said to be inconsistent with actual facts.

"

Supernatural light, mysterious transformation, and immeasurable life all derive from sincere faith, which is profound and wonderful. Hence, people [of sincere faith] are simply going to be reborn in the buddha land, and to be closely illuminated by [the Buddha's] light, and their life will be immeasurable. Those who sink in evil views and who are absurdly disrespectful to mysterious transformation are indeed widely separated in the principles from [those who have sincere faith]. How could they see auspicious omens in the actual phenomena [such as supernatural light and mysterious transformation]? The mind without greed is the foundation of the ten wholesome acts. Thus, we can cut off Hell facing down and be reborn in Heaven looking up. This is also what [the Discourse on Buddhist Laymen and Clergy] means by saying,

"If you obey righteousness and follow the Way, the principles correct your mind.

" Since we hold sincere reverence in mind, we worship and repent our sins. Since we are aware of impermanence, we have no stinginess in the mind, abandon wives and children, and make donations. How could there be [the case stated in the Discourse on Buddhist Laymen and Clergy that] "to ask for one hundred times [more than one gives]"? Moreover, how could it be said without going through the intention to be respectful "to not take advantage of the feeling to not be stingy"? Nirvana is considered as having no happiness to be happy. The dharmakāyais considered as having no body to be the body. If you neither long for [happiness and the dharmakāya] nor determine [to pursue] them, it can be "to increase the thought to indulge in 104

Fascicle Three

idleness and give rise to the mind of curiosity.

" If you sincerely praise and

revere [Buddhism], indulgence in idleness will gradually be removed, and you will obtain the benefit in no [secular] benefit. Would this be concerned with "the custom of competing for a benefit" [as is stated in the Discourse]? Again, [the Discourse on Buddhist Laymen and Clergy] says: "The Way lies in freedom from avarice, but [Buddhists,] being avaricious, demand [things]. Even in a very short time if [something] is not beneficial [to themselves], they do not move. "

How serious a false charge against Buddhists does this bring? In the great purpose of Buddhists, the eight kinds of sufferings derive entirely from craving. They clearly express the twelve causations, and simply have lofty people clarify the spirit in nonarising. Those who hope for this path can be said to have desire for non-desire. With regard to instructing and leading ordinary people, Heaven and Hell have the reality [of reward and retribution, just as] shadow [follows a form] and sound [responds to a voice]. Similarly, because of Yu Gong's benevolent work, [his descendants] were invited to officialdom and given a fief.

277 Yan [Yannian] was fond of killing people and

consequently he was executed.

278 Those who are afraid of being executed

and who want to be given a fief will certainly reject killing and cultivate benevolence. Even though those who practice with wonderful determination in order to hope for [rebirth in] Heaven and who attentively [observe] the five precepts in order to keep away from Hell have desire for necessary desire, they practice the pure path to reduce themselves day by day [until they attain wuwei]. This is also like heading west in order to seek Ying (i.e., the capital of Chu state), [which is in the south]. Why would you worry that they will not arrive there?

Furthermore, [the Discourse on Buddhist Laymen and Clergy] shows dislike [and says that] "The red and blue colors dazzle the eyes that appreciate colors. Buildings [like a Buddhist temple] cause the mind that likes splendor to boast of them. [Buddhists] build up private power and organize sectarian influence. They demand the fame of pursuing cultivation with determination and dedication and indulge in the desire of excelling and competing. "

This is assuredly the ugliness of a black locust; or it can be merely said that even if the [tax] law was set at a low [rate], by the misapplication [of the law] a higher tax [than the proper rate] is demanded. How could the 18c

105

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The Collection for the Propagation and Clarification of Buddhism, Volume I Buddha then be treated rudely and said to have created the law for greed? Wang Mang (45 B.C.E.-23 C.E.) stole the Six Classics in order to seize the emperor's throne. The First Emperor of the Qin dynasty built Afang Palace under the pretext of having an audience. Would we put the blame [for these actions instead] on the ethical education given by their predecessor kings? Again, [the Discourse on Buddhist Laymen and Clergy] states: "We should reject the tracks of the exoteric and esoteric [teachings], but keep their important purposes. It cannot be helped that what indicates one's next existence was concealed and treated unfairly in Daoism and Buddhism. "

Please tell me what importance [Huilin] wants for the purposes. Certainly he wishes for people to pursue their advantages and reform their minds in order to reach their natures. The sage has no invariable mind of his own; he simply accommodates himself to others' minds, which he takes to be his own mind. If it is the true nature of living creatures that the body dies and the spirit perishes, in conformity with the nature of mortality [the sage] would have surely just transmitted the teaching in cooperation with the Duke of Zhou and Confucius. Then, if people have received nothing [like the teaching of the immortality of the spirit], the reality of reforming their minds would have been pure.

