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

The Discourse to Rectify [the Argument on] the Two Teachings (Zheng erjiaolun)

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The Collection for the Propagation and Clarification of Buddhism, Volume I teaching] is always on a level to that of the time [when the Buddha resided in this world], and the edification has spread boundlessly. Therefore, when a mysterious light flashes once, it moves the trichiliocosm. When benevolence is sprinkled even for a short time, the whole land of China receives the favor. Hence, Śakra-devendra and the king of the Brahmā Heaven realized the deep purpose [of the teaching] and reverted to sincerity. Emperors and kings hope for the profound belief and consign themselves [to Buddhism]. The eight kinds of gods and demigods [who protect Buddhism] take the spiritual edification and reform themselves. The common people come in a hurry to observe the real deportment.

"Since [the Buddhist teaching] is lofty, it is not the same as Confucianism, the teaching for the secular world; and since it is so solemn, it is the profound path to transcend the secular world. Nevertheless, since the fence is steep and high, it is seldom that one can pass through the gate, and since the house is dark and deep, it is rare for people to enter its rooms. Therefore, the [Buddhist] Way saves those who are completely sunk in [delusion], but the doctrine is at variance with this. The virtue envelops all endlessly, but the fact is at a distance from this. Probably there is a reason why you obstinately hold on to wrong beliefs for your whole life and do not awaken until the end of your life.

"Even though the sun and moon ride in the sky, a blind man is not able to see the brightness. Even if thunder shakes the earth, a deaf man is unable to hear the rumbling. Whose fault is this? To just now wish to comment on the notes gongand shangor to stain the appearance of a composition is really the worst fault.

"In ancient times, King Mucalinda recovered his eyesight as the [Buddha's] first disciple [at the Buddha's first sermon]. 451 Subhadra listened

to [the Buddha's sermon] as his last disciple.

452 What sin causes you to be

so unfortunate as to harbor only suspicion throughout your life? Compared to what many people feel sad about, your case is the biggest problem. "

Hereupon, [the guest] withdrew in a hesitant manner. He was in low spirits and disoriented. After a while he said,

"I have just heard the doctrine

of the Great Way, which completely follows in a continuous line from ancient times to the present, which greatly establishes the law of cause and condition, and which probes into the very point of principles and completely understands 220

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every nature. The establishment of the doctrine is not intended only for a specific period of time, nor is the propagation of the teaching expected [to occur] for only one generation. It can be said that one traces things to their beginning, understands them to their end, and returns to life. I have really been asleep, at a standstill, for the long night [of spiritual darkness]. Since I had not mastered the purpose [of Buddhism], I always cause hindrances. Now, fortunately, I have heard your discussion. My defilements have been dispersed and my doubts have been scattered. I have awakened all of a sudden, as if I had opened the layers of clouds and seen the bright sun, or as if I had taken off something that had covered me and realized true wisdom. I am truly not intelligent, but I will respectfully follow the excellent teaching.

"

The Discourse to Rectify [the Argument on]

the Two Teachings (Zheng erjiaolun)

by Ming Zhengjun

There is a Daoist monk who composed the Discourse on the Non-Chinese and the Chinese. Therefore, I composed this in order to correct [his argument]. Ming Zhengjun,

Sengshao

I came to know that this outstanding discourse of sharp words had an established reputation. Since I am afraid that the Sage (i.e., the Buddha) will be falsely accused and I would like to clarify the goals [of Buddhism and Daoism], I will first explain the phrases from two scriptures that [the Daoist monk] cited [in his discussion] and correct [his interpretation]. I earnestly hope that everyone can understand both [of these] profound teachings. The Discoursestates: "It is said in a Daoist scripture that Laozi arrived at Guanzhong (present-day Shensi province) and left for Kapilavastu in India, where the king's wife is called Māyā (Qingmiao). As [Māyā] was napping, Laozi availed of the essence of the sun and entered into Māyā's mouth. At midnight on the eighth day of the fourth month of the next year, he cut [Māyā's] right armpit open and was born. He landed on the earth and took seven steps forward. Then, he raised his [right] hand and pointed to the sky, saying,

'Holy am I alone throughout Heaven and Earth. The three realms of 221

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The Collection for the Propagation and Clarification of Buddhism, Volume I existence are full of suffering. How could we be happy?' Thereupon, the Buddhist Way arose. This event is found in the Inner Section of the Mysterious and Sublime(Xuanmiao neipian), which is an authentic scripture composed during the Han dynasty, not a far-fetched book.

"

I corrected this, saying,

"The Daoist purpose of this is based on Laozi's

scripture of two [chapters] (i.e., the LaoziDaodejing). The explanation about the mysterious and sublime is provided in seven chapters of [the Inner Chaptersof the] Zhuangzi, and [the Daoist fundamental tenet is] to attain the One and master [the law of] the void thoroughly. There is nothing to hear regarding the wonders of the transformation of a body. [In the Zhuangzi,] Peng[zu] (a legendary official who was said to have lived eight hundred years) is equal in life span to a child who dies prematurely.

453 I have never seen that [this

text] advocates immortality.

"Therefore, those who are in harmony with Heaven do not engage in changing normal ways, and they are content with their time and place themselves in order. Why would they seek a long life? If [Laozi] availed of the essence of the sun, entered into [Māyā's] mouth, cut [Māyā's] right armpit open, [and was born,] there is discrepancy between the time and the event. This is [a story] that combines various different tales under the pretense of a miracle. [The Daoist scripture composed during the Han dynasty] tells an imaginary story and preposterously speaks of deification. Absurd [statements made] during the Qin and Han dynasties extend to Wei and Jin times. The statement [of this Daoist scripture] does not follow [the law of] sages. How can you say that it is an authentic scripture?"

