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

He’s Second Responseto Zong

The Collection for the Propagation and Clarification of Buddhism, Volume I province).

309 Is it because what you have heard is not yet lofty? If what you heard is lofty, it is still possible [for you] to change your mind, just as a leopard changes [its spots]. Human beings are creatures of exquisite spirit. If we, however, take refuge in the culmination of numinous beings (i.e., the Buddhist Way) and roughly receive the teaching and precepts, it is enough to move even an insignificant amount of [the Buddha's saving power]. If we move it, we will rise higher. Wouldn't it be an eternal good plan to leave behind delusions?

In former days, the fact that the spirit is immortal was just as the Buddha says, but the spirit casts away, the mind is wounded, and we go against the government of the unseen world by ourselves. How could we know that suffering and difficulties in this existence would not be due to [sins we committed in] previous existences? If we imprudently despise the teaching of the respectful spirit with our own view, I am afraid that we may pass on this difficulty to [our next existence]. A Buddhist scripture states: "Once when Śākyamuni was a bhikṣuof the Hinayana, he slandered the Mahayana. Because of this, even he fully underwent hardships, passing through hells for a very long time. " [Even

Śākyamuni fell into Hell,] to say nothing of those who have no faith at all. Moreover, on what basis can we determine that this Buddhist scripture must be false? The words used in your previous letter rebuking me are merely in accordance with Bhikṣu [Hui]lin's chapters and sentences. My intention has already been roughly told. I could not reply to each [of your questions], but everything has already been thoroughly covered in my composition, the Discourse to Clarify Buddhism.Now I will attach it [to this letter] and send it to you. I ask you to please do your best, make a thorough investigation properly, and tell me completely whether I am right or not. I am old and about to die. I would like only to continue this until my last day. When you have received this letter, please write your frank response to me.

Sincerely,

Zong Bing

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He's Second Response

to Zong

I read your second letter together with your great discourse. The tactical deployment you took up [for the discourse] is just like what Xiang Ji (i.e., 122

Fascicle Three

Yu) [of Chu state] did [for his campaigns]. You have already made [his rival,] Emperor Gaozu, [the founder of the Han dynasty,] look humble, not to speak of a less capable person [like me]. The testimonies and examples [you showed] are solid and clear. The language and expressions [you used] are erudite and rich. You really wish to spread your benefit and kindness and your instruction is extended to even ordinary people. I deeply acknowledge that this is due to a gentleman's consideration. [Nevertheless,] you just intend to make the teaching mysterious by means of [abstract discourse, just like] shadow and sound. Therefore, I had better keep silent and help fulfill your cherished hopes. I, however, always think that foreign matters may not be what the Chinese are engaged in. Thus, I simply made the previous statement. If China and foreign countries should now surely be the same, I am simpleminded. I venture to apologize for my slowness. In spite of it, I still have a thought. Those who are versed in the nature of Heaven and Earth are not misled by unrealistic, peculiar matters. Those who discern the way to prosperity or decline do not employ their minds for unreasonable, illogical matters. Otherwise, if your discussion is not on the basis of an expedient, and the general instruction is entirely expressed from your feeling, wouldn't this be the ignorance of a well-read, experienced person? I have not yet had a chance to meet and talk with you. I send my letter in lieu of a meeting with you. Yours truly,

He Cheng[tian]

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

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Fascicle Four

The Discourse on the Full Understanding

of Life (Daxinglun)

by He Chengtian

The two polarities (i.e., Heaven and Earth) were already positioned, and a sovereign joined them. In the universe, there is nothing nobler than [these three]. [The Way of] Heaven has two divisions: yinand yang;Earth has two functions: toughness and gentleness; and human beings have two foundations: benevolence and righteousness. People are born only when there is Heaven and Earth, while Heaven and Earth become supernatural only when there are people. The three powers (sancai) are a single and interdependent unit. Consequently, the one who can receive the vapor that is pure and peaceful, whose spiritual intelligence is particularly prominent, whose feeling is in overall charge of all ages, whose wisdom encompasses all things, whose ingenious thought traces to the very source of the deep and dark world, whose production is equal to that of Nature, and who results in benevolence and capability, is a sovereign. When he nurtures the common people and helps Heaven in propagating virtue, the sun and moon are clear and bright; the four kinds of supernatural animals (i.e., kylin, Chinese phoenix, turtle, and dragon) appear; the auspicious wind has the same tune; the four seasons are harmonious; various types of foods, including the nine kinds of grains, animals that feed on grass or grain (i.e., cattle, sheep, and dogs), products of the soil, aquatic products, and foods of various flavors such as sour or salty are served at the table; and a house, a boat, a vehicle, things decorated with gold, pottery, and dark yellow fabrics made of silk or linen are supplied for equipment, implements, or clothes. The culture follows rules of decorum and entertainment follows the eight kinds of musical sounds [produced from the calabash and musical instruments made of earthenware, stretched hides, wood, stone, metal, silk strings, and bamboo]. All things are protected, and living creatures reproduce. There is nothing that is not provided.

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The Expatiation of the Discourse on the Full Understanding of Life of He of Hengyang

The Collection for the Propagation and Clarification of Buddhism, Volume I 22a

If people are careful in spending, it is easy to be sufficient. If it is easy to be sufficient, there will be a surplus of power. If there is a surplus of power, the people's will and feeling will become extravagant. Then, the mind delighted with governance will arise. If things are concise, nothing will be disturbed. If nothing is disturbed, the spiritual intelligence will be sharp. If the spiritual intelligence is sharp, one will make plans carefully. Then, the business to save and govern [the people] is accomplished. Therefore, Heaven and Earth instruct the people with [the virtues of] thrift and simplicity. [The two diagrams] qianand kun, [the opening sections of the Book of Changes,] teach the people with [the way of] ease and concision. This is why instructions are attentive and generous like this. How can [human beings] be sentient beings on the same level with birds, fish, snakes, and insects? Sentient beings have appropriate seasons in which to be caught and [pertinent means] of employment. To start a fire [in a field for a winter hunt], we wait for a gale to blow. For hunting and fishing, we inquire into [the activities of] the wolf and otter.

310 This is because we follow the seasons of nature. A

real man neither hunts a fawn nor takes eggs. The common people do not use a fine-meshed net [for fishing]. The song "Rushes" (Xingwei) was composed. 311

We bestow good influence even upon the fish. This is because we love what we human beings use. [Gentlemen] stay away from the kitchen. We are cautious not to commit the five offenses in hunting.

312 Emperor [Tang] of the Yin

dynasty took a new prayer.

313 When Confucius fished, he did not use a net.

This is because we define the way of benevolence.

All living things must die. The physical body is destroyed and the spirit scatters, just as [all things] become luxuriant in spring and decay in autumn, and the four seasons change, one after another. How could there be further [rebirths] to receive another body? The Book of Odesstates that "Happy and easygoing gentlemen seek a blessing by no crooked ways. "314 This means

that the propagation of the Way lies in oneself. [The Book of Odesalso says:] "The three sovereigns (i.e., Dawang, Wang Ji, and Wen Wang) reside in Heaven.

"315 This denotes that the exquisite spirits ascended far to [Heaven]. Nevertheless, one harbors sensual desires in the mind while outwardly fearful of the expedient teaching (i.e., Buddhism), or one deeply considers his present life while giving donations in hopes of a reward in the next life. Our predecessor Confucian masters in former times said nothing about these issues. I 126

Fascicle Four

am originally deficient in intelligence and vigor, and I do not know how to make it my business to practice [this teaching].

The Expatiation of the Discourse on the Full

Understanding of Life of He of Hengyang

by Yan Yanzhi (384-456)

I formerly obtained your discourse, in which with deep views and extensive thought you take the human way to be lofty and degrade other living creatures. The content is clear and subtle, and the subject does not lose significance. This is really helpful for the [Confucian] teaching, and good enough to wipe out the heretical school. There is no need to speak of those who seek [the Confucian teaching] equally. How could they forget what they rely upon? I am merely concerned that if [music played only with] Chinese zithers is monotonous, it will lose the clear harmony. Thereupon, I will briefly and broadly write several articles, and take all your responses, [which I expect to] receive later. You say that he who is in one unit together with the two polarities and who becomes the three powers with them must be a name of the virtuous one, but this is not a category of people in general. Generally, however, various species [of living creatures] are equally called sentient beings; this is the name for those who bear consciousness. How could it be the title for sages and wise people? In that case, to comment on the three powers has nothing to do with the masses. How does calling them sentient beings abuse sages and wise people? Even though I have the feeling to depend upon [the importance of] order, I am not worried that [calling them sentient beings] causes disorder. If both registers (i.e., sages and ordinary people) can be taught and all can be lifted up, understand the principles thoroughly, make a restriction to leave language behind, adopt this, and share reality, then it is possible [to be harmonious], just as when the notes of beilüand the note gongnaturally harmonize, or just as two separated pieces of a tally join together.

316 Why do you discontentedly stick to lü[of the yinnotes] and slander lü[of the yangnotes]?317

Moreover, [it is said in the Book of Changesthat] "the great virtue [of Heaven and Earth] is called life.

"318 [In life,] there is a common feature of

all things, which is the same as what differentiates all things. How could it be distinguished to attain life? The life that is not different for each living 127

Response to Yan of Yongjia

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The Collection for the Propagation and Clarification of Buddhism, Volume I creature should be [known as] sentient beings. In the ranks of sentient beings, however, there are a great many differences between the ignorant and the wise. People employ other living creatures in order to nourish themselves, and other living creatures are put to work in order to support people. Even though at the beginning [people] may follow [the law of Heaven], they come to kill [other living creatures] at last. Various causes sprout. Sensual desires are not repressed. Life is harmed in increasing and miserable ways. The law of Heaven will be pent up and destroyed.