Why is it necessary [for Buddhists] to deceive [people] by [speaking of] the immortality [of the spirit] and imposing the Buddhist doctrine upon them, [to indulge in] shaving their hair and burning their skin, and to cut off the marriage relationship? The number of [potential] descendants extinguished by them is incalculable. If they harm themselves like this and injure the virtue of fulfilling their natures, why wouldn't Śākyamuni prevent them from doing such things? Fellows who lack faith are not willing to cultivate their advantages and reform their minds. Those who have faith are indeed the peers of Jīvaka, Jiantuole, Gītamitra, Zhu Fasheng, Bo Fazu, Dharmarakṣa, Yu Falan, Zhu Faxing, Yu Daosui, Que Gongze, Fotudeng, Śrīmitra, Guo Wenju, Shi Daoan, Zhi Daolin, and Master [Hui]yuan. In spiritual operation, character, and behavior, these people do not seem really to fall behind Bhikṣu [Hui]lin. Why should they have recklessly damaged human principles and taken the tonsure [merely] for the edification of the insincere man (i.e., the Buddha)? These are all simply because the reality of spiritual wonder attracts [people's] 106

The Elucidation of the Criticism on [the Discourse on] the Equality of Good (Junshanlun)

Fascicle Three

minds from a distance and achieves the enterprise of supernatural power and pure truth.

You sent this discourse [to me] from afar on the pretext of your lack of faith [in Buddhism]. Moreover, people of the world who doubt [Buddhism] all think [the Discourse] to be wonderful, too. Therefore, I have tried to answer by myself in order to offer some help for people [to understand Buddhism]. The issue that people of the world judge whether or not Buddhism is good is entirely a great [question affecting] the destinies of human beings. Why can we take a noncommittal position on it? Therefore, I have exhausted my ignorant thoughts and composed the Discourse to Clarify Buddhismin order to present what I have in my mind. It has just now been completed. I am having copies made, [but] a copy is not yet ready to send with this letter. When I write to you again later, it will be included.

Sincerely,

Zong Bing

The Elucidation of the Criticism on [the

Discourse on] the Equality of Good

(Junshanlun) (i.e., theDiscourse

on Buddhist Laymen and Clergy)

by He Chengtian

I formerly sent you the Discourse on the Equality of Goodtogether with an inquiry about your opinion. I received your thoughtful response. You think that the purpose of this is [a great question affecting] the destinies of human beings and we should clarify it, but we cannot take a noncommittal position on it. Although I cannot submit to all [of your opinions], I do not hold fast very much to biased views, either. I am, however, seeking a jade that glows in the night in a vast sea and I have simply not yet obtained it. I think that the Buddhist scriptures are from a school that is a good branch of the nine schools, including Daoism and Mohism. In benevolence and giving alms, [Buddhism] is no different from [the teaching of] the Middle Kingdom. Great people and gentlemen consider benevolence to be their duty. They have nothing to bear in mind. They just harmonize ordinary people's ears and eyes by images and adornments. If it is still a slight that [Buddhism] 107

19b

The Collection for the Propagation and Clarification of Buddhism, Volume I wastes and harms [our country], the benefit it propagates will probably be apparent. Thus, [Buddhism] exists together with [the nine schools]. People of fantastic taste having appeared, [Buddhism] is then considered to be better than Confucianism, to surpass [the teaching of] Laozi, and to alone be noble. This [indicates] that people have not been able to seek the foundation of the worthy words left [by the Buddha] and yet they are misled by a nonessential theory. To know [the true meaning of] the words, you must wait for one who understands beyond words. If you have faith only because of the reward and retribution of Heaven and Hell and the testimony that causes and conditions are not destroyed, control your feelings, take coarse food, are completely diligent in worship, and hope that you will probably be sheltered under the jeweled canopy [offered by Ratnaśikhi] or that you will ascend to the [lion] seat of Merupradīparāja [Tathāgata], this is just nothing but Chunyu Sheng's big joke.

279

Your discussion says,

"[If they are vast and only empty, why do] all the

sages, including Zhuangzi and Laozi, say that there are spirits? [If there is the spiritual intelligence,] on what basis did [Huilin] judge [that the principles of the unseen world are vast and simply empty] is really not like what the Buddha says?"

I would like to respond to this. There are rites and music in the world in which we live, while there are spiritual beings in the netherworld. What sage kings consider to be the teaching is not obscure about its existence from the beginning. If there are reward and retribution in the next life, could it be the case that the Duke of Zhou and Confucius just keep silent and do not have even a few words about it? If an infant is approaching a hole in the ground, ordinary people are frightened by this. Wouldn't sages still be merciful? Moreover, you said,

"The physical body of a [human being] is very

coarse while his spirit is really subtle. If the physical body follows the spirit, how could both equally die?"

