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

The Discourse on the Śramaṇa’s Robe Worn with a Bared Shoulder (Shamen tanfulun)

The Collection for the Propagation and Clarification of Buddhism, Volume I fact that the emperor was a puppet of his subjects. Consequently, based on [these facts], I set forth this discourse.

The Discourse on the Śramaṇa's Robe

Worn with a Bared Shoulder

(Shamen tanfulun) by

Dharma Teacher [Hui]yuan

Someone asked,

"The śramaṇa's robe that shows a bared right shoulder is derived from the Buddha's teaching. Does it conform with [proper] decorum?" I answered,

"Yes, it does.

"

He asked [further],

"The three dynasties (i.e., Xia, Yin, and Zhou) had

different systems from each other and the decorum of each was not the same; [sometimes it was] simple and [sometimes it was] embellished. These changes are detailed in ancient books, but [the decorum of] Buddhism is excluded from those [of the three dynasties]. All the debaters have doubts about this. If there is a profound principle, I would be happy to receive your instruction for what I have not yet learned.

"

I responded [to his question],

"Primitive people did not lose the great

simplicity and their decorum was not embellished. Since the three kings (i.e., King Yu of Xia, King Tang of Yin, and King Wu of Zhou) appeared in the world [and established their system], [decorum] changed in accordance with the times. Seen from this basis, what you, the debaters, maintain is simply the word regulated in the secular world [of ethical education]. How do I know this is so? What we do not have in China might be obtained from the customs of other countries. Since the people there have been without changes, their way (i.e., traditional decorum) has not been ruined. Hence, in Indian decorum, when they completely pay respect to virtuous ones or when they show their sincerity to gods, they usually dress with part of the body bared, which [the Book of Rites] refers to as a high degree in removing decorations [from clothing].

393 Although the books that explain [this style of clothing] have not been circulated in this land, it appears that [the correct meaning of this style of clothing] was known at the beginning [when the style of clothing was established].

"The Buddha rose in the world and based on [Indian traditional customs] he established the teaching. He clarified that since [Buddhists' acts] are not 190

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evil they should bare the right shoulder. Why is this? It is because the noble and the humble must be distinguished in their ranking; if virtuous ones are promoted by [receiving] a high rank, the mind to uphold the virtuous ones will arise. Therefore, śramaṇas go beyond fame and rank in order to cast away [the customs of] the times. They withdraw and never desire to take the initiative [in the world].

"Moreover, people are generally right-handed. If we do not follow [righthandedness] in doing something, we will have difficulties in everything. If we commit a blunder, although we may try to recover, it is not easy even for the middle level of wise people [to recover it], not to speak of those who are below this level. Let me try to explain this.

"The body consists of right and left, and the function of principles consists of right and wrong. To make up these two issues (i.e., right and left in the body and right and wrong in principles), each one avails itself of the foundation. If the foundation is blocked and [the blockage] is not uprooted, [each] responds more and more to the demands of the phenomenal world. Accordingly, if the body and principles help each other, the way [of the foundation] will be subtle and clear. [Nevertheless,] if the customs of the world do not change, to respond to the subtle [way of the foundation] is difficult to manage. Once [the practice of wearing] a robe with one shoulder bared is made known, we will follow the practice in the body, be moved with the principles, and comprehend it in the mind. Thus, we control the vapor of following [the nature] and show the form of sincerity. Accordingly, the simultaneous practice of right and wrong is originally impossible.

"Hence, by wearing a robe with one shoulder bared, the World-honored One (Skt. Bhagavat) consolidated sincerity and shut off evil; he made the name and reality [of śramaṇas] well matched, and he caused reverence and laxity to not mix with each other. Later he opened the path to seek [enlightenment]. He leads those who have been deluded for a long time to the true nature, he causes the wise who are stranded in the world to not despair by thinking that they have no hope [for salvation], and he causes those who hope to advance [in Buddhism] to not turn back by being deluded in the path. "In this way, those who have in mind the sacred gate [of Buddhism] all walk on the right [path]; they think of following [the law of Nature]; they obey the same rules regardless of the time or location; recollecting the past, 191

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A Criticism by He [Wuji], Zhennan [General]

The Collection for the Propagation and Clarification of Buddhism, Volume I they think of the simple [life]style [of ancient times]; they go against the splendid [customs] of the secular world in order to cleanse the mind; they examine the foundation to understand [the law of] changes thoroughly; they realize the profound [philosophical principles] in conformity with familiar matters; they feel shame if [their actions] contradict their appearance and dress; and they become deeply aware of the principles.

"If we act in this way, our feeling is edified, we earnestly approach [the Buddhist Way], and we do not tire of practicing [Buddhism]. Our acts must follow [the law of Nature], and our appearance unconsciously becomes respectful. This is indeed the external cause that the Tathāgata invites [people to Buddhism] and his wonderful method to teach ordinary people and to lead [them to Buddhism]. Nevertheless, many debaters have not been instructed [in the meaning of wearing a robe with one shoulder bared], and some people want to eliminate [this style]. It goes against the method of antiquity. How serious this problem is!"

A Criticism by He [Wuji],

Zhennan [General]

I received your response to my question regarding the monk's robe with one shoulder bared. Both the main point and the teaching are magnanimous. You connect the simplicity [of the robe] with [the customs of] primitive times, take [an example for the subsidiary relation between] the body and principles from familiar matters, distinguish respect from laxity, and completely explain both sincerity and clothing. There is almost no flaw. Regarding the reason you clarify, that [having the right shoulder bared] is to follow [the law of Nature], however, I still do not agree with you. This is because to establish the system of decorum and clothing may be in accordance with the needs of the times. Hence, there are inside (i.e., statecraft) and outside (i.e., religion) in the phenomenal world, and then [the system] can be established roughly or minutely according to them.

Regarding Li (i.e., Laozi), Śākyamuni, the Duke of Zhou, and Confucius, there are those who live in the secular world and those who leave the secular world behind. They are not the same in following their traditions, but it is clear that there is no difference between one who goes against [tradition] and one who follows it. Therefore, Laozi clarifies to make much use of the 192

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right side in military honors and unfortunate rites,

394 and in the Book of Rites

it is instituted not to use the left in funeral rites.

395 Moreover, the four immeasurable minds (Skt. catur-apramāṇaor catvāryapramāṇāni) thoroughly refer to the most sincere mind to respect one's parents, and the method of hunting called sanqu(i.e., driving game from three directions, leaving one side open for some to escape) shows the benevolence of the king's acts. 396

When we examine [events that happened] in later ages, the purpose [of those events] can be seen. Would we rather entrust the utmost way of following [the law of Nature] to inauspicious incidents, and show the auspicious sincerity in funeral rites? The reason that [Lord Xiang of] Zheng state stripped off the upper garment [and stood in front of the king of Chu state] is similar to the reason that [Lord] Xi of Xu loaded a coffin on his carriage [to meet the king of Chu state].

397 All these [incidents occured] because they thought that if what they availed themselves of went against [the law of Nature], they would assuredly receive an unexpected punishment. Testifying from this, where does following [the law of Nature] exist? [It exists in both China and India.] Therefore, I act in accordance with what I have in my mind, hoping you will explain more thoroughly and cause the inside (i.e., Buddhism) and the outside (i.e., Confucianism) to be united into one.