Emperors and sages lament this situation, but they cannot suddenly take away [the habits that] remain entrenched [in the world]. Therefore, they set up the teaching to plan seasonal hunting and the scriptures to prudently follow the seasons. It is simply to nourish those who bear consciousness by opening up [the way of] benevolence and to gradually return to the cessation of extremities. Those who take the Way to be the mind will probably stop [evils] before they come to [the worst] like this.

Furthermore, you understand that in the great law of Nature the life and death [of all creatures] are equal in rising and falling. Various existing things are really suitable for this. In the truth of spirits, however, the issue of remaining in existence or not might differ from the issue of the withering of grass or the fading away of [living creatures]. If [the spirit] is the same as trees and plants, then it will disappear like smoke. Moreover, you say that the three sovereigns ascended far and their exquisite spirits reside in Heaven. If the exquisite spirits indeed exist, and they are surely different from trees and plants, then there is nothing to support your opinion regarding the doctrine of receiving a body. Is it that because the three sovereigns were purely good, they were rewarded and reborn in Heaven? You intended to denounce [the doctrine of] future life, but on the contrary you established [the concept of] ascending far [to Heaven]. Since you undertook to denounce [the doctrine of the future life] and yet established [the concept of ascending far to Heaven], I understand without doubt that this is not what is removed by the power. If there is merely the exquisite spirit, which does not have any form and appearance, I have no idea what it relies upon to establish itself in Heaven. I am too cowardly to make a conclusion. Therefore, I strive for and depend on your opinion. So, [my thoughts go] back and forth, but I have not yet attained contentment.

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Generally, within [the realm of] fate there is nothing that does not move [others] without response. Actions and the way of reward and retribution inevitably tally with each other. Even if it is said that they inevitably tally with each other, why do you suspect we have hope [for a reward]? Consequently, those who forget kindness have no demand [for a reward] and those who keep merit have hope [for a reward]. Cherishing merit while hoping [for a reward] is not yet wholesomeness. When kindness is removed, this will be the highest level [of virtue]. There are wise people and those who are not so wise among human beings, and then there are public and private in our thoughts. In this physical world it cannot be said that since some people expect rewards, those who establish their virtues all wish for [a reward]. Moreover, according to the common talk of those who reign over the world, people who value giving donations have no recollection [of their act of giving], and when government officials conduct righteousness, they still show kindness to others without thinking [that what they are doing is wholesome], not to speak of those who listen to the essentials of the [Buddhist] Way. Wouldn't it be possible for them to be disinterested? Would they never fail to have sensual desires when they take actions? Wouldn't they be afraid of the expedient teaching at every chance? You have never been able to promote [Buddhism], and you always put it down. Even though you deeply reproach, correct, and upbraid [Buddhists], please cease your arrogant speech and do not attack them. You usually firmly entrench yourself in a castle, and it is difficult to send a letter [to convince you]. Furthermore, I have been cooped up with worries and distresses in my house, and I had no chance to entrust my feelings and reasoning to you. Recently I received a graceful and great letter from you. I wanted to express my intention and judge your former explanation. I worry that it may not be worthy.

Sincerely yours,

Yan Yanzhi

Response to Yan of Yongjia

I respectfully read your esteemed letter and examined repeatedly your deep intention. You draw a line between each of the three powers. Your inference of testimonies is refined and pure. You declare your aspiration for the [Buddhist] Way and praise and admire Buddhists. You take account of all 129

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The Collection for the Propagation and Clarification of Buddhism, Volume I through this world (ming) and the other world (you). You act in sincerity and reach out to [all] things. When you practice it in yourself, it is excellent. When you expound it in the teaching, it is magnanimous. It is faultless. [Never theless,] when I take a step backward and seek what your good instruction came from, [I feel as if] you want me to inspect the Big Dipper and the North Pole, but you get even more lost and your thoughts may become obscure. You have not yet understood completely. Therefore, I will relate my original intention once again.

You said,

"[You say that] he [who is in one unit together with the two polarities and] who becomes the three powers with them must be a name of the virtuous one. Why are sages and wise people also so?" [I am afraid that you misunderstand my words.]

The way of human beings was established incorporating various benevolences and righteousness. Natural compassion is a manifestation of the virtuous. To feel ashamed for evils is the beginning of a chivalrous mind. [Never theless,] the trees of Mount Niu were cut with scythes and axes [and lost their beautiful] nature.

319 A peaceful and quiet state of mind is put into disorder by the thought of interests. We should really nourish the initial stage [of a wholesome heart] and help its growth. Then, can there be no mistake [if it is said that a wholesome heart] exists but it is not counted? In addition, you say,

"To comment on the three powers has nothing to

do with the masses. Why does calling them sentient beings abuse sages and wise people?" I have already heard your instruction, but I have still not understood on what basis the two roads [of sages and ordinary people] are judged [separately]. Would Yi [Yin] and Yan [Hui] belong to the lower stratum [of sentient beings]? Would [Sun] Qiao (i.e., Zichang of Zheng state) and Ji[zha of Wu state] belong to the upper stratum? If we people hope for [sagehood] tirelessly, in order to dispel what we have not yet understood, we certainly raise both registers [of sages and ordinary people]. If [the notes of beilüand] gong[naturally] harmonize and two separated pieces of a tally join together, wouldn't this be the highest wholesomeness?

Moreover, you say,

"The great virtue [of Heaven and Earth] is called

life. [In life,] there is a common feature of all things, which is the same as what differentiates all things. How could it be distinguished to attain life?" I do not say that this is not so. Even though people are born and equally 130

Fascicle Four

placed under the great virtue (i.e., life), they cannot be called sentient beings. It compares to the case that although sages equally receive the five primary elements, they cannot be called the people. What merit is there in considering that the life that is not different from each other must be sentient beings? In the letter received, you say,

"People employ other living creatures in

order to nourish themselves, and other living creatures are put to work in order to support people.

" If you broadly judge like this, then you have the

same thought as my humble view. As to passion and sensual desires, if we do not restrain them, we will destroy life and be brutal to other living creatures. We will be the so-called one of excessive [desire] or the arrogant one. Sages assuredly remove this.

Furthermore, you say,

"Those who take the Way to be the mind will

probably stop [evils] before they come to [the worst] like this. " I would like

to ask you a question. Are those who stop [evils before they come to the worst like this] not going to kill [animals] with their own hands? Or do they make all [people] equally receive the teaching [of not killing]? If you mean that they do not kill with their own hands but go to a market [to buy] a necessary amount [of meat], the issue is originally the [same] intention as that [gentlemen] should stay away from the kitchen. If you want to recommend it to families entered in the household registers (i.e., common people), I see that your discussion does not hold water.

Moreover, you say,

"If [the spirit] is the same as trees and plants, then it will disappear like smoke. What does the exquisite spirit rely upon to establish itself in Heaven?" Well, the disembodied spirits are dim and faint. Wandering spirits become evil spirits. When [the spirit] is glorified and [its departure from the body] saddens others, it will go somewhere. Zhongyou (i.e., Zilu) received [no answer from Confucius] when he wanted to know about death.

320 Si (i.e., Zigong) was also unsuccessful in getting an answer [regarding the nature of human beings and the Way of Heaven].

321

As for the matter that we will never again receive a body, I clearly stated this in my previous discussion. Regarding the matter of what the spirits rely upon to exist in Heaven, I ask you to depend on Confucius's answer. Regarding [the comment,] "Actions and the way of reward and retribution inevitably tally [with each other],

" I should say that the Yu family [of the Han dynasty] made a gate higher and waited for the merit of the accumulation of their 131

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

322 and Lord Boyang, [who rescued Emperor Xuan when the emperor was still an infant,] did not attack [any enemy] yet he was blessed with the rank of marquis.

323 How are these concerned with the next life?

In addition, you say,

"According to the common talk of those who reign

over the world, people who [value] giving donations have no recollection [of their act of giving], and when government officials conduct righteousness, they still show kindness to others without thinking [that what they are doing is wholesome].

" This statement is true. There is, [however,] something to slightly regret [about this]. To require kindness in order to plan for a reward is what a preacher exhorts. To be kind in order to be delighted with a reward is a common affair of the world. If one doubts [the Buddhist] scriptures, he will suffer hardships for successive kalpas. If he diligently makes donations, he will obtain rewards accumulated many times over. These issues are not likely to be included in the teaching of our school. Thereupon, I am simply discontented.

I know that you want to draw it (i.e., Buddhism) to the upper stream. This is also something for which I do not begrudge supporting immensely. Those who place themselves in reality, however, considerably take the splendor of foreknowledge to be vile. Therefore, I do not [draw Buddhism to the upper stream]. If donations are not made as aid in an emergency and if kindness is given [only in order to receive] merit and fame, when these are all evaluated by a wise person [like you], we feel ashamed. Thus, I have acted in accordance with my perseverance for a long time, but I have never improved myself. I feel inwardly ashamed at [Qu] Boyu [of Wei state, who continually tried to practice good conduct].

324 I have not spared the time to censure others.

Sincerely,

He Chengtian

The Second Expatiation

to He of Hengyang

I have been occupied in farming for a while. I was [busy] personally gathering the crops in a rice field among the hills. In spare moments from my farming, aged rustics are my companions. The topic of our conversation is limited to crops. My work is entirely to plow land and pasture animals. We talk about ripening, and plan how to plough side by side. I did not hear anything of 132

The Second Expatiation to He of Hengyang

Fascicle Four

intelligent significance. I received a subtle argument from you, by which I am brightly consoled. The content of your letter is very detailed, and I feel more ashamed of my obstinacy. [Nevertheless,] I now again forget [my obstinacy] and write to you of what I cherish in my mind, in order to convey to you what I have not yet expressed.