I answer: The body and the spirit mutually support each other. People of ancient times compared them to a torch. When firewood burns down, the flame becomes weak. When the firewood completely burns, the flame dies out. Even though [the spirit] is subtle, how could it alone be transmitted? Again, you said,

"[What happens when the nature] responds to the affections of the mind is [seen in these historical facts:] the city wall collapsed 108

Fascicle Three

[when the wife of Qi Liang cried], frost fell [when Zou Yan cried out toward Heaven], a white rainbow pierced the sun [when Jing Ke attempted to assassinate the First Emperor of the Qin dynasty], and Venus went into the Pleiades [when Bai Qi sent provisions to King Zhao]. [Furthermore,] when a doctor [practicing the medical science] of admonishing the vapor [makes water or fire in the mind, the patient's body] always responds to this by becoming cold or warm. If we are exclusively sincere and ingeniously cultivate, [the Buddha] is moved and responds, and we will receive the body; moreover, we will be reborn in the land of the seven treasures. How could this be not true?"280 I will respond to this. [The events of] the city wall collapsing, frost falling, [a white rainbow] piercing the sun, and [Venus] going into the Pleiades are not examples that elucidate the next life. They should not be referred to in the present discussion. Furthermore, to see [the medicine of] admonishing [the vapor] with water or fire and to wish to be able to be reborn in the country of the seven treasures can be compared to the case of having observed a blacksmith decorate with gold, [the gold] then wishes to be able to mold and cast itself [into a sword like the Moye].

281 You will know at last that this is

impossible.

Again, you say regarding the truth of existence and the truth of non existence, "[Although I do not know the Buddhist doctrines completely,] I think that this advocacy is explicit and very stable. Ever-changing existence from ancient times suddenly ends up in emptiness. Just at the time of its peak of efflorescence, wouldn't it be in permanent existence? Since its nature is inevitably empty, [it suddenly becomes empty, doesn't it?]" and "Ignorant people do not know the reason; they merely see its existence. "

I will answer this. If, as you say in the discussion, just at the time of its peak of efflorescence it already inevitably has the reality of emptiness, in that case, things are permanently empty, and emptiness and things are the same. If emptiness and existing objects are no different from each other, why are the wise and the ignorant so called in different ways? The Way, so called, in former times has no form in shape and no [worldly] affairs in function. It is peaceful, undisturbed, empty, and perfect. It nourishes wisdom and inspires peace and harmony in one's mind. Would it alone be afraid of conditions from former lives, [just as Buddhists are,] before removing clinging and attachment? You say,

"[Ignorant people] merely see its existence,

" but are they superior to

109

The Collection for the Propagation and Clarification of Buddhism, Volume I [Buddhists] in this point? To laugh and sneer at the Marquis of Qi state [who was satirized by Chunyu Sheng] is just like the case where those who retreated fifty steps [in a battlefield] laugh at those who retreated a hundred steps. 282

Furthermore, you say,

"'The boat that was hidden in a ravine is secretly

carried away' means that the present time does not stay, as is stated in the Buddhist scriptures. If this [truth] can actually be clarified, [we will know that both] things and self are permanently unreal.

"

I will respond to this. Regarding the issue that leaving secretly means not staying [in Buddhism], wouldn't it mean to enter death from life, or to enter nonexistence from existence? There is a passage [in the Zhuangzi]: "[Mengsun] will be frightened in his body [by death], but there will be nothing to harm his mind. He takes [his body] as a temporary dwelling, so he has no resentment of death.

"283 Jia Sheng (i.e., Jia Yi) also said,

"We simply transform

to the dead. What further worry do we have?"284 This is one who has achieved awakening of the change from life to death. Nevertheless, [Buddhists] act frivolously. While they are alive, they are anxious about the afterlife. They attach their minds to immeasurable life and have ambition to be reborn in Heaven. Our permanent void (changxu) is different [from their emptiness] on this point.

Moreover, you say,

"Supernatural light, mysterious transformation, and

immeasurable life all derive from sincere faith, which is profound and wonderful. Hence, people [of sincere faith] are simply [going to be reborn in the buddha land, and to be closely] illuminated by [the Buddha's] light. . . . Those who sink in evil views and who are absurdly disrespectful to mysterious transformation indeed are widely separated in the principles from [those who have sincere faith].

"

I will now respond to this. I do not follow [your opinion on this], either, because those who are disrespectful to the wonderful edification are seeking the light of [the Buddha], but you simply seek it in sincere faith. When we ponder the teaching of Śākyamuni, [we see that] it delivers people by means of expedients. If there is the corresponding manifestation [of the Buddha] like this, why does he not show its mysterious transformation in order to cause people of evil views to understand? Why doesn't he value several tens of millions of talks [of the teaching] and yet is sparing of momentary supernatural light? He speaks eloquently with the voice of the phenomenal world in vain, 110

Fascicle Three

and he has come to an end without clarifying the true wisdom. [Sentient beings] are exhausted throughout life and do not know in what to take refuge. Isn't this sad?

