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

Fascicle Five

The Discourse on Regeneration

(Gengshenglun)

by Luo Junzhang

It is good that the scholar Xiang [Xiu] said,

"What is Heaven? It is the general

name of all things. What is Man? It is one of the things in Heaven. " From

this, we may say that each thing has its own term of existence, while Heaven and Earth are everlasting. In that case, changes of the everlasting [Heaven and Earth] do not go beyond [the boundary of] all things from the beginning. If all things did not regenerate, Heaven and Earth would have an end. Heaven and Earth are not supposed to have an end. So we can conclude that [all things] regenerate.

I seek [this fact] in various ancient discussions. It is said that "Omens of all things were determined a long time ago. All living creatures repeat birth and death,

" "The sage composed the Book of Changes, in which the culmination was already provided,

" "To trace to the very source of the spirit

is to know [the law of] transformation,

"358 and "To trace to the very source

of the principles is [to know] completely the nature [of all things]. "359

If it is possible to trace to the very source of the spirit, anything that has a form cannot have no term of existence [in this world]. In that case, human beings and things have their fixed terms. You and I have our own station [in existence]. It is impossible that existence extinguishes and becomes non existence. It is impossible that you can transform to become me. Gathering, scattering, disappearing, appearing, we circle round and round on our eternal path. [Anyone]—the wise, the ignorant, one who lives long, or one who dies young—circles round and returns to one's [original] being. [The circle] spontaneously goes on consistently, and there is not an iota of difference. Together with their fate [all things] extinguish and then return. People of the world are absurdly not aware of this. How far and distant it is! Its way is profound. Even though Heaven and Earth are vast, they are harmonious, without disorder. Although all things are numerous, they are sorted according to their classes. Each of them has its foundation. There is the sequence in successive 161

Sun Changsha’s Letter [to Luo Junzhang] by Anguo (Sun Sheng)

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The Collection for the Propagation and Clarification of Buddhism, Volume I ancestors. In the direct line and the collateral branches for a hundred generations its longstanding [element] is never lost. Furthermore, the spirit and the physical substance are a natural couple. The natural couple's separation and reunion are the change in birth and death. There are gathering and scattering in the physical substance. It is the natural course of transmigration [of birth and death]. When people and things undergo change, each of them goes [from life to death]. Each is its own part in going [from life to death]. Therefore, when each of them returns [from death to life], there is a principle. Even though things are confused and indistinguishable when they scatter, they are not out of order when they gather. The farther they go, the closer they return. In addition, the spirit and the physical substance profoundly meet each other, and spontaneously unite together exactly, just as two pieces of a tally fit together. People of the world all lament that uniting leads to separation without fail, yet no one consoles himself with [the thought] that separation leads to uniting without fail, as well. All people know that gathering leads to scattering without fail, but no one recognizes that scattering leads to gathering without fail, as well. They do not give much thought to this [matter]. How could there be distance [between uniting and separating, or gathering and scattering]? Generally, since the present existence arises in conformity with the former existence, [present] affairs are in alignment with past affairs. In the essence there is nothing disordered. In the intention, we are not aware that [the one of the former life] profoundly unites with [the one of the present life]. Who would say "I realize this"? Now, a talker merely knows that the one of the former life is not [the one of] the present life, but he simply does not know that the one of the present life is the one of the former life. Those who have extensive views, therefore, see that life is equal to death, and say that life and death are just like wakefulness and sleep. How true this statement is! Sun Changsha's Letter

[to Luo Junzhang] by

Anguo (Sun Sheng)

I have examined the Discourse on Regeneration, in which you sum up the issue of changes, and thoroughly analyze gathering and scattering. Your logic is distinguished. Moreover, your purpose and composition are also 162

Fascicle Five

pleasant. This is a good discussion. Nevertheless, I still have a different opinion.

Since now there are innumerable cases that all things transform into other forms, you do not miss in complying with the law. However, it takes many years until what is hidden reveals itself. If this is so, the cases that all things transform [into other forms] should still be many, but there is no case that being obtains its [original] form again. When things exhaust the condition [to exist in this world], they must go far off to an unseen place where our ears and eyes cannot perceive them. Only at that point do they return to their foundations. Therefore, I think that since our physical bodies scatter all over, so do our sensory perceptions. They are disorderly, confused, and mixed, and they transform into other substances. Each of the other substances loses its former [state]. They are not what they used to be. This is the reason why all creatures that have feelings grieve. If this is so, you cannot console only yourself.

Response to Sun [Sheng]

I received your letter. Your composition is brief yet your purpose is expressed, and the logic upholds actual facts. Even though I am glad for your simple and easily understandable reply, I have not yet appreciated it. Moreover, I have in my mind small and unimportant things endlessly. Please examine my original [discourse again].

In the original [discourse] I did not say that things do not change at all. Each of those things that change, however, attains by itself what it transforms into. Those that decay do not lose their former essence. Who takes charge of molding them, namely, mixing [clay] and making [each form]? This statement is the most apt for the case. [Things] are separated and never thrown into disorder. If they are like this, would regeneration occur only once? [Things] arise endlessly and regenerate for a long time. When they come to an end, they return to the beginning. The truth is evident. While you are not able to know the present, how can you know about [the next life after] regeneration? Probably, since my grief had accumulated, I spoke in a rough way and consulted with you about what I came to understand. How could it be said that I console only myself? I simply have a little diversion under pretense of this.

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The Discourse on the Immortality of the Spirit (Shen bumielun)

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The Collection for the Propagation and Clarification of Buddhism, Volume I The Discourse on the Immortality

of the Spirit (Shen bumielun)

by Zheng Daozi (364-427)

Many [people] think that body and spirit perish together and the function of the spirit (zhao) and consciousness are extinguished along with them. Can it be explained why this is so? All people of the world already consider the Duke of Zhou and Confucius to be the culmination. Benevolence, righteousness, and ethical education were first formed in their minds. The foundation of the spiritual intelligence is never mentioned in even a single word. Therefore, [in their teachings] what is done with sensory perception is limited within the concrete [realm]. The Buddha speaks words of the utmost importance, but ordinary people do not believe in him. I fell into delusions when I was young, but I thought to get out of the delusions. I sought the profound purport and examined the essence of the spirit. I realized that the principle is more exquisite than a physical body and the spirit is more subtle than the principle. Entrusting what has appeared, I will transmit my mind and briefly adduce the testimony. I hope that this will shine upon all who will be awakened to [the truth] and consequently contribute to [removing] longstanding delusions.

Spirit and body are mixed and come together. Even though they exist together while one lives, with regard to the point that there is a difference between coarseness and subtlety in their origins, there is a distinction between corporeality and incorporeality. Why do I say this? A body consists of the five viscera (i.e., liver, lungs, heart, kidneys, and spleen), the six entrails (i.e., gall, stomach, bladder, the three parts of the abdominal cavity, small intestine, and lower intestine), the limbs and the seven apertures in the head (i.e., eyes, ears, nostrils, and mouth). All unite to become one [body]. Therefore, one is alive. At just the moment when people are born, each one receives the five primary elements in a different way [from others]. Hence, some people suffer from being crippled in a limb or some part of the body, or lack either ears or eyes, but this does not prove fatal. Even with the body it is like this, not to mention with the spirit whose essence mysteriously shines. It governs all bodies ingeniously. Body and breath move together, while the spirit and the wonderful realization flow in the same way. Although motion (i.e., the body) 164

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and inactivity (i.e., the spirit) support each other, exquisiteness and coarseness separate from each other in their origins. Wouldn't it be because each has its origin and they depend on each other to function? When you take a familiar example of this, the reason is clear. I hope you can comprehend this. In what a body supports, muscles and bones have sensations of pain and itching, while nails and hair do not. Why is this so? Wouldn't it be because muscles and bones are the essence of life but nails and hair are not the foundation of life? When life is in the foundation, sensations exist. When life is in the periphery, there is no sensation. For the function of a body, it is still considered that the foundation and the periphery are concerned with rising and falling, not to mention the spirit that is the foundation of life, and whose origin is the most subtle. How could [the spirit] wither along with a seven chi-tall [body] and be exhausted together with [the sense organs that are like] doors and windows? If you infer from this truth, you can clearly understand that the spirit is immortal.