Dharma Teacher [Hui]yuan's

Response [to He]

I respectfully inquired into the purpose of your question. [Your assertion] may open the lofty path, illuminate what I have not rendered, and cause the exquisite and the coarse to follow [the law of Nature] at the same time and Buddhism and Confucianism to be united into one. I read your instruction of this repeatedly and came to realize numerous things. I always think that in the teaching of the Way (i.e., Buddhism) and the teaching on social relationships (i.e., Confucianism), or in [the case of] Śākyamuni, the Duke of Zhou, and Confucius, although the method of establishing their teachings differs they secretly have a close relationship with each other. They actually differ in renouncing [the world] or staying [in the world], but they are the same after all. The trace of the wonderful [teaching of Chinese sages], however, is hidden in daily use. The purport is deep and profound, and it is difficult to seek. Consequently, [sages'] words of utmost [significance] were blocked 193

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The Collection for the Propagation and Clarification of Buddhism, Volume I by scriptures of worldly teaching, and this caused those who speak [of Buddhism and Confucianism] to regard them as separate from each other. The reason I know this is so is that [Chinese] sages teach based on the idea of "fishing [without a net] and shooting [at game excepting those in nests].

"398 [They teach people] to remove the extremities [of hunting], to lessen [the trouble caused by] taking excessive catches by hunting in accordance with the four seasons, to not be stingy by letting some animals escape through the politeness of the method of hunting called sanqu, and to be sure to wait until [fish and animals] have grown to maturity before [fishing for them and hunting] them with nets. [The Chinese sages' teaching] is thorough, [extending even] to benevolence for the grass at the roadside in remote ages. Its tenor is a match for Śākyamuni's compassion. If we think [everything that exists] in the world is equal to us and if we see ourselves as the same as others, [a large tree whose trunk] fills the arms and the fine hair of an animal are the same. Would there be a difference between superior and inferior, or would they not be all of a sort? Nevertheless, examining from the trace [of the Chinese sages' teaching], [the foundation of its tenor] is on the whole similar to universal love, but when we deeply seek reality, there are roles in social classes [in the Chinese sages' teaching], and what is well constructed with the roles is too detailed to describe [here]. Accordingly, [in the Chinese sages' teaching] we progress in virtue along with [our roles in social classes], and make our duties clear for our superiors and parents. The teachings in Buddhism and Confucianism can be understood from this viewpoint. The Chinese sages' intention can be known. However, since the path that unites [Buddhism and Confucianism] into one has not been clarified, people of the world do not know it. If [my view] of this is approved, the reason why śramaṇas wear a robe with the right shoulder bared is not open to question. In your letter, [however,] you wrote that I should explain it more thoroughly. Therefore, I would like to examine and express again my long-cherished thoughts.

When we seek how one takes a body that goes through changes, [we find that the body] is molded by yinand yangand we receive a body that consists of a right side and a left side. With the shift of day and night, [the change of] life and death is explained. In human feelings, everyone is delighted with living and afraid of dying, and everyone is fond of advancing but detests 194

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retreating. For this reason, former monarchs followed the people's nature. Comforming to the nature [of human feelings,] they distinguished the [ceremonial] system for auspicious [occasions] from that for inauspicious [occasions], and set up [two] different positions: the left and the right. Hence, on auspicious occasions the left is esteemed, one is promoted in the peerage, and he lives in comfort; while on inauspicious occasions the right is honored, and one expresses grief in order to dissolve the nature [of human life]. These are all based on what we receive [from Heaven]. We follow it in order to understand the teaching thoroughly, respond to the changes of the times, and recollect the virtue of our predecessors.

What people of the world value is nothing more than survival. When they live long, [according to the situation,] they stoop, stretch, advance, or retreat. This is entirely the way [of the secular world]. [The concept that "The system of decorum and clothing can be established] roughly or minutely according to [inside (i.e., statecraft) and outside (i.e., religion) in the phenomenal world, " as you mentioned,] lies here.

Śramaṇas are not like this. They put their own persons last, withdraw [from society], and yet do not detest being humble. If the time is not for them, they are resigned to the humble position. To govern oneself by being in the humble position is called modesty. To stay in the low place which many people dislike is called obedience. If we do not lose modesty and obedience as the base, it is easy to accumulate the merit of "reducing day by day [to attain wuwei],

"399 and it is possible to find joy on the path to escape from [delusions] and to attain [enlightenment]. Hence, [the śramaṇa] lives in seclusion, forgets glory, and conducts himself contrary to [the ways of] the secular world. Those who conduct themelves contrary to [the ways of] the secular world are different in reality from wise people who live in the world of ethical education, even though they may resemble each other in appearance. How can I clarify this? Generally speaking, those who have renounced the world understand thoroughly that suffering is caused by having a physical body and it can be stopped by not keeping the body. They know that [the endless succession of] life after life is derived from receiving the mutation [of birth and death], and they can seek the ultimate law of Nature by not following that mutation. Inferring from this point, we certainly know that those who aspire to the ultimate stage do not trouble their spirit by living, and those 195

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The Discourse on the Clarification of Reward and Retribution (Ming baoyinglun)

The Collection for the Propagation and Clarification of Buddhism, Volume I who are far beyond worldly affairs do not trouble their life by feelings. If we do not trouble our life by feelings, life can be cut off. If we do not trouble our spirit, it can profoundly unite with [the transcendental world]. In that case, regarding the establishment of ceremonies for auspicious and inauspicious occasions, admiring parents, and serving a monarch, as mentioned above, these are probably just statements for a limited world. They are what "have not been out from the closed world from the beginning. "400 If we do not go out of the closed world, we will just play with our writings and will not thoroughly understand [the law of] the change. If that is the case, [such people] just remain in [the world of] Confucianism and lose themselves in their lives; they avail themselves of myriad changes and go against the ultimate law of Nature. Seen from the position of utmost obedience, couldn't it be said that this is contrary to [the way of śramaṇas]? [The difference] between those who remain in the secular world and those who abandon the secular world lies in this point.

The Discourse on the Clarification of Reward

and Retribution (Ming baoyinglun) by

Dharma Teacher [Hui]yuan, Responding

to Huan [Xuan] of Nanjun

Question: "In Buddhist scriptures, the destruction of life is considered to be a grave offense; [the one who committed such an act] will be punished in Hell; retribution meted out by the officials of Hell according to the laws of Hell is just as a shadow [follows its original form] or a sound [responds to its voice]. I have a doubt about this. Why? The substances of the four great elements are merely earth, water, fire, and wind. They gather together and result in a physical body, in which the spirit dwells, life lodges, and the mental function settles. Then the clear consciousness begins to develop [based on this]. Although [the spirit] exists entrusting itself to [the physical body], the law [of the spirit] is very different from that [of the body]. How could there be only the difference between exquisite and coarse? Certainly [unlike the body] there is no situation in which [the spirit] gets injured. When [the body] is destroyed, there is no harm to the spirit at all. [That the body is destroyed] is simply as if the water and fire between Heaven and Earth were destroyed. "

196

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Second question: "In the mind of all people, affection and desire are luxuriant, there is just the self, and emotion and anxieties are deep. If a person's reward or retribution is brought about based on feelings, and if, based on affections of the mind, a response is produced, in what does the reason of following nature have its foundation?"