The Discoursestates: "It is said in Buddhist scriptures that it has already been an immeasurably long time since the time the Buddha attained buddhahood, or that [the Buddha was] once the leader of the circle of Confucian scholars, the most reverend priest of the country, or a monk. 454 These are all

derived from actual Buddhist scriptures, not expedient talks. "

I corrected this, saying,

"The foundation of Buddhism takes root in clarifying the ultimate teaching, and regarding the issue of three periods (past, present, and future) there is nothing that can testify to it in secular ways. The way to enlightenment is not something that can manifest evidence. Nevertheless, at the point where the exquisite and the profound meet, there are internally signs of meditation and wisdom. When there is a reaction between condition 222

Fascicle Six

and sensation, the law of causation has nothing wrong externally. Śākyamuni gave the very fundamental cry of truth, and clarified the goal to which the Way of the Spirit leads. Consequently, to train one's essential [mind] and to examine the function of one's intelligence are not [equal to] the merit of preserving one's righteousness. In completing the way to the goal through minor virtue, [Buddhism] is different from [the teaching] that comes close to haughtiness. Salvation in the [Buddhist] Way lies in neglecting the physical body and what is valued is not to complete life. Since living life [for its own sake] is not valued, what merit is there in keeping existing things? In neglecting merit, merit manifests. In the tranquil state of complete extinction (i.e., nirvana), there is the regular course of the [Buddhist] Way. [Everything] comes out of non-beginning and enters into non-ending. All responses go to one [who has made causes]. Even an immeasurably long time is not that long. This is the teaching that [the Buddha] regards as [the Buddhist Way]. "

The Discoursestates: "The tenets of the two teachings (i.e., Buddhism and Daoism) are as if [two pieces of] a tally are matched. "

I corrected this, saying,

"Since the Buddha explains [the teaching for] the

three periods, [the teaching] completely complies with all things boundlessly. Laozi only nourishes our physical body and his teaching dampens enthusiasm to the utmost. Therefore, in the teaching that is confined to issues about the physical body, [Laozi] does not discuss life in the other world. In the edification [of Buddhism] that completely complies with everything, it accordingly covers all things entirely. The Duke of Zhou, Confucius, Laozi, and Zhuangzi are truly teachers of emperors and kings, but they cannot provide testimony for the opinion we formerly read. [Buddhism and Daoism] are teachings that have different [strategic positions]. In addition, the testimony [that the tenets of the two teachings are as if two pieces of] a tally are matched is disregarded. "

The Discoursestates: "Daoism is precisely Buddhism; Buddhism is none other than Daoism.

"

I corrected this, saying,

"Since there is a difference between the [two] teachings, just as there is between a square and a circle, how could we see them as the same? Those who follow Buddhism can firmly weigh [the teaching of] Laozi, but how can those who learn [the teaching of] Laozi take it to be the same as [that of] the Buddha? If [the compiler of the Discourse] presumes to compete with [Buddhism], trying to cling to the supremacy [of the teaching 223

The Collection for the Propagation and Clarification of Buddhism, Volume I of Daoism], recklessly mixing up [the two teachings] through selecting and collecting [materials], and intends to establish the unorthodox and remove the orthodox based on the similarity [of the two teachings], then this is precisely that what should be learned is not what he has learned. He reveals himself to be a vermin of the Way. He seriously fails to know himself. He must be ashamed to face those who maintain their proper province. "

The Discoursestates: "[Since the Way is helpful to all in the world, it penetrates all areas, and since its knowledge embraces all things, 455 it governs

all things. Since the areas] penetrated vary, the ways to govern [the areas] must differ. [The Way] causes each [of all things] to accomplish its nature and does not change its task.

"

Moreover, it states: "Some [sages] clarify the Five Classics and some spread [the teaching of] the three vehicles" and "They teach Chinese people in the Chinese language and edify non-Chinese in their native languages. "

In addition, it states: "Buddhism and Daoism are equal in universally edifying, but there is a difference between the Chinese and the non-Chinese [in their objects of edification].

"

I corrected these, saying,

"He who is quietly inspired and attains thorough

understanding must do everything smoothly. By a single voice, the Buddha lets [sentient beings] receive awakening, complying with each of their species. Would the teaching of the three vehicles be necessary to edify [only] the non-Chinese? Why does the Chinese way require strict adherence to the teaching of the Five Classics? In emptying one's mind and exerting oneself in accordance with affections of his mind, there is no difference between Chinese people and non-Chinese. How could differences in customs contradict [the teaching of] the Sage (i.e., the Buddha)? Although the areas penetrated [by the teachings] are not the same, the teachings are naturally equal. "

The Discoursestates: "[The full formal dress of] the black garment called xuanduantogether with the cap called weimaoand the formal dress for government officials are the garb of many Chinese people; while the trimmed hair and black garment [of a Buddhist monk] are the manner of dress of many non-Chinese people.

"

I corrected this, saying,

"When we seek the valuable point of a principle,

we should first base it on the manners and customs of the people. There are 224

Fascicle Six

differences in the way to follow a tradition. It is simply an issue of the times. Therefore, the gentleman makes achievements beautifully, just as the leopard's spots become more beautiful [in autumn],

456 and the people's culture is first

reformed. Zhuan Sun (i.e., Zichang) received an instruction [from Confucius], and lost his determination to learn about the Yin dynasty. 457 Regarding the

virtue of Emperor Shun and Emperor Wu [of the Zhou dynasty], Yao abdicated the throne [for Shun], and [Wu] expelled [Emperor Yang] from the throne by force of arms and made a different statute. Sages of later generations had achievements. Could there be a boundary between Chinese people and the non-Chinese?

"Moreover, is it necessary to adhere to the national dress in thinking through the ultimate teaching? Therefore, when we link [the manner of dress] to unchangeable sorts of things, our delusion becomes deep and our actions are stymied. Since water and land differ from each other, there are [different] methods of sending things to a distant place. The example of the boat and the carriage [found in the Discourse] cannot be considered well done. Moreover, [śramaṇas, like] the one who carved a mark on the side of his boat [to indicate the place where he dropped his sword into water], 458 and [Daoist

monks, like] the one who waited by the stump [where he previously had caught a hare], in the hope that other hares would come by that spot, 459

assuredly show two points to which we are led.