In investigating the principles, to rely on our intentions is not as good as to analyze it from the sacred literature. The discussion on the three powers must be originally based on all three lines (hua) [of the Book of Changes]. When the three lines are displayed, the middle line refers to the virtue of a sovereign.

325 Therefore, it is so supernatural that it can reach the uppermost, and so lofty that it can unite with the head of the state. Consequently, I said formerly that if one is not suitable to Heaven and Earth, he has nothing with which to originally respond to the knowledge of these things. Even if you broadly examine your clear thought, you have not been willing to remain in agreement with me.

You still take [all people] without discarding [anyone] in [the three powers]. You carry them extensively without leaving anyone out. Your resolution to be generous to people is really ample. I am, [however,] afraid that your arrangement of positions is disordered and consequently there will be numerous ambiguous issues. If wherever natural compassion arises you exhaust the capacity of universal love, and if wherever the feeling to be ashamed of evils arises you accomplish the righteousness of [divine] help for honest people, you are the most benevolent and the most righteous. I can find no flaw [in this], but those who care about [benevolence and righteousness] are few and those who use them for their own benefit are many. Those people who possess their lot [of benevolence and righteousness] in advance and have not reached its apex simply cannot be a match for the two polarities (i.e., Heaven and Earth) [of the three powers].

Now, if one who renders himself at the apex [of benevolence and righteousness] is a teacher, if those who have not [yet reached the apex of benevolence and righteousness] are [his] disciples, if their minds of respect and yielding are helped [to develop], if their minds of jealousy and conflict are removed, if we cause the blades of scythes and axes [with which the trees of Mount Niu were cut down] to be melted down [and made useless], if [we cause] the arising of the thought of merit and demerit to stop, and if we urge 133

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The Collection for the Propagation and Clarification of Buddhism, Volume I the people of a hundred generations to go out and get onto the path of sincerity and kindness, why doesn't a bud [of the wholesome mind] grow? Why isn't the wholesome mind invoked? Nevertheless, you falsely accuse that "[a wholesome heart exists but] it is not counted.

" I have not yet evaluated your

intention. Even if the three powers are equally arranged in a line, we cannot bring people of superficial talent into the line. Even if they are called sentient beings, we cannot mix them up recklessly with the man of nonarising (i.e., the Buddha). Therefore, in this land, those of humble birth are not counted in [the three powers]; and in [the Buddhism of] that land, sages and wise people are clearly distinguished. The purpose of recommending all [members] of both registers [of Buddhism and Confucianism] lies in this. Regarding people like [Sun] Qiao (i.e., Zichang) and [Ji]zha, their virtue is not able to be one with [that of] emperors and kings. How could they belong to the upper stratum? Yi [Yin] and Yan [Hui] still rely on birth [through receiving] the natural vapor. They ought to belong to the lower stratum. The judgment of the two paths [of sages and ordinary people] is easier than giving instructions to one's servants by merely gesturing with one's chin. Moreover, I am aware that you say,

"Even though people are born and

equally placed under the great virtue, they cannot be called sentient beings. It is comparable to the case that although sages equally receive the five primary elements, they cannot be called people.

"

The reason [sages] cannot be called people is that [sages] are more vigorous than people in spiritual intelligence. Now, [sages] are equally placed under [the great virtue] in the same way as [ordinary] people. Why do you avoid [the idea that sages] and people are the same? Certainly, we must differentiate them on the basis of their extraordinary spirits, but we should not distinguish them based on the life they received. You avoid in vain the name of the people, but the reality of the people is not damaged. [What you are doing] cannot help but resemble the case that if one is afraid of a single-plank bridge and tries to avoid [stepping on] it, in the end he will not be able to avoid [crossing over to the other side]. As for my statement, "People employ other living creatures in order to nourish themselves, and other living creatures are put to work in order to support people, " I intend

to mean that the ignorant and the wise restrict each other, and the confused and the intelligent control each other. This matter, [the difference between 134

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human beings and animals,] derives from human intellect; it does not derive from the laws of Heaven. Therefore, at the beginning we are compassionate to its emergence, and lament its stagnation and [eventual] disappearance in the end. Would your [feast of] various types of food including livestock serve the same purpose as this?

Generally, moving and flowing well are the nature of those of the lower stratum, while making judgments in transformation and shaping (i.e., change) is the work of sages of the upper stratum.

326 If one carefully builds a fence

[around a house], he is still worried that a thief may come over the fence, not to speak of [his worry when] he completely sets up everything in order to satisfy extravagant desires. This is precisely the beginning of extremities. How could we discuss abandoning excessive [desires]? Therefore, I know that in your discussion of "to destroy life and be brutal to other living creatures" I cannot share anxieties with heartless people [like you]. The intention to be fond of killing is found in some people, but the feeling to love life is abundant.

"Those who take the Way to be the mind,

" which I said refers to

having abundant feelings of loving life, rejecting unreality, casually fulfilling [life], stepping on reality, and having no premature death, and yet it is not considered to be benevolence whose benefits and favors reach Heaven. Why would kindness be limited to just fawns and eggs? Why would the issue emulate only [the activities of] wolves and otters? Judging from this, we should simply not [kill] with our own hands, but we should also not put the blame on the market or the kitchen [where animals are butchered]. Moreover, this does not mean that outside of the market and the kitchen there is nothing to be offered [as food] to nourish us. The writing of Shen Nong is explained by Zhongsan (Ji Gang, 233-262) [in the Discourse on Health Care(Yangshenglun)]. Gongli (i.e., Zhong Changtong of the Later Han dynasty) praised this matter (i.e., health care), and Zhongyang (i.e., Jiao Shen of the Later Han dynasty) worked hard at the practice [of guiding the breath (daoyin)].

327 This shows exactly that formerly there was a biography of that person and we now hear of him. Why is it necessary to take carving meat to be the nature of people who received [a vapor of] harmony, or to take broiling and boiling meat to be a means to help wholesomeness? If you worry that my shallow argument does not hold because it is difficult to recommend equally to common people, [it is just like] your concern that since 135

The Collection for the Propagation and Clarification of Buddhism, Volume I the two men [Guan]shu and [Cai]shu were not intimate [with the royal family of the Zhou dynasty], the virtue of the Zhou dynasty would be lost in the future. If we can set forth a far-reaching prospect and seek [a good result] for a long period of time, we will be able to fulfill it in a short period of time and to expect merit in a long period of time.

If the exquisite spirit is exactly distinguished from grass and trees, your answer,

"Wandering spirits [become evil spirits. When the spirit is glorified and its departure from the body saddens others, it will go somewhere], " is

the theory that exquisite spirits [exist]. If [you say] that even though there are [spirits] and they have no form, then could there be beings without form in the world? This, indeed, is the question. You ought to show the assured view. The reason Confucius did not answer [the question about the spirits] is because he had not discerned whether or not [spirits] exist. [Nevertheless,] you have already accounted for their existence. How could you align yourself with him in not giving an answer [to the question]? Even though you are fond of studying, I am afraid that you have not gotten to what you rely upon. Otherwise, this is because the paths of understanding and of obscurity are very much separate from each other, and the mysterious issue and the evident are far removed from each other; these facts consequently cause the bright moon to stop shining on the world, and [worldly] knowledge restricts your mind from understanding [Buddhism].

You say that if my words,

"[Actions and the way of reward and retribution] inevitably tally with each other" are embodied, it is the Yu family at an end. Wouldn't it be that my discussion was too elaborate and yet, against my intention, I ended up with a noncommittal opinion? Or, [it is like] a worldly person who has an unpolished gem and displays it in a market is censured. Otherwise, [it is like] an officer in charge of translation who is affected by the customs [of his own state] talks even more about the conditions of that state. If I have not completely taken care of the matter, please let me again present my recent explanation in minute detail.

[The relation between] reward and retribution and actions is primarily called fate. I think that there are no absurd things. Each one is moved with good virtue. Among those who are moved [with good virtue], the minds of human beings are the greatest. The movement of one's thought cannot be perceived by servants practicing divination. When it is extended to its 136

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accumulated point, we are not competent enough to determine its origin and we must give up [examining it]. I will take the popular view, and based on this I will show clear evidence.

Zhuangzhou (i.e., Zhuangzi) says that if the land is tilled in a careless and haphazard manner, the reward (i.e., the harvest) is poor, too. 328 Lord Sun (i.e.,

Xunzi) says that the force of reward or retribution falls on a person according to each category.