Again, you say,

"Since we hold sincere reverence in mind, we worship

and repent our sins. Since we are aware of impermanence, we have no stinginess [in the mind], abandon wives and children, and make donations. How could there be [the case stated in the Discourse on Buddhist Laymen and Clergy,] 'to ask for one hundred times [more than one gives]'?" I will answer this. To be complicated and skillful in order to begin a matter is not as good as to remove greed and cease competitiveness. To observe the precepts in order to cleanse [the mind of] penitence is not as good as annihilating a glorious hope in order to accomplish simplicity, to say nothing of inviting what one prefers and praying for a benefit or forgeting one's blood relations and desiring fame. If you say there is no [case] of asking for [a hundred times more than one gives], I do not believe it. Furthermore, you say,

"Nirvana is considered as having no happiness

to be happy. The dharmakāyais considered as having no body to be the body. . . . If you sincerely praise and revere [Buddhism], indulgence in idleness will gradually be removed, and you will obtain the benefit in no [secular] benefit.

"

I am responding to this. Nirvana is considered as leaving behind suffering to be happy. The dharmakāyais considered as taking the suffering [of sentient beings] to be the body. That is just the reason people who praise and revere [Buddhism] are unable to cut off [hope]. If it results in no [secular] benefit, what do those who diligently cultivate it attain, and why do you say they attain it in no [secular] benefit? This is the testimony that both the body and the spirit are exhausted. I am afraid that this is not what you should articulate in your discussion.

Moreover, you say,

"Those who hope for this path can be said to have

desire for non-desire. With regard to instructing and leading ordinary people, [heaven and hell] have the reality of [reward and retribution, just as] a shadow [follows a form] and sound [responds to a voice]. Similarly, because of Yu Gong's benevolent work, [his descendants] were invited to officialdom and given a fief. Yan [Yannian] was fond of killing people and consequently he was executed. Even though those who practice with wonderful determination 111

19c

The Collection for the Propagation and Clarification of Buddhism, Volume I in order to hope for [rebirth in] Heaven and who attentively [observe] the five precepts in order to keep away from Hell have desire for necessary desire, they practice the pure path to reduce themselves day by day [until they attain wuwei]. This is also like heading west in order to seek Ying, [which is in the south]. Why would you worry that they will not arrive there?" I would like to answer this. It is very good that you mention that ordinary people are instructed and led and you compare reward and retribution with shadow and sound. What was caused by shadow and sound, however, must be matched to the original form and voice. How can a form of usual [length] produce a shadow of eighty thousand yojanas? To be stagnant, just like to have desire for non-desire, is still usually to stagnate in the object of desire. The ears and eyes preside over different [senses]. Engineering and art craft are different kinds of work. Even in such minor fields, thought and faith are not on the same level with each other. Thus, even if the [sounds of] metal and stone are able to harmonize,

285 Mount Tai would not be able to reveal its height. Even if wild geese and swans get together, the deep autumn is not able to transmit its intention. [This is because they originally have nothing to do with each other.] Accordingly, you want to achieve non-desire by means of having desire, and you hope to undergo reducing day by day [to reach wuwei]. Even though you say to head west [in order to seek Ying, which is in the south], you have traveled this far from Ying. What can you do about it?

Furthermore, you say,

"If it is the true nature of living creatures that the

body dies and the spirit perishes, [in conformity with the nature of mortality the sage] would have surely just transmitted the teaching in cooperation with the Duke of Zhou and Confucius. . . . Why is it necessary [for Buddhists] to deceive [people] by [speaking of] the immortality [of the spirit] and imposing the Buddhist doctrine upon them, [to indulge in] shaving their hair and burning their skin, and to cut off the marriage relationship? If they harm themselves like this and injure the virtue of fulfilling their natures. . . . "

I am responding to this. Chinese people and non-Chinese people naturally have differences. What are [these differences]? Chinese people receive the vapor that is pure and peaceful, and they have benevolence and righteousness in their minds. Therefore, the Duke of Zhou and Confucius elucidate the nature [of the Chinese] and the teaching in which they learn [their natures]. People of foreign countries receive a nature that is tough and strong, and 112

Fascicle Three

they are greedy, angry, and perverse. Therefore, Śākyamuni was strict with the rules of the five precepts. In the discussion you sent to me, this is called "the sage has no invariable mind of his own; he simply accommodates himself to other people's natures.

"286 In the admonition to chastise cruelty, there is nothing more painful than Hell. In the exhortation to lead to good, there is nothing better than Heaven. It is not the meaning of the golden mean (zhong yong) to exhaust the root of heartlessly causing injury. The Duke of Zhou and Confucius do not do so. They follow its natural temperament and leave behind its very [evil elements].