"

The Discoursesays,

"[Buddhist monks] abandon their wives and children

in token of a minor degree and discontinue their ancestor worship in token of a major degree. They fulfill all things they desire with the politeness [of Confucianism], but they completely warp the rule of showing filial piety and respect for one's parents with the [Buddhist] Dharma. [Buddhists] go against virtue and offend the [right] order, and yet they have been unaware of this. "

Moreover, it states: "To maintain completely one's body and to abide by ancestor worship are in the teaching to continue wholesomeness. To damage one's physical form and change one's family name are in the learning to cut off evil. What should be valued in the ultimate principle of the universe is the Way, and what should be despised in phenomena is secularity. "

I corrected this, saying,

"Now [the Discourse] takes rejecting ancestor

worship as offending [the social] order. [In Confucianism, however,] they 225

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The Collection for the Propagation and Clarification of Buddhism, Volume I retain desires and expand politeness. This means exactly that the rule of showing filial piety and respect for one's parents exists for one's own benefit. Secularity is not necessarily despised. To damage one's physical form [and change one's family name] to cut off evil are despicable [acts] from [the Confucian] viewpoint, but their way is not necessarily noble. [The compiler of the Discourse] is fond of the secular [world], adheres to former times, honors China, and esteems politeness. He turns the noble and the humble upside down and falsely makes self-satisfied talk. He vainly wishes to be a vermin and drowns in ordinary views. How could he expect the fundamental principle in the words of the Sage (i.e., the Buddha)?" The Discoursestates: "Either nirvana or the transformation of becoming a Transcendent is a method [to unite with the Way]. In Buddhism it is called right and true (zhengzhen), while in Daoism it is called right and One (zhengyi). The term 'One' means to return to non-death and the term 'true' means to meet nonarising.

"

I corrected this,

"[Laozi says:] 'Princes and kings attain the One and

become the head of the world.

'460 He does not talk about the transformation

of becoming a Transcendent. Since [Laozi says] 'The one who does not lose [even a part of his body] when he dies is of longevity, '461 he does not discuss

the issue of non-death. [The compiler of the Discourse] makes a personal assumption and a false accusation. His words are smooth, but they are wrong. The Great Way has already been obscured and small comprehensions [of the mind] have risen one after another.

462 How true this saying is! All those who

make false accusations and deceptions and who are too arrogant intend to look for sages' words in order to illicitly make up for their faults. We indeed do not tolerate to examine it. The Daoist teaching today merely takes long life to be a belief and immortality to be the main goal. Alchemy, golden elixir, eating clouds, taking jade as food, mysteriously flying up, sprouting wings or exuviating to ascend to Heaven, deliverance through the corpse, and transformation are the methods with which they entrust themselves. [Yet] when we try to verify these things, [we find that] no such things can be seen after all. "Furthermore, [the Daoist teaching] claims that if one does not ascend to [the realm of] immortals he will become a ghost after he dies, or he will be summoned and appointed an officer of Heaven, according to his original merit. Even though these [notions] are greatly against the worthy writings 226

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left by Laozi and Zhuangzi, in the fundamental principles they still have nothing wrong in the worldly teaching. If one loses desires, directs his course to wholesomeness, avails himself of edification, goes at will, and forgets the purpose of multiplying endlessly, [the search for] truth results in absurdity, but does not throw a normal [condition] into disorder.

"Regarding [Daoists] like Zhang [Ling] and Ge [Xuan], all of them additionally concocted supernatural transformation to educate the common people; they concocted weird accounts and misled the people of the world. By means of talismans and spells, they appeal to [the Heavenly Thearch] in written and verbal form, and as a pretext they say that these are all what Laozi transmitted to them. Moreover, they have gradually expanded [their teaching]. Then they quote Buddhism, which is far away [from their teaching], and try to testify that [Buddhism] consists of forgeries. Their argument is confused, and there is no model of scholarship on which they base [their argument]. When we examine [their teaching] against the meanings of [orthodox] texts, we cannot find anything similar. They cause the true and the absurd to be mixed up, people who wish for awakening to be deluded eternally, and no one to be able to dispute it. It is a serious false accusation and severe disorder. "You are already fully aware that [the teachings of] the Buddha and Laozi are right, but you have not yet encountered a ferry [to the teachings]. Now I would like to briefly explain a corner [of the teachings] and cause you to have self-introspection.

"The two teachings (i.e., Buddhism and Daoism) possess both the study of the truth and the examination of the mind. Therefore, [the teachings] can avail themselves of all states of things whenever they encounter them. "The teaching of Laozi consists of moral training, statecraft, cutting off and abandoning the honor of high rank, and things to rectify their nature. It takes the absolute vacancy as the foundation and softness and meekness as the function. It encourages self-examination without blaming others, striking one's root deeply in oneself and being perfectly still, 463 regarding the movement of the primordial vapor of Heaven as an integral whole, going peacefully beyond the human world, cultivating harmoniously the great primordial vapor,

464 having equanimity toward loss and gain, not scheming to go with obstruction even when one is driven to the wall, waiting [for good fortune and] submitting to fate, not planning [to profit oneself] even though one rises 227

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The Collection for the Propagation and Clarification of Buddhism, Volume I in the world, and taking public opinion as a measure of his worth. This is why scholars truly admire even the branch stream [of the original teaching] and why the teaching exists. Why do they take up the issues that deification has no set pattern, of benefiting the world, and of immortality? "As for collecting clouds, sprouting wings or exuviating [to ascend as a Transcendent], changing the spirit, and tracing to the very source of the numinous being, these are [practices] from a teaching of a different vapor which was created through mending and accumulating [teachings] that were formerly completed. Therefore, although there are records of strange matters, what are called the principles do not follow them. When we investigate supernatural accomplishments we reach all things accordingly; the large are extraordinary auspicious cases, such as a female kylinor a male phoenix; and the small is the transformation of sparrows or pheasants. Once we have received a physical body, we wish for learning. Can we achieve it? "So Yan [Hui] and Confucius are contiguous to each other in their ways, and they are close to the apex of natural endowments and learnedness. If we indeed admire the mysterious trace and yet stop it, or if we desire to follow and yet there is nothing to follow, to be contented with our fate is not reckless defilement. When we infer from this, [everything] can be clear. Therefore, Confucius esteemed to know the decrees [of Heaven] and he certainly had something he did not say. Boyang (i.e., Laozi) left behind strangeness and honor, and he firmly abided by wuwei.All these are attempts to restrain the causes of deception. Then, in tracing to the very source of the spirit and devoting oneself to the teaching, there is assuredly the ultimate law of Nature that we follow. In accomplishing the Way and attaining things, there is the origin that we realize in each of them.