A guest criticizes,

"Your argument on the body and spirit is complete.

It is astute to speak of sensibility and insensibility in a body. Never theless, even though the body and spirit have different origins—[the body] is of coarse origin and [the spirit] is of subtle origin—both consider existence to be their status. The reason for being is that life is the foundation. Why, then, is it possible that the foundation of existence has become exhausted and that which has depended on the foundation alone exists? Beyond the outside of life, it is vast and completely obscure. Since it is completely obscure, it is not only that there is nothing to establish with words but also that there is nothing to extablish with consciousness. If it is not established by the consciousness, where does the spirit deposit itself? Since there is nothing [into which the spirit] can deposit itself, how can it be immortal?" I respond,

"Your criticism is good as an argument. It has not yet been based on the mind. Is this why a criticism such as this comes up? Now all changes are entirely existence. Prospering, declining, rising, falling, dying or being born, take the place of each other. A body becomes exhausted and another is born. This is the whole process of a living being. With regard to water and fire, they prevail over all sentient beings thoroughly and are abundant, without deficiency. Wouldn't it be because the essence of fire follows things, the law of water annihilates [water itself] and follows others, [both 165

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The Collection for the Propagation and Clarification of Buddhism, Volume I fire and water] are not self-generated when they are generated, they are what all sentient beings depend on, they are useful in the light of [other things], and therefore things cannot use them up? Even [fire and water that] exist in the same sphere of life are clever in this way, not to mention the principle of the spirit that is singularly transcendent and unparalleled. It is not on the same level with ordinary things, but is it fixed that, since it is outside of life and is completely obscure, the spirit has nothing into which to deposit itself? If we carry out a discussion on this basis, the Grand Terminus (taiji) is the mother of the two elementary forms [yinand yang], and the two elementary forms are the foundation of all things.

360 The Grand Terminus, [however,] is

simply the vapor of Heaven and Earth. It can still unite the roots of all these changes, and it does not change that it is the root. How much more can the spiritual intelligence—the apex of the numinous being that exhausts both existence and nonexistence—do? You can comprehend that [the spirit] is immortal.

"

The critic says,

"You infer that the function of the spirit is beyond the

body and you indicate that the Grand Terminus comes before things. This is really significant. It is, however, valuable that reason satisfies the minds [of people]. Then a discussion can [actually] be carried out. The spirit and the body have not been separate from each other even for a moment. If they were separate from each other, there would be no spirit. There is no spirit in trees and plants because they do not have consciousness. When the body is exhausted, to what does the spirit attach itself, being called immortal? If it is able to be immortal, it rides on the numinous being [of the dead] without availing itself of a body. Since it does not avail itself of a body, why does it exist with a body? It is not separate from [the body] at last. If [the spirit and the body] cannot be separated from each other, it can certainly be understood that the foundation of life [in both spirit and body] is the same. "

I respond,

"There is a criticism of this. The body and the spirit have their own origins. Let me explain it for you from the beginning, in orderly fashion. As to fire, there is fire on the basis of firewood. If there is no firewood, there is no fire. Even though firewood is a device to make fire, it is not the foundation of fire. The foundation of fire spontaneously exists, and simply comes to function complying with firewood. If firewood came before fire, would it be reasonable to say that there was no fire before Suiren (a legendary ruler 166

Fascicle Five

who first discovered fire)? The foundation of fire is the utmost degree of yang, and yangis the culmination of fire. Therefore, firewood is what fire deposits itself into, but it is not the foundation [of fire]. That the spirit and the body avail of each other is also like this. Availing of and complying with each other are merely the cause of the path [of transmigration] of birth [and death]. Why could it be that if there is a body, the spirit exists; and if there is no body, the spirit is exhausted? Its foundation is entranced, unconscious, and indescribable.

"Let me extensively give an example in order to clarify this for you. When firewood is in water, fire is dead. When firewood is out of water, it makes fire.

361 The firewood remains the same, but fire is designated beforehand [to either burn or be extinguished in accordance with conditions]. That the spirit does not rely on a body is also like this. You can understand thoroughly that the spirit does not need a body.

"

The critic says,

"It cannot be promptly concluded that the spirit does

not need a body. If [the spirit] does not need a body, as you said, what avails itself of a body and what shines alone are usually the same in the principles. Even though [the spirit and the body] avail themselves of each other, this is not interdependence in the foundation. According to what the Buddhist doctrine clarifies, we must educate and mold this spirit in order to save that body. Why is this so?"

I respond,

"Your question has some intention. This is what ordinary people are deluded by, because they have not reached the foundation. Although the spirit does not need a body, that body is surely produced. In the body that is surely produced, this spirit certainly dwells. If [the spirit] certainly dwells in [the body] that is surely produced, the function [of the spirit] and the perception [of the body] become one, and they are spontaneously beneficial to each other. If they are spontaneously beneficial to each other, it is the highest degree of educating and molding in the principles. If it is [the highest degree of] educating and molding, it is fruitful. If it is fruitful, the Way is practiced. This can be compared to [the relationship between the changes of] the four seasons and [the changes of] all things. How could it be intentional to be mutually beneficial? It is what the principles follow and what is naturally reached. "

The critic says,

"I have respectfully heard that although the body and

the spirit are different from each other, they are mutually beneficial. You 167

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The Collection for the Propagation and Clarification of Buddhism, Volume I have already compared the spirit in the body to fire in firewood. Firewood has no intention to make fire and fire has no frame of mind to deposit itself into firewood. Therefore, they can collaborate endlessly. They spontaneously transform together for a long time. It is not that the fire of this firewood moves to that firewood and becomes fire. Nevertheless, in Buddhist doctrine, on the basis that after the body is exhausted [the spirit] further dwells in that body, the coming into and going out [of life] of the spirit and the body originate in evil acts and meritorious deeds. Let me ask you: If this body performs evil acts, are evil acts done by the physical body or by the spirit? If the body [commits evil acts], [the body] is merely one of all things created by the Great Founder.