Misconduct in sexual behavior and stealing are set forth in the five penalties. The crime related to wine is clarified in the section called the Announcement about Drunkenness(Jiugao), in the history of the Zhou dynasty (a chapter of the Book of History). 287 "[The ruler of a state,] in the spring hunting, will not surround a marshy thicket" [in order not to harm young animals]. 288

When we see living creatures, we cannot bear their death. [We established] the laws for the five offenses in hunting and chasing game from only three directions [so that the animals have a chance to escape]. 289 We fish without

a net. Hence, benevolence is extensively diffused, and benefits reach even to pigs and fish.

For a gathering on a happy occasion, there is always [meat] on a cutting board. Even old people are able to have meat [because there is enough]. We till land in spring and gather the harvest in fall. Sericulture and weaving are done in a timely manner. The three numinous beings have come, 290 and a

hundred deities are all worshiped. When we compare these with what they (i.e., Buddhists) do, wouldn't these be [considered] great? Furthermore, we make clear the praise of offering a libation in worship, while we are strict in the punishment about dubious laws. To give an account of the questions asked by the chief magistrate of Pu (i.e., Zilu) is the foundation to exhort the teaching.

291 To expound [Confucius's] answer,

"the fume rising

as the vapor,

"292 clarifies the testimony of our next life. Those who wear a black [monk's] robe and stare in anger, and who are emulous of me in this discussion, have a wrong frame of mind.

In addition, you state in your discussion,

"people like Jīvaka,

[Jian]tuo[le], and Śrīmitra . . . do not fall behind Bhikṣu [Hui]lin in spiritual operation, character, and behavior.

" You have already clearly mentioned that

20a

113

Response to He of Hengyang, the Criticism on the Elucidation of the Discourse on Buddhist Laymen and Clergy

The Collection for the Propagation and Clarification of Buddhism, Volume I we, ordinary people, are not able to infer familiar matters. On what basis do you now conclude the superiority or inferiority of people who lived a hundred years ago or who live several thousand liaway? One such as Bhikṣu [Hui]lin is a monk in appearance, but has [the mind of] disinterestedness like Heaven. He seems to discern truth or falsehood profoundly. Particularly, he is not willing to fear the scriptures, to protect his master, and to garnish illusory remarks. For this reason, I respect him. It is said in Sun [Chuo] Xinggong's Discourse [on the Way and the Wise] that Dharmarakṣa is erudite and intelligent and Yu Falan is sincere and knowledgeable. With whom of the Middle Kingdom do you want to compare these two people?

Moreover, Ying, the king of Chu, built a Buddhist temple. Ze Rong offered relief to starving travelers. How could they have pure character and behavior? Formerly when I was in the eastern capital city (i.e., Jiankang), Śramaṇa Daohan visited me from Wuzhong and exhorted [Buddhism to] me. He was very earnest and sincere. Because of this, he stayed for three nights. He talked for my sake about the [causes and] conditions of refining the body and purifying the spirit, and the testimony of the arising and extinguishing of sin and merit. All of this makes sense. I folded my hands before my breast and listened to his outspoken remarks without sleeping from night till morning. I withdrew and thought. The reason a person rises in the world, becomes famous, has faith, and practices the Way really relies on the teaching of the Duke of Zhou and Confucius. Zilu says,

"When I hear [well-intentioned

advice], if I cannot carry it out in practice, I am concerned only that there is [something else] I have yet to hear.

"293 I have to do many things. Why should

I suddenly abandon this and attend to that (i.e., Buddhism)? In addition, I sought [the reason why] the written form [for the three-year mourning], which is well matched to human feelings, had been established, and I came to know that the next life is above my means. Having investigated thoroughly the endless grief [about death] throughout our lifetime, I have realized that it is difficult to receive this body again.

Sages are my teachers. How could the Duke of Zhou and Confucius deceive me? As I was overcome by your generosity, I have fully presented the ins and outs [of my opinions]. Hoping that the aged and respected person of great intelligence instructs others without being wearied, I have simply not yet kept silent here. You said formerly you had already sent the Discourse 114

Fascicle Three

to Clarify Buddhism.I am looking forward to receiving it. I hope you will be clear in your thinking.