"Actions manifest in one's previous existence, but you seek merit through forcing yourself to learn. A deep-rooted practice is accomplished habitually, but you perversely long for absurd desires and change them to the highest priority. If [one faces toward] Yan state [in the north] yet desires [to go to] Yue state [in the south], what could make his desire come true? Therefore, in learning we first find what [should be] learned and then learn it in order to accomplish it. To do what can be done is to do what can be achieved. In order to study and clarify about the people, the teaching was established in 228

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the middle of Heaven. Regarding the observation of phenomena and the survey of changes, [the sages] occupy their thoughts with them but do not discuss them. This is the profundity in managing the affairs of the secular world, and the ultimate [teaching] of Confucius and Laozi. "To do what has not happened, to complete the function of intelligence, to trace to the very source of causality, to share reason among living creatures who are different from each other, to have a thorough [knowledge] of falsehood and return to truth, and the authentic supernatural accomplishments all [indicate] the greatness of Buddhism. Hereupon, the Buddha precisely clarifies the ultimate law of Nature. Laozi [teaches] how to complete one's life. Those who stick to life are blocked [from the way to truth] and those who clarify the ultimate law of Nature reach it. Nevertheless, if one quietly rests in the right path, even if he is blocked, he is not deluded. If he actively follows the ultimate law of Nature, he will reach reason and illuminate the ultimate Way. "Therefore, people of virtue certainly esteem to complete the pure nature given by Heaven and seek the Way by themselves. They respect the foundation, help [people] understand [the teaching] thoroughly, and return the merit to the four great elements. If one does not try to do things that are not so, abides by the teaching, and maintains the constant Way, he can learn the purity of the teachings of Confucius and Laozi. He goes beyond the ultimate law of Nature and sees as far as the horizon. He searches the stream [of the teaching], looks into the origin, and considers life to be dust and poison. Therefore, he stops extending respect to monarchs and parents, he does not talk about changes and extraordinary things with surprise, he does not hold stubbornly to one side, he is not frightened by mysterious things, and he develops his thoughts through pacifying his mind and contemplation. "When accumulated merits are revealed and the important [time] comes, the essence of Buddhism is clear in our actions. Consequently, if in learning we find what [should be] learned, it is possible to support all the people and the teaching is revered in the world. If actions become clear in the doing [of them], we will exterminate defilements, return to the stream [of the teaching], and go far away from heavenly and human beings. Anything beyond this point has probably not been known. What we attain through clearing our thoughts lies just in this.

"

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The Collection for the Propagation and Clarification of Buddhism, Volume I Family Law (Menlü) by Zhang Rong (444-497)

and the Criticism by Zhou [Yong,

Director of] Shan

Generation after generation, my family has revered Buddhism and the family on my mother's side respects Daoism. Daoism and Buddhism are not dual in the final consequence; [both teachings] aim toward tranquility and stability and they are the same at the foundation. When one is inspired, he is successful in understanding [the teaching] thoroughly. When we come across traces [of the teachings, we may find that] they become different from each other. This is comparable to the case where although the music was not handed down, we are not far from the mystery of the Five Thearchs; or the case where although the ceremony was not transmitted, the holiness of the Three Augusts is not suspended.

465 The times of the Three Augusts and the Five Thearchs were different. Therefore their customs were not the same. They belonged to different ages. Hence their righteousness varied. Why can we arbitrarily exercise common or dull [intelligence] and falsely accuse the ultimate Way of the Spirit?

I see that Daoist monks fight Buddhist monks [just as] Confucianists [fight] Mohists, and that Buddhist monks judge the rights or wrongs of Daoist monks, and vice versa. Once upon a time there was a wild goose that flew in the Way of Heaven. Since it was far [from the earth] it was difficult to see [the goose] clearly. The people of Yue thought the goose was a wild duck, while the people of Chu thought it was a swallow. [The difference] is simply due to [the fact that] people lived in either Yue or Chu. The wild goose was always just a wild goose, wasn't it? [In the same way,] only the pure foundation is one, and we all believe in the foundation. The traces of the wild goose have already dissipated. I will soar in the essence gathered [from all the traces]. You may wholeheartedly follow in the footprints of the Buddha without disgracing the foundation of Daoism.

A Letter Given to He [Dian], He [Yin],

Kong [Zhigui], Kong [Zhongzhi], and

Zhou [Yong, Director of] Shan, Shanci466

I, Shaozi, will send a letter and make a statement to all those who roam about in life. I, Zhang Rong, state:

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A bird cries mournfully when it is going to die. A man speaks good words when he is approaching the end of his life.

467 Recently my disease has worsened

and my vitality has weakened. In this condition, I [wonder] how many times I can breathe while my spirit stays [in this world]. Moreover, I am afraid that my boat lost the rudder in a deserted narrow ravine, and there is nothing to fasten a hill to a marsh.

468 Therefore, the time I can view the moon (i.e., his

remaining lifetime) is very short. Every moment I am busy. If I do not stitch [everything together], it drifts away. I would like to make my lingering intention of the afterlife the rules of conduct for my brothers and nieces. Therefore, I created the Family Law, and I recite this writing often. I try to reach the origin of the two teachings (i.e., Buddhism and Daoism). Now I am reporting this to you, gentlemen. What do you think about this?

Response to Zhang's Letter Together

with Questions to Zhang

I, Zhou [Yong, Director of] Shan, Shanci, wrote back to you, Shaozi, and stated: I, Zhou Yong, bow to you with my head to the ground. A great composition came to me. I read that you are making your family code more severe. We, those who visit your family, have nothing with which to involve ourselves in this, and you really do not expect any help from us. When I respectfully examine the same foundation, [I find that] there is something to measure your lofty mind. Even though I know the primary to which the Way of the Spirit returns, in addition to Buddhism, the principle of Confucianism is magnanimous. Beside these, as to what can equal [the teaching of] Confucius, [the teaching of] the Yellow Emperor and Laozi is truly majestic. This teaching has gradually spread [as time goes by]. It is not that there is not anything perverse [in the teaching]. In its basic principle, simplicity, there is something respectable. I select traditional thoughts, briefly differentiate the pure from the murky, and do not mix them up in the process of selection. I just have held these thoughts in mind and have not yet expressed them. In any system there is order and disorder, and we cannot make a mistake in distinguishing the similarities from the differences. We should make a conclusion in written form. Discerning the intention of your writing, you said that [the three teachings] are fundamentally the same. It appears that [your intended meaning of "same"] is not [the same as what] I think. [Your idea of "difference, "] as you mentioned

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The Collection for the Propagation and Clarification of Buddhism, Volume I that customs differ according to the time, is not [the same as what] I think, either. It has been my long-cherished desire to put in order some of my thoughts on this point. Fortunately, in the light of your opinion, I would like to try to articulate my view together with you. It is brief, as you see below. I look forward to hearing your profound instruction.