Answer: "I think these two issues are a key point of your questions and the pivot of your argument. If the pivot is cleared, myriad doubts will be dispelled in the same way. People who begin to practice [Buddhism] will probably awaken to [the teaching] in accordance with this. It can be said that you clarify [people's] stagnant feelings in the realm beyond common knowledge and offer unexplored wonderful advocacy. Nevertheless, Buddhism is deep and profound. It is hard to talk about its subtle language. If we do not [understand] the fundamental purport wholly, how can we speak of its profound purpose? Here, I would like to try to speak of what I have in my mind complying with the great ultimate law of Nature. "If the fundamental reason why human beings receive a body is clarified through inferring from the nature of the four great elements, 'they borrow

different substances, and pretend that the common form of the body is composed of them. '401 Life is just like a particle of dust that is easily brushed away. Arising and extinguishing are just a change of [the vapor]. [In the temporary nature of life] like this, we should perceive truth through intelligence and insight and freely wield the sword of wisdom. So, if we take advantage of the movement, the coming and going, of nature, even though [the four great elements] gather together [to form the body] or scatter [to extinguish the body], this has nothing to do with the self. [When we see] a large number of bodies temporarily dwelling in a great dream,

402 they are actually in the realm of

existence, but it is the same as if they were in the realm of nonexistence. How could it be the case that we are blocked by what we receive (i.e., the body) and bound by that for which we feel a persistent attachment (i.e., life)? "If one comprehends this reason in one's mind and yet other people have not understood it, he feels sad about the fact that he alone has attained the truth without having achieved [saving others]; he is grateful to have become awakened before others and gives rise to the thought [of leading others to Buddhism]. Then, since he hopes to propagate the [Buddhist] Way and clarify the teaching, the virtue of benevolence comes into existence. If both others and 197

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The Collection for the Propagation and Clarification of Buddhism, Volume I myself attain [the Buddhist Way] equally, there is no opposition in our minds. Then, when we freely wield a sword, we will unite ourselves [with the Buddhist Way] and observe [all things] with the tranquil mind; even when we engage in battle, all whom we encounter are friends [since we have no opposition in our minds]. If someone tries to injure us, it is not only that we will have no harm in the spirit; it is also possible that there is indeed no life to be destroyed [from the beginning].

"This is exactly [why] when Mañjuśrī placed his hand on a sword403 —

the action is wrong, but the principle [behind performing this action] is right— and although he brandished his weapon all day long, there was no place to catch the sword. If this is the case, it is brought to realization that the mysterious [works of the universe] are put to the best use by stimulating [diagrams and symbols as stated in the Book of Changes],

404 or the education [of the

barbarian people] is accomplished through [performing a dance while] holding a shield and a battle ax, [just as was done by Yao and Shun]. 405 Even though

the achievement covers [all things, just as Heaven and Earth do], no [secular] reward is especially given. Why are sin and punishment brought into question? If we return to this point (i.e., that those who realize the Way go beyond reward or retribution), and look for the fundamental [law], then we will be able to clarify [the meaning of] reward and retribution [in the Buddhist sense]. If we analyze from the phenomenal world and seek the ultimate law of Nature, then we will be able to discuss sin and punishment [in the Buddhist sense]. I will try to explain this more.

"When cause and condition affect together and a change arises, wouldn't they be derived from the [fixed] law? Ignorance is an abyss of delusion. Greed and attachment is a mansion of numerous sufferings. When these two (i.e., ignorance and greed and attachment) work together, supernatural effects occur in the unseen world. Good fortune and ill, occasion for repentance or regret, all simply arise here.

406 Since the function of ignorance covers up that

of intelligence, feelings and thoughts stick to external objects. Since greed and attachment wash away [human] nature, the four great elements unite and form a physical body. When the body is formed, there is discrimination between self and others. When feelings stick to [external objects], there is subjective [discrimination] between good and evil. When there is discrimination between self and others, we favor ourselves and are never unaware 198

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of self-existence. When there is subjective [discrimination] between good and evil, we feel a persistent attachment to life, and [the transmigration of] birth [and death] never ceases. Thereafter, we sleep soundly in a great dream, we are confused in the midst of delusions, we suffer doubts in the long night of spiritual darkness, and we cling to whatever exists. Therefore, loss and gain come alternately, and weal and woe visit us one after another. For accumulated evils, disasters spontaneously come from Heaven; for committed sins, punishments [are inflicted] in Hell. This is precisely an inevitable destiny, and it leaves no room for doubt.

"Why is this so? There is the foundation to understand it; that is to say, in the law [cause and effect] spontaneously cope with each other in the unseen world. Even though its [outward] sign is obscure, when its force reaches an extreme point it becomes evident. Consequently, good and evil in the mind are considered to be [like] a form and a voice, and happiness and suffering as reward and retribution are considered to be [like] the shadow [of the form] and the sound [of the voice]. The foundation (i.e., the mind) is moved by feelings, and then the response (i.e., reward and retribution) spontaneously arises. Would there be officials of Hell? It is because [people] mismanage [their minds] and lose the [proper] way. In that case, happiness and suffering as the response (i.e., reward and retribution) are merely due to [the mind], which is moved [by feelings]. Since [the mind] is moved and [a situation] becomes so, it is called Nature. Nature is simply nothing but the shadow and sound of the self. What achievement would even a Creator of the Universe have [in this matter]?

"Let me examine the essential points of your questions and analyze them with the realities. In the purpose of your criticism, you completely agree that earth, water, fire, and wind unite and form a physical body, which is taken as a dwelling of the spirit. This precisely means that there is a master in the house. I will ask you a question. While the master (i.e., the spirit) stays in the house (i.e., the body), does he have feelings or not? If your answer is no, he does not, the uniting of the four great elements [to form a body] is not due to the master of the house having been moved. If [the master] lives [in the house] without feelings, since [the uniting of the four great elements] is not derived from the result of the master [of the house] having been moved, even if the spirit dwells in a physical body he has no feeling and no perception, such as 199

The Collection for the Propagation and Clarification of Buddhism, Volume I 34a

pain or an itch. If the spirit has no perception and the house has no pain or itchiness, either, when it makes contact with other things, [the situation] is like mowing grass or cutting trees. It does not make sense. "If [the master (i.e., the spirit)] has feelings, the uniting of the four great elements [to form a physical body] is due to the fact that the master was moved [by feeling]. If [the master] stays [in the house] with feelings, since [the uniting of the four great elements] is due to the fact that he was moved, while the spirit dwells in the house it must have perception of pain or itchiness. The spirit has perception and the house feels pain and itchiness as well. When it makes contact with other things, it certainly cannot be the same as water and fire in the realm of nature.

"Speaking from this basis, spirit and body differ from each other, but they change together. They really differ from each other in the fact that [the spirit] is inside and [the body] is outside, but they are joined together. Except for those who reach the point of view [of the fundamental law], who could discern the relation between [spirit and body]? If one cannot discern this, simply the more time passes, the more deluded he will be. Generally, among those who receive a body and accept life, there is not one who is not like this. Since we receive [body and life] and we are like this, everyone is blocked by having a persistent attachment to the self. If the root of the blockage is not pulled out, [attachment to] the way to continue to exist will become firmer. If the origin of the persistent attachment [to the self] is not removed, [the desire] to maintain [life] will become deeper as well. "In the case where a thing goes athwart [in our daily life], the mind becomes deranged; not to mention the case where the whole body is totally lost. Accordingly, when friends and foes mutually take advantage of a chance and are estranged from each other, unless the evil intention is removed, animosities arise and never cease. Even if one has exhausted happiness, receives annoyance, and has no regret in the mind, since a form and a voice (i.e., one's acts) are set forth, their shadow and sound (i.e., reward and retribution) spontaneously manifest. There is nothing fixed beforehand in reason, but the laws [of acts and reward and retribution] come together and make it so. Even though we want to escape from it, how can we do so? This is exactly to invite reward and retribution in accordance with feelings, or to produce responses by availing oneself of being moved. [You and I] fundamentally differ from 200

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each other in the purpose of our arguments. Therefore, we are simply not the same in understanding [the reason].

"

Question: "If, since people's feelings cling to life and cannot cause death, then that feelings are brought into existence is simply derived from the delusion of egoistic attachment. [The Buddha] should clarify this by his transcendent view and let [people] understand it by the right path. Could it be possible, [without doing so,] to conform to [sentient beings'] delusion and consider [the delusion] as the object of retribution?"