329 These statements are set forth to admonish us for our future lives. Shouldn't we respect them? Since merciful people deeply saw this fate, they made the correct statement of its foundation. This is not to invite its end. [The Buddhist teaching] is to increase good qualities, prevent evils, return the people to the grand submission [to the natural course], 330 deliver

sentient beings [from evils], and cause them to enter into the land of eternal life. It brings about widespread blessings for everyone, and [the Buddha] is the highest of a hundred deities in nobility. Why should it be merely that blessings are extended to one's descendants and happiness is limited to being ranked as a high official or minister? If we continuously save [others] with good [intentions], a good [result] will also follow. That force is just like that of a sundial. Without any exercise of thought, it will occur naturally. Why do you say,

"To require kindness [in order to plan for a reward is

what a preacher exhorts],

" "[To be kind in order] to be delighted with a reward

[is a common affair of the world],

" "If one doubts [the Buddhist scriptures],

he will suffer hardships [for successive kalpas],

" and "If he diligently makes

donations, [he will obtain rewards accumulated many times over]"? It appears that this is because you verify the parsimonious feeling familiar to you, and you doubt the virtuous teaching with which you are unfamiliar. Consequently, you just punish those who boast about achievements, but are recklessly censured for forgetting about wise people. The difference in significance between "those who forget [kindness]" and "those who keep [merit]" and the distinction in thought between public and private have already been fully explained in my previous letter. I will not repeat it here. You, who thinks that "those who place themselves in reality, [however, considerably] take the splendor [of foreknowledge] to be vile, " tend to simply stay in kindness and leave behind coldhearted ness. If there are people like those who make donations not in order to give aid in an emergency, or who are kind only expecting fame [in return], then you will be ashamed of them and I will also be ashamed of them. 331

137

23c

The Second Response to Yan of Yongjia

The Collection for the Propagation and Clarification of Buddhism, Volume I The Second Response to

Yan of Yongjia

I have believed in my narrow view from the time I was young. The older I grow, the deeper [this tendency] becomes. If I scruple to say what I have already begun to say, I [feel] that my heart will become clogged and rotten. Hence, I was hoping to float relying on a stream or to soar entrusting myself to a female kylin, when you expressed your thoughts with good intention and again kindly gave explanations. The way you investigated and testified is thorough and clear. Your beautiful expression is extensive and abundant. If sometimes good jade has a flaw, even a humble person may point out the flaw. When there is a waning moon, even a rustic looks askance at the part that is lacking. How could I, such a [rustic] person, be fond of arguing? However, I cannot stop talking. Again, I will take a step further and ask you questions to get [your instructions], with which I will examine completely what brings me to a standstill.

In your letter you say,

"The discussion on the three powers must be originally based on all three lines [of the Book of Changes]. When the three lines are displayed, the middle line refers to the virtue of a sovereign. Therefore, it is so supernatural that it can reach the uppermost, and so lofty that it can unite with the head of the state.

"

If, just as your point of argument, we consider the three lines [of the Book of Changes] to be the three powers, the first (bottom) line is intended to be the line of Earth and the third (upper) line is said to be the rank of Heaven. [The Book of Changes,] however, [says,] "The one can live in seclusion without regret. "332 This does not mean a category of [things like the Earth] which supports and contains all things in its largeness. [It is also stated in the Book of Changes] that "Gentlemen are active and vigilant [all the day].

"333 This does not refer to the deep blue [sky] (i.e., Heaven). As a matter of fact, as long as the two polarities, [Heaven and Earth,] have no consigning basis, how can we take [the second line] to designate the establishment of [the way of] people? Since the line is located between justice and harmony, it is simply suitable to correspond to sovereign virtue. Moreover, you say,

"[If] wherever natural compassion [arises] you

exhaust the capacity of universal love, and [if] wherever the feeling to be ashamed of evils [arises] you accomplish the righteousness of [divine] help 138

Fascicle Four

for honest people, you are the most benevolent and the most righteous. " This

indicates that you admit that those who practice benevolence and righteousness become the three powers.

Again, you say that Zichang and [Ji]zha cannot belong to the upper stratum, and Yi [Yin] and Yan [Hui] ought to belong to the lower stratum. People who are qualified to put on yellow lower garments (i.e., ranking officials such as Zichang and Jizha) still fall below [the sovereign virtue of the three powers]. Although you said [the judgment of the two paths of sages and ordinary people is easier than] giving instructions to one's servants by merely gesturing with one's chin, since there is no warrant for high and low (i.e., sages and ordinary people), a deluded one [like me] has not yet comprehended this. Yinand yangnourish the vigor [of people], while toughness and gentleness give them their natures. They each have a round head and rectangular feet; they do not differ in their appearance. They have much natural compassion and the feeling to be ashamed of evil. So does everyone. For those who take part in and accept the two polarities [in order to be in the three powers], however, it is necessary to hold benevolence and righteousness as the first step. I feel that you want to limit [the qualification of human beings] with rank or proper equipages such as vehicle and clothes that [the emperor] should carefully bestow upon his vassals. Consequently you cause the nature of kind people and incorruptible scholars [such as Zichang and Jizha] to be compared with that of beasts, and you see the wise, [such as Yi Yin and Yan Hui,] who are capable and virtuous, as having the same physical energy as shellfish. Would the meaning to develop the symbolism of the hexagrams be like this?

Furthermore, you say,

"[Now, sages] are equally placed under [the great

virtue] in the same way as [ordinary] people. Why do you avoid [the idea that sages] and ordinary people are the same? Certainly, we must differentiate them on the basis of their extraordinary spirits, but we should not distinguish them based on the life they received.

"

Such extraordinary spirits are already different from [the spirits of] other living creatures. Why would they all suddenly be the same under the law of receiving life? Life is based on the law and the law differentiates [between sages and other living creatures]. Then, on what basis is the same name, "life,

" given to other living creatures? If you stick to this name "life" and 139

24a

The Collection for the Propagation and Clarification of Buddhism, Volume I cause the people to certainly follow it, then is something undefined and complete (huncheng zhi wu)334 [that came into existence before Heaven and Earth] also included in this instance?

Again, you say,

"If one carefully builds a fence [around a house], he is still worried that a thief may come over the fence, not to speak of [his worry when] he completely sets up everything in order to satisfy extravagant desires. This is precisely the beginning of extremities. How could we discuss abandoning excessive [desires]?" You said at the beginning [of this series of arguments] that emperors and sages set up the teaching to plan seasonal hunting and the scriptures to prudently follow the seasons; in this way [they tried] to gradually return to the cessation of extremities. Now, you criticize with the statement, "This is

precisely the beginning of extremities.

" I have not known in detail whether

this rebukes my view or ridicules sages.

Furthermore, you say,

"Outside of the market and the kitchen, why can

there be nothing to be offered [as food] to nourish us? The writing of Shen Nong is explained by Zhongsan. . . . Why is it necessary to take carving meat to be the nature of people who received [a vapor of] harmony, or to take broiling and boiling meat to be a means to help wholesomeness?" Well, in offering to Heaven and Earth, calf's horns [are used]; in the state offering the three domestic animals, [cows, pigs, and sheep,] are sacrificed; and the thick soup of beef or pork is served in a wooden vessel on a painted wooden stand to offer to guests of honor. An old man of seventy years is not satisfied until he eats meat. Why can you merely display herbs and medicines and reserve them as the best remedy? The reason I am worried that [your argument] does not stand up is not that it is difficult for me to support your great discussion, but I take a step back and doubt this matter; simply, [such dietary habits] cannot be suddenly removed from the world. Moreover, you say,

"If [you say] that even though there are [spirits],

they have no form, then could there be beings without form in the world? This, indeed, is the question. You ought to show the assured view. "

I examined the intention [of this point] in your letter, as [I feel] it seems you do not reject that there are spiritual beings. Just on the point in which you say that spiritual beings should have some substance, isn't it possible you are confused, since Indian books state that spiritual beings become other 140

Fascicle Four

living creatures? People of former days considered spiritual beings to be [the foundation of] the teaching. Moreover, they wrote it down in books and scriptures, and it is widely found in written materials. [Lord Sun] Qiao (i.e., Zichang) of Zheng state and [Ji]zha of Wu state considered this so, too. Therefore, when music is played six times [with the Chinese zithers made out of wood from] Mount Yunhe, the spirits of Heaven really descend [from Heaven], and when it is played nine times [with the Chinese zithers made out of wood from] Mount Longmen, the manes of people all come and gather.

335 You often adhere to the Rites of Zhou(Zhouli), but recently you disregard this meaning. Just now you berate beings without form. It is an incoherent argument!

Again, you say,

"These statements (i.e., Zhuangzi's and Xunzi's) are set forth to admonish us for our future lives. Shouldn't we respect them? Since merciful people deeply saw this fate, they made the correct statement of its foundation.

"

You have not made it clear about so-called merciful people. What are they? If you depend on the doctrine of reward and retribution [in accordance with] actions that is stated in books other than [Confucian texts], it is entirely the teaching of expedients to which I refer. In investigating the utmost doctrine, you have not analyzed with the sages' words and yet you have adopted many crafty and strange [words] in order to support [your argument]. Can it be to give the impression of rescuing by means of water from disasters caused by water?

Furthermore, you say,

"I think that there are no absurd things. Each one

is moved with good virtue,

" and "If we continuously save [others] with good

[intentions], a good [result] will also follow. That force is just like that of a sundial. Without any exercise of thought, it will occur naturally. "

If these words are certainly so, those who are moved with good virtue must be equal in degree of seriousness, just as the force of a sundial must have a certain extent in length. As to decorations in building or construction, they are not initiated by a benevolent mind. Even though hunting is done according to the [appropriate] seasons, the extremely cruel nature [of human beings] has not been uprooted. For what is a person rewarded to ascend to Heaven, which is splendid and joyful? For what is one punished to fall into hell, which is dark and full of suffering? Excellent words come to an end in 141

24b

The Collection for the Propagation and Clarification of Buddhism, Volume I differentiating high from low, and the law is made without a scale (i.e., measure or standard). All things have come to this point! Moreover, a guardian attendant who teaches and loves [his master] encourages [his master] to abstain from eating the intestines of dogs and hogs, [which resemble those of human beings].

A good cook who wields a knife [to butcher cattle for meat] feels afraid whenever he comes to a complicated joint.