In the Discourse on the Way to Reach the Origin[of the Two Teachings] you say,

"Daoism and Buddhism are not dual in the final consequence; [both teachings] aim toward tranquility and stability and they are the same in their foundation. When one is inspired, he is successful in understanding [the teaching] thoroughly. When we come across traces [of the teachings, we may find that] they become different from each other.

"

Zhou says,

"You mention in your discussion that they are the same in their foundation. Please let me ask you: What is the meaning of the foundation to which you refer here? Wouldn't it be that those who speak of Daoism consider the two-chapter text (i.e., the Daodejing) to be primary, and those who speak of Buddhism should take prajñāto be the ultimate law of Nature? The reason why the two-chapter text is esteemed is that the significance reaches the absolute vacancy at the extreme point. With prajñāone observes that the extremity of the spiritual function is the Dharma-nature. Even though the absolute vacancy and the Dharma-nature are the same in respect to tranquility, they differ from each other in the purport of the way to position tranquility. As for your statement in the discussion,

'[Daoism and Buddhism] are not

dual in the final consequence,

' do you mean that [the two teachings] settle

in the absolute vacancy or that they are not dual in the Dharma-nature? Is there another foundation in addition to those of the two paths, or are the absolute vacancy and the Dharma-nature not different from each other in purport? If there is another foundation, please tell me about it in detail. If [the absolute vacancy and the Dharma-nature] are not different from each other, I wish to hear your explanation of why they are not. "

In the Discourse on the Way to Reach the Origin[of the Two Teachings] you say that "The times [of the Three Augusts and the Five Thearchs] were different. Therefore their customs were not the same. They belonged to different ages. Hence their righteousness varied. " [And you say,] "I see that

Daoist monks fight Buddhist monks [just as] Confucianists [fight] Mohists, 232

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and that Buddhist monks judge the rights or wrongs of Daoist monks and vice versa. Once upon a time there was a wild goose that flew in the Way of Heaven. Since it was far [from the earth] it was difficult to see [the goose] clearly. The people of Yue thought the goose was a wild duck, while the people of Chu thought it was a swallow. [The difference] is simply due to [the fact that] people lived in either Yue or Chu. The wild goose was always just a wild goose, wasn't it? [In the same way,] only the pure foundation is one, and we all believe in the foundation. The traces of the wild goose have already dissipated. I will soar in the essence gathered [from all the traces]. "

Zhou says,

"You say in the discussion,

'The times [of the Three Augusts

and the Five Thearchs] were different. Therefore their customs were not the same.

' This means that Buddhism is different from Daoism. Your statement, 'They belonged to different ages. Hence their righteousness varied, ' refers

to the Daoist teaching being separate from the Buddhist [teaching]. Daoism and Buddhism are different from each other. If it is not a wild duck, it is a swallow. This means only that the foundation in which you believe is just one: a wild goose. If you run about busily [advocating both] Buddhism and Daoism, you will have neither of them. In your lofty examination, you have not been aware of what you are following in order to discern the foundation. You easily revere [both teachings]. Is there any purpose in doing so? "If you still take hold of the two teachings and position their foundations, I am afraid that fighting and judging [between the two different teachings] will just begin and you will not be able to pass good judgment on anything. If we survey equally the origin of teaching on the basis of the two teachings, the origin of each teaching always reveals itself along with the teaching itself. We should put on a deerskin cap and hold a staff with rings [just as a hermit does], and see [the world] in a leisurely manner. Then, Confucianists and Mohists will calmly discuss. [They may wonder] why they formerly competed. If the origin in which [the two teachings] are well matched is correct and the traces that separated [from the origin] are wrong, the functions of the two traces should be all removed. Why do you go in the direction to soar in the essence [gathered from many sources], while diligently engaged only in Buddhism, concentrate your vapor, hold the One fast in your embrace, and yet have no respect for Daoism? Your words are deep and your purpose is profound. I hope to hear your later account.

"

233

39b

The Second Letter Given to Zhou with Answers to His Questions

The Collection for the Propagation and Clarification of Buddhism, Volume I In the Discourse on the Way to Reach the Origin[of the Two Teachings] you say,

"You may wholeheartedly follow in the footprints of the Buddha without disgracing the foundation of Daoism.

"

Zhou says,

"You wholeheartedly follow in the footprints of the Buddha without disgracing the foundation of Daoism. I hold Śākyamuni's instruction in my mind and am attached to the Confucian statements in my daily conduct. I have not yet understood your intention. How are Buddhism and Confucianism positioned? Do you think that they are one in the foundation and differ in their later development, or are they different both in the foundation and in later development? Since I wish to thoroughly inquire about this or that and investigate exhaustively issues related to the principles, I cannot help but to ask you [these questions].

"

The Second Letter Given to Zhou

with Answers to His Questions

I, Zhang Rong, say,

"Since I have still been unable to forget myself, I have attachment to my family. My body has already weakened and my gray-haired head has come to an extreme point. I stay in this world for my young dependents. I do not want to cause my mind to be deserted day and night, like the former capitol, and what I have troubled with throughout my life to run wild. For that reason, I created this Family Lawin order to regulate the family. If Buddhism and Daoism are not employed, by what means would my family be regulated? Therefore, I try to postpone my last day depending on my vital breath and to extend my life span relying on animation. I am often moved and wish for divine response. I [hope to] reach the origin [of Buddhism and Daoism] and to settle the foundation. I truly wanted you to give me a wonderful opinion. Sure enough, you wrote back in this way and gave me your thoughts, clever views, and correct analysis. Since you have given me your thoughts, I now speak for you.

"

Zhou says,

"You mention in your discussion that they are the same in their foundation. Please let me ask you: What is the meaning of the foundation to which you refer here?"

I respond to Zhou,

"The nature of the mind is the capability to know.