Answer: "That phenomena arise is indeed derived from the mind. Retribution must be derived from the phenomena [that are derived from the mind]. Hence, if we observe phenomena through retribution, the phenomena can be changed. If we are strict with the mind through seeing phenomena, the mind can return [to the right path]. Inferring from this point of view, we know that the Sage (i.e., the Buddha) clarifies the object of retribution based on delusion and obstruction; it is not to conform to [sentient beings'] delusion and consider [the delusion] as the object of retribution, [as you said]. Why is this so? It is difficult for people to be awakened and [this fact] has indeed existed for a long time.

407 For this reason, in Buddhism, on the basis of what

it is derived from, the teaching is certainly given little by little. Since [the Buddha] knows that longtime habits cannot be given up immediately, he first teaches that [retribution and reward are caused by] evil acts and meritorious deeds. [Retribution and reward caused by] evil acts and meritorious deeds cannot be totally forgotten. Therefore, he has [people] weigh the value [of retribution and reward]. If they assess which is valuable, [reward caused by] meritorious deeds or [retribution caused by] evil acts, they examine good and evil and [through this examination] place their mind [in good]. If [they know] good and evil are blocked by egoistic attachment, they [abandon the egoistic attachment], and advance the ego a step further in order to lead other people to [salvation]. If these two issues (i.e., examining good and evil and advancing the ego a step further in order to lead others to salvation) are concurrently developed, nothing binds the feelings. Accordingly, we will be able to 'honor the talented and virtuous, bear with all people, '408 be benevolent

to ourselves, give peace [to others], and ponder far ahead the reward and retribution that are like shadow and sound, in order to relieve ourselves from the delusive realm of transmigration of birth and death. Once delusive feelings 201

The Discourse on Three Periods of Reward and Retribution (Sanbaolun)

The Collection for the Propagation and Clarification of Buddhism, Volume I 34b

are dispelled, later words about the right path can be understood, and the defilement to maintain life can be cut off. Since even wise people of the middle class cannot cut off the defilement to maintain life, how would people of ordinary intelligence be able to accomplish this?"

The Discourse on Three Periods of Reward

and Retribution (Sanbaolun), Composed

for Those Who Doubt That There is No

Testimony [of Reward or Retribution]

Corresponding to Good or Bad Conduct,

by Dharma Teacher [Hui]yuan

It is stated in a Buddhist scripture that there are three different periods in which [good or evil] actions mature and bring about [their effects], reward or retribution: the first is reward or retribution of the present existence, the second is that of the next existence, and the last is that of an existence after the next. The reward or retribution of the present existence refers to that for a good or evil [act] begun in one's present life, [reward or retribution] is given to him in the present existence. The reward or retribution of the next existence refers to that [for a good or evil act begun in one's present life, reward or retribution] is given in one's next existence. The reward or retribution of an existence after the next refers to that [for a good or evil act begun in one's present life, reward or retribution] is given after the second, the third, the hundredth, or the thousandth existence from the present existence. There is no subject that receives [reward or retribution other than the mind]; receiving [reward or retribution] must be due to [the good or evil of] the mind. The mind has no fixed task; it is moved by phenomena and responds to them. Since in its response there is [velocity], fast and slow, reward or retribution comes early or later. Even though there is variation in the time of its occurrence, following what the mind encounters, all reward and retribution respond to it. Since there is variation in the strength of response [of reward or retribution], [they] are not the same in relative gravity. This is exactly natural reward and punishment, and the outline of the three periods of reward or retribution. Unless people have the all-around talent, intelligence, and brightness to reach the essential point [of the Buddhist Way], it is rare to be able to enter the gate [of this doctrine]. Regarding those in the level below 202

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them, probably there are people who experience for the first time the right path, who awaken taking a precursor as a guidepost, who broadly take account of Buddhist scriptures, who [are sharp enough to] ask a question on the remaining three corners [when they are told about one corner], 409 who consider

the virtuous to be their teachers and friends, and who improve their natures through learning. These people may be able to speak a little about [this doctrine]. Let me try to discuss it. Good and evil arise through being gradually fostered [for a long time]. When they are gradually [fostered and eventually] reach an extreme, [they become evident]. There is [a traditional] theory [in China] on the nine grades of [good and evil]. Generally, what is included in [the classification of] the nine grades is not what reward or retribution of the present existence regulates. In that case, it can be known that reward or retribution of the present existence is beyond the ordinary classification, and the classifications other than the nine grades are not what the three periods of reward or retribution regulate. Why is this so? If advantages and disadvantages intersect in front of one's eyes and suddenly a dispute arises between them, the mechanics of the spirit spontaneously move and take action before thinking. If it takes action before thinking, reward or retribution responds to [the action] immediately. This is one example of reward or retribution of the present existence that is beyond the theory of the nine grades.

Moreover, the three kinds of acts (i.e., of body, speech, and mind) are different from each other in essence, but the same in regard to having fixed [reward or retribution]. Since [having] reward or retribution is fixed, people must receive them when the time comes. This is not something we can remove by prayer or avoid through intellectual power. When we infer and investigate this thoroughly, [we know that] the significance is deep and the law is extensive. Since it cannot be examined in detail, I briefly stated the characteristics. Through [my explanation of] this, those who participate in Buddhism will be able to understand [the issue of reward and retribution]. There are people in the world who encounter misfortunes even though they accumulate good deeds, and there are people who do evil deeds and yet are happy. These are all cases in which the reward or retribution of the present existence has not yet come and the response to actions one took in a previous existence has begun to manifest. Therefore, it is said that a person of a good 203

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The Collection for the Propagation and Clarification of Buddhism, Volume I omen encounters a disaster, while someone of an unlucky omen meets happiness. A suspicion regarding the ambiguous issue [of reward or retribution] arises here. Why is this so? There are those who intend to lend a helping hand to the monarch, aid the conditions of the times, save other people, model themselves after the lofty traces [of the wise], and make up their minds to render a [great] achievement, and yet who collapse in the middle of a great enterprise and are suddenly visited by heavenly disasters; or there are those who live leisurely in [a humble house with] a gate made out of only one beam, who have no attachment to the secular world, who consider a peaceful walk to be [equal to traveling in] a carriage, who live in comfort, and yet who encounter an undesirable fate unexpectedly when the destined time comes, who come to associate with and fall into secular ways and secular customs, and who [eventually] become accustomed to [the secular life]; or there are those whose names are known to be among the top of [the ten virtuous people of] the four subjects (i.e., virtuous principles and practice, ability of speech, administrative talents, and literary acquirements) [of Confucianism], who have mastered the heart of the Way, who have perfect love, who have realized benevolence, and who develop virtue through cherishing the highest wholesomeness. Among people like this, there are those who held [the vapor of] harmony and became ill, or who fulfilled [the way of] having faith and following it, and yet died young. These are all cases in which people encountered misfortune while they were achieving merit or virtue, and this causes [other people] to doubt [the mechanics of reward and retribution]. Since the fundamental reason is clear, we should examine the responses. Each response has its base (i.e., the mind), which moves by [external objects]. Although [the responses]—the favorable (i.e., happiness) and the unfavorable (i.e., misfortune)—differ from each other, the principle is simply the same. The reason for this is that the situation in which [misfortune] stands close to [happiness, which] is lurking behind [misfortune], was settled a very long time ago, and the auspicious omen declared in the unseen world secretly keeps recurring. Therefore, the vapor of happiness and the vapor of misfortune alternately shift, while [the spirit transmigrates in] the six realms of existence. Reward and retribution for good or evil acts appear to be very disordered, but they work simultaneously. This causes both the ignorant and the wise to 204

