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

The Disputation on the Daoist Gu’s Discourse on the Non-Chinese and the Chinese

The Collection for the Propagation and Clarification of Buddhism, Volume I [the disordered world]. In that case, as long as moral principles exist, [superficial] form does not matter. If we return [to the foundation], we do not mind whether [Chinese manners and customs] are the same as or different from [those of the western tribes].

Now, as for squatting like a fox and crouching like a dog, who says [these behaviors] are not respectful? With respect one straightens his mind. Who says [such behaviors] are impolite? Politeness and respect profoundly tally. Why do you reject [the manners and customs of the western tribes] in vain? Among groups of those who bear consciousness, [only] human beings show their nobility. The nobility [of human beings] does not consist in language. [The value of] language lies in treasuring principles. Therefore, since the kylinand the male phoenix harbor benevolence in mind, they are valued in sages' books. The chimpanzee (xingxing) can speak [but he does not know principles]. [Therefore,] he is laughed at in the Book of Rites. 514 I do not

understand on what you rely for the meaning in your discourse. If one sticks to language and removes principles, this is not what the wise depend on. He who relies upon principles and goes beyond language breaks superficial phenomena and clarifies the ultimate law of Nature. Accordingly even the unchanging [way advocated by] the elder Li (i.e., Laozi) is beyond the desire for fame.

515 Vimalakīrti's silence is not superceded by [all bodhisattvas'] skillful speeches.

516 If we inspect the words [of Buddhist and Daoist scriptures], both his (i.e., Daoism) and mine (i.e., Buddhism) have aspects to be driven away. If we examine their purposes, there is no boundary between those of Laozi and those of Śākyamuni. When the aspects of both [Buddhism and Daoism] are driven away, [struggling in vain, like] trying to moisten something with tiny bubbles, should be rejected. If there is no boundary [between Laozi's purpose and that of Śākyamuni], neither goes against nobility. Why do you view prajñāfrom a distance and say that it is not wisdom? Why do you humiliate [the foreigners] and rigorously compare them to insects and birds? I carefully examined your discussion repeatedly, day after day. I have not yet been satisfied.

Moreover, according to regional custom there are different languages. How then would [such a difference] be exclusively between the foreign country and China? Taking only China as a familiar example, Qi state and Lu 272

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state are not the same [in terms of dialect]. The use of the terms that mean "to begin,

" quanyuand chuluo, has also changed from ancient times to the present. Since there is no harm in recording, both terms have been transmitted in the world in practice. If that (i.e., Buddhism) is wrong, this (i.e., Daoism) is not right either. If this is right, that alone cannot be wrong. Since both cannot be right, they are equally wrong.

Imagine a case in which our Chinese spoken language flows into that [foreign] country. It will incur blame and be reproached [as "the] noisy chirping of insects and birds. " It can be seen that [the people of that country will say that Chinese] is an incomprehensible foreign language. When we solely clarify this point, beams and pillars become equal [in value]. 517 If [the biased

views of] both sides are concurrently removed, wouldn't they then understand each other? Principles are inmost, deep, and subtle; they are not what we ought to take part in. I sincerely wish to discern the right profound teaching, and for the time being I simply express [my thoughts] in a straightforward manner. Standing far from you, I admire you wholeheartedly. I will await your further instructions.

The Disputation on the Daoist Gu's Discourse

on the Non-Chinese and the Chinese

by Huitong at Yecheng [Temple]

I was at leisure at the beginning of the summer, with nothing particular to do, and I forgot the time passing by, when I opened Mr. Gu's discourse, which is so bright to inspire the ignorant. I saw that it discusses the origin of the differences and similarities [between the non-Chinese and the Chinese] and clarifies the purport of right and wrong. The expressions are rich, the principles are evident, the writing is splendid, and [the content] is truly profound. Every time I closely read it, I forget my fatigue. It comforts me just as the daylily does. It is really the so-called refined work by a distinguished literary person. Nevertheless, when I examine the ultimate purpose, there are many points that make me doubt and laugh. It is like the story of the blind man who went to collect pearls and returned home with red beans, thinking that he had obtained treasures, or the story of the deaf man who wanted to listen to music—he hears a donkey braying, is delighted by it, and thinks that he 273

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The Collection for the Propagation and Clarification of Buddhism, Volume I understands music. Here, it is probably a major fallacy that you have discussed the non-Chinese and the Chinese and consider that you have attained the principles.

When I saw that you refer to Daoist scriptures in your discussion, I became more confused. What Laozi composed in ancient times is only the Five Thousand Words.Everything else is miscellaneous and they are dissolutely fallacious doctrines, yet you distinguish and call them Daoist scriptures. On what basis does this happen? Since they are not what Laozi composed, how can they be authentic statute books? I hope you will examine this point thrice and remove the delusion soon.

The Discoursesays,

"If Confucius and Laozi were not the Buddha, who

else would this be applicable to? Daoism is precisely Buddhism; Buddhism is none other than Daoism.

"

Speaking about this statement, I am afraid that you are completely confused. [Buddhist] scriptures state, "Mahākāśyapa is called Laozi and Kumāra

Guangjing is called Confucius over there.

"518 We know that Laozi is not the

Buddha. That is clear. In fact, your views about principles have not yet been great. Therefore, you have an opinionated viewpoint—in this case, that Laozi and Confucius were sent [to China] by the Buddha. They, moreover, propagated the virtue [of the Buddha], and showed [the law of] merit and demerit of beings. Later Buddhism was transmitted.

Nevertheless, it is difficult to observe the Great Way, while it is easy to follow small comprehensions [of the mind]. This is a lamentation from ancient times and not a lamentation with signs originated today. Laozi composed the Five Thousand Words, but many people offer dubious explanations. Some people set forth fallacies to confuse people's minds, and some pass on licentious and cruel stories to arouse people's nature. Hence those who perform good deeds are few, while those who are steeped in vice are many. I think that the decorative adornments of the official class, the respectful manner of bowing by completely bending the [upper] body, the funeral rite—these were probably [established] when the Great Way declined. Benevolence and righteousness consequently arose, and filial piety and showing respect for one's parents emerged. Knowledge and desires arose and dishonest practices increased day after day. Sages accordingly prohibited these by ethical education and controlled them through laws and institutions. Therefore, 274

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"propriety was established when faith and honesty became weak; it was the commencement of disorder.

"519

We have already lost wuwei and esteem phenomena (youwei; Skt. saṃskṛta). Could there be more to add to this? Regarding the appearance of shaving one's head, bowing down to squat like a fox, and the custom of [water] burial, I think that these are insufficient in splendor; they are parsimonious. [But] it is already true that wealth cannot be maintained. Laozi said that the five colors (i.e., blue, yellow, red, white, and black) consequently cause people to become blind,

520 and that even if one amasses a lot of wealth he will certainly lose it later.

521 Accordingly, it is the highest degree of modesty to take the tonsure, put on a black robe, abandon one's wealth, and leave behind the secular world. For this reason, Confucius praised Taibo, whose virtue the people did not [praise].

522 This is but one of many examples.

The tribal custom of kneeling down with one's right knee on the ground began in India and people of the four regions followed it. India is the center of the world where Buddhism originated. This [custom] indicates the good order and solemnity of the Great Dharma and the gravity and reverence of the highest teaching. You, [however,] compare it to a fox's squatting. How do you justify this? Hence, evil spirits assist vice and violent devils destroy what is right. This refers to you. [Your action] is similar to using a ladle to attempt to reduce [the volume of water in] a large river or the sea, or raising a hand to block the light of the sun and moon. [Although you may do these things,] you can neither reduce the water in a large river or the sea, nor shield [your eyes from] the brightness of the sun and moon.

In early antiquity the nature of the people was still pure. People could be bright without availing themselves of ethical education, and they were spontaneously well governed, without being inflicted with punishment. When a man died [his body] was laid in an open field. No mound was raised over it, nor were trees planted around it, nor was there any fixed period of mourning;523 whenever the people grieved, they cried. This is the pure practice of ancient times. It is good enough to follow, yet you wish to deny it. What do you mean [by this]?

Furthermore, you compare the two teachings of Daoism and Buddhism to a boat and carriage. If knowledgeable people hear this, there is no one [among them] who would not smile [ironically]. I think that the Way of 275

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The Collection for the Propagation and Clarification of Buddhism, Volume I Heaven keeps silent and sages have no attachment. Therefore, the Way is enlarged by people; it is not that the Way enlarges people. 524 In that case, the

Sage's spiritual mirror (i.e., the mind) is proficient in everything. How could there be a case where their intellectual function does not embrace anything? Nevertheless, referring exclusively to one [teaching], you say that it is impossible to practice both [teachings] for salvation. It is just as when the wonderful sunshine appears in the morning it offers illumination according to each thing, and when timely wind blows unceasingly in the evening, things produce various sounds according to their shapes. Accordingly, just as there are differences in shapes, the sounds are not the same, and since things differ from each other, the way [the sun] illuminates them also varies. The sun does not illuminate differently in accordance with each thing. The wind does not cause things of various shapes to produce sound differently in accordance with each shape. It is simply known that the sun is one and the wind is one, but the things that receive them vary. You take up the metaphor of a boat and carriage. How appropriate is your connotation? The great teaching is impartial and the highest virtue is unbiased. There is a common purport in educating sentient beings and the same destination toward which to lead people. [Sages] make the sound [of teaching] equally in the land of the western tribes as well as that of the northern tribes. They have the same voice in the foreign land and in China. How could there be a case where sages give a different teaching in each of the different lands and a different edification in each of the different regions? Would there be [a teaching and an edification] only for the non-Chinese? Could there be [a teaching and an edification] only for the Chinese?

In the past, when Gongming Yi [of Lu state] played the musical piece Caoin the note qingjuefor a cow, [the cow] just lowered her head and ate [grass] as before. This does not mean that she did not listen to [the music], but [the music] did not meet her ears. On the other hand, if there were the buzz of a mosquito or gadfly or the lowing of an orphaned calf, she would promptly prick up her ears, swish her tail, and stamp on the ground, listening [intently] to it. What you hear now is probably something like the buzz of a mosquito or a gadfly. What is your intention regarding the difference between the foreign country and China?

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Furthermore, you say,

"[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. "

There is as much difference between the [Buddhist] Way and the secular [way] as there is between night and day. The inner [way] is different from the outer [way], just as speech differs from silence.

As for offering worship at the ancestral temple, one's deceased father is jointly worshiped [with all his ancestors].

525 In that case, it is the highest

degree of showing filial piety and respect to one's parent. People of the world have nothing to add to this. If one burns incense at the altar in the evening, intones a Buddhist scripture at the temple in the morning, worships, repents, and entreats unceasingly, [the merit] will reach his relatives in successive kalpas as a token of the great degree, and [will reach] all people of the world as a token of the minor degree. The immensity of filial piety and benevolence like this cannot be surmised by the ignorant. The nation avails of the people and takes them as the foundation, and the ruler establishes [his power] depending on the people. The reason why the nation is peaceful is due to the power of the people. I infer that your discussion seems to be an empty scheme. In addition, you say that śramaṇas, [just like the one who] carved [a mark on the side of] the boat [to indicate the place where he dropped his sword into the water], and Daoists, [like the one who] waited by the stump [hoping that other hares would come to the place where he had previously caught a hare], fight each other in vain for supremacy; they impeach each other. I opened and read your discourse, which deeply relieved the hindrances I had had for a long time. I pondered the sentences and looked for the meanings. What is your sincere conclusion? People of the heretical way have been wanton for a very long time. They have been submerged in darkness and do not move from there. They have been engulfed in delusion. How could they return [from delusion]? They roam around small villages and insincerely go beyond the border villages. In public they follow the sacred practice but in private they conduct debauchery. If attainment of the Way is like this, how shameful it would be! 277

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The Collection for the Propagation and Clarification of Buddhism, Volume I In former times a man of Qi state was fond of hunting, but he did not have a dog or a deer at home. Even though he rushed around for many years, he could not catch even a single animal. Thereafter he withdrew [from hunting] and returned to tilling the land. Now that you are intelligent, if you go back to tilling the land, you will attain good wisdom.

Moreover, you say,

"The Great Way has already been obscured and small

comprehensions [of the mind] have risen one after another. Both eloquent and awkward speakers exert themselves mutually in debate. Who can correct them?"

The right path is difficult to destroy, while wrong principles are easy to reject. For instance, it is just as when light feathers meet with wind high above, they are blown away; or when fine stones enter the flow of water from a mountain stream, they roll down [the stream]; yet Mount Tai remains unmoved in a whirlwind and massive rocks are not swept away even by a rapid current. Hence, it is true that when plum trees are nipped by the frost they become leafless, but pines and cypresses are hardly withered even in the coldest season of the year. When a wicked method contacts a right [method], it is defeated. If you have the Great Way, then who would have small comprehensions [of the mind]? I think I will talk about this more and later I will make a judgment. A fellow like Yan Hui observed Dongye Bi's way of handling the horses and he predicted [that the horses] would break down.

526 Zigong witnessed

the manners of [Prince Yin of] Zhu state and [Prince Ding of] Lu state, and discerned that [the two men] would certainly die.