The way of morality is what can be known. If one has the capability to know and yet he does not know what can be known, this does not mean that he has 234

Fascicle Six

the capability to know. If there is what can be known and yet it is not known by one who has the capability to know, it is not what can be known. Hence, we see that one who has the capability to know must go to the way [of morality] and what can be known must know what it goes to. "Nevertheless, an ordinary person trembles with feeling, disturbs the function of intelligence, stirs up desires, agitates the spirit, drives his sharpness out, and clouds the function of recognition. Therefore, the mind goes in the wrong direction and flows downward, and the function of intelligence separates from the way [of morality]. As to [the teaching of] Boyang (i.e., Laozi), giving undivided attention to the [vital] breath and bringing it to the utmost degree of pliancy, staying in the void to let the animation act at will, putting the restless at ease, and holding all together in one embrace, 469 one stays put

as if frozen and understands tranquility thoroughly. When one is solely proficient in tranquility, the function of intelligence has no chance to disappear and the animation halts in the void. Hence, he directs himself joyfully. If you want to have Boyang not be tranquil, how could this be possible? If you would have him be tranquil and not anchored in the Way, how could this be possible, either? Now that it is tranquil and has two spirits, the spirits are tranquil and there are two ways. I have never heard this. "Consequently, at the final point it is one. [Nevertheless, an ordinary person whose] nature is restless and too hasty and whose appearance is wild is unable to widely practice further. [This is comparable to the case where] a man thinks to assume hegemony in the world in the next battle and yet just exhorts the people to respect his determination. I hope you may become free from all thoughts and hold the [dark-colored] pearl (i.e., the foundation). 470

Hence, although there are five people who are categorized as a 'Thearch, '

the spirit is always one. There are three people who have the title 'August, '

but the Way is not more than one. Even though a wild duck and a swallow are mistaken for one another, in the end it is a wild goose, isn't it? This is why I straighten [your] rope.

"

Zhou says,

"Wouldn't it be that those who speak of Daoism consider the two-chapter text (i.e., the Daodejing) to be primary, and those who speak of Buddhism should take prajñāto be the ultimate law of Nature? The reason why the two-chapter text is esteemed is that the significance reaches the absolute vacancy at the extreme point. With prajñāone observes that the extremity of 235

39c

The Collection for the Propagation and Clarification of Buddhism, Volume I the spiritual function is the Dharma-nature. Even though the absolute vacancy and the Dharma-nature are the same in respect to tranquility, they differ from each other in the purport of the way to position tranquility. "

I respond to Zhou,

"Even though the Dharma-nature seeks emptiness

by means of [the doctrine that emptiness] is precisely form [in the phenomenal world], the absolute vacancy [in Daoism] actually extends the meaning beyond the phenomenal world. As to the point that they (i.e., Dharma-nature and absolute vacancy) are linked together, however, you must think about this more closely. In regard to roaming around without distraction in the mind, brushing off the dust of the mind by oneself, thinking without disturbance, and being antecedent to the material form by one's effort, in respect to forgetting existence, Lao's [teaching] appears to go against Śākyamuni's, but from the viewpoint that [the concept of] forgetting is included [in Lao's teaching], Śākyamuni's [teaching] does not take the place of Lao's [teaching]. One has a leisurely state of mind, he is pure and peaceful, he sits and abandons [all things], he is quiet in order to calm the spirit, and he successfully understands [everything] thoroughly in order to empty the functions of them. When I ascend to this state [of mind], I do not see [any difference between] a Buddhist and a Daoist. When I give rise to this inclination, how do I know what is Buddhist or Daoist? There is only one in the final consequence. The real state of things is originally subtle and we realize [that the two teachings derive from] the One. Since what people sense varies, it is hard to come to an agreement in responding to things.

"All things in the universe and visual and auditory senses interlock; visual and auditory senses mutually cross all things in the universe. When they adhere to each other, they are already profound. When they separate from each other, certainly they are superficial. Hence the old man in Ku [county in Chu] (i.e., Laozi) concealed [the doctrine of 'emptiness is] precisely form' for the time being; he followed what exists without agitating the feeling, and he respected what does not exist and imbued the mind with what it follows. Things having been hidden away, the people then wish for nonexistence. Since it is possible that the wind from the west (i.e., Śākyamuni) rose in the daytime and reached the essence of the south (i.e., Laozi), wouldn't it be possible to dream of the spirit of China (i.e., Confucius) while asleep at night?471 236

Fascicle Six

"If you think that Laozi did not accomplish anything about non existence, I do not expect you to grasp the meaning. If you think that [Laozi] accomplished something about nonexistence and yet did not accomplish anything about existence, what you understand differs from what I expect. If you have doubt because Laozi accomplished something about existence and yet did not clarify it in his teaching, why do Buddhists who accomplished something [about existence] make the traces high? At such a time, if you think that Buddhists had better make the traces high sometimes, this is comparable to the case where Laozi made the traces high occasionally. [The two teachings are] the same in the final consequence. This is my intention. "

Zhou says,

"You say in the discussion,

'The times [of the Three Augusts

and the Five Thearchs] were different. Therefore their customs were not the same.

' This means that Buddhism is different from Daoism. Your statement 'They belonged to different ages. Hence their righteousness varied' refers to the Daoist teaching being separate from the Buddhist [teaching]. Daoism and Buddhism are different from each other. If it is not a wild duck, it is a swallow. "

I respond to Zhou,

"If it is not a wild duck, it is a swallow. The trace is assuredly so. About the trace that is assuredly so, I will not give an answer. However, even though it is possible that there are differences in time and age, we should not create a difference just for the sake of making differences. "

Zhou says,

"In your lofty examination, you have not been aware of what you are following in order to discern the foundation. "

I respond to Zhou,

"I have already explained about recognizing overall the foundation in my previous letter. My recognition about [the teachings of] Laozi and Śākyamuni is exactly like this. This is precisely 'When I see with my own eyes, the Way exists there.

'472 If you want to make unjustifiable

investigation into the words, I do not know how I can discuss the issue. "

Zhou says,

"If you still take hold of the two teachings and position their foundations, I am afraid that fighting and judging [between the two different teachings] will just begin and you will not be able to pass good judgment on anything.