Fascicle Five

be equally confused when the response (i.e., reward or retribution) manifests as phenomena; to think that even though they accumulate good deeds there is no blessing, or if they accumulate evil deeds there is no misfortune; to be moved by the gods [of Heaven and Earth] and yet grieve at misfortune; and to lament that a heavenly disaster befalls a good person. All [people] think that Confucianism covers everything completely and there is no ultimate law of Nature above it, and consequently this causes the Great Way to become obscured by the minor way. If we consider the correct words to be good guidance and seek the true [law] responding to the mind, we must arrive at [the fact] that there is no such case in the law of Nature. When we trace back to what causes it, [we find that] according to secular books [the issue of happiness and misfortune] is considered to be concerned with a single lifetime; anything beyond [a single lifetime] is not clarified. Since [the issue of happiness and misfortune] beyond [a single lifetime] has not been clarified, people who seek the law of Nature limit it to within [the sensual world] where they can see and hear. This is because monarchs of former times conformed to the people's minds, understood their temperaments, and took [the sensual world] [that can be experienced by] ears and eyes to be within a boundary, [leaving unclear the world beyond the boundary]. If we now combine the way for outside (i.e., Confucianism) and the way for inside (i.e., Buddhism) and seek the [sages'] intention to propagate their teachings, we will know that [both these teachings] must be the same in the ultimate law, and we will not be confused by many different paths and frightened at the differences between them. If we can look into the three periods of reward and retribution and view the distinction between those who are distressed and those who go smoothly, it will be entirely understandable why Confucius did not answer Zhong You's (i.e., Zilu's) [question about serving spirits] and Yan [Hui] and Ran [Boniu] were like ignorant people when they faced their sage teacher [Confucius].

410 It is also because there is the law of

dependent arising from causation (Skt. pratītyasamutpāda) and the law of existence arising from causation (Skt. pratītyasamutpanna). Even though they were bright enough to be ready to enter the truth [of Buddhism], they still did not forget [the way of] benevolence bequeathed by [monarchs of former times], and they still considered the three periods of reward and retribution 205

Fascicle Six

The Collection for the Propagation and Clarification of Buddhism, Volume I to be a beautiful garden; or they made rapid progress [to the lofty state of the mind] and yet did not leave behind the abyss (i.e., the realm of the three periods of reward and retribution).

From the viewpoint of inferring in this way, it is known that if the guests beyond the secular world (i.e., śramaṇas) keep the wondrous Dharma in mind, cleanse their minds in the profound gate [of Buddhism], and obtain [the Buddhist doctrine] by inspiration at once, they can transcend to the uppermost state [of mind]. Although people like this may have accumulated misfortune in some previous life, even if they do not control their achievement, [the accumulated misfortune] will spontaneously be put to extinction, and they are not subject to the three periods of reward and retribution. Speaking from this basis of why [the teaching expounded in] Buddhist scriptures surpasses Confucianism and is beyond [the teachings] of the nine philosophical schools [of China], would it not be because [Buddhism teaches] to reach the essence [of the Way] through governing the spirit, to train the mind, to trace completely the very source of the change, and to mirror myriad phenomena upon [the world of] no phenomena (i.e., the world of truth)? End of Fascicle Five of The Collection for the Propagation and Clarification[of Buddhism]

206

Fascicle Six

The Discourse to Elucidate the

Refutation (Shibolun)

by Shi Daoheng (346-417)

During the Yixi era (405-418) of the Jin dynasty, according to what I have heard, the two wise men of the Jiangsu area, Yuan and He, got together to make a discourse on statecraft, and satirized the current administration. Even though I have not read this composition, its intention seems to be to ridicule the pitfalls of the world, modeling itself after the chapter on the "Five Kinds of Vermin" in the Han Feizi,

411 and they issued the Discourse on the Five

Kinds of Perversions.Śramaṇas, however, took no action [against this discourse] and it vulgarly lowers their case. I am afraid that [the discourse composed by Yuan and He] misleads people of the world and causes them to fall into vicious delusion eternally. I cannot stand the extremity of resentfulness and regret. Therefore, I would like to elucidate this through a discussion in the form of [questions and answers between] the guest and the host. There was a gentleman who was controlled by Confucianism in a metropolis in the east, who cross-questioned an impudent rustic in an out-of-theway place in the west. He said,

"I have heard that the Buddhist teaching is too deep to discuss on the basis of Confucianism; the style of the teaching is too profound to determine by physical methods; it is too refined, non-aggressive, simple, and distinctive to get involved in with common knowledge; it is too wondrous and beyond all existences; and it cannot be fathomed by ordinary thought. Consequently, [Buddhism] is often respectfully followed by sovereigns of the times and admired by the nobles, and then the common people crowd together, plight their faith, chime in, and quickly head [toward Buddhism]. All of them sigh together in admiration and praise the virtue [of the Buddha], saying 'If we are imbued with the refined taste [of Buddhism], we will reach the subtlety of its exquisite meaning. If we study the delicacy of its doctrine, we will be mysteriously harmonious in the function of the spirit, we will wash away the defilements of the mind, we will leave behind the shackles 207

35a

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The Collection for the Propagation and Clarification of Buddhism, Volume I of the physical body, we will transcend the nuisances of mundane life of the place of confinement, and we will stay away from worldly duties and be aloof from the world. When we submerge in the true essence (i.e., awakening), even [Bo]yi and [Shu]qi would have no chance to surpass us in keeping integrity. When we abandon glorious favor, even Chao[fu, a recluse during the time of Emperor Yao,] and Xu [You, a philosopher during the time of Emperor Yao,] would have no chance to go beyond us in determination. When we taste the profound tenet [of Buddhism], even Yan [Hui] and Ran [Boniu] would have no chance to join us in the practice. When we leave behind disorder and impurity, even [Chi]song[zi] and [Wangzi]qiao, [immortals of ancient times,] could not compare with us in purity. ' If things are truly

just as have been spoken, there is no flaw in reason.

"Now, however, when I observe all śramaṇas, [I feel that] they are all lacking in talent; they live gregariously and they are vulgar. I have not seen anyone outstanding [among them]. They are confused and indistinguishable, just like a river in which the [muddy] water of the Jing River and the [clear] water of the Wei River have merged. They are disordered, just as if perfume and you(i.e., caryopteris divaricata), [the foul-smelling water plant,] are put in the same box. If the source of the water is clean, the stream must [also] be clear. If the root [of a plant] is deep, its branches and leaves will certainly be luxuriant. Examining the speech and behavior [of śramaṇas], they are not logical all the time. Examining their whole aspect, there is almost nothing to compare with [their disorderliness]. The reason I am surprised at them is precisely derived from these points. Just as the [Yellow] Emperor forgot that he is intelligent, and Ju Liang forgot that he has [great] physical strength, [when they heard about the Way], they all became sages by being forged in a furnace and hammered or molded.

412 If 'the Way is not to be practiced in

vain,

' [as is stated in the Book of Changes,]413 the talent [for propagating Buddhism] must correspond to the capacity [of sages]. If so, since śramaṇas have left their homes, renounced the world, and attend to their own ambitions in a lofty spirit,

414 they must go against their blood relations, abandon the secular value of glory, disfigure themselves, abide by the precepts, study the doctrines earnestly, take refuge in the Dharma wholeheartedly, sit easily stretching out their legs, and content themselves with a vegetarian diet. Even if their virtuous deeds are outstanding, they become esteemed by [the people 208

Fascicle Six

of] the time, their appearance and deportment are peaceful and majestic, and they serve as a good example to the people, even then they are in fact dark in everything and good for nothing.