527 Why are you as ignorant

as this? Therefore, I will indicate the difference between the ignorant and the intelligent, make clear that the wise differs from the mean, and show you by presenting one corner of the subject for the time being. I hope you will be able to reply to me about the other three [corners]. 528

Moreover, you say,

"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" and "The teaching of nonarising (i.e., Buddhism) is indirect, while the teaching of immortality (i.e., Daoism) is direct. " These [statements]

were probably made because you are astute, skillful in debate, and eloquent. That a mean man is disdained is just like this. In that case, the doctrine of 278

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nirvana, extinguishing and crossing over [to the yonder shore], is written in authentic Buddhist scriptures. As for the assertion of the transformation of becoming a Transcendent and entering the [Daoist] way, however, on what doctrine is it based?

Laozi said that those who endeavor excessively to perpetuate life must nonetheless enter the jaws of death.

529 He also said,

"The reason why Heaven

and Earth endure and continue thus long is because they do not live of, or for, themselves.

"530 Those who forget life survive, while those who try to sustain life must die. Since you are approaching death, you think that [the teaching of non-death] is urgent.

531 It is indeed urgent. As the saying goes, "Pointing to the south which is in fact the north, one says to himself that he is not confused. Pointing to the west which is in fact east, he says to himself that he is not stupid.

" You take mortality as going to be [re]born. Why do you have such contrary thoughts? Therefore, you live in seclusion and abstain from food in order to cultivate the art of the [Divine] Transcendents. I have heard that Laozi has the admonition against the five flavors (i.e., sweet, sour, bitter, pungent, and salty),

532 but gives no instruction about abstaining from grain. For this reason, even though a cicada and a moth do not eat, who among gentlemen values them? Although a frog and a python live in burrows, why would sages attach importance to them?

Moreover, since ancient times, there is no one among the sages and wise people who has not died in the end. Only you speak of "immortality. " Why

are you so reckless? Consequently, Emperor Shun's tomb is in Cangwu;533 Emperor Yu's mausoleum is in Guiji;534 there is a chapter in the record regarding the reburial of the Duke of Zhou;535 Confucius had a dream [before his death, in which he sat between] two pillars;536 there is the expression "Uncover my feet!" for Zeng Shen;537 and there are the records for Yan Yuan that [Confucius] said, "Unfortunately, he was short-lived.

"538 Haven't you heard of

these? Do they sound absurd to you?

Formerly a person who had not seen a kylinasked a person who had seen one,

"What kind [of animal] is a kylin?" The one [who had seen it] answered,

"A kylinis just like a kylin.

" The man who had asked then said,

"If I had seen a kylin, then I would not have asked you the question. Nevertheless, you said that a kylinis just like a kylin. How can I understand this?" [The one who had seen a kylinsaid,] "A kylinhas a body like a roe deer, a 279

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The Collection for the Propagation and Clarification of Buddhism, Volume I tail like a cow, hooves like a deer, and a back like a horse. " The man who

had asked the question then clearly understood. Now, do you want to see a kylin? Are you telling me [about a kylin] without ever having seen one? In addition, you say,

"Daoist scriptures are concise and profound. Since

[Daoist scriptures] are profound, it is hard to discern the gate to the subtle [Way].

"

I think Laozi's teaching is contained in the Five Thousand Wordsand anything other than this is not an authentic scripture. The more Daoist scriptures appear, the deeper my suspicions. Most [of these so-called Daoist scriptures] falsely consign beautiful expressions and vainly marshal [all sorts of] flowery words. This is similar to the story that a man of Zhou held out a [dried-up] mouse in order to sell it as uncarved jade, but a man of Zheng saw it and just withdrew.

539 This is what it means. Speaking from this viewpoint, how can [your statement] be appropriate?

Again, you say,

"For those who are brutal and stubborn, it is the best to be taught by the Buddha. For those who are kind and gentle and who keep their minds free from preoccupation and open to receive [others' influences], it is the utmost to follow the [Daoist] way.

"

Formerly, Laozi said,

"Violent and strong men do not die a natural

death. I will make this the basis of my teaching.

"540 Therefore, the reason

people widely circulate books of admonitions and make culture and education known is for the sake of the ignorant; they do not do such things for those of outstanding virtue and learning. When people go against [these statutes] there must be misfortune, and when they follow them there must be [good] fortune. People who are violent, strong, and stubborn are a group of the low and the stupid. The great teaching (i.e., Buddhism) shows benevolence and compassion and saves such people with expedients. Isn't this the selfless learning? Regarding [the statement] "Those who are kind and gentle and who keep their minds free from preoccupation and open to receive [others' influences],

" I think that this should be considered empty talk. People who learn Daoism today are against [the teaching]. [Daoists] make the Yellow Books(Huangshu), which they consider to be authentic, public;541 they carry a purple talisman, which they take as an efficacious means; there is no distinction of sex [among them]; and there is discord in the family. Some Daoists pray for longevity by ingesting drugs; some try to cure diseases by licentious 280

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means. How does your statement "Those who are kind and gentle [and who keep their minds free from preoccupation and open to receive others' influences]" hold water? Moreover, [you say,] "The trace of Daoist teaching is esoteric and sublime. The proper implements for use of [the Daoist teaching] lies in oneself. "

Formerly Laozi said,

"What makes me liable to great calamity is my having the body [that I call myself]; if I did not have a body, what great calamity could come to me?"542 Laozi took [having] a body as great calamity, but you consider the body as something to maintain for a long time. What a major contradiction this is! "[The sage] places himself behind everyone, and yet he is always in the foremost position; he treats his body as if it were foreign to him, and yet it is preserved.

"543 You merely say,

"[The proper implements

for use of the Daoist teaching] lie in oneself.

" I do not know on what basis

you make this statement.

Furthermore, you say,

"The incomprehensible foreign language entirely

derives from their customs. They understand it, but [to the Chinese people] it sounds similar to the noisy chirping of insects and birds. Why is it worthy of imitation?"

I think that those who eat bitter food do not know that bitter is bitter, and they do not covet sweet and fragrant food; those who are delighted with malodorous things are not aware that [such things are] stinky and they are not addicted to [the fragrance of] pepper and orchids. It is as if you were to indulge yourself in failing to follow the right path. How could you have a thought about the Great Dharma?

The sacred teaching is subtle and unobstructed, and the ultimate Way is profound and extensive. It can be said that they are neither existence nor nonexistence. [In the sacred teaching of the ultimate Way] there is neither the meaning of a confrontation between self and other, nor a view between dissimilarity and similarity.

Speaking is similar to shooting. Once an arrow leaves the bow, even if you feel sorry about [having shot it], it is too late. Why don't you use prudence in your speech? You say that "[the incomprehensible foreign language sounds similar to] the noisy chirping of insects and birds. " What do you mean?

Recently Sun [En (?-402) of the Way of the Five Pecks of Grain] went mad and openly acted outrageously. [His teaching] is weird and licentious and 281

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The Collection for the Propagation and Clarification of Buddhism, Volume I destroys proprieties. His cruel and disordered [behavior] rejects righteousness. Only when people of high moral standing are united in common determination will ignorant people stop [producing] falsehoods and reform themselves. Vicious fellows filled a room and evil people overran the gates. There were grievous sorrows in the towns and grudges about disastrous sufferings on the streets. The Way of Heaven brings disaster to those who are arrrogant, and spiritual beings bless those who are humble. Later [Sun En] brought ruin down upon himself.

The Discourse on the Western Tribe and China

(Rong hualun), Breaking the Daoist Gu's

Discourse on the Non-Chinese and the Chinese,

by Shi Sengmin at Guangling

Formerly Vimalakīrti availed himself of the lofty path in this world and displayed his merits outside of the phenomenal world. He lived in the secular world, hiding his great talent; he exposed his aspiration only in the deep sea (i.e., the Buddhist world); he sprinkled spiritual intelligence over the ten directions; and he regulated and corrected the world. Therefore his trace appeared in the western land (i.e., India) where he joined others in the profound teaching. If we speak of his mysterious supernatural powers, he was able to make Heaven and Earth turn upside down or expand or contract things as he pleased. If we speak of his natural disposition, beyond discretion, he profoundly concentrated on the state of maintaining silence. People like this person can be called a Buddhist layperson (jushi;Skt. gṛhapati). I have not understood the intention behind your calling yourself a Buddhist layman.

You have not destroyed the high mountain of the seven kinds of selfconceit, you have not filled in the gorge of the five desires, the sunlight of wisdom has not shone [within you], you have not cleared up the clouds of ignorance, you have not stopped the winds of eternal darkness, and you have not returned from the delusion of nocturnal roaming. Your understanding [of Buddhism] is still on the ordinary level. Yet you still put on airs and call yourself a Buddhist layman? I, one who has poor [knowledge of the Buddhist] Way and who appreciates your ability from afar, have come to know that you are not yet qualified to take possession of [the title of jushi]. Even though this is the entry level in the Great Dharma, it cannot be easily assumed. 282

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I examined the intention of your Discourse on the Non-Chinese and the Chinese, which completely illuminated your mind. I tried to fulfill my learning at the altar to Heaven, hoping you would instruct on this issue. Regarding your discussion, however, there is no natural ability to enjoy the elegance of the writing, there is no knowledge to examine the efficacy of profound issues, there is not even a very small light in intellectual function, and the amount of benefit is less than the moisture in a dewdrop. It is deficient in myriads of ways. What significance would there be?

Moreover, holding vague ideas within [the discussion] and an obscure plot in mind, you play lightly with brush and ink and rely on and surmise the sages' purposes, or you mix up Daoism and Buddhism and say they are the same; you discuss the depth of the teachings and say there are differences between them; you speak of the spiritual lands and put one above the other; and you slander in saying that there is falsehood in the clean, honest, and just state (i.e., enlightenment).

A bitter plum tree is overburdened with fruit and its branches break. Luan Da [of the Han dynasty] talked wildly and was decapitated. These are entirely the established system of the prehistoric times and the beacon of the Yin dynasty for the wise of later generations. I will now tell you the differences between Daoism and Buddhism in both names and meanings.

The Buddha is the other name for the numinous being of right, perfect enlightenment; the Way is a general term for a hundred paths. Laozi is a sage who expounded one aspect [of phenomena], while the Buddha depended on the foundation of myriad deities. In Daoism [the transformation of becoming] a Transcendent is considered to be noble, but in Buddhism the exhaustion of defilement is taken as good. In the Way of [Divine] Transcendents there is a thousand-year life span. In the exhaustion of defilement, on the other hand, there is a numinous eternal being. Because a numinous being is eternal, it is outstanding and profound. Because [a Transcendent] has a thousand-year life span, he rides on a dragon and controls the clouds. To control the clouds and to ride on a dragon is the way of [those who undertake] birth and death. The profound numinous being is permanently happy and eternally pure. Now that it is like this, the movement of Heaven completely responded and the trace [of the profound numinous being] (i.e., Śākyamuni) descended to the imperial capital. He quietly disliked the palace, surrounded by watchtowers, 283

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The Collection for the Propagation and Clarification of Buddhism, Volume I and completely abandoned the palace. Therefore, he let go of his worldly nations and made a vow to go beyond to the three kinds of emptiness. He flew like a dragon to the splendid house [of the Dharma] and readied a vehicle [to go to] the place where he attained enlightenment.

Thereupon, he first expounded at the Deer Park (Skt. Mṛgadāva), then he had an assembly at the palace of the [Trāyastriṃśa] Heaven, then he propagated [his teaching] at Vulture Peak (Skt. Gṛdhrakūṭa), and later glorified it near the Hiraṇyavatī (or Ajitavatī) River. Consequently, the great light [of Dharma] illuminated even distant areas; the sun [seemed to] rest from shining; the splendid carriages [of those who heard the teaching] covered the four directions; a vehicle of the king of the Brahmā Heaven descended from heaven; beings of the nine heavens together sang [of the Buddha's virtue]; many hermits had an opportunity for realization; among those who made bold to have a relationship [with the Buddhist Way], there was none who did not gather together like clouds and take refuge in it. Nevertheless, the emperor of the Zhou dynasty, a supreme ruler of an outlying region, had not given rise to the aspiration for [the Buddhist] Way. Therefore, the Tathāgata caused Samantabhadra to practice [the Buddha's] authority at the western road (i.e., India) and all of the three sages (i.e., Confucius, Yan Hui, and Laozi) to lead the people in the eastern metropolis (i.e., China). Therefore, a Buddhist scripture states,

"Great being [Mahā]kāśyapa

is none other than Laozi.

"544 Hence [Laozi] assisted and supported the world

of the Zhou period by means of the sophisticated teaching of the Five Thousand Words, and then returned to India, since his relationship to the edification [in China] had been used up. This is why there is [a legend that Laozi] left Guan for the faraway west. Based on [this legend], the Chinese composed the Scripture on Laozi who Edified the Barbarians(Laozi huahujing), which makes those of little knowledge sigh in admiration for China. You have not yet known the details of the profound purport. Why then do you insist that Laozi and the Buddha are the same? When people hear that the Great Sage (i.e., the Buddha) has manifested as the leader of the circle of Confucian scholars, they take Zhuangzi, Confucius, the Duke of Zhou, and Laozi to all be the Buddha. If this were the case, is it possible that you are none other than Laozi as well?