362 If the spirit [commits evil acts], since the spirit does not act independently and is tied to something else, namely the body, your assertion that the body and spirit do not avail themselves of each other fails in this point. "

I respond,

"It is good to have this question so that I can explain the reason thoroughly. I said [previously] that body and spirit do not avail themselves of each other, by which I simply meant that they have different foundations. Once they come into life, in the endless transmigration of birth and death each of them pervades its function. If this life is used in order to commit evil acts and perform meritorious deeds, could it be possible that the spirit performs its function subtly by itself and does not do anything for the function of the body? If this is so, it would be intentional to be [either] wise or ignorant. It is not that [the spirit] neglects the function and mysteriously meets with [a body]. It is logical that [the spirit] meets mysteriously with [a body], and it is logical that the body is exhausted. The spirit that was educated dwells in a body. You do not doubt the original [assertion that spirit and body are interdependent]. That (i.e., the previous discussion) and this (i.e., the latter discussion) follow the same logic. Why do you doubt only the latter part?"363 The critic says,

"The spirit functions in conformity with the body, and the body functions in accordance with the spirit. This is exactly so! Since realization derives from the spirit, delusion lies in the spirit as well. The spirit follows the body. Therefore, there are the wise and the ignorant. Being wise or ignorant is not [a function of] the spirit but [results from the fact that] the spirit does something in the functioning of the body. [The spirit] revolves in the three periods (past, present, and future) for a very long time, beyond calculation. Being wise or ignorant has no beginning, and the potency [of being wise or 168

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ignorant] becomes evident midway [through the course of the transmigration of birth and death]. The law of non-beginning is profound, while the potency [manifested] midway is immature. Could it be possible that what exists in the later potency rises far above the origin of non-beginning? If you have a good [explanation] for me to understand this thoroughly, please let me follow in your footsteps.

"

I respond,

"Since you inquired into the origin [of being wise or ignorant], you made this statement. In the principles there is neither beginning nor end. The culmination of profundity is boundless. Once we have already been born or transformed, continuously committing evil acts or performing meritorious deeds simply takes place naturally. So-called sagacity truly derives from the ears and eyes, but the foundation of the ears and eyes is not sagacity. What is called being wise or ignorant really ought to have a beginning. If there is already being wise or ignorant, nothing about the beginning can be known. There is something, but it cannot control [other] things. There is only nothing [as the foundation] that is later able to become to what things return. If there is a beginning, it is impossible to have no end.

364 Only when there is nonbeginning do beginning and end become inexhaustible. This is naturally a matter of course. It is impossible [to deny this]. Based on the assumption that things have a beginning, you cannot demand that the spirit is the same as things. The Way of the Spirit is abstruse and subtle. The ultimate principle is unspeakable. As the principle is indicated indistinctly, we come to understand it together. If we seek for the foundation from the end, we are apt to fail to catch its entirety. So I would like to abide by this viewpoint and hope that it offers steps to lead to the peak [of realization]. If you [were to continue to] indulge in arguing and competing in compositions, I know that you should cease.

"The Hongfanchapter [of the Book of History] speaks of the foundation of living. On this point it is the same as Buddhism. As to the matter that in what the Buddha expounds there are many [statements like] the Milky Way [that are too far-fetched to gain credulity],

365 this is simply because you

indulge in daily matters. Shangchen (King Mu of Chu state) extremely transgressed against [ethics] (i.e., he killed his father, King Cheng), but his descendants made the state prosperous. Yan [Hui] and Ran [Boniu] were virtuous, but they were not well known because they died young. The teaching of the 169

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The Collection for the Propagation and Clarification of Buddhism, Volume I Duke of Zhou and Confucius is for matters of this world (i.e., this existence). If this reason is inferred, it can be understood.

"Let me extend the testimony in order to examine it in more detail. If one receives a numinous being and embraces harmony, he can master the ultimate way and become pure. Yao begat Danzhu, who was stupid and evil, who had no sense of order, and who did not know benevolence and righteousness. Gusou begat Shun. When we trace the origin of [Shun's] birth, [we find that the father] was not a man who could raise [a virtuous son]. When we seek the principle [based on the teaching of the Duke of Zhou and Confucius, we know that] good qualities should be passed on, but the [real] matters are like this. You, however, said that the Buddhist doctrine is unrealistic. Shouldn't you realize [that this is not true]?" The New Discourse

on Body and Spirit

by Huan Junshan

I, [Lu] Cheng (425-494), think that Junshan had never heard Śākyamuni's teaching, but he already excerpted the simile of firewood and fire when he discussed [the relationship of] body and spirit. In the later disputant's statement, there is a point that obscurely matches with [this simile]. Accordingly, I carry on [his discourse] here.

I once visited the former magistrate of Chen county, Du Fang, who [now resides] in Tong prefecture. I saw that he was reading Laozi's book. He said, "Laozi preserved his health by [living] a tranquil life without worldly desires and enjoyed his life for as long as several hundred years. Today if we practice the way he did, would we be able to prolong life and stay young?" I responded,

"Even though [human beings] are the same in form and

name, each has a different degree in their temperament, nature, and ability. Some have strong air, some have weak air; some have determined air, and some have timid air. By loving, cultivating, and appropriately using [our natures and abilities], we can simply alleviate [the pain of] our aging. It is just like if we take good care of clothes, footwear, and utensils, they remain in good condition and last long.

"

Nearby I saw the embers of a flaxen torch that hung down one chi.On the basis of this, I then made the analogy,

"[The condition] of the spirit dwelling

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in a body is similar to that of a fire burning a [flaxen] torch. If we are good at holding it and shifting its position in accordance with the flame, it is possible that the fire will not go out until the torch fuel is entirely consumed. Without the torch, no fire can be produced by itself in emptiness. Moreover, it is impossible for the embers [of the torch] to burn after [the fire goes out]. The embers are like a person's aging and infirm [body]. When teeth fall out, hair turns grey, and muscles lose their vigor, the spirit cannot invigorate [the body]. When [the symptoms of aging] completely cover the inside and outside [of the body], the vapor is exhausted and we die. It is just as the flame and the torch come to an end together. [Suppose] a man encounters an evil thing and is injured or falls ill. If he does not receive [medical] treatment or meet a good doctor, he will probably die an unnatural death. If he dies [in this way], his muscles and bones are usually just like flames that are fanned by a strong wind, which are not protected from [being extinguished], and which die out. Namely, the body remains, [just as] the main part [of the torch] remains. "Once while sitting and drinking in my inner chamber at night, I lit a flaxen torch. In the midst of burning, the torch was crushed and about to go out. I closely inspected it by myself and found that the bark [of the torch] covered [the top] like a scab. So I supported [the torch by my hand] and shifted its position. Consequently, the flame recovered [its strength]. This indicates that when a human body has a sickness or is severely injured, if it is taken care of and maintained well, it is possible to restore the body to [good] condition.

"Furthermore, no one can know the beginning of the time of his birth, and even when he gets old, he ought not to know when he will die, either. In ancient times, when it was a peaceful world, people were born under goodness and prosperity. All were strong and enjoyed longevity. They lived for about a hundred years and died. When they died, they looked like they were sleeping and suddenly [their spirits] left [their bodies]. It is just like fruits and grains that fully ripen and naturally fall [to the ground]. People of later ages are victimized by the vicious vapors of declining and waning. Moreover, they lose [their chance for] a timely marriage and work excessively and diligently despite hardships. Hence, even if they give birth, both [parents and children] are impaired, and their bones, muscles, blood, and breath are not strong enough. Therefore, many people die of misfortune that shortens their 171

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The Collection for the Propagation and Clarification of Buddhism, Volume I life, or while still young in midlife. When they fall ill, they may suffer from pain, sadness, and worry, and later they pass away. Therefore, we sigh, we hate death, and we consider it to be a great [occasion]. Formerly Lord Jing of Qi state praised his state, commended his happiness, and said, 'If from the earliest times there were no death, what would that be like?' Yanzi (i.e., Yan Ying), [prime minister of Qi state,] answered, 'The Supreme Thearch considers that human death is good, the virtuous consider it to be a rest, and those who are not virtuous consider [that death is simply] to go away.