"Why is their behavior contemptible and ignoble while they have such lofty [ambitions]? They never weary in seeking [fame and profit]; they are anxious, lacking even temporary peaceful relaxation. Some reclaim land and cultivate it in agriculture, living like farmers. Some peddle or engage in trade widely and compete with many others for profit. Some conduct medical practice and hastily treat illness with cold or heat. 415 Some devise tactics with

heretics in order to benefit their occupation. Some practice divination by directions and time and speak recklessly about the auspicious and the inauspicious. Some go against the Way, avail themselves of authority, and skillfully curry favor of the time. Some hoard and save to nourish themselves excessively. Some talk idly pointing at their palms and consume [the fruit of] the common people's labors without moving from their own place. This is all because [śramaṇas] are not equipped with virtue and their behavior is often against the Dharma. Even if they may temporarily have a good point, how much could it help to elevate their reputation? They should abolish these [behaviors] by themselves and standardize their customs. [Their present conduct] is futile for the political affairs of the time, and harmful to the study of the Way. This is what people who lead a virtuous life detest deeply, and what concerns greatly those who rule over the state.

"Moreover, there are five kinds of perversions in the world and śramaṇas are included among them. The basis to clarify this is that śramaṇas skillfully devise expedients and instigate ignorant secular people; one way [they do this] is to give parables to induce the people, and the other is to coerce them. [Śramaṇas] say,

'If you do evil deeds, you will certainly have misfortune for successive kalpas. [On the other hand,] if you cultivate good deeds, you will have eternal blessing.

' They say that those who are sinful will be investigated in Hell, and those who have merit will be helped by deities. They earnestly encourage and lead the people, exhorting them to do what they ordinarily cannot do. They force people to improve themselves and urge them to do what they usually cannot do. [As a result,] in the worst case one will reduce [one's] support for one's parents, and the least bad case is that one will decrease the share [of living costs] for one's wife and children. At 209

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The Collection for the Propagation and Clarification of Buddhism, Volume I a gathering of [śramaṇas] they have the best feast. Buddhist temples run the gamut of splendor.

"[Śramaṇas] make off with people's valuable items; they waste more money on useless things; they use up others' personal annual savings; and they cause a deficiency of funds for the state and military. In vain they raise their voice for the future; they pursue the formless before it shows a sign of manifestation. When we listen to their statements, they sound great and fill our ears. When we look at their appearance, they look aloof and fill our eyes. [Yet] if I seek evidence [for their greatness] through examining actual facts, I have not seen any indication of it at all. It is truly as it is said: 'Even though one tries to keep his shadow tied up, he catches [only] the wind. '416 I have no clue to

[understanding them]. This is clearly what I have not been content with and what the learned are very confused about. If you have good information on [this matter], please let me humbly receive it. If I attain realization even for the time being, I will be able to leave behind this hindrance eternally. "

The host was disappointed [with the guest's account]. After awhile he lamented with a long sigh and said,

"What a strange story! How vile your

account is! The reason it is impossible for a vulgar [person] to talk about the Great Way is that he is hampered by the appearance of things, and the reason it is impossible to explain the ultimate way to obscure people is that they adhere to the letter. Here, I will briefly illustrate one corner [of a subject] for you,

417 so that you can think and return to the ultimate Way. "Now, when the Sage teaches, he gives the Dharma according to the capacity [of the recipient]. Since there is a limit to people's capacity to accept [the Dharma], edification is given gradually. Conscience is recorded even if it is [as minor as] the tip of a hair. A mean and stingy frame [of mind] is omitted even if it is [as large as] a hill or a ravine. Even a very minor virtuous act becomes eternally one's own property. Even a momentary meritorious act results in [an object of] mysterious exertion in the end. When one begins turning over a bamboo basket of earth, we cannot blame him [because] he aims to achieve the making of a mountain.

418 When one is about to proceed

to the ultimate state of mind (i.e., enlightenment), we cannot slander him [because of] the fact [that he is completely prudent just as] he ties up a sack. 419

On the other hand, the reason a sea is said to be great is because there is no 210

Fascicle Six

clamor for excessive cleanliness. The reason the Way is said to be obscure in trace is because there is no astonishing appearance. "Loving parents and being affectionate to a wife and children are attachments of the people who possess a mind, but śramaṇas abandon these, just as they take off their shoes. Fame, social status, wealth, and carnal pleasure are what people of the world value, but śramaṇas regard those things [as being as insubstantial as] rice bran. It can be said that they put up with what people cannot leave behind. This indicates the lofty and refined taste and the excellent task to propagate the [Buddhist] Way, yet you say that [śramaṇas] are dark [in everything]. Isn't this a statement of very good appreciation? Moreover, if your ambition and actions are not the same [as those of śramaṇas], your course to proceed differs from [that of śramaṇas]; wheel tracks separate at the fork in the road. Then [you and śramaṇas] do not mutually understand. Since you have not seen any outstanding points [of śramaṇas], [your unflattering account] is simply a natural consequence. It is quite natural that the ancients often lamented that it is difficult [to obtain] people of talent.

420

"The Zhou dynasty is known for having many scholars; there were ten talented vassals who helped their monarch (i.e., King Wu) in administration. During the halcyon days of Emperor Yao and Emperor Shun, there were eight virtuous men [for Gaoxin] and eight gentlemen [for Gaoyang]. Confucius had three thousand [talented disciples]. They were all of outstanding ability in the country, but those who were selected to become proficient in the four subjects (i.e., virtuous deeds, speech, administration, and writing) were less than ten people. Among them, [Ran] Boniu had an incapacitating disease, 421

[Yan] Hui had [one of] the six extreme evils (i.e., an early death), 422 [Zi]shang

(i.e., Zixia) was stingy,

423 [Zi]si (i.e., Zigong) was interested in [hoarding commodities] to make a profit,

424 [Zai] Yu was [compared to rotten wood

that] cannot be carved,

425 [Zhong] You (i.e., Zilu) was fierce and obstinate, 426

[Ran] Qiu imposed heavy taxes [on the people] and was incompetent in his official post,

427 and although Zhong Gong was [as good as] a red[-horned] cow, he was born from [a man who was nothing more than] a brindled oxen. 428

Nevertheless, the whole world praises their virtues, which became the foundation for the principles of human relationships; and respects their lofty 211

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The Collection for the Propagation and Clarification of Buddhism, Volume I tracks, which became examples for the gentry. The people admire their footsteps for a hundred generations, and revere their great conduct for a thousand years.

"With regard to śramaṇas, they torture themselves [until it is] as if their muscles were to drop off, and cruelly treat themselves like worthless things. Would this be the way widely practiced and a well-intentioned argument for gentlemen? This is compared to the case where a deluded man goes into the workshop of Gongshu Ban [of Lu state] and does not praise [Gongshu Ban's] skillful guidance, yet jeers that a worker of poor skill has injured his hand. It can truly be said that such a person stoops to vulgar thought and has a base frame of mind.

"Formerly a prime minister asked a guest,

'It is commonly said that an

owl eats its mother. Could such a thing occur?' The guest replied, 'I have

heard only that a benevolent crow repays [its parents for their kindness in] raising it.

' The prime minister felt sorry and ashamed of his improper question. Isn't your present state of mind similar to that of the prime minister who asked the question? Gentlemen refrain from [talking about anothe person's] evildoing but [instead] cite his good points. On the contrary, what have you said? "Furthermore, you said,

'[Śramaṇas] sit easily stretching out their legs.

'

Since the forest and countryside are deserted, they often have to worry about insurgents. [But if they live near] a bustling city, they are often inflicted with the carping criticism of companionship [with secular people]. If they stay in an inappropriate place, they invite the nuisances of the secular world. If they hover around a rural community, they risk a [disparaging] comment from the people of the world. Anyway, there is nothing good [in this]. They are just driven to the wall. Even though the universe is vast, they do not know where to stay.

"Again, you said,

'[Śramaṇas must content themselves with] a vegetarian

diet.