336 The sage is as bright as the sun

and moon, and his edification can open the three powers (santong). 337 If

[actions and the way of] reward and retribution inevitably tally, how does it hinder the teaching? Why was it sealed in the ages of [Fu]xi and Tang [Yao]? Why was it buried in the time of the Duke of Zhou and Confucius? In the beginning, nets [to catch animals and fish] were made and this has given rise to a number of sins. [The practice of] offering animal sacrifices was established and opened the punishment of the long night [of spiritual darkness] (Skt. dīrgha-rātram). The heavenly kitchen (i.e., food naturally collected) is abandoned, and those animals fed with grass and grain are considered delicious. There has been no benevolence to save people from drowning [in extreme misery]. The cruelty of putting people into a dry moat was carried out without restraint. In order that these acts not be repeated, you should sincerely consider the issues deeply. If you think that the intelligence of the exquisite spirit [of sages] is not yet complete in some points, even though you are thoughtful and love strange ideas, you have not come to disgrace the sages. When you talk about benevolence and righteousness, you say, "those

who care about [benevolence and righteousness] are few and those who use them for their own benefit are many.

" However, when you speak of doing

kindness, you approve that men of virtue and talents who are left neglected forget a reward. Since those who care about [benevolence and righteousness] are few, who are able to be those of virtue and talents yet who are left neglected? Since those who use [benevolence and righteousness] for their own benefit are many, how can you say to forget a reward? If you can encourage people who are willing to give [to the poor], expect companions who want to be benevolent, expound the meaning of forgetting reward and retribution, and lead the people toward a mind of righteousness, then righteousness is truly here and you are not far [from the goal] in seeking benevolence. 142

Fascicle Four

As to your statement,

"[The Buddhist teaching is to increase good qualities, prevent evils, return the people to the grand submission to the natural course,] deliver sentient beings [from evils], and cause them to enter into the land of eternal life. It brings about widespread blessings for everyone, and [the Buddha] is the highest of a hundred deities in nobility, " the intention of

this is nonsense, and it is not what I am concerned with in this discussion. Isn't this like the case when the Qin army was about to escape and their messenger talked nonsense?338 How could I continue to press you? Please take a seat. I will explain it to you.

Sages are [originally] placed above, and they do not have to strive for supremacy against a hundred deities. If there is a beginning, there is an end. How can you be in the land of eternal life? Well, the other world and this world are distinguished clearly from each other. Various things are investigated completely. From early times, when [people kept records by] tying knots, up to the later period, when culture and education flourish, [sages] lead the nature of human beings by means of the Way. Therefore, they cut off the intimacy and fame of being praised. They manage Nature within the proper rules. Nothing hurts the capacity of universal love. By hunting and fishing, both the wise and ordinary people are nourished. Game for its threefold use [in hunting] is served to guests as a practical matter. 339 Gold and precious

stones illuminate splendidly. A panpipe with thirteen reeds (sheng) and a short flute (yue) harmonize the rhythm. Getting drunk and being satisfied with kindness, one is benefited in this way for ten thousand years. Recluses [who do not serve the government] broaden new works every day, while officials expound the teachings of ancient sage sovereigns. Sincerity is apparent in bright rulers. Benefits spread to all people. The dragon seal [of emperors] manifests [magnificent] views. Musical stones create harmonious rhythms. These are for the paradise of Yao and Confucius.

During the time of obscurity, a man lives in seclusion on a hill or near a mountain stream in order to attend to his own virtue. He kills chickens, makes a variety of millet, and entrusts somewhat his ambition; or, [just like Yi Yin,] he carries a heavy three-legged caldron on his back to cook, becomes famous and immortalizes his fame; or a man [like Taigong Wang Lü Shang] butchers sheep, uses a knife [to cook], and lets his lofty aspiration ride the drifting clouds. These are the ways for gentlemen to set the mind. Why is it 143

24c

The Third Expatiation to He of Hengyang

The Collection for the Propagation and Clarification of Buddhism, Volume I necessary to consider the future blessings of the family that has accumulated enough good deeds to be vile, to hope for the blessings of the next existence of which there is no proof, to turn one's back on the real pleasures of one's own lifetime, and to be tired of working in vain, without a place to return to? [To practice something elusive like] trying to harness [shapeless] wind or catch a shadow is not the grace of the golden mean of the Confucian school. To admire a barbarian and to be confused by absurd things go against the goal of a masterly mind. [A Buddhist monk's] squatting or kneeling upright in worship and [the Chinese style of] bowing complaisantly are inconsistent with each other after all. I personally wish that you would give up practicing both [Buddhism and Confucianism] and abide by [Confucianism] alone. Metaphors such as a single-plank bridge, the two men [Guan]shu and [Cai]shu, a person in the world [who keeps an unpolished gem and displays it in a market], and an officer in charge of translation, have nothing to do with the original meanings. Therefore, I say nothing about them. The Third Expatiation to

He of Hengyang

Sacred thought is difficult to investigate, and a mysterious response is unforeseen. It is as the courtier [Ji Kang] said, "No matter how hard mediocrity

devotes himself, he cannot catch even a clue of it.

"340 How could superficial

and obstinate people search and draw out [an answer]? I vainly think that [the inscription of Emperor Wen of the Wei dynasty, which denied the existence of] the cloth that could be washed in fire (huohuanbu), was [engraved in stone, but it was] cut down in a later generation,

341 and Teng Xiu felt

ashamed of himself throughout his life [for his ignorance] about the barbels of a shrimp.

342 Therefore, I simply fear to judge with my own speculation anything outside my consideration.

You have already discerned the truth or falsehood [of Buddhism]. The scriptures of doctrines (fangshu) are everlasting,

343 and their unique insights

are strong, durable, and skillful. It is difficult to have doubts about them. I will write a little more about what I think and explain it, itemizing in accordance with your responses. Since fortune and misfortune are mingled in the matter, and foreign and Chinese [thoughts] are mixed in the meaning, although 144

Fascicle Four

I tried to make a brief and concise statement, it ended up becoming a petty composition. After I send this out, I would like to maintain my silence. You respond and say,

"If, just as your point of argument, we consider

the three lines [of the Book of Changes] to be the three powers, the first (bottom) line is intended to be the line of Earth and the third (upper) line is said to be the rank of Heaven. [The Book of Changes,] however, [says,] 'The one can live in seclusion without regret.

' This does not mean a category of [things

like the Earth] which supports and contains all things in its largeness. [It is also stated in the Book of Changes] that 'Gentlemen are active and vigilant [all the day].

' This does not refer to the deep blue [sky] (i.e., Heaven). "As a matter of fact, as long as the two polarities, [Heaven and Earth,] have no consigning basis, how can we take [the second line] to designate the establishment of [the way of] people? Since the line is located between justice and harmony, it is simply suitable to correspond to sovereign virtue. "

My explanation is this: According to former scholarship I have heard, the simple symbol of the diagrams (xiang) begins with three lines (sanhua) and the sixty-four hexagrams (jianguaor zhonggua) end with six lines (yao). 344

With the three lines the foundation of the position of the three powers is set up. [In the hexagram qian,] before the six lines change [each line shows] what a group of dragons pass through.

345 Hence, after the sixty-four hexagrams, the significance of one's course of action is clarified. Therefore, [it is stated in the "Explanation of the Words and Sentences" (Wenyan) in the Book of Changesthat] "The one can live in seclusion [without regret], "

"[Gentlemen] are active [and vigilant all the day],

" "[This is 'the dragon']

lying hidden,

" and "[Gentlemen] advance together with the movement of time].

"346 These are the meanings for sages to adapt to the circumstances of their times and the way to unite [the diagrams]. If we consider that the two polarities [Heaven and Earth] have no consigning basis, and we do not take the second line to be designated for the establishment of [the way of] people since the first line is not intended for Earth and the third line is not positioned for Heaven, then I do not understand on what basis your previous assertion that "the three powers are one unit" arises.

If you still accept the theory found in the "Commentary of Appended Judgments" (Xicizhuan) [in the Book of Changes] and you do not surpass 145

25a

The Collection for the Propagation and Clarification of Buddhism, Volume I the instruction received from your teachers, why do you take only the meaning of the hexagrams correctly and decline the meaning of the simple symbol of the diagrams? If there is [a theory of] the three powers other than [those formulated by Fu]xi and King Wen, this is "a new thought of spring and autumn, "

about which I have no idea.

347 Moreover, although "The one can live in seclusion [without regret]" and "[Gentlemen] are active [and vigilant all the day]" are not described for Heaven and Earth, the connotation for low and high has not been lost overall. How could you reject the significance in setting up the foundation [of the three powers with the three lines] on the basis of the treatises that are variations [of the original text]? In addition, I know you say,

"Since the line is located between justice

and harmony, it is simply suitable to correspond to sovereign virtue. " If there

are merely the lines for justice and harmony and rather unexpectedly there is no person of justice and harmony, to what are the lines going to be applied? If justice and harmony lie in [sovereign] virtue and all ordinary people cannot have justice and harmony, my discussion that one is suitable to [Heaven and Earth] cannot be seen as extravagant.

You respond,

"[Moreover, you say,] '[If] wherever natural compassion [arises] you exhaust the capacity of universal love, and [if] wherever the feeling to be ashamed of evils [arises] you accomplish the righteousness of [divine] help for honest people, you are the most benevolent and the most righteous.

' This indicates that you admit that those who practice benevolence and righteousness become the three powers.