'366 Today [people] do not think to make effort to broaden [their knowledge], to study every day, and to understand [the Way] thoroughly in order to quickly rise in the world and become famous. If they have a long life only coveting profit and still seek to prolong their life, they are deluded and do not understand [the truth].

"

Someone criticized this,

"When the body and spirit are compared to a

torch and fire, it appears that there is a parallel point, but I am afraid that there is not. The reason human skin and flesh are healed spontaneously when they are flayed or injured is that the blood and breath circulate. When the flaxen torch is damaged, although it burns, it cannot completely recover [its original force]. Hence, [human beings] grow with the spiritual breath. If the torch is unable to recover by itself, this is probably what is considered different [from human beings]. Why do you assert that [human beings and a torch] are the same?"

I responded,

"A fire begins from the edge [of a torch], but the spiritual vapor of a human being is within the body. It is gradually released from the interior and united at the exterior. Even if it moves from the exterior toward the interior, assuredly it is not necessary to go in from an edge. This is similar to a red-hot charcoal fire: if water is sprinkled on it, it may seem to be about to go out but it glows again. This is the same as the case where the human blood and breath stimulate the growth of skin and flesh. When we look at [the state of something after complete combustion, we find] that some parts become ashes, and other parts become embers. Why is it impossible to compare this to [the human body and spirit]?" On another night I was talking with [Liu] Boshi, sitting face to face, burning the oil of a lamp. Since the oil in the lamp was exhausted and the 172

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wick was bare, the light was going out. Then, showing this to Boshi, I said, "Human aging is also like the bare [wick of] the lamp.

" Furthermore, I spoke

of the matter of the flaxen torch that I previously [mentioned to you]. Boshi said,

"When the lamp [oil] and the torch burn out, we must add oil or switch to a [new] torch. When a man becomes old, he should quickly pour [blood and breath in his body in order to sustain his life].

"

I responded,

"A man has already received a body [from Heaven] and

formed himself. This is just like holding that lamp or torch. When [the lamp and torch] are exhausted, how can they change themselves, since they have been exhausted? When they are exhausted, the one who changes them is a human being. That which quickly pours [blood and breath in a human body in order to sustain its life] is Heaven. If Heaven is able to do well for human beings and fill up their bodies with blood and breath and strengthen their muscles and bones, then their bodies and spirits become vigorous, even to the extremities, and they live for a long time. Otherwise, they get a fatal illness or are injured. It is just as a flame lasts a short or long time according to the quality of the oil or the length of the torch. If you want a lamp to add [oil to itself] or a torch to [replace] itself [with a new one], it is impossible. Just by collecting nearby oil in order to soak the tip of [the wick], or shifting the position of the main part of a torch in order to make the flame stable, their brightness can be recovered. [But] when the foundation [of the flame] is exhausted, there is no longer anything to burn.

"Now, regarding the preservation of our health, we may be able to replace a lost tooth, dye gray hair black, or regain lustrous skin and face, just as in the case of collecting [nearby] oil or shifting [the position of] a torch. When life comes to an end, [however,] one dies alone. Since intelligent people are aware that it is difficult to seek [a long life], they do not trouble themselves about that. Ignorant people are deluded and hope to gain the power to add oil or replace a torch. Therefore, they are anxious and restless. Moreover, trees, plants, and the five kinds of grains spring up on the earth by the vapor of yinand yang, and produce fruits and seeds when they mature. The fruits and seeds go back into the earth and are later reborn. This is compared to human beings, birds, beasts, and insects: all are born through the union of male and female. When they are born, they grow up; when they grow up, they become old; and when they are 173

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The Discourse on Why Śramaṇas Do Not Bow to the Sovereign (Shamen bujing wangzhelun)

The Collection for the Propagation and Clarification of Buddhism, Volume I 30a

old, they die. It is similar to the changes of the four seasons. To attempt to change its nature and seek to practice a peculiar way are done only by those who are deluded and who do not understand [the truth].

"

The Discourse on Why Śramaṇas

Do Not Bow to the Sovereign

(Shamen bujing wangzhelun)

by Dharma Teacher [Hui]yuan

During the reign of Emperor Cheng (321-342; r. 337-342) and of Emperor Kang (322-344; r. 342-344) of the [Eastern] Jin dynasty, Chariot and Horse General Yu Bing (296-344) had doubts about why śramaṇas treat the emperor as equal to themselves, without regard to formalities. [Yu Bing] clarified the reason, and Cavalry General He [Chong] (292-346) responded to this. 367 Later,

in the Yuanxing era (402-404) [of Emperor An (382-418)], Defender-in-Chief Lord Huan [Xuan] agreed with [Yu Bing], but he thought that Yu's argument was not complete. He then gave a letter to the eight executives, in which he wrote:

"Even though the Buddha's edification is endlessly vast and infers the world beyond the visual and aural senses, respect is considered to be its foundation. On this point, there is no difference between the [Buddhist] clergy and laypeople. I assume that what they aspire for differ, but this does not mean that respect should be abolished.

"In the Laozi [Daodejing], princes are considered equal to the three great elements, [the Way, Heaven, and Earth].

368 When [we examine] why they

are considered so important, [we find that the reason] entirely lies in that they support [all things] to grow and [the heavenly bodies] to move smoothly. [Otherwise,] how could they be referred to be equal to the two polarities, [Heaven and Earth,] only for the reason that sages are on the throne? [As the Book of Changessays,] 'The great virtue of Heaven and Earth is called life. '369

[The virtue] to make life all over the country and arrange all things lies in sovereigns. Therefore, we respect the throne and we are gloriously courteous to it. How could we vainly revere and value them? The significance is simply in the fact that sovereigns control [all things]. The reason śramaṇas are born in succession and live with supports is also that they are every day under the government ordinance [made by sovereigns]. How could it be that [śramaṇas] 174

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enjoy the virtue [given by sovereigns] and abandon courtesy [toward them], or benefit from [sovereigns'] kindness but reject [the propriety of] paying respect to them?"

At that time, many people of distinction both in and out of the government responded [to Huan Xuan's inquiry]. Although their statements did not awaken [the people] of that time, they all made good points. [Nevertheless,] generally [their statements] consisted only of what these people expressed from their hearts, and [the objective] truth was hidden by [their subjective] feelings. Consequently, this caused the supreme monk's robes to be damaged by earthly affairs. The mind that brightly aspires [for the Buddhist teaching] gave way to human customs. It is sad! This is precisely a cause for the case that "[The world and the Way] were lost to each other"370 or the bad luck that happens every thousand years.

I am deeply afraid that the Great Dharma is going to ruin, and I am impressed with [the old warning] that "Not to forget that previous lessons are [a teacher for later events].

"371 Hence, I wrote a discourse of five sections, in

which I actually expressed my humble intention. How could it be said that [Buddhism], which is as deep as a gully, needs [my humble statement that is as powerless as] the morning dew? I, however, would like to set forth my boundless mind [for Buddhism]. I hope that among gentlemen of later generations those who hold Buddhism in esteem will read [my discourse] carefully. Section One: Lay Buddhists

When we examine what Buddhism clarifies, we find that in general the idea of renouncing the world is considered different [from other teachings]. Generally there are four different classes for those who have renounced the world: [bhikṣus, bhikṣuṇīs, śrāmaṇeras, and śrāmaṇerikās]. In propagating the teaching and educating the people, their achievement is equivalent to that of sovereigns, and their edification concurrently takes the way of statecraft. Regarding the time to awaken people, there is no time not to do so (i.e., people may be awakened anytime), but according to the period [in which Buddhism] is encountered, [Buddhists may] go out [to edify others] or retreat [for self-cultivation]. Therefore, following the rise and fall [of the world, the teaching] simply becomes evident or not evident. Let me briefly mention here what among the issues can be discussed.