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[You then say that] among sentient beings who transmigrate in the five realms of existence there is no one who is not the Buddha. What do you mean by this? [Your statement] is really [as reckless as] when Kuafu chased after the sun and surely died from thirst. You say in the Discourse on the Non-Chinese and the Chinesethat there are abominable people of Koguryo and Paekche to the east, tribal people of Qiang and Rong to the west, unkempt people to the north, and people who cut their hair and have tattoos on their bodies to the south; on the other hand, since the Duke of Zhou and Confucius created rules of decorum in China, there is a distinction between the non-Chinese and the Chinese. [My Discourse on] the Western Tribe and Chinaadvocates that the east ends at a place where no one lives, the west ends at a solitary village, the north goes beyond the sea, and the south comes to an end at the gate of a village with no inhabitants. Since the Tathāgata enhanced the edification in China, there is a difference between the western tribespeople and [the people of] China. You condemn those who have the nature of the Chinese for learning the teaching of the western tribes. This is because you have come out of the deep pit of a well and have not yet seen a view of rivers and lakes. As a Buddhist scripture says,

"The Buddha occupies the center of the world and

leads the people of the ten directions to purity";545 therefore, we know that the land of India is the central kingdom.

The Duke of Zhou and Confucius have the graceful and upright system [of propriety], while the Tathāgata has the law to transcend the secular world. Since [the Chinese have] the graceful and upright system [of propriety], they are different from the tribal people of the four directions. Since [the Tathāgata has] the law to transcend the secular world, he is not the same as the Duke of Zhou and Confucius. Since the [graceful and upright] system [of propriety] diffuses to the tribal people of the four directions, the tribal people of every direction praise the virtue [of the Duke of Zhou and Confucius]. Since the law [to transcend the secular world] was appended to [the system of] the Duke of Zhou and Confucius, Laozi returned to the west (i.e., India). Since Laozi returned to the west, a large number of tribal people have arisen. Since the tribal people of the four directions praise the virtue [of the Duke of Zhou and Confucius], they (i.e., the Chinese) excessively increase confusion. 285

47c

The Collection for the Propagation and Clarification of Buddhism, Volume I The upright decorum is unable to be changed, and the true Dharma does not change. Since the upright decorum cannot be changed, Taibo straightened his clothes even in [the uncivilized land of] Wu and Yue. Since the true Dharma does not change, Buddhism was transmitted to the east without alteration. Since [Taibo] straightened his clothes, he caused the people in the land where they barely clothed themselves to follow the custom of appreciating clothing. Since the Dharma does not change, it causes Chinese people of talent and virtue to take the tonsure. Since [the people of Wu and Yue] had the custom of appreciating clothing, it made their appearance closer to that of the people of the Zhou dynasty. Since [talented and virtuous Chinese people] take the tonsure, it makes them respectfully equal to the western tribal people in customs. Since the appearance [of the people of Wu and Yue] became close to that of the people of the Zhou dynasty, it made them feel that their uncivilized customs were useless and poor. Since [talented and virtuous Chinese people who took tonsure] are equal to the faraway western tribal people in customs, it makes all those who see them at close range believe [in Buddhism]. If you think that there is no fixed rule in the Sage's path and his response varies according to each locale, then Taibo should have walked naked in the lower reaches of the Yangzi River (i.e., the land of the Wu and Yue), and it is possible that even today you do not wear clothes, either. Hence, even though locality and race differ, the sacred Dharma does not. From where do you take the basis of the meaning of your statement? You might say that you rely on the right way.

Thus, [I would say that] Daoism depends on attaining the mystery (dong xuan) to be foremost, and Buddhism takes the emptiness of emptiness (Skt. śūnyatā-śūnyatā) to be the ultimate law of Nature. Laozi considers the Grand Void to be the essence, while the Buddha thinks that conforming to present affairs is profound. Laozi thinks that nature gives rise to [all things], while the Buddha considers that the unity of [cause and] condition gives rise to [all things]. Daoism takes talismans to be effective, while Buddhism takes leading [sentient beings] through explaining [Buddhist scriptures] to be exquisite. Since [in Daoism] the Grand Void is considered to be the essence, there are things to produce all things [in the Grand Void]. Since [in Buddhism] conforming to the present affairs is profound, all things are essential. Since 286

Fascicle Seven

[in Laozi's teaching] Nature gives rise to [all things], there is no heavenly hall to which to ascend. Since [in Buddhism] the unity of [cause and] condition gives rise to [all things], there are noble stages to which one can ascend. Since talismans are considered to be effective, there is no efficacious god in Daoism. Since [in Buddhism] leading [sentient beings] through explaining [Buddhist scriptures] is considered to be exquisite, people study the mind of the Sage. Since there are things to produce all things [in the Grand Void], Daoism is not great. Since all things are essential [in Buddhism], the path of the Sage is lofty and vast. Since there is no heavenly hall to which to ascend, it is said that it is fruitless [to practice Laozi's teaching]. Since [in Buddhism] there are noble stages to which one may ascend, intelligent people throw themselves into [the Buddhist Way]. There is no efficacious god [in Daoism]. Therefore, what are you fascinated by and what do you seek? Ever since people began to study the mind of the Sage [in Buddhism], śramaṇas have arisen like clouds.

Things are like this. Therefore, we know that the Daoist scriptures are minor and shallow, while the Buddhist scriptures are extensive and deep; the Daoist scriptures are few and vile, while the Buddhist scriptures are magnanimous and clean; the Daoist scriptures are disordered and lacking, while the Buddhist scriptures are simple and pure; and the Daoist scriptures are approachable and yet obscure, while the Buddhist scriptures are profound and yet clear.

You should change your polluted robe (i.e., the Daoist robe) to a simple one (i.e., the Buddhist robe) and faithfully take part in the lofty teaching [of Buddhism]. Those who wear a yellow turban on the head look depraved. Wearing a cap made of leather is really not a Chinese style. Selling [Daoist] talismans and registers is an evil custom that deceives people of the world. Patting the cheeks with both hands and grinding the teeth are the extremity of confusion. Binding one's hands behind one's back and rolling on the ground is a manner of hell. Talismans and the union of [yinand yang] vapors (i.e., the "art of the inner chamber,

" sexual practices) are the most cunning craft.

In this way, [regarding Buddhism and Daoism,] light and darkness are already evident and truth and falsehood are already obvious. You should lead your friends in an orderly manner and walk across to the pure path (i.e., 287

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The Collection for the Propagation and Clarification of Buddhism, Volume I 48a

Buddhism). I look after the graceful virtue in my mind, and at the same time I receive with respect the truth of the Sage. Would this be bad? I think that this must truly not be adverse to the distinguished instruction. End of Fascicle Seven of The Collection for the Propagation and Clarification[of Buddhism]

288

Notes

1 Two interpretations for the "six masters" are suggested in Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū (Kyoto: Kyōto Daigaku Jinbun Kagaku Kenkyūjo, 1973-1975), vol. 2, p. 3, n. 10. First, the six non-Buddhist masters who were influential during the same time period as Śākyamuni: Pūraṇa-kāśyapa, Maskarī-gośālīputra, Sañjayī-vairaṭīputra, Ajitakeśakambala, Kabudakātyāyana, and Nirgrantha-jñātiputra. Second, the group of six evil bhikṣus among the Buddha's disciples: Nanda, Upananda, Kālodāyin Udāyin, Chanda, Aśvaka, and Punarvasu.

2 The original source of this phrase is found in the Lunyu, Yang Huo:"[The master] hates for the color purple to overpower vermilion.

" Vermilion (or deep red) is a

primary color, while purple is a secondary color. Therefore, vermilion represents wholesomeness and purple represents unwholesomeness. For an English translation of the phrase, see James Legge, The Chinese Classics with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes(Taipei: Wen shih che ch'u pan she, 1972, second revised ed.), vol. 1, p. 326.

3 The bird called jingweiis a legendary small bird that was believed to have the habit of dropping bits of wood and stone into the ocean, in the vain hope of filling it. This story is found in the Beishanjingof the Shanhaijing.See Hsiao-Chieh Ching, Hui-Chen Pai Cheng, and Kenneth Lawrence Thern, trans., Shan hai ching: Legendary Geography and Wonders of Ancient China(Taibei, Taiwan: Committee for Compilation and Examination of the Series of Chinese Classics, National Institute for Compilation and Translation, 1985), p. 60.

4 Cangwu is one of seven prefectures that belonged to Jiaozhou (present-day Guangdong province, a southern part of Guangxi province, and Vietnam). The prefectural office of Cangwu was in present-day Guangxi province.

5 Mencius' accusation against Yang Zhu and Mo Di is found in the Mengzi, Teng Wen Gong, xia.Legge, The Chinese Classics,vol. 2, pp. 282-284, n. 9-14. 6 See the Laozi, chapter 19. English translation in James Legge, Dao de jing ji Zhuangzi quan ji(Taibei: Wen xing shu ju, 1963), p. 110, n. 1.

7 The term zhonglü, one of the twelve classical Chinese musical notes, is associated with the fourth month of the year. The twelve classical Chinese musical notes consist of six yang lünotes (huangzhong, dacu, guxi, ruibin, yize, and wuyi) and six yinlü notes (dalü, jiazhong, zhonglü, linzhong, nanlü, and yingzhong). Each note corresponds to one of the twelve months of the year: dacuto the first month, jiazhongto the second 289

Notes

month, guxito the third month, zhonglüto the fourth month, ruibinto the fifth month, linzhongto the sixth month, yizeto the seventh month, nanlüto the eighth month, wuyito the ninth month, yingzhongto the tenth month, huangzhongto the eleventh month, and dalüto the twelfth month.

8 The Chinese term wuweiis usually translated as "non-action, " "inactivity,

" or "spontaneity.

" In Buddhism wuweiis used, in addition to these meanings, as the Chinese rendering of the Sanskrit term asaṃskṛta("unconditioned") and as another term for nirvana. In this instance, the meaning intended here seems to be closest to "nirvana. "

However, I did not translate this term consistently as "nirvana" throughout the text, since it is not always clear what the various authors intended. 9 See the Laozi, chapter 21. Legge, Dao de jing ji Zhuangzi quan ji, p. 112, translates this phrase as "The grandest forms of active force from [Dao] come, their only source"; this interpretation differs from this context.

10 11 12 13 14 15 16 17 Gongand shangare the first two of the five fundamental notes (gong, shang, jue, zhi, and yu) that correspond to huangzhong, dacu, guxi, linzhong, and nanlü, respectively, of the twelve classical Chinese musical notes. See note 7. See the Laozi, chapter 25. Legge, Dao de jing ji Zhuangzi quan ji, p. 115, n. 1-2. According to the Liezi, the "primordial substance" (tianrui) is the stage where "things have not only assumed definite shapes and forms but have taken on qualities, " and

"in the Primal Beginning, yinand yangdivide, and their interaction produces limited but identifiable shapes and forms.

" English translation in Eva Wong, Liezi: A Taoist

Guide to Practical Living(Boston: Shambhala Publications, 1995), p. 28. See Lunyu, Zizhang. Legge, The ChineseClassics,vol. 1, chapter 22, p. 346, n. 2. Lü Shang is a man for whom Taigong, King Wen's grandfather, had waited (wang). Therefore he is called Taigong Wang Lü Shang.

The meanings of the terms shiwen(the Chinese character for the number 10) and erwu(2 and 5) are not clear. I refer to Sawada Mizuho's Japanese translation in Ressenden Shinsenden(Tokyo: Heibonsha, 1993), p. 142, n. 23, 24. The "Ten Celestial Stems" are combinations of the five primary elements (i.e., metal, wood, water, fire, and earth) and either one of the two elements the former and the latter: jia(the former wood), yi(the latter wood), bing(the former fire), ding(the latter fire), wu(the former earth), ji(the latter earth), geng(the former metal), xin(the latter metal), ren(the former water), gui(the latter wood). Furthermore, combinations of the ten celestial stems and the twelve animals of the zodiac are used for the Chinese calendar and directions.

See the Xiaojing.English translation in Henry Rosemont, The Chinese Classic of Family Reverence: A Philosophical Translation of the Xiaojing(Honolulu: University of Hawai'i Press, 2009), p. 105.

See the Lunyu, Taibo.Legge, The Chinese Classics,vol. 1, p. 208. 290

Notes

18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 See the Lunyu, Zi han.Legge, The Chinese Classics,vol. 1, p. 226. See the Lunyu, Taibo.Legge, The Chinese Classics,vol. 1, p. 207. See the Lunyu, Xian wen.Legge, The Chinese Classics,vol. 1, p. 279. See the Laozi, chapter 44. Legge, Dao de jing ji Zhuangzi quan ji, p. 135, n. 1. The Marquis of Sui's pearl (suihou zhi zhuor suizhu) is a pearl presented to the state of the Marquis of Sui by a large serpent that had been cured of a grave injury by him. The reference implies the greatest treasure of the world.