"

I respond to Zhou,

"In grasping the meaning, there is the foundation. Why do you extend your effort to take the teaching [if you have attained the foundation]?"

237

40a

The Second Response and Further Questions by Zhou Yong

40b

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

"If we survey equally the origin of teaching on the basis of the two teachings, the origin of each teaching always reveals itself along with the teaching itself.

"

I respond to Zhou,

"You are correct, indeed. This is why I see the derivation of Daoism as the same as that of Buddhism, but for the reason why I agree with these words, there is just separately a wonderful base. "

Zhou says,

"We should put on a deerskin cap and hold a staff with rings [just as a hermit does], and see [the world] in a leisurely manner. Then, Confucianists and Mohists will calm down. [They may wonder] why they formerly competed.

"

I respond to Zhou,

"The two states of Yu and Rui had legal struggles over farmland, but this is something with which King Wen did not have to be concerned.

473 Even if the natural jade is broken into pieces in order to put an end to a fight over the jade, is this particularly respectful? Moreover, we are fighting for a wild goose at night, but you recklessly have a wild duck and swallow fight each other. This means to put a deerskin cap on the head in vain and to hold a staff with rings in the hand to fabricate oneself. How could I understand this?"

Zhou says,

"If the origin in which [the two teachings] are well matched is correct and the traces that separated [from the origin] are wrong, the functions of the two traces should be equally removed. Why do you go in the direction to soar in the essence [gathered from many sources], while diligently engaged only in Buddhism, concentrate your vapor, hold the One fast in your embrace, and yet have no respect for Daoism?" I respond to Zhou,

"The movements of the mind responding to eternal objects are diverse and one's feelings are various. Although I do not fly with a flap of the wings up to the four fruits [of sainthood in the Hinayana], you have no doubt that I abide in Buddhism. Even though I do not fly with a flap of the wings up to the five supernatural powers [of the immortals], what regret would I have in abiding in Daoism? Moreover, the honorable sacredness should be the foundation; I do not worry about the traces. Furthermore, I already have what I have abided in. Would I now change [the destination] to which I am flying? Since you can understand that there is only one [foundation] in the two parallel pillars, I will not rigorously press you to remove [the wrong view].

"

238

Fascicle Six

Zhou says,

"I hold Śākyamuni's instruction in my mind and am attached to the Confucian statements in my daily conduct. I have not yet understood your intention. How are Buddhism and Confucianism positioned? Do you think that they are one in the foundation and differ in their later development, or are they different both in the foundation and in later development?" I respond to Zhou,

"I originally blend a hundred sages together and

throw them equally into the One, the ultimate. Recently I discussed this in the Discourse on the Way to Reach the Origin[of the Two Teachings], but Confucianism was not included in the discussion. Now you carry Confucianism to an extreme, and you precisely want to arrange Confucianism in a line and encircle Daoism. Therefore, you act as if you first prick up your ears, think of causing a war, and then plan to mount a surprise attack on the heavenly city at night, but I am afraid that it is difficult to ascend there; it is too precipitous for you to ascend there. Even if I see the troops going out, I will not see them return. I have already said that a hundred sages are thrown into the same place. Why would I allow that [Buddhism and Confucianism] differ both in the foundation and in later development? Moreover, you oppose me with all your force displaying your intelligence and bravery willfully. My bravery and intelligence spontaneously come together and flow out with great ease.

"

The Second Response and Further

Questions by Zhou Yong

I, Zhou Yong, bow to you with my head to the ground. As for what can move the mind and to what we consign our mind, what other than truth can be our teacher? Edifications in China and foreign countries are what the practitioners dedicate, but if we distinguish between these (i.e., edifications in China and foreign countries) and make our choice clear, this causes me to become discontented and lost. Why would it be difficult for me? You virtuously wish to say it, and I have not stopped speaking, either. That is to say, I will send [this letter] to examine [the issue] furthermore. I will await your explanation to me. You say in the Discourse on the Way to Reach the Origin[of the Two Teachings],

"Even though the Dharma-nature seeks emptiness by means of [the doctrine that emptiness] is precisely form [in the phenomenal world], the absolute vacancy [in Daoism] actually extends the meaning beyond the 239

40c

The Collection for the Propagation and Clarification of Buddhism, Volume I phenomenal world" and "Hence the old man in Ku [county in Chu] concealed [the doctrine of 'emptiness is] precisely form' for the time being; he followed what exists without agitating the feeling; and he respected what does not exist and imbued the mind with what it follows.

"

Zhou says,

"It is true that [the old man] in Ku [county in Chu] concealed [the doctrine of 'emptiness is] precisely form,

' but I am afraid that in this

statement you have not reached [the doctrine of 'emptiness is] precisely form.

' If you make a pretext of being able to conceal [the doctrine], those who can conceal it are many, and probably there is not only the man from Li village (i.e., Laozi) [who can do so].

"When existence is existence, people perceive existence. When non existence is nonexistence, people recognize nonexistence. Laozi dealt with existence and wrote on nonexistence, but he did not go beyond this boundary. This is what I stated in my shallow discussion, the Discourse on Three Sects (Sanzonglun): 'If we select and run about busily, no one has been able to go beyond that level.

' In Buddhism, the reason why worldly-mindedness is left behind in theory and why the rules governing the rhythm of words go against the norm is probably because ['emptiness is] precisely form' means [that form in the phenomenal world] is not existence. Therefore, [Buddhism] is absolutely outstanding among many schools. What merits are there in Laozi, who did not clarify this point?

"Being confused, perverse, or unrestful is entirely due to attachment to existence. In going against the Way or being drowned in secular [customs], here is the trouble. Since the trouble is due to adhering to existence and the nature of existence has not been clarified, the school that rectifies existence follows and respects the art of nonexistence. If the nature of existence is not clear, even though this is a big problem, whom do we go against in esteeming tranquility? Those who experience nuisances are really few. This is why the Daoist teaching is added to the propagation of the [Buddhist] teaching and why I said in my previous letter that 'the teaching of] the Yellow Emperor and Laozi is truly majestic.