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The Collection for the Propagation and Clarification of Buddhism, Volume I Those who remain householders and respectfully perform the Dharma are the people who obey the [sovereign's] edification, whose feelings are no different from those of people in general, and whose lifestyle is the same as that of non-Buddhists. Accordingly, they have attachment to their families and relatives and offer courtesy to their rulers. Courtesy and respect lie in the foundation [of the people's feelings]. Consequently, on the basis of [the foundation,] the teaching is established. When we [inquire into] the origin of [the foundation] we find that the accomplishment is derived from the world of antiquity. Therefore "By teaching love on the basis of the feeling of intimacy" we cause the people to become aware that there is spontaneous kindness. "By teaching respect on the basis of sternness"372 we cause the people to become aware that there is a natural important one.

The two issues (i.e., relationships between parents and children and between sovereign and subjects) actually stem from the reward and retribution of the unseen world. Reward and retribution do not begin in the present life. One must inquire into their origins. Therefore, [in Buddhism] retribution for a sin is considered punishment, and [Buddhism] makes people fear [retribution] and exercise caution for their later [existences]. [Rebirth in] Heaven is considered to be a noble reward, and [Buddhism] makes the people happy and has them perform [good] acts for their later [existences]. These all clarify the teaching with the law of reward and retribution, just as the shadow [responds to the form] and the sound [follows the voice].

To submit causes is taken as proficiency, and [the teaching was established] without changing the nature. This is because if one treats oneself generously to maintain his life, he sticks to the confrontation [between himself and others] and has confusion, a nuisance roots deeply, and he assuredly never misses maintaining his life. He considers sensual desires to be a [pleasurable] garden, and music and women to be as joyful as sightseeing travel. He is addicted to worldly pleasures, from which he is unable to escape by his own effort. Accordingly, for the teaching to restrict [sensual desires, the law of reward and retribution is expounded] and taken as the limit [of the teaching for lay Buddhists], and nothing more than this is clarified. Since nothing more than this is clarified [for lay Buddhists], generally [they] are very much the same in obeying the law [established by the sovereign]. Therefore, it is impossible for them to receive the virtue [from their parents and 176

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the sovereign] and yet fail to show courtesy toward them, or to benefit from the favor [of their parents and sovereign] and yet reject paying respect to them. Consequently, [lay Buddhists] who are delighted with the teaching style of Śākyamuni always first admire their parents and respect their sovereign. When one abandons secular [life] and takes the tonsure, he must await the orders [of his parents and sovereign] and take action following [their orders]. If the sovereign and the parents have doubts about [his determination to abandon secular life], he should retreat, ask their intentions, and wait for the time when they have the same state of mind as his. This is precisely the reason why Buddhism values supporting [people's] daily lives and helps the sovereign educate [the people] in the way of administration. The purpose of statements made by the advocates appears to be the same [as mine]. Therefore, I have posited the distinction between Buddhist clergy (nei) and laypeople (wai) in order to clarify the purpose regarding the three most revered people. I have briefly narrated the tenor of Buddhist scriptures and pronounced my thoughts.

Section Two: The Buddhist Clergy

The Buddhist clergy are visitors from beyond the mundane world. Their lifestyle is beyond that of people of the world. The teaching for them is to master [the fact] that affliction is caused by having a body and that affliction is ended through not preserving the body, to know that [the operation of] life after life is derived from receiving the principle of the mutation [of birth and death in the phenomenal world], and to seek the ultimate law of Nature through not following the principle of the mutation [of birth and death]. Since they seek the ultimate law of Nature through not following the principle of the mutation [of birth and death], they do not value the support of [a sovereign who] manages the movement of [Heaven and Earth]. Since they bring an end to affliction through not preserving the body, they do not esteem the advantage of [the sovereign's] welfare [toward the people]. This means that principles and forms go against each other and monks and secular people are contrary to each other.

This kind of person makes a vow for himself by taking the tonsure at the beginning, and shows [his determination] in changing his ordinary clothes [to monk's robes]. Accordingly, in general all members of the clergy renounce the world in order to pursue their aspiration, and they become different from 177

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The Collection for the Propagation and Clarification of Buddhism, Volume I secular people in order to realize their way. Since they become different from secular people, their clothing code must not be the same as the secular rule. Since they renounce the world, they ought to follow a lofty lifestyle. Well, [Buddhist] monks are like this. Therefore, they are able to save secular people who are drowning in the deep stream [of transmigration of birth and death], uproot their deep roots [of karma] for numerous kalpas, profoundly lead [them] to the ferry of the three vehicles, and open widely the passes to the realms of heavenly beings and human beings.

If a person completes the virtue [of a monk], the Buddhist Way diffuses [virtuous influence] over his family members of the six relations, and the benefit spreads to all people. Even though [monks] are not placed in the rank of princes, [their way] is already compatible with the fundamental way the emperor rules over the world, and they can let the people be as they are. Consequently, while privately they oppose their family's valuable [attachment to him and become a monk], they do not go against filial piety. While they may lack the courtesy of paying respect to the ruler in public, they are not impolite [to him]. Judging from this point of view, you know that if you go outside beyond the principle of the mutation [of birth and death in the phenomenal world] in order to seek the ultimate law of Nature, [you will know that to investigate] the principles is profound and the significance is great. It is clear that [the Confucian] benevolence spoken of [by people], heaving a sigh, is insignificant in merit and of little benefit. If that is the case, [Buddhist monks] are still ashamed to hear the teaching of "those who are about to face toward Mount Ming"373 (i.e., those who aspire to the way of Laozi and Zhuangzi beyond the Confucian ethics) and turn back. How could [monks] be compared with those who follow the [sovereign's] education and the wise men who receive a stipend without rendering any service, and be [considered] the same as them in regard to showing filial piety and respect [for their parents and the sovereign]?

Section Three: Those Who Pursue the Ultimate Law of Nature Do Not Follow the Principle of the Mutation [of Birth and Death in the Phenomenal World]

Question: "When we look to Laozi's thought, we find he means that Heaven and Earth are considered to be great because of their attainment of the One (i.e., the Way); princes and kings are considered to be noble since 178

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they master to follow [the One];374 since [Heaven and Earth] attain the One, they are the foundation of myriad changes; and since [princes and kings] master to follow [the One], they have the function of leading the movement of Heaven and Earth. If this is so, to clarify the ultimate law of Nature must lie in mastering the root [of the Way]. To master the root [of the Way] must be due to following the principle of the mutation [of birth and death in the phenomenal world]. Therefore, wise people of former times thought that [Lao's statement of this] is good. It is impossible that many other theories differ from this. If a theory that differs from these many theories is established, it is unworthy of serious consideration. Nevertheless, you said not to follow the principle of the mutation [of birth and death in the phenomenal world in order to pursue the ultimate law of Nature]. Why is this so?" Answer: "Every existence in the finite world equally receives a life in [the law of] the great change (i.e., the Way). Even though a large number of individuals are multifarious and there is a difference between the exquisite and the coarse, generally speaking, in the long run they are simply divided into [two kinds:] those who have a mental function and those who do not. Those who have [a mental function] give rise to a feeling for change, and those who have no feeling for change. Since they do not have a feeling for change, when the change ends, their life is completed. Since their life has nothing to do with feeling, when the form decays, the change ceases to exist. [On the other hand,] those who give rise to a feeling for change respond to things and are moved. Since this movement must be caused by the feeling, their life does not cease. Since their life does not cease, the change becomes broader, the form (i.e., the body) goes through [the transmigration of birth and death] more and more, the feeling is more pent-up, and the affliction gets deeper. How can this affliction be described?