See the Lunyu, Shuer.Legge, The Chinese Classics,vol. 1, chapter 14, p. 199, n. 2. The phrase "with his garments hanging down (chui yichang)" derives from the passage, "[Huangdi] (i.e., the Yellow Emperor), Yao, and Shun [simply] wore their upper and lower garments [as patterns to the people], and good order was secured all under heaven,

" found in the Yijing, Xici, xia.English translation in James Legge, I ching: Book of Changes(New Hyde Park, NY: University Books, 1964), pp. 383-384, n. 15. See the Shangshu, Hongfan.Legge, The Chinese Classics,vol. 3, p. 326, n. 6. See the Lunyu, Yao yue.Legge, The Chinese Classics,vol. 1, p. 353, n. 2. See the Laozi, chapter 38. Legge, Dao de jing ji Zhuangzi quan ji, p. 128, n. 1. The zhangfu was originally a formal cap during the Shang (Yin) dynasty. Confucius later wore the cap, and since that time it was considered the Confucian cap. See the Laozi, chapter 13. Legge, Dao de jing ji Zhuangzi quan ji, p. 104, n. 2. See the Laozi, chapter 9. Legge, Dao de jing ji Zhuangzi quan ji, p. 101, n. 2. See the Lunyu, Xianjin.Legge, The Chinese Classics,vol. 1, pp. 240-241. See the Xiaojingfor both quotations. Rosemont, The Chinese Classic of Family Reverence, p. 116. See the Shangshu, Jinteng.Legge, The ChineseClassics,vol. 3, p. 354, n. 6. See the Laozi, chapter 52. Legge, Dao de jing ji Zhuangzi quan ji, p. 143, n. 2. See the Laozi, chapter 52. Legge, Dao de jing ji Zhuangzi quan ji, p. 143, n. 5. See the Lunyu, Bayi.Legge, The Chinese Classics,vol. 1, p. 156. See the Mengzi, Teng Wen Gong, shang.Legge, The Chinese Classics,vol. 2, pp. 253-254, n. 12.

See the Lunyu, Zi han.Legge, The Chinese Classics,vol. 1, p. 221, n. 1-2. See the Taizi Xudanajing(Skt. Jinapatra-arthasiddhi-sūtra), T.171.3:418c17-424a22. See the Xiaojing.Rosemont, The Chinese Classic of Family Reverence, p. 110. 291

Notes

41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 The phrase "a great hypocrisy" (dawei) derives from the Laozi, chapter 18. Legge, Dao de jing ji Zhuangzi quan ji, p. 109, n. 1.

See the Lunyu, Shuer.Legge, The Chinese Classics,vol. 1, p. 207. See the Zuozhuan, Zhuanggong's twenty-fourth year. James Legge, The Chinese Classics(Hong Kong: Hong Kong University Press, 1960), vol. 5, p. 107. This expression derives from the Mengzi, Gongsun Wu, xia.Legge, The Chinese Classics,vol. 2, p. 232, n. 2.

The text has only taigong("grandfather"). Based on the exposition of the Shiji(thirtysecond fascicle, Qi taigong shijia), Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 2, p. 35, n. 5, interprets it to be Taigong Wang Lü Shang. I follow this.

See the Zuozhuan, Xigong's twenty-third and twenty-eighth years. Legge, The Chinese Classics,vol. 5, p. 187 (left column) and p. 208 (right column). See the Zuozhuan, Xuangong's second year. Legge, The Chinese Classics,vol. 5, p. 290 (right column).

See Lunyu, Xueer.Legge, The Chinese Classics,vol. 1, p. 137, n. 3. See the Laozi, chapter 5. Legge, Dao de jing ji Zhuangzi quan ji, p. 98, n. 2. See the Laozi, chapter 32. Legge, Dao de jing ji Zhuangzi quan ji, p. 123, n. 5. See the Lunyu, Weizheng.Legge, The Chinese Classics,vol. 1, p. 145. See the Lunyu, Zizhang.Legge, The Chinese Classics,vol. 1, p. 343, n. 2. See the Lunyu, Xiangdang.Legge, The ChineseClassics,vol. 1, p. 232, n. 1. See the Lunyu, Liren.Legge, The ChineseClassics, vol. 1, p. 166, n. 1. See the Laozi, chapter 12. Legge, Dao de jing ji Zhuangzi quan ji, p. 103, n. 1-2. See note 10 for the five notes of traditional Chinese music. See the Mengzi, Jinxin, xia.Legge, The ChineseClassics,vol. 2, p. 466. See the Mengzi, Teng Wen Gong, xia.Legge, The ChineseClassics,vol. 2, chapter 7, p. 276, n. 2.

This sentence presents a series of things done contrary to established practice: the sacrificial stand and pot should be placed in a palace hall, while military flags and banners are supposed to be hoisted at a camp gate; wearing a fur robe in hot weather and light linen clothing in cold weather are also contrary actions. So these are all examples of "actions that are perverse in the orientation of time and place. "

See the Laozi, chapter 41. Legge, Dao de jing ji Zhuangzi quan ji, p. 132, n. 1. 292

Notes

60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 See the Laozi, chapter 51. Legge, Dao de jing ji Zhuangzi quan ji, p. 148, n. 1. See the Laozi, chapter 45. Legge, Dao de jing ji Zhuangzi quan ji, p. 136, n. 1. See the Lunyu, Xian wen.Legge, The ChineseClassics,vol. 1, p. 286. See the Laozi, chapter 9. Legge, Dao de jing ji Zhuangzi quan ji, p. 101, n. 2. See the Lunyu, Wei Linggong. Legge, The ChineseClassics,vol. 1, p. 296, n. 2, translates the name as Qu Boyu. See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 180. See the Lunyu, Wei Linggong.Legge, The ChineseClassics,vol. 1, p. 297. See the Wenxuan(compiled by Prince Zhaoming of the Liang dynasty), fascicle 45, dui Chu wang wen.

See the Lunyu, Weizi.Legge, The ChineseClassics,vol. 1, pp. 332-333, n. 1-2. Bian He, a man of Chu, obtained a jade on Mount Chu and presented it to King Li and King Wu, but both kings thought that it was only a stone and He's legs were amputated as punishment. Later, King Wen realized that it was a real jade. This story is found in the Han Feizi, Heshi.See Burton Watson, trans., Han Feizi: Basic Writings (New York: Columbia University Press, 2003), pp. 81-82.

This story implies that even a divine turtle cannot change his fate. See the Zhuangzi, Waiwu.Legge, Dao de jing ji Zhuangzi quan ji, pp. 576-577. The term tianjingrefers to a celestial body. I translate the term here as "high above the earth.

"

This is not a precise quotation. Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 1. p. 48, n. 4, suggests that a similar expression is found in the Laozi, chapter 44. Legge, Dao de jing ji Zhuangzi quan ji, pp. 135-136, n. 1-3.

This passage is not found in the Laozi.

See the Kongzi Jiayu, fascicle 6, Zhipei.

See the Laozi, chapter 48. Legge, Dao de jing ji Zhuangzi quan ji, p. 138, n. 2. See Lunyu, Weizheng.Legge, The ChineseClassics,vol. 1, p. 146, n. 4. See the Laozi, chapter 30. Legge, Dao de jing ji Zhuangzi quan ji, p. 121, n. 4. Laozi's view of this is found in the Laozi, chapter 13. Legge, Dao de jing ji Zhuangzi quan ji, p. 104, n. 2.

See the Shangshu, Jintengpian.Legge, The ChineseClassics,vol. 3, pp. 351-356. See the Lunyu, Shuer.Legge, The ChineseClassics,vol. 1, p. 206. 293

Notes

81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 See the Huainanzi, Xiuwu xun. See Evan Morgan, Tao, The Great Luminant: Essays from Huai nan tzu(Shanghai: Kelly & Walsh Ltd., 1934), pp. 220-221. This is based on the description found in the Mengzi, Teng Wen Gong. Legge, The ChineseClassics,vol. 2, pp. 282-284, n. 9-14.

This expression derives from a story found in the Huainanzi, Xiuwu xun.Lord Ping of Jin state made a large bell, but the music master Kuang asked the lord to recast the bell because it had a poor tone and it might disgrace his name in later generations. See Morgan, Tao, The Great Luminant, p. 241.

This expression also derives from the description found in the Huainanzi, Fanlun xun:"The diamond-cutter may mistake a piece of jade, thinking it to be an imitation stone, the Pi. But I, Tun (Dun), alone, would never miss the luster"; Morgan, Tao, The Great Luminant, p. 170.

See the Lunyu, Yang Huo.Legge, The ChineseClassics,vol. 1, p. 326. In the Lunyu, Gongzhi Chang, Confucius criticizes Zang Wen Zhong and Weisheng Gao. See Legge, The ChineseClassics,vol. 1, p. 179 and pp. 181-182, respectively. See the Lunyu, Weizheng.Legge, The ChineseClassics,vol. 1, p. 149. See the Huainanzi, Qisu xun.

See the Zhuangzi, Dasheng.In the ZhuangziDongye Bi is called Dongye Ji. See Legge, Dao de jing ji Zhuangzi quan ji, p. 463, n. 11.

See the Zuozhuan, Dinggong's fifteenth year. Legge, The ChineseClassics,vol. 5, p. 791 (left column).

See the Shiji, fascicle 47, Kongzi shijia.Hsien-yi Yang and Gladys Yang, trans., Selections from Records of the Historian(Peking: Foreign Languages Press, 1979), pp. 13-14.

See the Zuozhuan, Xianggong's twenty-ninth year. Legge, The ChineseClassics,vol. 5, p. 549, right column, to p. 550, left column.

See the Xiaojing.Rosemont, The Chinese Classic of Family Reverence, p. 110. When Confucius was the Minister of Justice in Lu state, Qi officials gave girls, music, and horses to the Duke of Lu (i.e., Ji), who, after receiving them, neglected state affairs. Consequently, Confucius left Lu state. See the Shiji, fascicle 47, Kongzi shijia. Yang and Yang, Selections from Records of the Historian, pp. 8-11. The king of Wu took Pi's advice and rejected Wuzi Xu's advice. See the Shiji, fascicle 66, Wuzi Xu liezhuan.Yang and Yang, Selections from Records of the Historian, pp. 41-42.

See the Laozi, chapter 23. Legge, Dao de jing ji Zhuangzi quan ji, pp. 113-114, n. 1. See the Lunyu, Xian wen.Legge, The ChineseClassics,vol. 1, p. 290, n. 1. 294

Notes

98 See the Lunyu, Yong ye.Legge, The ChineseClassics,vol. 1, p. 188. 99 See the Lunyu, Taibo.Legge, The ChineseClassics,vol. 1, p. 208. 100 See the Lunyu, Yong yeand Xianjin.Legge, The ChineseClassics,vol. 1, p. 185, and p. 239, respectively.

101 See the Lunyu, Zi han.Legge, The ChineseClassics,vol. 1, p. 223. 102 The Huainanzi, Shuoshan xun, states,

"Observing floating driftwood, boats were

devised, looking at rolling mugwort, wheels were invented, and seeing bird tracks, [the Chinese] written language was created.

"

103 The Sanskrit term for the thirty-seven elements of enlightenment is sapta-triṃśad-bodhi pakṣa, which was translated into Chinese as sanshiqi daopin, sanshiqi juefen, or sanshiqi puti fenfa.It refers to the practices that lead to the attainment of nirvana: the four bases of mindfulness, the four bases of transcendental knowledge, the four right efforts, the five roots of wholesomeness, the five powers obtained through practicing the five roots of wholesomeness, the seven factors of wisdom, and the eightfold holy path. 104 The Daodejingconsists of the Daojing, the first thirty-seven chapters, and the Dejing, the remaining forty-four chapters.

105 The same quotation is found in the Bianwei lu (T.2116.52:760b3-4) compiled by Xiangmai in 1291, and the Fozu lidai tongzai(T.2036.49:717c20-22) compliled in 1341. According to these two sources, the title of this sutra is Laozi xishengjing, which appears to be an indigenous Chinese scripture. 106 The sentence "to use the road [of the other state] in order to carry out an atrocity [against its own enemy]" refers to the story of the Marquis of Jin who dug a tunnel through Yu to attack Guo. See the Zuozhuan, Xigong's fifth year. Legge, The Chinese Classics,vol. 5, p. 145, par. 9.

107 This story is found in the Zuozhuan, Xianggong's twenty-seventh year. Legge, The ChineseClassics,vol. 5, p. 532 (right column) to p. 533 (left column). 108 Bai Qi's biography is found in the Shiji, fascicle 73, Bai Qi Wang Jian liezhuan.See William H. Nienhauser, ed., The Grand Scribe

'

s Records (Bloomington, IN: Indiana

University Press, 1994-2011), vol. VII, pp. 167-173. 109 Dong Zhuo's biography is found in the Hou Hanshu, fascicle 102, Dong Zhuo liezhuan. 110 The phrase "displace violence with violence" (yi bao yi bao) derives from the Shiji, fascicle 61, Boyi liezhuan.See Nienhauser, ed., The Grand Scribe '

s Records, vol.

VII, p. 3: "He replaces tyranny with tyranny.

"

111 See the Loutanjing,T.23.1:293b14, for the first half of the quotation; the latter half is not found in the Taishō canon.

112 The Chinese term shide("ten virtuous acts") is interpreted as the ten wholesome acts (shishan).

295

Notes

113 See the Xiaojing.See note 93.

114 In Liezi, Tianrui, Confucius asked Rong Qiqi why he looked so happy and Rong Qiqi replied,

"Among living creatures I have secured the lot of a human being; among human beings I am a man; and I have reached the age of ninety years old. " Wong,

Liezi: A Taoist Guide to Practical Living, p. 37.

115 The Wuling xiajingis a Daoist scripture that is no longer extant. 116 See the Zuozhuan, Huangong's second year. Legge, The ChineseClassics,vol. 5, p. 40 (left column).

117 The Chinese zither qinis smaller than the se;usually the qinhas one, five, or seven strings, while the sehas fifteen, twenty-five, or fifty strings. The expressions in this sentence and the sentence before this derive from the Liji, Yueji:"When the ruler hears the sound of the lute and [zither], he thinks of his officers who are bent on righteousness. . . . When the ruler hears the sounds of his drums and tambours, he thinks of his leaders and commanders.