"

Again, you say that "Zichang and [Ji]zha cannot belong to the upper stratum, and Yi [Yin] and Yan [Hui] ought to belong to the lower stratum. People who are qualified to put on yellow lower garments (i.e., ranking officials such as Zichang and Jizha) still fall below [the sovereign virtue of the three powers]. Although [you said the judgment of the two paths of sages and ordinary people is easier than] giving instructions to one's servants by merely gesturing with one's chin, since there is no warrant for high and low (i.e., sages and ordinary people), a deluded one [like me] has not yet comprehended this. "

My explanation is this: The so-called most benevolent and most righteous are designations only for those who have completely reached the acme of benevolence and righteousness and who can receive [the virtue] standing on an equal footing with Heaven and Earth. [By this] I do not mean that anyone 146

Fascicle Four

who has even a little bit of the feeling of shame for evils and of universal love is in the three powers. As I have already explained this in my previous discussion, I am surprised that you still have a question about this. In the four [great elements] (i.e., the Dao, Heaven, Earth, and the Sage King) of the universe,

348 only the sovereign is an entity [among sentient beings]. We know that those who make the two polarities [of Heaven and Earth] the three [powers] are none other than sages. The Book of Changesand the Laozi [Daodejing] come to the same [standpoint]. You should have no more doubts. According to the grading of the Eastern Lu, [where the Duke of Zhou and Confucius are from,] [Sun] Qiao (i.e., Zichang) and [Ji]zha do not fully equip righteousness. Why are they placed higher to occupy the highest rank? In the light of the basis of the western land (India), since Yi [Yin] and Yan [Hui] have not attained the dharmakāya, they must be placed lower, in the rank of living beings. In the discussion you gave me, you comment on Śākyamuni's [teaching] with the view of the Duke of Zhou. Therefore, my intention was taken contradictorily. I hope you will understand this. I have become rather verbose. Sages become sovereigns or teachers, while wise people become subjects or assistants of the teachers. When they approach supernatural achievement smoothly, and are influenced by the great work, they can share the course of action, and keeping silent and speaking are also achieved at the same time. If one masters a part [of the virtue of Heaven and Earth] to this point, how could he turn his back to become a ranking official of the yellow lower garment? You vainly see that there are those who cannot be ranked equally with sovereigns, unreasonably and resentfully blame it on them, and do not know to raise [the people in the three powers] up to the highest point. Furthermore, it is not the feeling of sticking to principles. If you pointed out and concluded like this, why do you say there is no warrant [for high and low] (i.e., sages and ordinary people)?

You respond,

"Yinand yangnourish the vapor [of people], while toughness and gentleness give them their natures. They each have a round head and rectangular feet; they do not differ in their appearance. They have much natural compassion and the feeling to be ashamed of evil. So does everyone. For those who take part in and accept the two polarities [in order to be in the three powers], however, it is necessary to hold benevolence and righteousness as the first step.

"

147

25b

The Collection for the Propagation and Clarification of Buddhism, Volume I My explanation is this: If it is assumed that those who have a round head and rectangular feet, and who most certainly have the sincerity of feeling shame for evils and natural compassion in the same way, and who do not differ in their appearance, can all take part in and accept the two polarities [in order to be in the three powers], then is a group of people like Jiao (a younger brother of King Zhuang of Chu state) and Zhi [who are known as robbers] reckoned among those in the three powers? If this is actually impossible, we cannot place them on the same level with great people, if the only reason for this is that they are equally human. It is difficult for ordinary people to become equal to [great people] in dignity and capacity. It has already been stated that "The benevolent rest in benevolence and the wise seek benevolence, "349 "To practice energetically is close to benevolence, "350 and "The

one who is afraid of vice strives to be benevolent.

"351 If we regard those [who

try to be benevolent for benefit] in the same light as the one of the principal seat, truth and falsehood become mutually indistinguishable. Zhuangzi says, "In the world, the good people are few and those who are not good are many.

"352 If [the people] are divided like this, how can you say, "So does

everyone"?

You respond,

"I feel that you want to limit [the qualification of human beings] with rank or proper equipages such as vehicle and clothes that [the emperor] should carefully bestow upon his vassals. Consequently you cause the nature of kind people and incorruptible scholars [such as Zichang and Jizha] to be compared with that of beasts, and you see the wise, [such as Yi Yin and Yan Hui,] who are capable and virtuous, as having the same physical energy as shellfish. Would the meaning to develop the symbolism of the hexagrams be like this?"

My explanation is this: The reason to limit the qualification [of human beings in the three powers] with ranks or proper equipages such as vehicle and clothes is indeed that [some people's] natural dispositions do not qualify them [to be equal to Heaven and Earth]. Although they want to avail themselves of [ranks or proper equipages], what can be done about those who are suspicious or deceitful? We bear a numinous being in ourselves and become a human being, which cannot be equated with beasts. In receiving vapor to be born, even incorruptible scholars cannot have divergences. The symbolism of the hexagrams shows numinous beings. It does not symbolize life. If you 148

Fascicle Four

see [a numinous being and life] as the same, would it not be rather a reckless false accusation?

You respond,

"[Furthermore, you say,

'Now, sages] are equally placed

under [the great virtue] in the same way as people. . . . ' Such extraordinary

spirits are already different from [the spirits of] other living creatures. Why would they all suddenly be the same under the law of receiving life? Life is based on the law and the law differentiates [between sages and other living creatures]. Then, on what basis is the same name 'life' given to other living creatures? If you stick to this name 'life,

' and cause the people to certainly

follow it, then is something undefined and complete (huncheng zhi wu) also included in this instance?"

My explanation is this: I said previously,

"[In life, there is a common

feature of all things,] which is the same as what differentiates all things. How could it be distinguished to attain life?" You responded to this, "I do not say

that this is not so.

" Furthermore, you asked,

"What merit is there in considering

that the life that is not different from each other must be sentient beings?" This indicates that you contradict my [opinion] that [those who attain life] are sentient beings, yet you accept [my opinion that life] is not different. Could there be anything that is not different and not sentient beings? Therefore, I again simply said: "Certainly, we must differentiate them on the basis of their extraordinary spirits, but we should not distinguish them based on the life they received.

" You responded this time,

"Why would they all suddenly

be the same under the law of receiving life? Life is based on the law and the law differentiates [between sages and other living creatures]. " May I ask you

about the law of receiving life? Is it originally yinand yang? I do not see the difference [between sages and ordinary people in the law of life], but you said that you have suddenly not been the same. If there are differences in the law, isn't it that [yinand yang] escape in vapor? Then, beyond yinand yang there is moreover a realm [of transmigration of birth and death] where one receives life. How should the three periods, [past, present, and future,] be firmly founded? If the life of the undefined and complete existence [before the formation of Heaven and Earth] has a common vapor with that of people, would this be the meaning of the undefined and complete [that Laozi uses]? If vainly in the name of life you do not see the truth of life, it does not match your previous statement. If you say that life is not life, this means that people 149

25c

The Collection for the Propagation and Clarification of Buddhism, Volume I are not people. Venerable Sir Li's (i.e., Laozi) theory about this, [namely that something undefined and complete that came into existence before Heaven and Earth,] probably has such meaning. To censure something that exists by means of a nonexistent thing is somewhat unprecedented. You respond,

"[Again, you say,] 'If one carefully builds a fence [around a house], and so on.

' You said at the beginning [of this series of arguments] that emperors and sages set up the teaching to plan seasonal hunting and the scriptures to prudently follow the seasons; in this way [they tried] to gradually return to the cessation of extremities. Now, you criticize with the statement, 'This is precisely the beginning of extremities.

' I have not known in detail

whether this rebukes my view or ridicules sages.

"

My explanation is this: Formerly I read your original discussion, [the Discourse on the Full Understanding of Life]. Regarding the section from "the nine kinds of grains" up to "When Confucius fished, he did not use a net,

" I came to understand for the first time that you meant in your discussion that whatever is governed and produced originates entirely from the sages, who are personally good teachers, in order to lead common people. In my solitary, humble, and clumsy opinion, I would say that whatever [sages] do, there must be reasons for their actions. Sages manage and control [their actions], and do not let them go to excess. This is the great point of two views, yours and mine, in deciding the issue, and the point on which you and I differ. Since I am going to control its excessiveness, I have a theory of stopping excessiveness. On the other hand, you just clarified [the sages'] preparing and providing. You, however, have not been aware in what way [the sages] leave behind excessiveness. In your response, you said again, "We will be the so-called one of excessive [desire] or the arrogant one. Sages assuredly remove this.

" I do not understand your intention here. Therefore, recently I asked you about the issue of excessiveness. You replied and said, "I have not known in detail who is to be rebuked.

" Probably you forgot what

you said previously.

You responded,

"[Furthermore, you say,] 'Outside of a market and a

kitchen, and so on.

' Well, in offering to Heaven and Earth, calf's horns [are used]; in the state offering the three domestic animals, [cows, pigs, and sheep] are sacrificed; and the thick soup of beef or pork is served in a wooden vessel on a painted wooden stand to offer to guests of honor. An old man of seventy 150

Fascicle Four

years is not satisfied until he eats meat. Why can you merely display herbs and medicines and reserve them as the best remedy? The reason I am worried that [your argument] does not stand up is not that it is difficult for me to support your great discussion, but I take a step back and suspect this matter; simply, [such dietary habits] cannot be suddenly removed from the world. "

My explanation is this: Shen Nong laid down how to live and the people of the Zhou dynasty provided the instruction [for rites]. They already advocated a diet of grains. In addition, the best remedy was mentioned and sacrifice was already offered. Moreover, [plants to be used for offering in rites, such as] duckweed and white southernwood, were praised.