'

"All the former opinions by Wang [Bi] and He [Yan] indicate that Laozi is no match for the sage (i.e., Confucius). If [Laozi] was just as he is presented in this view, [his teaching] could not influence Śākyamuni's teaching. When I position Laozi, I do not think this. When a bodhisattva manifests in the 240

Fascicle Six

world, the manifestation has no fixed form; he manifests at times as the leader of the circle of Confucian scholars, the most reverent priest of the country, or a monk. This is the established dogma found in Buddhist scripture. 474

Sometimes he appears even in the guise of a prime minister or a wealthy man. Why wouldn't Laozi's life be only one track [of his]? It is only because we have not known the depth of observation and the level of nobility. This is all because the great brightness has not been opened and for the time being we have received only one side [of the truth].

"When the sun or moon comes out, the torch should be put out. 475 Since

[the teaching of] no remaining is expounded, many interim [teachings] will spontaneously cease. You still want to resist in order to save the brightness [of the torch] even under the [light of the] sun and moon, and to clarify that this [torchlight] and [the light of] the sun and moon are of common origin. "You already worship the sun and moon in your mind and you have no intention of disgracing the foundation of the torch, but you have not been aware of what the foundation of this torch is. Is it a name, or reality? If it is only a name, where does the fundamental Way exist? If you say you want it to be reality, the sun and moon are reality. This means that the issue comes to an end with a buddha, and you do not understand the [Buddhist] Way. In the purport of the Discourse on the Way to Reach the Origin[of the Two Teachings], whom does the origin reach?

"You say in the Discourse on the Way to Reach the Origin[of the Two Teachings],

'One has a leisurely state of mind; he is pure and peaceful; he sits and abandons [all things]' and 'When I ascend to this state [of mind], I do not see [any difference between] a Buddhist and a Daoist. When I give rise to this inclination, how do I know what is Buddhism or Daoism?' "Again, you say,

'Now that it is tranquil and has two spirits, the spirits are tranquil and there are two ways. I have never heard this. '

"Furthermore, you say,

'As to [the teaching of] Boyang, giving undivided

attention to the [vital] breath and bringing it to the utmost degree of pliancy, staying in the void to let the animation act at will . . . the animation halts in the void. Hence, he directs himself joyfully.

'

In addition, you say,

'[In regard to] brushing off the dust of the mind by oneself, . . . and being antecedent to the material form by one's effort, . . . '

241

41a

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

"You state that 'Even though the Dharma-nature seeks emptiness by means of [the doctrine that emptiness] is precisely form [in the phenomenal world], the absolute vacancy [in Daoism] actually extends the meaning beyond the phenomenal world. ' I think personally that Laozi and

Śākyamuni came [to the world] about the same time and took charge of their own fields, and about their spheres there is nothing better than [your] statement of this. In that case, that the state of Laozi's mind was leisurely indicates spontaneously that it was leisurely [in the world] outside existence, and that Buddhists are pure and peaceful and sit and abandon [all things] means that they sit and abandon [all things in the world where] form is precisely empty. If we ascend to the state of Laozi's mind, [we will know that] Laozi differs from Śākyamuni; if we experience Śākyamuni's intentions, [we will know that] Śākyamuni differs from Laozi. Since the spirits are in tranquility, they are two,

476 and there are two ways. Even though you had not heard this before, I have previously heard it. If this is so, the animation that halts in the void is spontaneously void; it is in the void that you mentioned, and to direct oneself joyfully is not the way I mean, either. Regarding the statement, '[In

regard to] brushing off the dust of the mind by oneself, . . . and being antecedent to the material form by one's effort,

' you have not entirely gotten

involved in the grand law, so I do not dare agree with your Discourse on the Way to Reach the Origin[of the Two Teachings].

"You say in the Discourse on the Way to Reach the Origin[of the Two Teachings],

'If you want to have Boyang not be tranquil, how could this be possible? If you would have him be tranquil and not anchored in the Way, how could this be possible, either?'"

Zhou says,

"Your statement is very apt, but I am still worried that [you] have not yet reached the utmost mastery. In what you say here, you hit the mark in regard to the tranquility of the spirit, but you miss the point as to the void of things. If you think that tranquility is [temporary] tranquility and you do not mean that it is the ultimate tranquility, and if you think that the animation is [temporary] animation and you do not say it is the complete animation, I approve of this. It is faultless.

"You say in the Discourse on the Way to Reach the Origin[of the Two Teachings],

'If you think that Laozi did not accomplish anything about nonexistence, I do not expect you to grasp the meaning. If you think that [Laozi] 242

Fascicle Six

accomplished something about nonexistence and yet did not accomplish anything about existence, what you understand differs from what I expect. '

Zhou says,

"As for the accomplishments about existence and non existence, if we do not [understand] the apex, we are not ready [to know them]. In knowing nonexistence and knowing existence, I approve of the Daoist [standpoint]. Daoist words, however, simply do not reach the state of neither existence nor nonexistence. Neither existence nor nonexistence is what [the Discourse on] Three Sectshas in store. If you reverence additional thought, you may just take a look at [this discourse]. I only think that in order not to cause your understanding to be erroneous, I remove mistakes and settle the issue.

"You say in the Discourse on the Way to Reach the Origin[of the Two Teachings],

'If it is not a wild duck, it is a swallow. The trace is assuredly so. About the trace that is assuredly so, I will not give an answer. '

"Moreover, you say,

'My recognition about [the teachings of] Laozi and Śākyamuni is exactly like this. This is precisely 'When I see with my own eyes, the Way exists there.

'

"In addition you say,

'In grasping the meaning, there is the foundation. Why do you extend your effort to take the teaching [if you have attained the foundation]?'

"Again, you say,

'You are correct, indeed. This is why I see the derivation of Daoism as the same as that of Buddhism.

'"

Zhou says,

"Regarding your statement: 'When I see with my own eyes, the Way exists there' and 'In grasping the meaning, there is the foundation, '

I think that the true meaning of the Dharma-nature is precisely this state [of mind]. Buddhism has it, but what you obtained does not have the reason. Why do you extend your effort to take the teaching? The foundation of what you see with your own eyes exists in the traces of the teaching. If we think [these traces are] a wild duck and a swallow, where has the wild goose gone? "As for the true nature of all dharmas, Laozi's [teaching] does not have the purpose. Even if you try to see the lofty nature (i.e., the Way) with your own eyes, there is no such thing in Laozi's traces. Since both the purpose and the traces are missing, there is no means by which to search for the ultimate law of Nature. 243