" See Max Müller, ed., The Sacred Books of the East (Oxford: Clarendon Press, 1879-1910), vol. 28, pp. 120-121. 118 See Shiji, fascicle 105, Bian Que Canggong liezhuan. 119 The phrase "an insane person who runs toward the east" is found in the Huainanzi, Shuoshan xun:"An insane person runs toward the east. A pursuer runs toward the east, too. Even though the action, running toward the east, is the same, [each person's] reason for the action is different from the other's. "

120 See the Zhuangzi, Dasheng.Legge, Dao de jing ji Zhuangzi quan ji, p. 451. 121 See the Lunyu, Xianjin.Legge, The ChineseClassics,vol. 1, p. 239. 122 See the Shangshu, Yaodian.Legge, The ChineseClassics,vol. 3, p. 24. 123 See the Zhuangzi, Dao Shi.Legge, Dao de jing ji Zhuangzi quan ji, p. 611. 124 The Yellow Emperor fought against Yandi in the wilds of Banquan. See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe '

s Records, vol. I, p. 2.

125 The phrase "there was still something for which he had to wait" (youdai) derives from the Zhuangzi, Xioayao you.Legge, Dao de jing ji Zhuangzi quan ji, p. 217, n. 3. 126 This expression is based on the phrase "[The master] hates for the color purple to overpower vermilion" found in the Lunyu.See note 2. 127 See the Laozi, chapter 31. Legge, Dao de jing ji Zhuangzi quan ji, p. 121, n. 1. 128 See the Laozi, chapters 10 and 28. Legge, Dao de jing ji Zhuangzi quan ji, pp. 101-102, n. 1 and p. 119, n. 1, respectively.

129 See the Shiji, fascicle 3, Yin benji.Nienhauser, ed., The Grand Scribe '

s Records, vol.

I, p. 51.

296

Notes

130 See the Lunyu, Yong ye.Legge, The ChineseClassics,vol. 1, p. 192. 131 This idea is found in the Zhuangzi, Yangshengzhu.Legge, Dao de jing ji Zhuangzi quan ji, p. 249.

132 See the Zhuangzi, Dianzifang.Legge, Dao de jing ji Zhuangzi quan ji, p. 483, n. 2. 133 See the Shiji, fascicle 117, Sima Xiangru liezhuan, for the quotation. 134 The fight between Chu state and Man state is described in the Zhuangzi, Zeyang. Legge, Dao de jing ji Zhuangzi quan ji, p. 559.

135 See the Mengzi, Jinxin, shang. Legge, The ChineseClassics,vol. 2, p. 463, n. 1. 136 See the Yijing, Xici, shang.Legge, I ching: Book of Changes, p. 355, n. 24; p. 357, n. 32.

137 See the Daode zhengjing zhigui, fascicle 8. The phrase "One produces two" is found in the Laozi, chapter 42. Legge, Dao de jing ji Zhuangzi quan ji, p. 133, n. 1. 138 This passage is probably the summary of the section in the Taizi ruiying benqi jing, T.185.3:472c4-6.

139 This episode is found in the Lunyu, Yong ye.Legge, The ChineseClassics,vol. 1, p. 188.

140 See the Yijing, Xici, xia.Legge, I ching:Book of Changes, p. 382. 141 The phrase "the spirit that attained the One" is found in the Laozi, chapter 39. Legge, Dao de jing ji Zhuangzi quan ji, p. 130, n. 1.

142 See the Yijing, Shuogua.Legge, I ching:Book of Changes, p. 427. 143 See the Zhuangzi, Geyi.Legge, Dao de jing ji Zhuangzi quan ji, p. 415. 144 The expressions quoted here derive from the Yijing, Xici, shang.Legge, I ching:Book of Changes, p. 370, n. 63.

145 The phrase buji buxing("not to hurry, not to go") derives from the phrase buji er su buxing er zhi("one goes fast although he does not hurry and arrives although he does not go") found in the Yijing, Xici, shang.Legge, I ching:Book of Changes, p. 370, n. 64, translates the phrase as "make speed without hurry, and reached their destination without traveling.

"

146 See the Liji, Jiaotesheng.Müller, ed., The Sacred Books of the East, vol. 27, p. 448. 147 See the Liji, Tangong, xia.Müller, ed., The Sacred Books of the East, vol. 27, p. 193. 148 The phrase "to reach the Way by one change" (yibian zhi yu dao) derives from the Lunyu, Yong ye.Legge, The ChineseClassics,vol. 1, p. 192.

149 Using the Chinese term qing("feeling"), Zong Bing probably intends to explain mental functions such as sense, perception, and impression, which arise out of contact with 297

Notes

external objects, known as the Chinese shouand the Sanskrit vedanā.There is, however, no example of the Chinese qingbeing used to refer to vedanā, "feeling,

" one of the

five skandhas in Buddhist scriptures. The term qingencompasses this meaning. Taking into consideration the fact that this text written in the early fifth century reflects contemporary Chinese Buddhists' understanding of Buddhism, I would like to be faithful to the original text and so translate qingas "feeling.

"

150 The expression "when a male and a female unite their essences, all creatures are incarnated" (nannü goujing wanwu huasheng) derives from the Yijing, Xici, xia.Legge, I ching:Book of Changes, p. 393, n. 43.

151 See the Laozi, chapter 48. Legge, Dao de jing ji Zhuangzi quan ji, p. 138, n. 2. 152 See the Yijing, Xici, shang.Legge, I ching:Book of Changes, p. 374, n. 73. 153 In the Shiji, fascicle 2, Xia benji, Emperor Shun bestowed on Yu a jade tablet. Nienhauser, ed., The Grand Scribe '

s Records, vol. I, p. 32, n. 77.

154 See the Shiji, fascicle 3, Yin benji.Nienhauser, ed., The Grand Scribe '

s Records, vol.

I, p. 46.

155 See the Shiji, fascicle 4, Zhou benji.Nienhauser, ed., The Grand Scribe vol. I, p. 60, n. 120.

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s Records,

156 See the Zuozhuan, Xuangong's third year. See Legge, The ChineseClassics,vol. 5, p. 293, from the bottom of the left column to the upper right column. 157 In sutras there are a number of instances of the transformed body separate from a buddha or bodhisattva and an auspicious object that springs out from the earth. For instance, in the Lotus Sutra, Śākyamuni Buddha created a myriad of buddhas from his body (T.262.9:41a4), an immeasurable number of bodhisattvas spring out from the earth (T.262.9: 39c29-40a1 and 51c9-10), and a seven-treasure stupa springs out from the earth in front of the Buddha (T.262.9:32b17-18). Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 2, p. 95, interprets fenshen yongchu as "[The Buddha] has an immeasurable number of bodhisattvas, the transformed bodies from his own body, spring out from the earth" but there is no such phrase in the sutra.

158 Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 2, p. 95, interprets this phrase as "moving Merupradīparāja Buddha's great world in a moment into Vimalakīrti's ten-foot-square room. " In the Vimalakīrtinirdeśa-sūtra(Foshuo Weimojiejing, T.474.14:527a25-26, and Weimojie suoshuojing, T.475.14:546b5-6, respectively), there is a passage describing that Merupradīparāja Tathāgata sent Vimalakīrti thirty-two thousand buddha seats. In addition, the Vimalakīrtinirdeśa-sūtra, T.474.14:529a10-11 and 548b18-19, indicate that one of the eight unprecedented matters is that all the decorated heavenly palaces and all the buddhas' pure lands are revealed and miraculously contained in Vimalakīrti's ten-foot-square room.

298

Notes

159 See the Vimalakīrtinirdeśa-sūtra, T.474.14:527b18-19, 546b29-c1. 160 This expression is found in the Lunyu, Xianjin. Legge, The ChineseClassics,vol. 1, p. 243, n. 1.

161 See the Zhuangzi, Yangshengzhu, for the good cook. Legge, Dao de jing ji Zhuangzi quan ji, pp. 246-247.

162 This expression is based on the passage found in the Lunyu, Taibo:"Possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation.

" Legge, The ChineseClassics,vol. 1, p. 210.

163 This expression, based on the Huainanzi, Shuoshan xun, means that while each person runs toward the east in the same manner, each has his own reason for doing so. See note 119.

164 See the Zhuangzi, Dazongshi.Legge, Dao de jing ji Zhuangzi quan ji, p. 290, n. 6. 165 The expression "the deepest profundity" (xuan zhi you xuan) derives from the Laozi, chapter 1. Legge, Dao de jing ji Zhuangzi quan ji, p. 95, n. 4. 166 See the Zhuangzi, Zhibeiyou.Legge, Dao de jing ji Zhuangzi quan ji, p. 511, n. 10. 167 This expression derives from Confucius's answer to Ran Qiu when Ran Qiu asked for the second time how it was before Heaven and Earth. See note 166. 168 The phrase "[a sage] is simply moved and later responds" (gan er hou ying) is found in the Zhuangzi, Keyi.Legge translates it as "He responds to the influence acting on him, and moves as he feels the pressure" (Dao de jing ji Zhuangzi quan ji, p. 413, n. 2).

169 See note 168.

170 Legge, Dao de jing ji Zhuangzi quan ji, pp. 64-65. 171 See the Lunyu, Wei Linggong. Legge, The ChineseClassics,vol. 1, p. 297. 172 See the Laozi, chapter 37. Legge, Dao de jing ji Zhuangzi quan ji, p. 127, n. 1. 173 See the Foshuo Chaoriming sanmei jing, T.638.15:543b1. 174 The two quotations regarding the Yellow Emperor are found in the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe

'

s Records, vol. I, p. 1.

175 See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe vol. I, p. 5, n. 13.

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s Records,

176 See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe vol. I, p. 5, n. 11.

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s Records,

177 See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe vol. I, p. 6, n. 15.

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s Records,

299

Notes

178 See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe vol. I, pp. 3-4.

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s Records,

179 See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe vol. I, p. 5, n. 11.

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s Records,

180 See the Shiji, fascicle 1, Wudi benji.Nienhauser, ed., The Grand Scribe vol. I, p. 17, n. 46.

'

s Records,

181 See the Zhuangzi, Xuwugui.Legge, Dao de jing ji Zhuangzi quan ji, p. 536, n. 3. 182 See the Zhuangzi, Xiaoyaoyou.Legge, Dao de jing ji Zhuangzi quan ji, pp. 218-219, n. 5.

183 See the Zhuangzi, Zaiyou, for Guang Chen's statements. Legge, Dao de jing ji Zhuangzi quan ji, p. 346.

184 See the Zhuangzi, Zaiyou.Legge, Dao de jing ji Zhuangzi quan ji, pp. 347-348. 185 See the Zhuangzi, Xuwugui. Legge, Dao de jing ji Zhuangzi quan ji, pp. 536-537, n. 3. 186 See the Shanhaijing, Haineijing.Ching, Cheng, and Thern, Shan hai ching, p. 255. 187 See the Shiji, fascicle 63, Laozi Han Fei liezhuan.Nienhauser, ed., The Grand Scribe '

s

Records, vol. VII, p. 22, n. 2141. 188 See the Gaosengzhuan, T.2059.50:323a19-23. 189 See the Gaosengzhuan, T.2059.50:385b23-24. 190 Bai Qi buried four hundred thousand people and Xiang Ji buried two hundred thousand people. See the Shiji, fascicle 73, Bo Qi Wang Jian liezhuan(Nienhauser, ed., The Grand Scribe

'

s Records, vol. VII, p. 171), and the Hanshu, fascicle 3, Xiang Ji zhuan, respectively.

191 See the Huainanzi, Lanming xun.English translation in Charles Le Blanc, Huai-nan tzu. Philosophical Synthesis in Early Han Thought: The Idea of Resonance (kanying) with a Translation and Analysis of Chapter Six(Hong Kong: Hong Kong University Press, 1985), pp. 105-106, 2a.6. 192 See the Hou Hanshu, fascicle 49. 193 See the Hou Hanshu, fascicle 71. 194 See the Vimalakīrtinirdeśa-sūtra, T.474.14:527b17, 546b25-26, for the phrase "to put Mount Sumeru into a poppy seed"; the Liudujijing, T.152.3:2b8-26, 1b12-c25, for the stories of the tiger and the dove, respectively. 195 There is no sutra that has this expression in the Taishō canon. The phrase "As [the Buddha's] toes touch the earth, a trichiliocosm quakes" is found in several sutras, including the Vimalakīrtinirdeśa-sūtra, T.474.14:520c7-8, 538c20-21, but the following passage is not found in any sutra. 300

Notes

196 See the Laozi, chapter 37. Legge, Dao de jing ji Zhuangzi quan ji, p. 127, n. 1. 197 See the Lunheng, Dingxian.

198 See the Miaofa lianhuajing, T.262.9:32c12-20. 199 See note 158.

200 The phrase "The gentleman among men is, in fact, the small man of Heaven" derives from the Zhuangzi, Dazongshi:"The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven!" Legge, Dao de jing ji Zhuangzi quan ji, p. 301.

201 See the Yijing, Qian, Xiangzhuan.Legge, Dao de jing ji Zhuangzi quan ji, p. 213, n. 4. 202 See the Hanshu, fascicle 71: Through Lord Yu's virtue, his son Yu Dingguo became the prime minister; and fascicle 74: Emperor Xuan later appointed Bing Ji the Marquis of Boyang.