Sincerely,

He Chengtian

Response to He of Hengyang, the

Criticism on the Elucidation of the

Discourse on Buddhist Laymen

and Clergy by Zong Bing

I have respectfully read the discussion you sent to me. You repress the edification of Buddhism and set forth your aspiration in the teaching of Confucianism. [In your discussion,] significant matters are collected and expressed, and your talent in literature and argument examines and clarifies [these issues]. It may very much be a key writing that enlivens people of the world's feelings, and it is really an instructive discussion of the central region (i.e., China). Having observed your intention, I see that you do not mean that the one who established Buddhism is not a sage, but [you say that] the teaching is an expedient [way], without truth. I, [however,] have not completely appreciated on what basis you base your belief that [Buddhism] has no truth. Now, when we determine and see a long-range plan of things together, the gains and losses are about on par. The marvelous edification [of Buddhism] arose outside the acme of profundity and its cause is bound together with the unseen world. Couldn't it be that we have had holy people who talk to each other [as easily as] pointing at their palms? You vainly believe in the incomplete historical records [compiled] after the incident of burning books [carried out by the First Emperor of the Qin dynasty], and then, with [these incomplete records,] you want to reject and stop the supernatural edification [of Buddhism]. It makes my blood run cold.

Sages "make an exhaustive discrimination of what is right, and effect the complete development of every nature, till they arrive at what is appointed for it [by Heaven].

"294 If there are those who do not attain [the appropriate] points, [sages feel] as if they have cast those people into a moat. Now [Buddhists] delude people [by the tenet of] the immortality of the spirit, and deceive them [by the tenet of] the attainment of buddhahood. They indulge in shaving the head, wearing red robes, and burning their bodies and fingers. 115

20b

The Collection for the Propagation and Clarification of Buddhism, Volume I In addition, they do not employ their natural gifts in order to support their parents and the way of husband and wife or father and son. From the time Buddhism was introduced to the thirty-six states west of the Sha River (near Turfan) prior to the time of its introduction to China, those who cut off [familial] relations [of husband and wife or father and son] number in the hundred millions or hundred billions. It is quite possible that there are sages and wise people among the eastern and western barbarians. If we think of those [who were born in barbarian tribes] and who came to [China], such as You Yu and Jin Ridi, there were more people who were about to be born and yet who could not [be born]. If Buddhism has no truth, wouldn't the cruelty of casting people into a moat, [just as Bai Qi and Xiang Wu did,] be unspeakable? Regarding the expedient [stated] in the Buddhist scriptures, what kind of way do you think it is in accord with? Do you say you want it in order to exceed the proper limits in righting a wrong, or in order to govern foreign people whose natures are "tough and strong" and who are "angry and perverse"? The sort of people who are angry and perverse will still not believe and will not be frightened if you bind them with the three-article [provisional] law [promulgated by Emperor Gaozu of the Han dynasty], or punish soon after rewarding. Would it be possible to rule over them by means of the tenets "[emptiness is] nothing other than form,

" fundamental nonexistence, nirvana,

the dharmakāya, the twelve causations (Skt. pratītyasamutpāda), and kalpas as numerous as the minutest particles of dust?

Those who receive this instruction are what you call people who "receive the vapor that is pure and peaceful, and who have benevolence and righteousness in their minds. " Since we avail ourselves of [the vapor that is] pure

and peaceful in order to explicate the sublime words, and encourage the righteous nature in order to learn the subtle practice, we are consequently able to purify our illumination and contemplate the Dharma. When [we realize that] the Dharma and illumination are all empty, we reach the [Buddhist] Way (i.e., awakening). These are entirely stated in the Buddhist scriptures, and are what you believe. As to people in modern times who are superhuman and have excellent virtue, such as the eight wise men for whom Sun [Chuo] Xinggong made eulogies and the five thinkers praised by Zhi Daolin, they are all considered to be lofty by their contemporaries. Therefore, the two 116

Fascicle Three

(i.e., Sun Chuo and Zhi Daolin) could make a composition about them. How can this be called wild talk?

Sun [Chuo] praises Dharmarakṣa as erudite and intelligent, and Yu Falan as sincere and knowledgeable. I do not have relationships with the sophisticated and the simpleminded. [Therefore] I have no idea with whom I should compare these bhikṣus. [Yu] Falan's disciple, [Yu] Daosui, however, has not yet caught up to his master. When Sun [Chuo] comments on him, [Sun said,] "[Intelligent people] equate him with noble people.

"295 I would say that I

think [one of these noble people] is Yu Wenbing. The two eminent monks, Dharmarakṣa and [Yu] Falan, must have been even more outstanding than this person. I do not know of Bhikṣu Huilin at all. Moreover, I have no idea about public opinion. If you say that [Bhikṣu Huilin] is as good as [Yu] Wenbing, he may not naturally fall behind [Yu] Daosui, but he must still be below Dharmarakṣa and [Yu Fa]lan. The comment I made previously is not an impropriety of speech. If [Huilin] has the appearance of a Buddhist monk who is sincere and capable, [the mind of] disinterestedness like Heaven, and profound knowledge [to discern] truth and falsehood, why is it not certain that Śakra-devendra will transform and willfully urge him to attain buddhahood? The Discourse on Buddhist Laymen and Clergycannot yet be considered upright. In the discussion I received, you express a doubt: "If there really are reward and retribution in the next life, why did the Duke of Zhou and Confucius keep silent, without even a few words about it?" This is indeed a common question, based on prejudice. This is truly something we should clarify together. The sacred spirit originates profoundly. As it is moved, then it responds. It is not something that leads people prior to a necessity. During the declining years of the Shang and Zhou dynasties, the people fell into great misery, and regicide was rampant. The reason the masses moved the sages to action is [because the world was in] disorder. Consequently, the responses found in the Six Classics are only about governing [the state]. Therefore, there is no word of the Buddha.