"Therefore, a sutra states,

'Nirvana is the state of no change. Thereby

the exhaustion of change is considered to be the realm [of nirvana]. The three realms of existence are the state of flowing motion. Thereby, they are places full of sin and suffering.

' When the change comes to an end, causes and conditions cease eternally. When [the change] is in flowing motion, we receive suffering forever. How can this be clarified?

"Life is shackled by the body, and it continues to exist due to [the law of] the change. When [we human beings] give rise to a feeling for change, 179

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The Collection for the Propagation and Clarification of Buddhism, Volume I the spirit is tied to its foundation, and the intelligence becomes dull. When [the mind] is firmly blocked [by feelings], one tries to preserve only himself and gets involved only in the state of [flowing] motion. Then the reins of mental function lose control, the path to [the transmigration of] birth and death is daily opened, and one just follows greed and clinging in the long flow [of the transmigration of birth and death]. How would it be to receive a life only [in this world]?

"Consequently, those who turn back to the origin and seek the ultimate law of Nature do not toil their spirits with [the work of] life. Those who transcend the mundane world do not trouble their life with feelings. If we do not trouble our life with feelings, it is possible to sever [the transmigration of] birth and death. If we do not trouble our spirits with [the work of] life, it is possible that the spirit profoundly unites with [the transcendental world]. Since the spirit profoundly unites with the transcendental world, it is called nirvana. How could the term nirvana be named groundlessly? "Let me infer and actualize it. Even though Heaven and Earth are great for producing and raising all things, they cannot make living creatures immortal. Although princes and kings consider causing all beings to survive to be their [major] achievement, they cannot cause them all to be free of affliction. Therefore, in the previous discussion I said,

'[The teaching for Buddhist

monks is] to master [the fact] that affliction is caused by having a body and that affliction is ended through not preserving the body, to know that [the operation of] life after life is derived from receiving the principle of the mutation [of birth and death in the phenomenal world], and to seek the ultimate law of Nature through not following the principle of the mutation [of birth and death].

' The meaning lies in this. Since the meaning lies herein, this is why śramaṇas treat sovereigns as equal, without regard to formalities; they exalt their tasks, they are not graced with a title of nobility from princes and kings, and yet they benefit from the kindness of [princes and kings]. "

Section Four: Those Who Have Mastered the Ultimate Way Do Not Respond to the World by Serving Both [for Relief by Politics and Emancipation by Religion]

Question: "Looking at all previous histories, from the time of the earlier emperors on, those who occupy the throne and are united with the fundamental 180

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ways [of the world] do not necessarily differ from each other in the original base. Since the original base cannot be dual, through all the generations ceremonial forms are the same and the system is consistent. It is 'Only Heaven is great and Yao solely modeled after it.

'375 If it is like this, it is not the case

that the wisdom [of sages] has nothing to illuminate, and there is nothing else that can be illuminated. Since it is not the case that in the law of Nature there is something that is not completed, there is nothing the law of Nature can complete. Inferring from this, [the world] beyond what we see and hear is empty; there is nothing to ascertain about it. Since there is nothing to ascertain in reason [about the world beyond what we see and hear], it can be clear what are the ultimate law of Nature and the ultimate Way [mastered by sages]. Today, all śramaṇas do not understand the meaning beyond writings, and they are puzzled about [the sages'] purpose that is beyond the teaching. Certainly they are terribly wrong. If there were an apparent sign for this (i.e., that the Chinese sages did not realize the truth of the transcendental world), it would be invaluable information.

"

Answer: "The mysterious ultimate law of Nature is vast and remote. The Way of the Spirit is profound. It can be sought with [philosophical] principles, but it is difficult to cross-examine with phenomenal facts. Once [the Way of the Spirit] is established as a teaching, the teaching aims at following the fashion of the day. The capacity according to [the fashion of the day] varies between superiority and inferiority, but regarding [the fact that the teaching] completes [the nature of] all things, it lies in using the function of human receptivity of mysterious responsive activity, conforming to people's minds, and leading their endowments. When their endowments reach the utmost limits,

'the knowledge stops at what it does not know'376 and does not participate in more than that.

"If this is so, it is not that those who have mastered the ultimate Way do not comprehend both [worlds within and beyond human limits]; they comprehend both, but they simply cannot manage both simultaneously. Therefore, [the Zhuangzisays,] 'When the ancients spoke of the Great Way, [first Heaven was clarified],

"objects and their names could be mentioned at the fifth from the beginning,

" and "rewards and penalties" could be stated at the ninth. '77

This [indicates] only the steps [to rule] the secular world, but [a teaching, 181

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The Collection for the Propagation and Clarification of Buddhism, Volume I regardless of the steps,] still cannot be suddenly established, not to mention about [teachings] in the world beyond [the secular world]. Let me infer this more broadly [in order to explore] the purport more deeply. "As for the statement [in the Zhuangzi],

'Outside the six conjunctions

(i.e., the limits of the world of humans, literally, the four cardinal directions plus zenith and nadir), [the sage] keeps it in mind, but does not discuss [anything], '378 this does not mean that it is impossible to discuss it but that if [the sage] dares to discuss it, he may be at variance [with the truth]. The statement 'Inside the limits of the world of humans, [the sage] discusses [in outline] but does not debate anything about it' does not mean that [the sage] cannot debate, but that if he dared to debate it he may [cause others] to have doubts. The statement 'The spring and autumn manages the affairs of the former kings' designs. [The sage] debates these but does not criticize them' does not mean that [the sage] cannot criticize them, but that if he criticizes he may [cause others] to be confused. These three manners (i.e., not discussing, not debating, and not criticizing) are all based on the fact that our visual-auditory senses are limited and place restrictions on our behaviors, and do not get involved in the world beyond our visual-auditory senses. If we seek the sage's purport on this basis, the ways inside and outside [the limits of the world of humans] can be united and clarified.

"I always think that the Buddhist and Confucian teachings, and that the Tathāgata and Yao and Confucius secretly have a close relationship with each other even though they differ from each other in establishing their teaching. [These two groups] actually make a distinction about renouncing [the world] or staying [in the secular world], but they are the same after all. Debating it in detail, we will be able to see a main theme [that the two ways are the same]. In reason, there may be those that are united at the beginning and separate [into more than one] later, and those that are separate at the beginning and become united later. Those that are first united and later separate are none other than all buddhas and tathāgatas, while those who are first separate and later united are successive sovereigns who have not mastered the ultimate Way; they are in the [latter] group.