203 See the Zuozhuan, Xigong's twenty-ninth year. Legge, The ChineseClassics,vol. 5, pp. 214, par. 5.

204 See the Han Feizi, Shuolin, shang. 205 This expression derives from an episode about King Hui of Liang found in the Mengzi, Liang Huiwang, shang. Legge, The ChineseClassics,vol. 2, pp. 140-141, n. 8. 206 See the Mengzi, Liang Huiwang, shang.Legge, The ChineseClassics,vol. 2, p. 138, n. 4 to p. 141, n. 8.

207 See the Zengyi Ahanjing, T.125.2:693b11-c9. 208 See the Shiji, fascicle 73, Bai Qi Wang Jian liezhuan.Nienhauser, ed., The Grand Scribe

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s Records, vol. VII, pp. 170-171.

209 This expression is based on a passage in the Zhuangzi, Qiwu lun.Legge translates it as "When [the wind ] blows, [the sounds from] the myriad apertures are different, and [its cessation] makes them stop of themselves" (Dao de jing ji Zhuangzi quan ji, p. 226, n. 1).

210 In the Lunyu, Shuer, Confucius lamented that his aging caused him to not dream of the Duke of Zhou as frequently as he had previously. Legge, The ChineseClassics, vol. 1, p. 196.

211 See the Shiji, fascicle 3, Yin benji.Nienhauser, ed., The Grand Scribe '

s Records, vol.

I, p. 48.

212 The phrase "robbers and boasters" derives from the Laozi, chapter 53. Legge, Dao de jing ji Zhuangzi quan ji, p. 145. 213 This expression derives from the Zhuangzi, Dachongfu. Legge, Dao de jing ji Zhuangzi quan ji, p. 275.

301

Notes

214 The quoted passages are not found in any sutra in the Taishō shinshū daizōkyō. 215 In the Lunyu, Zilu, Confucius said that Fan Xu is a mean man. Legge, The Chinese Classics,vol. 1, p. 265, n. 2.

216 The Sanskrit name of Jiantuole is unknown. His biography is found in the Gaoseng zhuan, T.2059.50:388c20-389a2. 217 See the Shiji, fascicle 61, Boyi liezhuan.Nienhauser, ed., The Grand Scribe '

s Records,

vol. VII, p. 4.

218 See the Yijing, Kun, Wenyan.Legge, I ching:Book of Changes, p. 419, n. 5. 219 See the Mengzi, Jinxin, shang.Legge, The ChineseClassics,vol. 2, p. 463, n. 1. 220 The Shiji, fascicle 3, Yin benji, states that when Jiandi, the second wife of Emperor Ku, went out to bathe, she saw a black bird lay an egg; Jiandi swallowed it, became pregnant, and gave birth to Xie. Nienhauser, ed., The Grand Scribe '

s Records, vol.

I, p. 41.

221 The Shiji, fascicle 4, Zhou benji, states that Jiang Yuan, the primary wife of Emperor Ku, saw a giant footprint in the wilderness field, stepped in it, became pregnant, and gave birth to Houji. Nienhauser, ed., The Grand Scribe

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s Records, vol. I, p. 55.

222 The phrase "he who is marvelous since he has gotten the One" is found in the Laozi, chapter 39. Legge, Dao de jing ji Zhuangzi quan ji, p. 130, n. 1. 223 See the Shangshu, Shundian.Legge, The ChineseClassics,vol. 3, p. 49, n. 24. 224 See the Yijing, Shuogua zhuan.Legge, I ching:Book of Changes, p. 422, n. 1. 225 See the Lunyu, Xianjin. Legge, The ChineseClassics,vol. 1, p. 241. 226 See the Lunyu, Xianjin.The original passage is "While you are not able to serve men, how can you serve their spirits?" Legge, The Chinese Classics, vol. 1, p. 240. 227 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 177. 228 See the Dazhidulun, T.1509.25:74c8-75a3.

229 The two passages derive from the Yijing, Jiaren.Legge, I ching:Book of Changes, p. 137, n. 3.

230 The phrase "a white colt's passing a crevice" derives from the Zhuangzi, Zhi bei you. Legge, Dao de jing ji Zhuangzi quan ji, p. 505.

231 This probably refers to Marquis Wen of Jin state who heard the soldiers singing to themselves. See the Zuozhuan, Xigong's twenty-eighth year. Legge, The Chinese Classics,vol. 5, p. 209, right column.

232 This episode is found in the Shiji, fascicle 10, Xiaowen benji.When a director of the Imperial of Granaries of the Han dynasty was punished, his daughter Tiying petitioned 302

Notes

the emperor to try to expiate her father's crime; the emperor, impressed by her filial piety, thereafter abolished corporal punishment. Nienhauser, ed., The Grand Scribe '

s

Records, vol. II, pp. 170-171.

233 This expression is often found in the LaoziDaodejingand the Zhuangzi.For example, see Legge, Dao de jing ji Zhuangzi quan ji, p. 127, n. 1; p. 138, n. 2; p. 528. 234 There are several different kinds of the five different types of penalties, according to each dynasty. The example shown here is from the Zhou dynasty. 235 See the Shiji, fascicle 56, Chen chengxiang shijia.

236 See the Shiji, fascicle 73, Bai Qi Wang Jian liezhuan.Nienhauser, ed., The Grand Scribe

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s Records, vol. VII, p. 176.

237 Wei Ke's father had a beloved concubine. First Ke's father told him to have the concubine remarry after his death, but when his illness became serious he asked Ke to have her immolated to follow him into the grave. Ke, however, followed his father's initial request and did not have the concubine immolated. Later, when Ke fought the Qin army, an old man (the ghost of father of the concubine), helped Ke out of diffculty by making a trap to capture the general of Qin state, and consequently Ke could capture the general. See the Zuozhuan, Xuangong's fifteenth year. Legge, The ChineseClassics, vol. 5, p. 328, right column.

238 This story of Bao Zidu is found in the Lieyizhuan(a collection of extraordinary stories), authorship of which was attributed to Cao Pi (187-226). Zidu comforted a man who was dying on a street; after his death the man became a horse and led Zidu to the capital where Zidu was summoned as an official.

239 This story is found in the Shiji, Qi Taigong shijia.Nienhauser, ed., The Grand Scribe '

s

Records, vol. I, pp. 52-54.

240 Prince Mu of Qin state gave grain to Jin state when the Jin people were suffering from a famine. Two years later, when the Qin people were starving, Prince Hui of Jin state took advantage of the situation and invaded Qin state. See Zuozhuan, Xigong's thirteenth and fifteenth years. Legge, The ChineseClassics,vol. 5, p. 161; p. 169, left column.

241 See the Zuozhuan, Xuangong's second year. Legge, The ChineseClassics,vol. 5, p. 290, right column.

242 See the Shiji, fascicle 92, Huaiyin hou liezhuan.Nienhauser, ed., The Grand Scribe '

s

Records, vol. VIII, pp. 70, 95.

243 See the Shiji, fascicle 47, Kongzi shijia.Yang and Yang, Selections from Records of the Historian, p. 8.

244 See the Shiji, fascicle 33, Lu Zhougong shijia.Nienhauser, ed., The Grand Scribe '

s

Records,vol. V, pt. 1, p. 135.

303

Notes

245 The term "the politeness of providing a way of escape" (sanqu zhi li) derives from the Yijing, Bi,

"The king urging his pursuit of the game [only] in three directions, and allowing the escape of all the animals before him.

" Legge, I ching: Book of Changes,

p. 75.

246 This expression derives from the Lunyu, Shuer.Legge, The ChineseClassics,vol. 1, p. 203.

247 See the Laozi, chapter 10. Legge, Dao de jing ji Zhuangzi quan ji, p. 102, n. 3. 248 A similar passage,

"The common people, acting daily according to it, yet have no knowledge of it,

" is found in Yijing, Xici, shang.Legge, I ching:Book of Changes, p. 356, n. 26.

249 See the Mengzi, Wangzhang, xia.Legge, The ChineseClassics,vol. 2, p. 363, n. 5. 250 This expression derives from the Lunyu, Xueer.Legge, The ChineseClassics,vol. 1, p. 139.

251 See the Xiaojing.Rosemont's translation differs slightly from this context; see The Chinese Classic of Family Reverence, p. 115.

252 See both the Xiaojingand the Mengzi, Lilou, shang.Rosemont, The Chinese Classic of Family Reverence, chapter 11, p. 112; Legge, The ChineseClassics,vol. 2, chapter 26, p. 313, n. 1.

253 See the Xiaojing.Rosemont, The Chinese Classic of Family Reverence, p. 105. 254 See the Liji, Jiyi. Müller, ed., The Sacred Books of the East, vol. 28, p. 228, n. 14. 255 See the Xiaojing.Rosemont, The Chinese Classic of Family Reverence, p. 105. 256 This expression derives from the Zhuangzi, Yangshengzhu.The original reads: "To be in accordance with the central element [of our nature] is the regular path to save the body, to complete the life, to nourish our parents, and to complete our term of years.

" Legge, Dao de jing ji Zhuangzi quan ji, p. 246, n. 1. 257 This expression derives from the Laozi, chapter 52. The original is: "The perception of what is small is [the secret of] clear-sightedness; the guarding of what is soft and tender is [the secret of] strength. Who uses well his light/Reverting to its [source so] bright/Will from his body ward all blight/And hides the unchanging from men's sight.

" Legge, Dao de jing ji Zhuangzi quan ji, p. 143, n. 4. 258 See the Zuozhuan, Yingong's first year. Legge, The ChineseClassics,vol. 5, p. 5, right column, to p. 6, right column.

259 See the Zuozhuan, Yingong's fourth year. Legge, The ChineseClassics,vol. 5, p. 16, right column, to p. 17, right column.

260 See the Zuozhuan, Xigong's twenty-third year. Legge, The ChineseClassics,vol. 5, p. 186, left column.

304

Notes

261 See the Hou Hanshu, fascicle 56, Wei Biao Zhuan.

262 See the Shiji, fascicle 2, Xia benji.Nienhauser, ed., The Grand Scribe '

s Records, vol. I,

p. 21.

263 See the Shiji, fascicle 31, Wu Taibo shijia.Nienhauser, ed., The Grand Scribe Records, vol. V, pt. 1, pp. 1-2.

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264 See the Lunyu, Taibo.See Legge, The ChineseClassics,vol. 1, p. 207. 265 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 181. 266 This expression derives from the Yijing, Kun, Tuanzhuan. Legge, Dao de jing ji Zhuangzi quan ji, p. 214, n. 2.

267 The Chinese term datongis originally found in the Zhuangzi, Dazongshi, and Qiushui. According to Ogawa Tamaki, in Rōshi Sōshi (Tokyo: Chūō Kōronsha, 1998), pp. 278, 396, it refers to the great way beyond all discriminations. Legge says that it is another denomination of the Dao, and "is also explained as meaning, 'the great void

in which there is no obstruction'" (Dao de jing ji Zhuangzi quanji, p. 305, n. 2). Following Legge, I translate datongas "Great Pervader. "

268 See the Yijing, Jiqi, xiangci. Legge, I ching:Book of Changes, p. 346, n. 5. 269 The expressions "to be disrespectful to great men" and "to disgrace the ordinances of Heaven" derive from passages found in the Lunyu, Jishi.Legge, The ChineseClassics,vol. 1, p. 313, n. 2. 270 The Zhuangzi, Xiaoyaoyou, has: "In the south of Chu there is the [tree] called Mingling, whose spring is 500 years, and its autumn the same. " Legge, Dao de jing ji

Zhuangzi quan ji, p. 214.

271 The Chinese term youdiis known as jiadi("truth of temporariness"), which is one of the triple truths, namely: all existences are temporary manifestations produced by causes and conditions.

272 The term wudi, one of the triple truths, is also called kongdi("truth of emptiness"), since all existences are empty and nonsubstantial in essence. 273 See the Zhuangzi, Tianxia, in which the two sentences are in reverse order. Legge, Dao de jing ji Zhuangzi quan ji, p. 669.

274 See the Zuozhuan, Zhaogong's twentieth year; Legge, The ChineseClassics,vol. 5, p. 684, right column. When the Marquis of Qi state said how happy he would be if there was no death, Yan Ying, the prime minister, told him that if there was no death, he could not enjoy his present life and the Shuangjiu family that had occupied the Marquis' territory would enjoy it instead.

275 See the Zhuangzi, Dazongshi, for the story of a man who hid a boat in a ravine for safekeeping, but during the night the boat was carried away by a strong man. Legge, Dao de jing ji Zhuangzi quan ji, p. 290, n. 6. See also note 164. 305

Notes

276 See the Zhuangzi, Tian Zifang.Legge, Dao de jing ji Zhuangzi quan ji, p. 486, n. 3. 277 Yu Gong, father of Yu Dingguo, was a just and fair warden. His virtue led his family to prosperity. See the Hanshu, chapter 71, Yu Dingguo zhuan. 278 See the Hanshu, chapter 90, Kuli zhuan.

279 Chunyu Sheng (Chunyu Kun) was a man of Qi state in the Warring States period. He loved joking and talking. He once satirized King Wei of Qi state in secret language. See the Shiji, fascicle 126, Huaji liezhuan.Yang and Yang, Selections from Records of the Historian, pp. 403-409.

280 The Chinese character shi("true") is added between the characters ke("possible") and the final particle zai, according to the original sentence found in T.2102.52:18a22. 281 The allegory of the sword called Moye derives from the Zhuangzi, Dazongshi.See Legge, Dao de jing ji Zhuangzi quan ji, pp. 297-298.