Liu Xiang says that the nine provinces mentioned in the Yugong(i.e., the earliest known book of the geography of China) probably follow what is recorded in the Book of Mountains and Seas, which states: "The people 117

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The Collection for the Propagation and Clarification of Buddhism, Volume I of India (Shendu) are very dear to others and love each other. "296 Guo Pu

says that India (Tianzhu) is the place where Buddhism originated. Even though this is a barbarian region [from the Chinese point of view], countless domains spread out like stars in the sky. Somewhat to our surprise, we do not know which domain [is the center of] glory. Since the people extend their feelings of dearness and love, the edification of Buddhism [was founded] responding to this. The coarse people of that region (i.e., India) are petty and numerous. Some of them are confused and ferocious and the relations between sovereign and subject are not controlled properly.

The exquisite people of this region (i.e., China) used to cherish the Way at all times, and Buddhist services existed, too. Even though they might have received the Dharma-nature [as a natural endowment] near the Yi and Luo Rivers, or they might have experienced the ultimate reality near the Zhu and Si Rivers, Shi Yi, [the historiographer of the Zhou dynasty,] carelessly did not record [these events] because they had nothing to do with the way of governance, and Bu Shang (i.e., Zixia) did not compile them because they go against the Confucian way. Even if there were some [Buddhist documents] in the non-Buddhist canon hidden in the double wall [of Confucius's house], they would have also been burned by the king of Qin (i.e., the First Emperor of the Qin dynasty). It is not yet necessarily known whether or not the Duke of Zhou and Confucius kept silent about [reward and retribution in the next life]. There is no case where the way of the profound absolute vacancy and issues of the mysterious immortals have not been mentioned in worldly books. The words of Confucius regarding the Way are found in chapters of Zhuangzi's book, [the Zhuangzi,] of the remote age. [The record of] the feast [of the Queen Mother of West] at Yaochi was discovered from a high grave of Ji county (in present-day Henan province). In that case, through the Five Classics that are concerned with state administration, we cannot yet fill in the wonderful edification beyond this world [due to the lack of records]. You also say in your criticism,

"Things are permanently empty, and

emptiness and things are the same. If emptiness and existing objects are no different from each other, why are the wise and the ignorant so called in different ways?" What Buddhist scriptures state is that form is empty; there is nothing other than emptiness. It is not said that there is no existence. There is existence but it is simply empty. There is existence, so there are two different 118

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appellations: the wise and the ignorant. It is empty, so all differences are altogether empty. Form is naturally not form. Even though form is empty, conditions join together and become an existence. From the beginning, existence is naturally not existence. All [phenomena] are just like those things that are produced by illusion, or revealed in a dream. They exist, but they do not. The future has not yet come, the past has already gone, and the present does not stay. There is no fixed existence, either. Generally these several principles are the laws all profound sages attained ultimately. It is really difficult to make them clear by indicating them with language. When I observe things from this point of view, I truly realize it is evident. Therefore, I feel free from worries and petty thoughts, and so I increase purity [of mind] by washing away [defilements]. How can you be content with it?

Furthermore, you say,

"The body and the spirit mutually support each

other. People of ancient times compared them to a torch. When firewood burns down, the flame becomes weak. When the firewood is completely burned, the flame dies out. Even though [the spirit] is subtle, how could it alone be transmitted?" Well, fire is produced from firewood, [but] the spirit is not made from the body. Of thoughts, there are both exquisite and coarse ones. They are moved and obtain the bodies that follow them. When the [exquisite] spirit reaches its acme, it transcends the body and becomes independent of it. There is no body, but the spirit exists. This is called the eternality of the dharmakāya.Hence, we begin as an ordinary person, and will become a tathāgata at last. Even though our life is coarse until now, if we have a view that turns upward for countless kalpas without exhaustion, we will certainly learn [Buddhism] in order to ascend to the pure world. [It is said in the Book of Odesthat] "A mulberry insect has a child, which a wasp carries on its back [as its adopted child].

"297 If we compare [this unusual matter] to those in the spiritual world, where we "will be sheltered under the jeweled canopy [offered by Ratnaśikhi], or we will ascend to the [lion] seat of Merupradīparāja [Tathāgata], " why would we have no hope?