353 In the way to offer

sacrifices [to Heaven and the ancestors] and the way to victuals, there is originally no fixed method. I previously adduced that outside of the market and the kitchen, there are other things that support and nourish us. I mean to remove the longstanding [foul habit of] cutting meat apart or boiling it in soup in order to clarify that there is more than one way to prolong one's life span, but I mean neither to manage the habits of the world nor [to insist] that everyone must obtain and prepare herbs and medicines. Even with the merit of eating the meat of domestic animals, however, it is rare to live a hundred years. As a good aspect of taking divine herbs, I often hear about a life span of a thousand years. For this reason I say, why is it necessary for an old man of seventy years to appreciate the great favor of eating meat? If, however, one who sequesters himself completely in a closed-in area gives up this [meat diet], he simply has no other means [for his sustenance]. I think that [your statement:] "[Such dietary habits] cannot be suddenly removed from the world" is similar to "They (i.e., emperors and sages) cannot suddenly take away [the habits that] remain entrenched [in the world], " which I expressed

in my previous expatiation. We can agree on a point for the first time. Why don't you dare to attribute it to good? Since you understand that [these dietary habits] cannot be suddenly removed from the world, probably you do not think that the Way is complete in this [point].

You respond,

"[Moreover, you say,

'If you say that even though there

are spirits and they have no form,] could there be beings without form in the world? and so on.

' I examined the intention [of this point] in your letter, as [I feel] it seems you do not reject that there are spiritual beings. Just on the point in which you say that spiritual beings should have some substance, 151

26a

The Collection for the Propagation and Clarification of Buddhism, Volume I isn't it possible you are confused, since Indian books state that spiritual beings become other living creatures? People of former days considered spiritual beings to be [the foundation of] the teaching. Moreover, they wrote it down in books and scriptures, and it is widely found in written materials. [Lord Sun] Qiao (i.e., Zichang) of Zheng state and [Ji]zha of Wu state considered this so, too. Therefore, when music is played six times [with the Chinese zithers made out of wood from] Mount Yunhe, the spirits of Heaven really descend from Heaven, and when it is played nine times [with the Chinese zithers made out of wood from] Mount Longmen, the manes of people all come and gather. You often adhere to the Rites of Zhou, but recently you disregard this meaning. Just now you berate beings without form. It is an incoherent argument!" My explanation is this: It is not only that I do not reject that there are spiritual beings but also I think that if there are [spiritual beings], they must have a form. You do not think that they do not exist and I agree with you, but we have different views on whether or not [the spirits] have [forms]. Hence, you recently questioned closely and wanted to demand [answers] thoroughly. Please forget about the Indian theory, and strictly comply with the Chinese classics. Moreover, put aside the issue that [spiritual beings] become other living creatures. Let us discuss the exquisite spirits that ascend far to [Heaven].

The appearance and the issue of existence or nonexistence should be assuredly reported and settled. Spiritual beings are very often mentioned in stories and writings. It is not that I do not understand their names and titles. Recently I received three discussions [from you]. Every time I received [a new discussion], the number of [spirits] increased. A myriad of spirits have all gathered together, but you have not answered even a part of the question [about the appearance and the issue of existence or nonexistence]. Even though your letter is thorough and erudite, it does not relieve my thirst to know. Regarding beings without form, you do not teach at all. You vainly said that it is an incoherent argument, and considered it a common opinion. If investigating honestly is considered to be incoherent, is being superficial and unsystematic considered to be fair and intelligent? You respond,

"[Again, you say: '[Zhuangzi's and Xunzi's] statements

are set forth] to admonish us for our future life,

' and so on. You have not

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made it clear about so-called merciful people. What are they? If you depend on the doctrine of reward and retribution [in accordance with] actions that is stated in books other than [Confucian texts], it is entirely the teaching of expedients to which I refer. In investigating the utmost doctrine, you have not analyzed with the sages' words and yet you have adopted many crafty and strange [words] in order to support [your argument]. Can it be to give the impression of rescuing by means of water from disasters caused by water?" My explanation is this: Thinking about merciful people, I hear for a long time that there are such people. Since you demand who they are, I would say that they are Mañjuśrī and Śākyamuni. I know that you think the doctrine of reward and retribution is entirely the teaching of expedients. The way of expedients is mysterious and deep; only sages can accomplish it. Even though you are proficient in knowledge and understanding, you have not seen its culmination. I am exhausted from trying to ascertain it, yet you easily make your own judgment. It is very shameful. If what the doctrine of expedients states is all deceptive and delusive, there would be no reward and retribution in the [law of] Nature. I am reluctant to jump to a conclusion, while you vehemently make an arbitrary decision. Again, this is dreadful! The spirit [of the doctrine] is lofty, but the one who hears it is low. How can you bring a false accusation?

I think that the "sages' words" you mentioned must be the words of the Duke of Zhou and Confucius. What we talk about now is entirely the issue of "believing and following" [of which they speak]. Nevertheless, you say that I have not analyzed [the issue]. This again shows a lack of complete prudence. Since your discussion respects the Duke of Zhou and rejects Śākyamuni, I refer to Śākyamuni and equate him to the Duke of Zhou. My answers do not go beyond your questions. I do not feel that I have "adopted many [crafty and strange words].

" [Great men such as] You Yu and [Jin] Ridi were

not born in the Chinese region. How can we specify that there is no one who has mastered the principles outside of the nine regions away from the royal domain? It is also really difficult to distinguish Buddhism from non-Buddhist teaching (i.e., Confucianism). If you believe your own criteria, have only your ears and eyes to teach you, and consider that everything except what you have already learned and known is crafty and strange, then I will stop my argument!

153

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

"Furthermore, you say,

'I think that there are no absurd

things. Each one is moved with good virtue, and so on.

' If these words are

certainly so, those who are moved with good virtue must be equal in degree of seriousness, and the force of a sundial must have a certain extent in length. As to decorations in building or construction, they are not initiated by a benevolent mind. Even though hunting is done according to the [appropriate] seasons, the extremely cruel nature [of human beings] has not been uprooted. For what is a person rewarded to ascend to Heaven, which is splendid and joyful? For what is one punished to fall into Hell, which is dark and full of suffering? Excellent words come to an end in differentiating high from low, and the law is made without a scale (i.e., measure or standard). All things have come to this point!"

My explanation is this: I spoke of [the force of] a sundial in order to give evidence [of perceiving reward or retribution]. The intention of your letter is to raise a doubt that it is not necessarily that [actions and the way of reward and retribution] correspond to each other and to suspect that there is no rule between them, and then you again try to remove a fortunate response. A fortunate response is nothing other than what is produced by fate. If a fortunate response is extinguished, there is no fate. You are accomplished in astronomy and proud of your knowledge. I think that one who keeps it in mind to believe in the Way must not come to this point. If you think that decorations in building or construction are not initiated by a benevolent mind and it is worse than taking another's life in accordance with [appropriate] seasons, wouldn't it be seriously ungrateful to the mind of that man (i.e., Śākyamuni)? The emperor's vehicle and seal are not necessarily the sentiments of Yao and Shun. Would respectful buildings and magnificent offerings be Śākyamuni's intention? To demand the reward [of rebirth] in Heaven and to ask for punishment in Hell are very similar to the stories that the ancient questioned [Zhou] Yafu (a general and minister of the Han dynasty who died of starvation, as had been foretold by an elderly woman physiognomist) about, and that Ying [Bu] asked a question [to a guest who had foretold his future misfortune].

354 How tasteful these words are! This is, however,

what many śramaṇas fully know. I will leave it out.

You responded,

"Moreover, a guardian attendant who teaches and loves

[his master] encourages [his master] to abstain from eating the intestines of 154

Fascicle Four

dogs and hogs [which resemble those of human beings]. A good cook who wields a knife [to butcher cattle for meat] feels afraid whenever he comes to a complicated joint. The Sage is as bright as the sun and moon, and his edification can open the three powers. If [actions and the way of] reward and retribution inevitably tally, how is it hindered by the teaching? Why was it sealed in the ages of [Fu]xi and Tang [Yao]? Why was it buried in the time of the Duke of Zhou and Confucius? In the beginning, nets [to catch animals and fish] were made and this gave rise to a number of sins. [The practice of] offering animal sacrifices was established and opened the punishment of the long night [of spiritual darkness]. The heavenly kitchen (i.e., food naturally collected) is abandoned, and those animals [that are] fed grass and grain are considered delicious. There has been no benevolence to save people from drowning [in extreme misery]. The cruelty of putting people into a dry moat was carried out without restraint. In order that these acts not be repeated, you should sincerely consider the issues deeply. If you think that the intelligence of the exquisite spirit [of sages] is not yet complete in some points, even though you are thoughtful and love strange ideas, you have not come to disgrace sages.

"

My explanation is this: I know that you think the meaning of reward and retribution was sealed in the times of [Fu]xi and the Zhou dynasty. For this reason, you ascertain that it is testimony that [reward and retribution] do not correspond to [good and bad actions]. The time of [Fu]xi and Tang [Yao] was long ago, which no one knows fully. The record [of that time] in the Book of Historycomprises no more than a few sections. When the merits of virtue and punishment were just mentioned, they had no scope to record the origin of weal and woe. Now, in the writings on emperors and kings, the issue of a person's life is still not written, but taking the lack of a written record as evidence, you consider that indeed it did not exist in ancient times. This is again a fault caused by considering your mind as your teacher. Moreover, it is all displayed in the works of the Duke of Zhou and Confucius to believe and follow [the view of] blessings [left to one's children] and misfortune [which makes itself felt long after the seed was sown]. You said,

"[Why] was it buried [in the time of the Duke of Zhou and Confucius]?" Was it [buried] just like a narrow path? Since there are familiar and unfamiliar 155

26c

The Collection for the Propagation and Clarification of Buddhism, Volume I in language and shallow and deep in teaching, is it to have the wise give this and snatch away that?