' Well, there is deficiency of supply in this world; there are indeed no accumulated stores [of food] in hills and valleys. When they take just a necessary amount of food, they once again use it in accordance with the Dharma. What they face is complicated. On what basis can they support themselves? "Even at the dignified time of sages, there were people (i.e., Boyi and Shuqi) who starved to death at [the foot of] Mount Shouyang. When the world was peaceful and brilliant people were promoted, there was a man 212

Fascicle Six

(i.e., Lu Zhonglian) who went to the sea and died there. 429 What do you think

[about these incidents]?

"Furthermore, since śramaṇas have no feathers on their bodies, they cannot live being naked without clothes, and since their bellies are not gourds, they cannot let them hang down [like gourds], without eating. As long as [their desire for food and clothes] does not reach the extreme, they must have support. When the harvest is good, they can take enough [as offerings] from the common people. When it is bad, they do their best to support themselves [by secular ways]. This is really not proper, but it cannot be helped. Consequently, if a viper bites one's hand, [the hand] is cut off in order to save the body. This is because we ponder what is more important and maintain the more important thing. "Even though one may make a living for himself, if he does not seek anything, he has nothing to obtain; and if he seeks something, it is not necessarily that he uses only one method [to seek]. When he gives relief to himself, if [his purpose] is reasonable, why does he have to reject many methods? [Śramaṇas] consider that everything within the boundary of desires is troublesome and vile, and cause [their desires] to not move recklessly. Why [is it said that] they exceedingly attach [to things]?

"Long ago, Bocheng [Zigao] reclaimed land and cultivated it by himself, 430 [Chang] Ju and [Jie] Ni ploughed side by side and practiced agri culture, 431 Tao Zhu[gong] engaged in trade and made a living, 432 Yuling irrigated a vegetable garden in order to support himself, 433 Cui Wen[zi] sold

medicines and led a life of poverty,

434 [Yan] Junping used to practice divination

to augment his insufficent income,

435 Zhang Heng won fame for the art of

divination,

436 and Ma Jun gave full display to his achievement (i.e., making a compass chariot, which shows the correct direction) of marvelous skills. These are simply people who went against the secular world and led the life of recluses. However, it has not been positively observed that they cut off all relationships to the secular world and stayed far away from people of the world, and yet [the people of the world] all sigh in admiration and do not stop praising them.

"Nevertheless, it often happens that among śramaṇas, those whose conduct surpasses that of many people and who feel shame at associating with fellows of a sort are numerous. As for [śramaṇas] who master the Way, who enter nirvana, or who transcend the secular domain, their numbers are incalculable. 213

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The Collection for the Propagation and Clarification of Buddhism, Volume I You, however, have not mentioned anything [about these śramaṇas]. Why do you have a partial view? You should view [śramaṇas] based on inspecting the facts. You cannot make a discussion separating the present from the past, and you cannot make an expression dividing a small number from the larger number. The rare and the simple are noble, while the numerous and the lewd are humble. This is, I am afraid, not a discussion intended to seek the essence and examine a theorem.

"You said,

'[Śramaṇas] should abolish these [behaviors] by themselves and standardize their customs.

' What do you mean by this? The sage (i.e.,

Confucius) did not deceive us [regarding the fact that there was one sincere person in a hamlet of] ten families.

437 If you do something with two others,

they must serve you as your teachers.

438 When fragrant orchids are completely

luxuriant, if you were to collect, pile up, and burn them, wouldn't this too be atrocious? Among [śramaṇas], there are spontaneously those whose virtue is profound and whose capacity is expected by the times. Some are outstandingly pure and live uprightly; some contemplate, enter into subtlety, and pacify their spirits in the absolute state [of mind]; some expound subtle words, clarify obscurity, and explain problematic points; and some diligently devote themselves to meritorious deeds, exhort for the edification [of others], and esteem wholesomeness.

"Generally, the foundation of the Buddhist monastic life lies in the day of tonsure, when they all individually make an oath, in mind and in words, with genuine feelings and the highest sincerity. Even though life and death are completely associated and the profound path is long and far, [the monks] must urge themselves [to proceed]. Then, they will certainly be on the way leading to [the goal]; the glory of the golden wheel-turning king [who rules the four continents of the world] will be disregarded as if it were dust and dirt; and the importance of Śakra-devendra, [lord god of Trāyastriṃśa Heaven,] will be slighted as if it were rice bran. Everyone is earnest and sincere at the beginning and has reasons of his own. Naturally [the Way] is, [however,] neither suddenly attained at a stroke nor perfectly mastered. How could there not be a minor fault in the course of time?

"Moreover, when you take up the true element and briefly mention [the reality of] the universe, why do you unite everything together without examining and distinguishng them? We cannot execute the entire Ji clan [of 214

Fascicle Six

the Zhou dynasty] because of the fault made by Guan[shu] and Cai[shu], 439

and we cannot exile all the men of the court [of Emperor Shun] because of the four villains (i.e., Gonggong, Huandou, Sanmiao, and Gunyu) who committed cruel conduct. 440 This is no different from the case where a man who suffers from head lice wants to burn his own head along with the lice, or the case of a man who is troubled by irritation on his legs consequently wants to remove all the parts of his body below the hips. Isn't this also excessive? "You said,

'[Their present conduct] is futile for the political affairs of the times, and harmful to the study of the Way.

' When those who propagate the

Way benefit the world, common people act daily according to it, yet have no knowledge of it. Therefore, regarding the edification of wuwei, Laozi says, 'The people all said,

"We are as we are, of ourselves!"'441 This statement is appropriate. Hence, [Duan]gan Mu slept peacefully and yet Wei state was well governed.

442 Gengsang [Chu] was good at instructing and [the people in the area of] Mount Weilei [of Lu state] submitted themselves to his virtue. 443

"Presently in their lifetimes śramaṇas really have no achievements for which the government could assess value, but they do in fact confer an invisible benefit in the sphere beyond Confucianism. Taking a familiar [example], to instruct the people through the five precepts is not on the same [low] level of [giving instructions through] the Six Classics [of Confucianism]. Taking profound [examples], the hidden severity of the eight difficulties is not equal to [the sternness of] the criminal code; to engage in evaluating sins according to the Buddhist canon is not the same as [evaluating according to] the laws and regulations [of the secular world]; to speak of delusions with transcendental wisdom is not the same sense as do Laozi and Zhuangzi. Regarding the cause and condition of purity (Skt. anāsrava) and uprooting suffering in the [thirty-seven] elements to attain enlightenment (daopin), 'we occupy our

thoughts, but do not discuss anything.

'444

"In the teaching of the Duke of Zhou and Confucius, the doctrine is put to the best use in appearance, while in the highest level of the ultimate Dharma (i.e., Buddhism) the issue about the spirit is simultaneously managed in detail. Regarding quality and ranking, [these two teachings] cannot be spoken of in the same breath in terms of which is superior and which is inferior. "In ancient times [in India,] Bei helped with the edification and assisted in governing the state by means of the [Buddhist] Way.

445 [Consequently,] the

215

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The Collection for the Propagation and Clarification of Buddhism, Volume I border regions of the state were peaceful, the people knew righteousness [that they had to follow], the harvest was rich and preserved, and there was no disaster. What do you mean by saying that [Buddhism] does not benefit [the world]? "You said,

'There are five kinds of perversions in the world and śramaṇas account for one of them.