"Why is this made clear? A sutra says,

'The Buddha mastered the spontaneous, marvelous Dharma. He edifies the people with expedients. Following the revealed world extensively, he becomes an immortal, the wheel-turning 182

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noble king, a high-ranking official, a minister, the most reverend priest, or a monk. As [one of] these, he transforms and manifests himself everywhere. No one among all the kings and virtuous men knows who he is. '379 This case

is that of the so-called one that is first united and later separate. "On the other hand, there are [sovereigns] who began a great enterprise [of educating the people] but have not yet achieved the meritorious education. Since the form [of the teaching] varies, what [the people] receive is uneven. Some expect achievement after death, or some have the testimony that responds to [the education] revealed in their lifetimes. Among sage kings, those who have accomplished the teaching based on [the Buddhist Way] are countless. Even though [their method of teaching] is that of the stick and carrot and has no set rules, their goals must converge. This case is that of the so-called ones that are first separate and later united. "If [things] are now separate and later united, those who intend to walk on a road leading everywhere will assuredly not limit themselves to only one passage. If [things] are united now and later separate, it can be certainly known that the conclusive point of Śākyamuni and that of Yao and Confucius are no different from each other. Hence, if we seek unification from separation, we will know that [Buddhism and Confucianism] must arrive at the same truth. If we seek separation from unification, we will realize that there are many methods to master the ultimate Way. Those who only look at [the surface of] phenomena, however, do not understand that both are one. Therefore, they are merely confused by the many ways and surprised by their differences. "Observing on this basis, the merit of the way of Heaven and Earth is nothing more than operating [the universe] and producing and nourishing [all things]. The virtue of emperors and kings is nothing more than following the way [of Heaven and Earth] and helping it in nourishing and leading [the people]. If we compare them (i.e., the merit of the way of Heaven and Earth and the virtue of emperors and kings) with [Buddhism], the singularly transcendent teaching and the immutable religion, it is already clear that it is doubtlessly impossible to talk about its superiority and inferiority in the same breath. "

Section Five: The Body is Mortal but the Spirit is Immortal Question: "Your discussion takes the case that the mutation [of birth and death] comes to an end to be the utmost supremacy. Hence, those who want 183

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The Collection for the Propagation and Clarification of Buddhism, Volume I to reach the utmost supremacy must go against the mutation [of birth and death] and seek the ultimate law of Nature. Since in order to seek the ultimate law of Nature one does not go through following the mutation [of birth and death], you refer to successive sovereigns and equate [their teachings] with Buddhism, and take the one who has mastered the utmost supremacy to be a sovereign who rules with expedients. This is what your discussion entails. You must believe that it is the Great Pervader.

380 When I inquire whether or

not this conforms to reality, it is not so in reason. Why? A person [is born] receiving the vapor [of yinand yang], which lasts only for his lifetime. When his life comes to an end, he will vanish and return to nothing. Even though 'the spirit is the most mysterious of a myriad of things, '381 this is originally

just what yinand yangtransform into.

'By a transformation a person is born.

By another transformation a person dies.

'382 Since [the vapor] is collected,

there is a beginning; when it is dispersed, there is an end. "Inferring from this basis, it is assuredly known that spirit and body altogether transform, they are originally not in different lines from each other, the exquisite [vapor of the spirit] and the coarse [vapor of the body] are the same, and [both spirit and body] are one unit from beginning to end. When the body is complete, the vapor is collected and the spirit comes to exist. When the body is destroyed, the vapor is dispersed and the function [of the spirit] extinguishes. When [the vapor] is dispersed, [life] returns to the original place of Heaven where it received [the vapor]. When the function [of the spirit] is extinguished, it returns and becomes nothing. It is simply the law of Nature that all [existence] repeats extinction. What else could do this? If [spirit and body] are fundamentally different from each other, these two different kinds of vapor are united in the law [of Nature]. When they are united, [spirit and body] equally transform. In addition, the spirit that dwells in the body is compared to a fire that burns wood. When [the body] is produced, [the spirit] must exist. When [the body] is destroyed, [the spirit] must be extinguished. When the body is broken up, the spirit is dispersed, as it no longer has [the body] to rely on. When the [vigor of] the wood is lost, the fire goes out, as it no longer has [fuel] to rely on. It stands to reason. "Even if it is difficult to distinguish and clarify whether or not [spirit and body] are homogeneous, it can be said that existence and nonexistence are certainly due to the collection and dispersion [of the vapor]. The phrase 184

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'collection and dispersion' is the general term for the change of the vapor [of yinand yang], and for birth and death of myriad transformations. Accordingly, the Zhuangzisays: 'Human life is due to the collection of the vapor. When [the vapor] is collected, there is life. When it is dispersed, there is death. If death and life are in the same category, what is there to worry about?'383 The ancients who were good at speaking of the Way must have the idea [that life and death are due to the collection and dispersion of the vapor]. If that is so, the highest truth (i.e., life) terminates in one's lifetime. I should ask you the meaning [of your statement] that the life [of the body] comes to an end, but [the life of the spirit] does not change. "

Answer: "Whatever can the spirit be? It is a being that comes to have mysterious functions at the apex of exquisiteness [of the vapor of yinand yang]. Since it is the highest exquisiteness, it cannot be illustrated with the symbols [of the Book of Changes]. For that reason, sages call it 'the most subtle [of a myriad of things].

' Even the most intelligent person cannot define

its form and cannot trace the very source of its profound purpose. Nevertheless, you, the speaker, have doubts based on general knowledge, join many others [who accuse Buddhism], and make yourself confused. Your false accusation is already serious. You intend to talk about [the spirit]. This is to speak of an unspeakable matter. Here, within [the limit of] unspeakableness, I would like to draw an outline of it for you.

"The spirit perfectly complies with [every change], being free from anything, and it is extremely mysterious and indescribable. It is moved by [external] objects and acts on them, and it operates availing itself of the law [of the phenomenal world]. It is moved by [external] objects, but since it is not a thing, when the thing changes [the spirit] is not extinguished [along with the thing]. It avails itself of the law [of the phenomenal world], but since it is not the law, even if the law comes to an end [the spirit] is not exhausted. Since we [human beings] have feelings, we can be moved by [external] objects. Since we have consciousness, we can seek with the law. There are [both] exquisiteness and coarseness in the law [of the phenomenal world]. Hence, the nature [of the law] varies. In intelligence there are sharp and dull. Therefore, the function [of intelligence] varies.

"Carrying out the discussion inferring from this point of view (i.e., that feeling and consciousness form the phenomenal world), it is known that the 185

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The Collection for the Propagation and Clarification of Buddhism, Volume I mutation (i.e., transmigration) [of birth and death] is affected by feeling, and the spirit is transmitted by the mutation [of birth and death]. Feeling is the mother of the mutation [of birth and death]. Spirit is the root of feeling. For feeling there is the law of encountering [external] objects, while for spirit there is the function of moving into the unseen world. Those who have become awakened thoroughly simply return to the origin [of the mutation of birth and death], but those who are deluded merely chase after [external] objects. The ancients who discussed the Way did not come to agreement [on this matter]. Let me cite [instances from their discussions] and clarify the matter. "Zhuangzi, in the chapter on the 'Great and Most Honored Master' (Dazongshi) [in the Zhuangzi], pronounces profoundly that 'the great mass [of Nature] gives us life so that we toil, and grants us death so that we can rest. '384

Moreover, he says,

'Life is considered as being a human. Ah! Death is to return to the truth.