While we live, we indeed have desires. When we have desires, we certainly ask for something. If desires are not satisfied, there is conflict. If desires are satisfied, the mind becomes peaceful. If we fight, we harm each other. If we are peaceful, we stabilize each other. The reason a net was made is to remove harmful things in order to have peace. Furthermore, hunting and fishing are no different from the sacrifice of livestock. In the previous reply you were already aware that sacrifices of livestock could not suddenly be removed from the world. [Now] you say,

"Wasn't it possible to abandon at least hunting and

fishing in ancient times?" This has not yet been a coherent discussion. [The tendency] to cling to life becomes stronger the lower the social class. Therefore, to try to dispense with death is [an action] of following one's feeling and to take away other [sentient beings'] lives is [an action] of going against one's nature. The perfect person (i.e., Śākyamuni) is esteemed. Why would he offend and go against the natural course? From this, we know that since we cannot suddenly remove longstanding customs, [Śākyamuni] simply set up a system to control them. Even though the spirits of sages are vigorous, they have nothing to make [people's] ignorant minds wise and clever. How could the people who left their homelands and wander in other lands (i.e., those who left the truth and who do not know the way to return to it) be better?355 The reason sin and punishment visit is that people themselves invite them. The heavenly kitchen was involuntarily abandoned since [heavenly] matters are far away and difficult for us to reach. Since substantial things are familiar and easy for us to indulge in, [we feel that the meat of] domestic animals is always delicious. [Good deeds such as] saving a man from drowning and taking a man out of a dry moat [in which he had fallen] are common to many wise people, but [the way] to teach people differs [for each person]. It is not that the Way itself differs. Your reprimand that [I think the intelligence of the exquisite spirit of the sages] is not yet complete in some points also seems inappropriate. Zichang (Sima Qian) loved strange ideas, but it is originally not similar to this. You respond,

"When you talk about benevolence and righteousness, you

say 'Those who care about [benevolence and righteousness] are few and those 156

Fascicle Four

who use them for their own benefit are many.

' However, when you speak of

doing kindness, you approve that men of virtue and talents who are left neglected forget a reward. Since those who care about [benevolence and righteousness] are few, who are able to be the men of virtue and talents yet who are left neglected? Since those who use [benevolence and righteousness] for their own benefit are many, how can you say to forget a reward? If you can encourage people who are willing to give [to the poor], expect companions who want to be benevolent, expound the meaning of forgetting reward and retribution, and lead the people toward a mind of righteousness, then righteousness is truly here and you are not far [from the goal] in seeking benevolence. "

My explanation is this: "Those who care about benevolence and righteousness are few and those who use them for their own benefit are many. "

I learned this [expression] from Zhuangzi's book.

356 It is not my own statement.

You hastily impeached me before you made a complete examination. Well, "Since those who care about [benevolence and righteousness] are few and those who use them for their own benefits are many, no one is able to be a man of virtue and talents. Yet who is left neglected, and how can you say to forget a reward?" [Your statement] is really what I have diligently and prudently considered from the beginning: simply, we cannot set [human beings] down for [the three powers] arranging with the two polarities [of Heaven and Earth]. It is not something on which you should depend in order to show that your great discussion is correct. If being willing to give [to the poor] and forgetting a reward are to master benevolence, and if forgetting a reward and giving [to the poor] tally with righteousness, we may leave behind the word "want" [in the phrase "in order to hope for companions who want to be benevolent"] and also remove the word "toward" [from the phrase "lead the people toward a mind of righteousness"]. If [righteousness is truly] here and you are not far [from the goal in seeking benevolence], who would not long for these?

You respond,

"As to your statement,

'[The Buddhist teaching] is to

increase good qualities, prevent evils, return the people to the grand submission [to the natural course], deliver sentient beings [from evils], and so on, ' the

intention of this is nonsense, and it is not what I am concerned with in this discussion. Isn't this like the case when the Qin army was about to escape and their messenger talked nonsense?"

157

27a

The Collection for the Propagation and Clarification of Buddhism, Volume I My explanation is this: Your discussion holds [the teachings of] the Duke of Zhou and Śākyamuni. I also respond to it taking [examples] from both the foreign land (India) and the land of Zhou (China). You repress [the teaching of] that land using [the teaching of] this land, and you say that the highest level of happiness is [achieved] in an illustrious family. I inculcate [the teaching of] that land, explain [the teaching of] this land, and say that [the Buddhist teaching] brings about widespread blessings for everyone. Based on the views of this land, you say that blessings rest with high-ranking officials. I believe in the information from that land and say that [the Buddha] is the highest in nobility among a hundred deities. These are controversial points in our discussion. Why do you say "It is not what I am concerned with [in this discussion]"? The foundation of the criticism of this discussion takes [presenting] by turns to be the essence. If every time it gets beyond your control you say that it is vast and preposterous, then the road to look for principles is nearly blocked up. The statement "When [the Qin] army was about to escape [and their messenger] talked nonsense" is probably not relevant to this case. You respond,

"How could I continue to press you? Please take a seat. I will explain it to you. Sages are [originally] placed above, and they do not have to strive for supremacy against a hundred deities. If there is a beginning, there is an end. How can you be in the land of eternal life? And so on. "

My explanation is this: "How could I continue to press you?" How wholeheartedly you strive after virtue! "Please take a seat, and I will explain it to you.

" What great expressions these are! In general, would being a leader of people be something to attain through fighting? [The one who becomes a leader] not only refrains from fighting but also certainly assumes a humble attitude. When you see the phrase "The highest in nobility among a hundred deities,

" you may not think to contend with a hundred deities for supremacy. Instead, you take it as Lord Teng and Lord Xue, [who fought each other for supremacy]357 and forget to master benevolence. I am aware that you think there is a beginning and an end in things, and that there is no land of eternal life. If we look for it within our realm [of existence], it is true, just as the purpose of your letter, and it is just as I said in my previous expatiation, "Various existing things are really suitable for this (i.e., in the great law of Nature life and death are the same in arising and falling).

" As to illustrations in the

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Book of Mountains and Seasand records in the Biographies of Arrayed Transcendents, these issues are concerned with this world, but they can no longer be traced back, not to mention the case where the Way separates from common practices and the principles separate from an ordinary pattern. Since something is not within your own [experience], you think that it must be entirely discarded. This is again hard to understand. You respond,

"Well, the other world and this world are distinguished clearly from each other. Various things are investigated completely, " and so on.

My explanation is this: When I came to examine the section on this subject, [I realized that] you enthusiastically relate [historical events of] successive generations. Your writing is extensive, the content is complete, and you are very good at methods [taught by] your teacher. Your voice to sing for the world of sages is vigorous, but you simply have not made a key remark in studying to find the significance of the Way. Formerly, when I was young, I spent a little time randomly studying a large number of historical records. I have been vaguely informed of the outline of the ways of emperors and kings and the traces of the virtuous and the intelligent. I dare to thank you for your detailed explanation. You have given me a generous instruction. Truly you are diligent in the management of business.

You respond,

"Why is it necessary to consider the future blessings of the family that has accumulated enough good deeds to be vile, and to hope for the blessings of the next existence of which there is no proof" and "[A Buddhist monk's] squatting or kneeling upright in worship and [the Chinese style of] bowing complaisantly are inconsistent with each other after all. I personally wish that you would give up practicing both [Buddhism and Confucianism] and abide by [Confucianism] alone, " and so on.

My explanation is this: [The issue that the future] blessings [of the family] that has accumulated [enough good deeds] are not considered to be vile was already explicated in the section of "believing and following. " The issue about

hoping thoroughly for the next existence was also [presented] completely, when I spoke of perceiving reward or retribution. The five-colored strings of the emperor's ceremonial cap (zao) and the emperors' ceremonial gown [of dragon patterns] (gun) and the great robe of fur (daqiu) [worn by emperors for the rite of making sacrificial offerings to Heaven] are the same, and 159

27b

The Collection for the Propagation and Clarification of Buddhism, Volume I integral to the rites. Why wouldn't it be possible that [a Buddhist monk's] squatting or kneeling upright in worship and [the Chinese style of] bowing complaisantly are practiced together in the same world? In principle, it is possible to practice them concurrently. Do not presume that [one of them] should be rejected.

You respond,

"Metaphors such as a single-plank bridge, the two men

[Guan]shu and [Cai]shu, a person in the world [who keeps an unpolished gem and displays it in a market], and an officer in charge of translation, have nothing to do with the original discussion. Therefore, I say nothing about them. "

My explanation is this: These several passages in my latest letter arose somewhat from a joke. It is similar to the incident in which the story of the people of Yue, [who were always naked,] asked about clothing was adopted in an old tale. When an arbitrary opinion has come to this point there is no help, but it is just very strange. The reason, however, that I questioned using the metaphor of two persons, [Guan]shu and [Cai]shu, is because I want to dispel your suspicion that [a diet without meat could not be recommended to] common people. Since you have never responded to this, it is really promising [for me]. You are powerful, as if allied nations follow you just like clouds, and your great discourse has become popular. I, [on the other hand], live apart from society, and every time I present my solitary opinion, it is commented on in whispers. There is no doubt of the fact that I am not equal to you in this way. I truly rely on a versatile scholar. We are common in principles. I abruptly forgot about the troublesomeness [of this] and have greedily written all to my heart's content.

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

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