In addition, you have doubt and say,

"[The teaching of] Śākyamuni delivers people by means of expedients, " "Why doesn't he value the several tens

of millions of talks [of the teaching] and yet is sparing of momentary supernatural light?" and "[Why] does he not show its mysterious transformation in order to cause people of evil views to understand?" 119

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The Collection for the Propagation and Clarification of Buddhism, Volume I Although it is called "expedient" as a term, [the degree of manifestation] of people's receptivity and the Buddha's response, either dim or apparent, complies with evil acts and meritorious deeds variously. In former times the Buddha expounded [the Dharma] and emitted light for sentient beings, [because] they all usually accumulated wonderful sincerity. Consequently they could make a spiritual journey [to the world of buddhas]. In addition, at that time the Buddha's words were already evidently expedient. Therefore, even negligent people could hear them. The light is emitted and it illuminates us through contemplation. People of wrong views do not have the conditions to look at [the light] even if it envelops them. Now if we see Buddhist scriptures and yet do not repent of our negligence, even if we are enveloped [by the light] in advance, how beneficial would it be? People such as wise men of sincere faith are able to clearly perceive supernatural illumination by themselves. On what basis do you know this and always say that [supernatural light] is simply wild talk? [It is stated in the ChunqiuZuoshizhuanthat] "The regular stars are not visible, yet it is a bright night. "298 When I examine what

year and month [this happened], I see it corresponds to the night when the Buddha was born and emitted a light. Guan Youan set sail on the sea on a windy night. All his companions sank [with the boat], but Youan saw a light in the darkness. Heading toward the light, he [and his family] reached an island, and only he and his entire family were saved.

299

The Buddha has no discrimination. He responds only to good. There are too many cases to mention in which the Buddha's responses were given to people like Wang Xiang or Guo Ju.

300

These are also auspicious omens of seeing the light. Couldn't there be the Buddha even if you have not seen [the Buddha's response]? In addition, you explain the prosperity [of the teaching] of the Duke of Zhou and Confucius, which you compare to and consider to be greater than [the teaching of] the Buddha. The regime of this country is, however, merely the prosperity of sovereigns. But the exquisite spirit still never perishes and transmigrates in the unseen world. Our life is as short as a breath, in which the eight kinds of suffering are abundant. Even though we strive for the Confucian teaching in order to rectify ourselves momentarily, we will soon die. In the disaster of the three superintendents, the uncle and nephew distrusted each other, and the brothers killed each other.

301 Even though among the seventy-two of disciples

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Fascicle Three

[of Confucius] some "ascended to the hall and some passed into the inner apartments" (i.e., attained mastery), 302 those who lived until the age of fifty were

few. Yan [Hui] died young, Ran [Boniu] was afflicted with disease, [Zhong] You (i.e., Zilu) was cut apart [as a punishment], [Zai] Yu was executed together with his relatives, and Si (i.e., Zigong) lost his beard. Was not the suffering [of Confucius] in the Kuang and Chen regions unspeakable?303 He spread the teaching abroad while suffering hunger, and wandered from state to state. How many people could he save after all? When we observe this alongside the Buddhist teaching, we see only his lament there. Isn't this the result of the congregation of causation from the previous existences of people of the world? Moreover, the truth spread by [Confucius] has not yet been deep and great at this point. If we outwardly act in accordance with [Chinese] rites and music, and cultivate inwardly with [the teaching of] nonarising (i.e., Buddhism), purify the spirit in the state of nirvana, and consider thousands of millions of kalpas to be bygone years [of our lifetime], wouldn't it be really great? Events are not transmitted [accurately] to later generations and we have not been able to know the principles [sufficiently]. I hope you will not say that based on crude evidence the Duke of Zhou and Confucius were not so. All people say that the Buddha makes wild talk, but the Book of Mountains and Seassays that those who died and who were reborn are very numerous.

304 In the immortal realm such as Mount

Kunlun, the field of Guangdu [where Houji was buried], and the mound of Xuanyuan, the weather is neither cold nor hot, phoenix's eggs are eaten, sweet dew is drunk, the inhabitants are sheltered by jade trees, they sip the water of the Zhu fountain, and they do not die even though they reach a thousand years of age. Regarding such stories as [the spirit of Gun, Emperor Yu's father,] being transformed into a yellow bear and entering an abyss under Mount Yu, 305 [the

spirit of] Shen Sheng, [the crown prince of Jin state, talking with Hu Tu, his former attendant,]306 and Boyou [of Zheng state becoming a ghost and avenging himself on the people of the state],

307 not a few [of these stories] are found in

what [Zuo] Qiuming related.

308 All of these can be inferred from the crude

[traces] of this [country] (China) in order to believe the exquisite [talk] of that [country] (India).

I was told that in former days you had [a chance to hear] the [Buddhist] Way. I can see that one who hears the Buddhist Dharma and straightens himself is indeed [equal to] a daring soldier of Pucheng (in present-day Shanxi 121

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