282 The allegory of those who retreated fifty steps (in a battlefield) who laughed at those who retreated a hundred steps derives from the Mengzi, Liang Huiwang, shang.Legge, The ChineseClassics,vol. 2, pp. 129-130, n. 2.

283 See the Zhuangzi, Dazongshi.Here is a difference in interpretation from the original passage; Legge's translation of this section reads: "Mang-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss. The death was to him like the issuing from one's dwelling at dawn, and no [more terrible] reality" (Dao de jing ji Zhuangzi quanji, p. 302).

284 See the Hanshu, fascicle 48, Jia Yi zhuan.

285 The sounds of metal and stone are two of the eight kinds of musical sounds produced from musical instruments made out of calabash gourd, earthenware, stretched hides, wood, stone, metal, silk strings, and bamboo, respectively. 286 He Chengtian cites Zong Bing: "The sage has no invariable mind of his own; he simply accommodates himself to other people's minds,

" but changes the word "mind"

to the word "nature.

" Zong Bing's original statement is at T.2102.52:18c19.

287 See the Shangshu, Zhoushu, Jiugao.Legge, The ChineseClassics,vol. 3, pp. 399-412. 288 The phrase,

"[The ruler of a state,] during the spring hunting, will not surround a marshy thicket,

" derives from the Liji, Qu li, xia. See Müller, ed., The Sacred Books of the East, vol. 27, p. 106.

289 The laws of the five offenses in hunting are not to hunt fawns, not to take eggs, not to kill pregnant animals, not to kill young animals, and not to destroy nests. 290 There are several different interpretations for the three numinous beings. For instance, it may refer to Heaven, Earth, and human beings, or the sun, moon, and stars. 306

Notes

291 Zilu asked Confucius about spirits and death in the Lunyu, Xianjin.Legge, The Chinese Classics,vol. 1, pp. 240-241.

292 In the Liji, Jiyi, Confucius says that the energy of all living creatures becomes the fumes that rise as the vapor after death. Müller, ed., The Sacred Books of the East, vol. 28, p. 220, translates the phrase "the fume rising as the vapor" as "the vapours and odours which produce a feeling of sadness (and arise from the decay of their substance). "

293 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 178. 294 The phrase "to make an exhaustive discrimination of what is right, and effect the complete development of every nature, till they arrive at what is appointed for it [by Heaven]" derives from the Yijing, Shuogua. Legge, I ching:Book of Changes, p. 422, n. 3.

295 See the Gaosengzhuan, T.2059.50:350b26-27.

296 See note 186.

297 See the Shijing, Xiaoya, xiaowan.Legge, The ChineseClassics,vol. 4, p. 334, n. 3. 298 See the Zuozhuan, Zhuanggong's the fourth month of the seventh year. Legge, The ChineseClassics, vol. 5, p. 80, VII, 2.

299 See the Sanguozhi, fascicle 11.

300 Both Wang Xiang and Guo Ju are known as filial sons. See the Jinshu, fascicle 33, Wang Xiang zhuan, for Wang Xiang, and the Soushenjifor Guo Ju. 301 The Shangshu, Jinteng, states that when the Duke of Zhou (the uncle) assisted King Cheng (the nephew) after the death of King Wu, three of the Duke of Zhou's brothers spread a false rumor to cause difficulties for the duke. Legge, The ChineseClassics, vol. 3, p. 357, n. 12.

302 The expressions "to ascend to the hall" and "to pass into the inner apartments" derive from the Lunyu, Xianjin.Legge, The ChineseClassics,vol. 1, p. 242, n. 2. 303 See the Lunyu, Zi han, for the difficulties faced by Confucius in Kuang and the Wei Linggongfor his difficulties in Chen. Legge, The ChineseClassics,vol. 1, pp. 217-218 and p. 294, respectively. 304 This statement is not found in the Shanhaijing.In the Nanshanjing("Southern Mountains") section of the Shanhaijing, however, it is recorded that there is the lufish that dies in winter and lives in summer. Ching, Cheng, and Thern, Shan hai ching, p. 2. 305 See the Zuozhuan, Zhaogong's seventh year. Legge, The ChineseClassics,vol. 5, p. 617, right column.

306 See the Zuozhuan, Xigong's tenth year. Legge, The ChineseClassics,vol. 5, p. 157, left column.

307

Notes

307 See the Zuozhuan, Zhaogong's seventh year. Legge, The ChineseClassics,vol. 5, p. 618, left column.

308 The authorship of the Zuozhuanis attributed to Zuo Qiuming, a former disciple of Confucius.

309 Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 2, p. 192, n. 29, suggests that "a daring soldier of the city of Pu" refers to Zilu, who was the chief magistrate of Pu.

310 This statement is made on the basis of the description found in the Liji, Wangji, "When

the otter sacrificed its fish, the foresters entered the meres and dams. When the wolf sacrificed its prey, the hunting commenced.

" See Müller, ed., The Sacred Books of

the East, vol. 27, p. 221, n. 25.

311 The song "Rushes" is found in the Shijing, Daya.Legge, The ChineseClassics,vol. 4, pp. 472-475.

312 See note 289.

313 Emperor Tang stopped the people from praying to be able to catch game by setting a net in all directions, and changed it to praying for the ability to catch game by leaving one side of the net open so that some animals could escape. See the Shiji, fascicle 3, Yin benji.Nienhauser, ed., The Grand Scribe

'

s Records, vol. I, p. 43, n. 95.

314 See the Shijing, Daya, Hanlu.Legge, The ChineseClassics,vol. 4, p. 446, n. 6. 315 See the Shijing, Daya, Wen Wang.Legge, The ChineseClassics,vol. 4, p. 458, n. 1. 316 The notes of beilürefer to ruibin, linzhong, yize, nanlü, wuyi, and yingzhong.The note of gongis the first of the five notes (gong, shang, jue, zhi, and yu) of traditional Chinese music. It is equivalant to huangzhongof the six yanglünotes. See note 7. 317 See note 7 for the lüof yinnotes and the lüof yangnotes. 318 See the Yijing, Xici, xia.Legge, I ching:Book of Changes, p. 381, n. 10. 319 This expression is based on a statement by Mencius, "The trees of the Niu mountain

were once beautiful. Being situated, however, in the borders of a large state, they were hewn down with axes and bills, and could they retain their beauty?" Legge, The ChineseClassics,vol. 2, p. 407, n. 1.

320 See the Lunyu, Xianjin.Legge, The ChineseClassics,vol. 1, pp. 240-241. 321 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 177. 322 See the Hanshu, fascicle 71, Yu Dingguo zhuan.

323 See the Hanshu, fascicle 74, Bing Ji zhuan.

324 Qu Boyu is a wise man of Wei state, whom Confucius respected. In the Lunyu, Xianwen, there is a conversation between Qu Boyu's messenger and Confucius. Legge, The ChineseClassics,vol. 1, pp. 285-286.

308

Notes

325 See the Yijing, Qian, jiuer.Legge, I ching:Book of Changes, p. 57, n. 2. 326 The phrase "transformation and shaping" (hua er caizhi) derives from the Yijing, Xici shang,

"Transformation and shaping is what we call change.

" Legge, I ching:Book

of Changes, p. 377.

327 See the Hou Hanshu, fascicle 79, Zhong Changtong zhuan, and fascicle 113, Jiao Shen zhuan, respectively. The practice of guiding the breath (daoyin) is one of the Daoist practices to preserve one's health by controlling the breath. 328 See the Zhuangzi, Zeyang.Legge, Dao de jing ji Zhuangzi quan ji, p. 561, n. 6. 329 See the Hanshu, Jingfazhi.

330 The expression "grand submission [to the natural course] (dashun)" is found in the Zhuangzi, Tiandi, and the Laozi, chapter 65. Legge, Dao de jing ji Zhuangzi quan ji, p. 157, p. 365, n. 8.

331 This expression is based on the phrase "Zuo Qiuming was ashamed of them. I also am ashamed of them" found in the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 182. 332 See the Yijing, Qian, Wenyan chujiu.Legge, I ching:Book of Changes, p. 409, n. 4. 333 See the Yijing, Qian, Wenyan jiusan. Legge, I ching:Book of Changes, p. 410, n. 6. 334 As for the Chinese term huncheng zhi wu("something undefined and complete"), the Laozi, chapter 25, explains that "There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger [of being exhausted]! It may be regarded as the Mother of all things.

" Legge, Dao de jing ji

Zhuangzi quan ji, p. 115, n. 1.

335 See the Zhouli, Chunguan Zong Bo.

336 See Zhuangzi, Yangshengzhu.See Legge, Dao de jing ji Zhuangzi quan ji, p. 248. 337 The Chinese term santong("three foundations") refers to the first month of the year in the calendar systems used in the Xia, Yin (Shang), and Zhou dynasties. The first month of the year in the Xia dynasty is called rentong("the foundation of men"); that of the Yin dynasty (equivalent to the twelfth month of the Xia calendar) is called ditong("the foundation of Earth"); and that of the Zhou dynasty (the eleventh month of the Xia calendar) is called tiantong("the foundation of Heaven"). Here, this term is used to refer to the three powers instead of the term sancai. 338 See the Zuozhuan, Wengong's twelfth year. Legge, The ChineseClassics,vol. 5, p. 261, right column.

339 The Chinese term sanpin zhi huo("the threefold use of game in hunting") derives from the Yijing, Xun.Legge, I ching:Book of Changes, p. 190, n. 4. 309

Notes

340 See the Ji Kang ji, fascicle 8.

341 See the Baopuzi, Lunxian.

342 Teng Xiu did not believe that some shrimp have barbels longer than ten feet, but later it was reported to him that a shrimp with barbels over twenty feet long was caught in the eastern sea. See the Taiping yulan, fascicle 943. 343 The Chinese fangshu("square documents") refers to local gazettes, texts of divination, texts of medical practice, or texts of prescriptions. Here it probably means scriptures of doctrines and policies.

344 The term yaoconsists of the yang yao(solid single line) and the yin yao(divided line).

345 See the Yijing, Qian. Legge, I ching:Book of Changes, pp. 57-58, n. 1, 2, 4, 5, 6, 7. 346 See Yijing, Wenyan.Legge, I ching:Book of Changes, p. 409, n. 6; p. 410, n. 4; and p. 414, n. 19.

347 The phrase "a new thought of spring and autumn,

" found in the preface of the Chunqiu

Zuoshizhuanby Du Yu, simply means the new thought of a later generation. 348 See the Laozi, chapter 25. Legge, Dao de jing ji Zhuangzi quan ji, p. 116, n. 3. 349 See the Lunyu, Liren.Legge, The ChineseClassics,vol. 1, p. 165. 350 See the Liji, Zhongyong.Müller, ed., The Sacred Books of the East, vol. 28, p. 314, n. 12.

351 See the Liji, Biaoji.Müller, ed., The Sacred Books of the East, vol. 28, p. 333, n. 14, translates the passage as "those who fear the guilt of transgression practice it by constraint. "

352 See the Zhuangzi, Quqie.Legge, Dao de jing ji Zhuangzi quan ji, p. 332. 353 See the Shijing, Zhaonan. Legge, The ChineseClassics, vol. 4, pp. 22, 25. 354 See the Shiji, fascicle 57, Jiang hou Zhou Bo shijia, for Zhou Yafu, and fascicle 91, Qingbu liezhuan for Ying Bu. Nienhauser, ed., The Grand Scribe '

s Records, vol. VIII,

pp. 45-46.

355 The Chinese term ruosang, which means to leave one's native place or homeland when young, is originally found in the Zhuangzi, Qiwulun.In the Zhuangzi, "homeland"

refers to death, while the author here refers it to as the truth. Legge, Dao de jing ji Zhuangzi quan ji, p. 242.

356 See the Zhuangzi, Xuwugui.Legge, Dao de jing ji Zhuangzi quan ji, p. 548. 357 See the Zuozhuan, Yingong's eleventh year. Legge, The ChineseClassics,vol. 5, p. 32, right column.

310

Notes

358 See the Yijing, Xici, xia.Legge, I ching:Book of Changes, p. 390, n. 34. 359 See the Yijing, Shuogua zhuan.Legge, I ching:Book of Changes, p. 422, n. 3. 360 The Yijing, Xici, shang, states,

"Therefore in (the system of) the Yi there is the Grand Terminus, which produced the two elementary Forms. " Legge, I ching:Book of

Changes, p. 373, n. 70.

361 These two sentences in all versions of the Hongmingjihave three Chinese characters for huo("fire"), but this does not make sense. Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 2, p. 256, n. 9) suggests the first of two instances of huoshould be shui("water"). I follow this. 362 This expression is based on a passage found in the Zhuangzi, Dazongshi:"When we once understand that Heaven and Earth are a great melting pot, and the Creator a great founder, where can we have to go to that shall not be right for us?" Legge, Dao de jing ji Zhuangzi quan ji, pp. 297-298.

363 The Chinese character xing("nature") here does not make sense. Following Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 2, p. 259, n. 3), I read it as guai, "strange.

"

364 The Chinese character wei("to do") is read as wu("nothing"). 365 This statement is based on a passage found in the Zhuangzi, Xiaoyaoyou:"I was frightened by them; they were like the Milky Way that cannot be traced to its beginning or end.