' Generally, what perversion means is to have no

will to work, to be unspeakably self-indulgent; to gamble, dissipating one's fortune and ruining one's family property; to register one's name in the household register and yet wander around at all times of the year; to neglect the duties of office while receiving pay and not be willing to apply one's mind to anything; to hold the reins of government and be in power, and yet exploit the common people; to compete for promotion and incur both public and private losses; or to indulge in violence, vice, and cruelty and engage in conspiracy. All of these damage the teaching, disturb order, and greatly harm the customs of the world. As a result of this, Xun Yue wielded his pen and his discourse on the chivalrous (i.e., the Shenjian) came into existence. Han Fei took up a brush and the composition on the "Five Kinds of Vermin" was completed. It is, therefore, suitable to consider these to be perversions, but isn't it a false accusation to apply this to śramaṇas? "Our nation is just now competing with the times of Emperor Yao and Emperor Shun for lofty virtue as the primary goal, and trying to equal the Yin and Zhou dynasties in elegant education as the secondary goal. They do not allow Mount Ji and the Ying River, [where Xu You and Chaofu lived in seclusion,] to be occupied exclusively by guests who look down upon the world (i.e., recluses), or for Mount Shang [where the four old men lived in seclusion] and the Luo River to be designated only for honored recluseguests. [Our nation] intends to greatly encourage the style of hermits, and to honor and respect [all of] those who transcend the secular world. "When I examine what you think, [I find that] as regards managing and operating the government of the time, you want to follow mean and crafty methods, like those of the tiger and the wolf, which were employed by the ruined Qin dynasty; and you want to inherit the cruel and harmful pattern that Shangjun (i.e., Shang Yang) carried out. They burned the books on the Chinese classics and buried Confucian scholars alive; they did not have the discipline to rule the country. By establishing very heavy taxation, each household had no unbudgeted extra money, and by setting up prohibitions 216

Fascicle Six

for miscellaneous minor matters, they treated the people as if they were bandits. [Consequently,] the world became unhappy, and the people felt no interest in their lives. [This] caused the Ying family (i.e., the royal family of the Qin dynasty) to come to an end in three generations. The disaster caused by the two men (i.e., Shang Yang and Han Fei) was ended during their lifetimes. On the very day they were being punished, they repented for the first time that the law they had established was wrong. Originally they wanted to pacify the country and make the people harmonious. They did not expect that the bank they had built was too high and harsh, and did not hold living space for themselves, to the contrary of [their initial plan]. The incident had already happened. What did they attain by their grief? "You said,

'The basis to clarify this is that śramaṇas skillfully devise expedients and instigate ignorant secular people; one way [they do this] is to give parables to induce the people, and the other is to coerce them. ' In sentient

beings' relation to [the Buddha,] there are strength and weakness, and also in their abilities, there are sharpness and dullness. In understanding, there are difficulty and ease. In practices, there are shallowness and depth. Hence, the way to explain and teach varies. The causes to inspire beings to awaken differ. They melodiously try to cause them to follow wholesomeness. This is precisely a key phrase in the use of schemes and power, and a bridge for a marvelous salvation. It really does not mean to induce and coerce the people. "You said,

'[They (i.e., śramaṇas) say that] those who are sinful will be investigated in Hell, and those who have merit will be helped by deities. ' All

wholesomeness belongs to those who possess virtue and who are the most sincere. The Book of Changesstates,

'Those who tread [the path of] sincerity

and admire docility will be given help from Heaven. There will be good fortune, advantage in every respect. '446 Furthermore, it is said [in the Zhuangzi]

that if those who do what is not good in darkness and secrecy, spirits will inflict the punishment.

447 Wouldn't this mean 'to be investigated in Hell and helped by deities'? Regarding reward or retribution for good or evil, there are indeed [many] testimonies [found] in Buddhist scriptures. I will not enumerate them here. "You said,

' At a gathering of [śramaṇas] they have the best feast. Buddhist temples run the gamut of splendor.

' This is due to families who make good

deeds [in order to win blessings]; they merely expend their wealth in order 217

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The Collection for the Propagation and Clarification of Buddhism, Volume I to prepare for future help, and they use up [their wealth] simply because they are making long-range plans for themselves. It does not seem that deities are delighted with the splendor [of temple buildings] and that all monks wish for delicious food. This is compared to when a farmer sows seed: he is keen in selecting [good] seeds in order to reap good-quality grain; or when a carpenter makes a building, he hopes to choose good timber when seeking the adornments of the building. Therefore, in agricultural operations it is necessary to plant in fertile soil, and in selecting a site for a residence it is important to choose high and dry ground. Hence, we know that the three revered ones are fields of merit for sentient beings,

448 and it is said that making offerings

to them simply results in merit in the course of cultivating oneself. "You said,

'[Śramaṇas] make off with people's valuable items; they waste more money on useless things.

' To extensively confer benefits [to

others] and love without distinction are great virtues of benevolent people. To respect and adorn the ancestral temple is [the manifestation of] the most sincere heart showing filial piety and respect [for one's ancestors]. Since in the worldly teaching (i.e., Confucianism) things are like this, in the [Buddhist] Way things are like this as well.

'Things are increased by being diminished.

'449

If we do something, we must obtain [a result]. Moreover, the wealth of this transitory [world] is just like impure soil, but to give it graciously [to others] is a marvelous faculty. It is compared to the case that even a boat made of decayed wood is essential for ferrying people over [to the yonder shore]. Why is this seen as a waste of money? To intend to sit upright viewing nature [without doing anything], or to hope for comfort in silence with one's arms folded, is similar to wishing to cut wood without an ax or hoping to feel full without eating. How could this be possible?

"If one does not lead a virtuous life, that is his own problem. Why is it necessary to cover the common people's ears and eyes and conceal the great virtue of the world? You have already drunk poison and now you want to poison others. Why are you so cruel? It can be said that you ruin yourself, entrap others, and cause everyone to suffer from disasters. Therefore, for the blind, the deaf, and the dumb there is the disaster of being in a place without sight or sound for the completion of one whole kalpa, and as retribution to Devadatta, there is the experience of suffering in Avīci Hell. 218

Fascicle Six

"You said,

'They (i.e., śramaṇas) use up others' personal annual savings; and they cause a deficiency of funds for the state and military. ' If a sage king

manages the world, if simple and sincere customs spread far, if the whole wide world is united through shaking the rope of morality, and if many talented people are caught up by the spreading of a net of virtue, there will be no one who [laments] the striking waves of a river, there will be no scholar who grieves in a valley, all the four classes of people (i.e., scholars, farmers, artisans, and merchants) will be content with their occupations, each and every official of all ranks and descriptions will do his duty, [everyone in] the land within the [four] seas will be brought together and understood thoroughly, and the nine provinces (i.e., China) will be linked equally together. Then the war vehicles will cease to be dispatched, armed soldiers will run back [to their homes] and fertilize [the land], good grains will be piled up in the fields, food will be stored up even to the extent of some going rotten, the youth will improve in virtue day after day, the old will enjoy a long life, the people will all live together in peace and comfort and praise the great peace, and they will drum their bellies [signifying that they have had enough to eat,] and see the prosperous edification. Why are you unreasonably weak, worrying about the world even though you think deeply of various things? Isn't this also a gross fault? There is a saying that when a ranking official who is quite stingy and whose mouth is swollen faces the blue sea, [since he cannot drink the seawater because of his swollen mouth,] he just holds his stomach. This truly refers to you.

"You said,

'It is truly as it is said: "Even though one tries to keep his shadow tied up, he catches [only] the wind.

" I have no clue to [understanding

them].

' To disorder truth by using sophistry is something that the great sages lament. [When Bian He obtained unpolished jade in the mountains of Chu,] since the people did not recognize it is a precious stone [and thought that he was trying to deceive them], Bian He wept bitterly.

450 Nevertheless, the subtle

purpose [of Buddhism] is delicate, and those who master it reach the Way. [The doctrine] is lofty and simple, and those who comprehend it attain [enlightenment. Buddhism] employs deep competence and functions as a bridge for ruined or drowned people to cross over to [the yonder shore]. It pulls [people] out from darkness and saves them from hindrance. The excellence of [the 219