'385 This is, as they say, to know that life is a great calamity and non-life is considered as returning to the origin. Wenzi quotes the words of the Yellow Emperor,

'Although the body is dispersed, the spirit does not change itself. Based on the fact that it does not change itself, [the spirit] takes advantage of [every] change [of others]. Therefore, its change is boundless. '386

"Zhuangzi furthermore says,

'When we take only the body of a human

being [from the infinite nature], we still have joy. This body undergoes myriad changes endlessly.

'387 These words are, as they say, to know that human life is not exhausted only in one mutation [of birth and death], but follows [the changes of various] things and never returns [to the origin]. Even though the discussions of these two gentlemen (i.e., Zhuangzi and Wenzi) do not investigate exhaustively the truth, they try to go along with the ultimate law of Nature, and it is worthy to listen to them.

"You, the disputant, have not examined [Zhuangzi's] theory that 'birth and death simultaneously exist side by side,

'388 and you are deluded by the

idea that [the vapor of yinand yang] is collected and dispersed just in one mutation [of birth and death]. You do not think that in the Way of the Spirit there exist numinous beings that are more mysterious than anything else, and you say that the exquisite vapor (i.e., the spirit) and the coarse vapor (i.e., the body) are equally exhausted. How sad would this be? "The metaphor of fire and wood [you cited as a quote from Zhuangzi] is originally derived from a sacred [Buddhist] scripture. Since its [correct] 186

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transmission was lost, the deep purport has not been investigated, and the subtle words thereupon sank into a secular teaching. It causes you to avail yourself of it, and yet to have doubt.

"If until now there was no chance for a leader who was awakened to the ultimate law of Nature, we would not know that there was a pioneer who had insight into this law, and the function that [the spirit] transmigrates in the unseen world would never reach [the people of the world] until the end of their lives. Why is this so? When feeling and consciousness move each other389 [it gives rise to] the mutation [of birth and death], which is endless. [The relation between] cause and condition is firmly established, and it is transmitted imperceptibly. Other than those who thoroughly investigate, who could discern [the truth of] this change? Let me testify to it with facts for your sake.

"That a fire is passed on to firewood is similar to the spirit transmigrating to the body. The fire transferring to other firewood is just like the spirit moving to another body. The former firewood is not the same as the latter, and then we know the extremely skillful performance of a hand [in transmitting the fire from one piece of wood to another]. The former body is different from the latter, so we realize the profound response between feeling and consciousness. Deluded people, [however,] see the body decay in one existence and then they think that the spirit, feeling, [and consciousness] die together with [the body]. This is simply compared to the case that when one sees that the firewood is burned up he says [that the fire] is extinguished forever. This is to strain the passage from the chapter on 'Nourishing the Lord of Life' (Yangshengzhu) [in the Zhuangzi] and not to look deeply into the virtue [of the passage].

"Now, as you say in the discussion, if spirit and body altogether transform [and life returns to the original place of Heaven where it received the vapor], then [human life] begins from the original place of Heaven, and one's disposition of being dull or intelligent is the same as the natural endowments he receives [from Heaven]. Therefore I would like to ask you: Does a person receive his disposition [of being dull or intelligent] in the body, or in the spirit? If he receives it in the body, [since the disposition of being dull or intelligent is an attribute of the spirit,] everyone who has a body would all change and become spirit. If he receives it in the spirit, [since the spirit is 187

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The Collection for the Propagation and Clarification of Buddhism, Volume I not exhausted,] it would be passed on from spirit to spirit. [If this were the case,] then the [good-for-nothing] Danzhu would have been as holy as [his father,] Emperor Yao, and Zhonghua (i.e., Emperor Shun) would have had as [obstinate] a function of a spirit as [his father,] Gusou. Would this be possible? Could this be possible? If it is impossible, we assuredly know that the unseen [cause and] condition was apparently established in the long-distant past, and the distinction of being intelligent or dull is destined before the body [is produced]. Although the marvelous lathe (i.e., the movement of Nature) revolves well, it still cannot change the character of Nature, not to mention that of [human beings, who] are more humble than [Nature]. If we examine [the metaphor of fire and firewood] logically, [we find] it is sublime language and has a verification. If we follow it with the facts, it is possible that there is no delusion in the Great Pervader (i.e., the great truth). "390

After [the composition of] this discourse was completed, the guests who had retired from public life walked under a bright moon and visited me one evening. We all gathered at the Dharma hall. Thereupon, one of the guests asked me,

"I respectfully read your discourse. The fundamental point of argument was perceivable and there was almost no flaw in it. One day, [however,] when I tried to study it again I found there is a certain point that I do not understand thoroughly. You think that the śramaṇas' system of deportment (i.e., religious precepts) is a special regulation that differs from the secular system, and which is an excellent tool (i.e., the rule of deportment) for those who cultivate the [Buddhist] Way; therefore, they certainly should omit making perfunctory respect to their sovereigns and parents. "My present question is this: [Śramaṇas] devote themselves to begin the difficult enterprise [of delivering sentient beings] and they hope [to achieve] the merit of transcending the world of the mutation [of birth and death] in the far future, yet their kindness is still latent and there is no [immediate] revelation of the efficacy of the teaching. The reward and retribution for the next existence is profound and has not appeared responding to [what one does in this existence]. Nevertheless, they cause princes to offer [various things to them] and nobles who believe [in Buddhism] to kneel down [to worship them]. Shouldn't they be censured for receiving kindness from others for doing nothing and being too hasty? Should they not be chastised for benefiting from others' favors in vain, just like a parasite?" 188

Fascicle Five

I, the host, answered after awhile,

"Let me take an example from familiar

matters [and explain] for you, all wise people. [For instance,] suppose here is someone who, in order to announce an order he had received from the [government] of that time, is traveling to a remote place where the customs are different and where he needs nine different translators [to reach his destination]. The question is whether or not the king must provide him provisions and bestow upon him a carriage and clothes.

"

[The questioner] replied,

"Yes, he must do so.

"

I said,

"We can discover the case [of śramaṇas] from this example. What kind of person is called a śramaṇa? They are those who uncover the obscurity and confusion that cover common people, who open the profound path to the world beyond the mutation [of birth and death], who together with the people of the world follow the way of 'forgetting both [others and myself], '391

who cause those who wish for loftiness (i.e., enlightenment) to take the custom handed down [from the Buddha], and who have those who rinse their mouths in a stream taste its surplus drops. If they are so, even though the great achievement has not yet been accomplished, when we see the trace of their superb footsteps, what we realize will indeed be magnanimous. "In that case, [the sovereign's] achievement in leading the operation [of Heaven and Earth] and advantage in supporting the existence [of all things] are still not as worthy as a śramaṇa's initial vow [to save all sentient beings]. Needless to say, [the sovereign's favors] do not match [a śramaṇa's] toil to practice the three kinds of acts (i.e., of body, speech, and mind). In addition, although these people (śramaṇas) need [support from others to sustain] their bodies, they feel no inclination toward secular matters. They consider that to receive offerings of the four [requisite] things (clothing, food, shelter, and medicine) is just as if a horsefly or a mosquito were to fly in front of them. Why is a favor [as tiny as] a bubble sufficient to talk about?" Thereafter, all the guests realized for the first time that on the unseen path, to open the wheel tracks is considered to be a [śramaṇa's] achievement, and a śramaṇa's guidance is considered to be the way [to enlightenment]. Then they were happy, their minds at peace, and they all left, exclaiming. This was the third year of the Yuanxing era of the Jin dynasty (404), the year of efeng.

392 At that time, Emperor [An] fled from the capital and the people were all anxious [about the world]. All my comrades lamented the 189

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