" Legge, Dao de jing ji Zhuangzi quan ji, p. 218, n. 5. 366 See the Anshi Chunqiu, Neipian, Jianpian, in which the last sentence, "those who

are not virtuous consider [that death is simply] to go away, " is given as "those who

are not virtuous consider [that death is simply] to lie down. "

367 Both discussions appear in Fascicle 12 in the Collection for the Clarification and Propagation of Buddhism, Volume II (forthcoming). 368 The Daodejingstates,

"Therefore the Dao is great; Heaven is great; Earth is great; and the [sage] king is also great. In the universe there are four that are great, and the [sage] king is one of them.

" See also note 348.

369 See the Yijing, Xici, xia.Legge translates this passage as "The great attribute of heaven and earth is the giving and maintaining [of] life" (I ching:Book of Changes, p. 381, n. 10).

370 See the Zhuangzi, Shanxing.Legge, Dao de jing ji Zhuangzi quan ji, p. 419, n. 3. 371 See the Zhanguoce, Zhao ce.

372 The expressions "By teaching love on the basis of the feeling of intimacy" and "By teaching respect on the basis of sternness" derive from the Xiaojing.Rosemont's translation differs slightly from this context; see The Chinese Classic of Family Reverence, p. 110. 311

Notes

373 This expression is based on the Zhuangzi, Tianyun:"One, traveling to the south, comes [at last] to Ying, and there, standing with his face to the north, he does not see Mount Ming. Why does he not see it? Because he is so far from it. " Legge, Dao de

jing ji Zhuangzi quan ji, p. 395.

374 See the Laozi, chapter 39. Legge, Dao de jing ji Zhuangzi quan ji, p. 130, n. 1. 375 See the Lunyu, Taibo.Legge, The ChineseClassics,vol. 1, p. 214, n. 1. 376 This expression derives from the Zhuangzi, Qiwulun:"Therefore the knowledge that stops at what it does not know is the greatest.

" Legge, Dao de jing ji Zhuangzi quan

ji, p. 238.

377 See the Zhuangzi, Tiandao.Legge, Dao de jing ji Zhuangzi quan ji, p. 385. 378 See the Zhuangzi, Qiwulun, for this quotation and the following two quotations. Legge, Dao de jing ji Zhuangzi quan ji, p. 237.

379 This is a summary of the passage found in the Taizi ruiying benqi jing (T.185.3: 473b1-11).

380 See note 267 for the Great Pervader.

381 The expression "the spirit is the most mysterious of a myriad of things" is based on a passage found in the Yijing, Shuogua zhuan.Legge translates this as "When we speak of Spirit we mean the subtle [presence and operation of God] with all things" (I ching:Book of Changes, chapter 6, p. 427, n. 10). 382 The expression "By a transformation a person is born. By another transformation a person dies" derives from the Zhuangzi, Zhibeiyou.Legge, Dao de jing ji Zhuangzi quan ji, p. 505.

383 Here, the translation of the phrase ruo si sheng wei bi tu kushould be "if death and life are vainly suffering for them (i.e., collection and dispersion). " This does not make

sense. It should be ruo si sheng wei tu("if death and life are the same category"), as found in the Zhuangzi, Zhibeiyou.Legge, Dao de jing ji Zhuangzi quan ji, p. 499. 384 Legge, Dao de jing ji Zhuangzi quan ji, p. 290, n. 6. 385 In the Zhuangzi, Dazongshi, when Sang Hu died, two men sang, "Ah! Come, Sang

Hu! Ah! Come, Sang Hu! You already returned to the truth, but we are still in the human [world]. Ah!" Legge, Dao de jing ji Zhuangzi quan ji, p. 299. 386 See the Wenzi, Shoupu pian.

387 See the Zhuangzi, Dazongshi.Legge, Dao de jing ji Zhuangzi quan ji, p. 291, n. 6. 388 See the Zhuangzi, Qiwulun.Legge translates it as "now life and now death. " Legge,

Dao de jing ji Zhuangzi quan ji, p. 230.

389 Kimura Eiichi refers to Liu Shao's Renwuzhiand concludes that the Chinese character shu("number" or "fate") is used as an equivalent to the character shi("consciousness" 312

Notes

or "intelligence") here. See Kimura, Eon kenkyū, ibun-hen(Kyoto: Kyōto Daigaku Jinbun Kagaku Kenkyūjo, 1960), p. 396, n. 49.

390 See note 267 for the "great truth.

"

391 The expression "the way of 'forgetting both'" derives from passages found in the Zhuangzi, Tianyun:"If it were easy to make my parents forget me, it is difficult for me to forget all the people of the world. If it were easy to forget the people of the world, it is difficult to make the people of the world forget me. " Legge, Dao de jing

ji Zhuangzi quan ji, p. 395.

392 The year of efengis the year of jiaof Taisui (Jupitor), considered to be a powerful time. The third year of Yuanxing is the year of jia-chenin the Chinese calendar. 393 See the Liji, Tangong, xia.Müller, ed., The Sacred Books of the East, vol. 27, p. 169, n. 29.

394 See the Laozi, chapter 31. Legge, Dao de jing ji Zhuangzi quan ji, pp. 121-122. 395 Confucius had his right hand uppermost at a mourning rite. See the Liji, Tangong, shang. Müller, ed., The Sacred Books of the East, vol. 27, pp. 137-138, n. 19. 396 See the Yijing, Bi.Legge, I ching:Book of Changes, p. 75, n. 5. 397 To strip off the upper garment is a token of sincere apology. To load a coffin on one's carriage means to show one's determination to succeed on an undertaking or die. See the Zuozhuan, Xigong's sixth year and Xuangong's twelfth year. Legge, The Chinese Classics,vol. 5, p. 316, left column, and p. 147, right column, respectively. 398 See the Lunyu, Shuer.Legge, The ChineseClassics,vol. 1, p. 203. 399 The expression "reducing day by day to attain wuwei" derives from the Laozi, chapter 48. Legge, Dao de jing ji Zhuangzi quan ji, p. 138, n. 2.

400 The expression "have not been out from the closed world from the beginning" (wei shi chu yu youfeng) is based on the expression "Things exist, but they have no boundary with others from the beginning" (youwuyi er wei shi youfeng) found in the Zhuangzi, Qiwulun.Legge translates this as "There was something, but without any responsive recognition of it [on the part of men]" (Dao de jing ji Zhuangzi quan ji, p. 233, n. 5). I translate the Chinese term youfengas "the closed world.

"

401 See the Zhuangzi, Dazongshi.Legge, Dao de jing ji Zhuangzi quan ji, p. 300. 402 This phrase is based on a statement found in the Zhuangzi, Qiwulun:"There is further the great awakening. Later we will know that this [life] is a great dream. " Legge,

Dao de jing ji Zhuangzi quan ji, p. 243, n. 9.

403 See the Ruhuan sanmei jing,T.342.12:150c12-15.

404 This expression is based on a statement found in the Yijing, Xici, shang.Legge translates it as "They (i.e., sages) [thus] stimulated [the people] as by drums and 313

Notes

dances, thereby completely developing the spirit-like [character of the Yi]" (I ching: Book of Changes, p. 377, n. 76).

405 See the Shangshu, Dayumo.Legge, The ChineseClassics,vol. 3, p. 66. 406 This expression is also based on a statement found in the Yijing, Xici, xia:"Good fortune and ill, occasion for repentance or regret, all arise from these movements. "

Legge, I ching:Book of Changes, p. 380, n. 3.

407 This statement is based on a passage found in the Laozi, chapter 58: "The delusion of the people (on this point) has indeed subsisted for a long time. " Legge, Dao de

jing ji Zhuangzi quan ji, p. 150, n. 2.

408 The expression "to honor the talented and virtuous, bear with all people" derives from the Lunyu, Zi Zhang:"The superior man honors the talented and virtuous, and bears with all.

" Legge, The ChineseClassics,vol. 1, p. 340.

409 This statement is based on a passage found in the Lunyu, Shuer:"When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.

" Legge, The ChineseClassics,vol. 1, p. 197.

410 See the Lunyu, Xianjinand Weizheng, respectively; the source for the phrase "Ran Boniu looks like the ignorant" is unknown. Legge, The ChineseClassics,vol. 1, pp. 240-241, and p. 149, respectively.

411 The "Five Kinds of Vermin" in the Han Feizi(fascicle 49) reads: "These are the customs of a disordered state: Its scholars praise the ways of the former kings and imitate their benevolence and righteousness, put on a fair appearance and speak in elegant phrases, thus casting doubt upon the laws of the time and causing the ruler to be of two minds. Its speechmakers propound false schemes and borrow influence from abroad, furthering their private interests and forgetting the welfare of the state's altars of soil and grain. Its swordsmen gather bands of followers about them and perform deeds of honor, making a fine name for themselves and violating the prohibitions of the five government bureaus. Those of its people who are worried about military service flock to the gates of private individuals and pour out their wealth in bribes to influential men who will plead for them, in this way escaping the hardship of battle. Its merchants and artisans spend their time making articles of no practical use and gathering stores of luxury goods, accumulating riches, waiting for the best time to sell, and exploiting the farmers.

" Watson, Han Feizi: Basic Writings, pp. 117-118.

412 This expression is based on a phrase found in the Zhuangzi, Dazongshi:"When [Wu zhuang] lost his beauty, [Ju Liang] his strength, and [Huangdi] (the Yellow Emperor) his wisdom, they all [recovered them] under the molding [of your system]. " Legge,

Dao de jing ji Zhuangzi quan ji, p. 304, n. 13.

413 See the Yijing, Xici, xia.Legge translates it as "The course cannot be pursued [without them (i.e., proper men)]" (I ching:Book of Changes, p. 399, n. 56). 314

Notes

414 The expression "attend to their own ambition in a lofty spirit" derives from the Yijing, Gu,

"in a lofty spirit prefers [to attend to] his own affairs. " Legge, I ching:Book of

Changes, p. 96, n. 6.

415 This is the medical treatment for controlling the vapor of the body: treating with cold for illness caused by cold and with heat for illness caused by heat. It is also found in the third fascicle of this text. Zong Bing responded to He's letter, "[Furthermore,] when

a doctor [practicing the medical science] of admonishing the vapor makes water or fire in the mind, [the patient's body] always responds to it by becoming cold or warm. "

416 The expression "Even though one tries to keep his shadow tied up, he catches [only] the wind" may derive from the expression "Even though one tries to keep the wind tied up, he catches his shadow" found in the Qian Han ji, Xiaocheng huangdi ji3. 417 This expression is based on the passage "When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson" found in the Lunyu, Shuer.See note 409. 418 This expression is based on Confucius's statement in the Lunyu, Zi han:"The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stopping is my own work. It may be compared to throwing down the earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward.

" Legge, The ChineseClassics,vol. 1, pp. 222-223.

419 This expression is based on the passage found in the Yijing, Xiangzhuan:"A sack tied up— there will be no error; this shows how, through carefulness, no injury will be received.

" Legge, I ching:Book of Changes, p. 269, n. 4.

420 In the Lunyu, Taibo, Confucius says,

"Is not the saying that talents are difficult to

find, true?" Legge, The ChineseClassics, vol. 1, p. 214, n. 3. 421 See the Lunyu, Yong ye.Legge, The ChineseClassics,vol. 1, p. 188. 422 The six extreme sufferings refer to disease, anxiety, poverty, evil, weakness, and misfortune, including premature death. Yan Hui died young. See the Lunyu, Xianjin. Legge, The ChineseClassics, vol. 1, p. 239.

423 Confucius's advice to Zixia is found in the Lunyu, Zilu.Legge, The ChineseClassics, vol. 1, p. 270.

424 See the Lunyu, Xianjin.Legge, The ChineseClassics,vol. 1, p. 243. 425 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 176, n. 1. 426 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, pp. 174-175. 427 See the Lunyu, Xianjin.Legge, The ChineseClassics,vol. 1, pp. 242-243. 428 See the Lunyu, Yong ye.Legge, The ChineseClassics,vol. 1, p. 186. 315

Notes

429 See the Shiji, fascicle 83, Lu Zhong Lian Zou Yang liezhuan.Nienhauser, ed., The Grand Scribe

'

s Records, vol. VII, p. 286.

430 See the Zhuangzi, Tiandi.Legge, Dao de jing ji Zhuangzi quan ji, p. 363, n. 7. 431 See the Lunyu, Weizi.Legge, The ChineseClassics,vol. 1, pp. 333-334. 432 See the Shiji, fascicle 129, Huozhi liezhuan.Yang and Yang, Selections from Records of the Historian, pp. 413-414.

433 See the Lienuzhuan, Xianming, Chu Yuling qizhuan.

434 See the Liexianzhuan(Biographies of Arrayed Transcendants). 435 See the Hanshu, fascicle 72 (xu).

436 See the Hou Hanshu, Zhang Hengzhuan.

437 See the Lunyu, Gongzhi Chang.Legge, The ChineseClassics,vol. 1, p. 183. 438 See the Lunyu, Shuer.Legge, The ChineseClassics, vol. 1, p. 202. 439 This refers to an incident in which Guanshu and Caishu made a false accusation against the Duke of Zhou. See the Shujing, Jinteng. Legge, The ChineseClassics, vol. 3, pp. 357-358, n. 12.

440 See the Shujing, Shundian.Legge, The ChineseClassics,vol. 3, pp. 39-40, n. 12. 441 See the Laozi, chapter 17. Legge, Dao de jing ji Zhuangzi quan ji, p. 109, n. 2. 442 Duangan Mu, a man of Wei state, leaped over the wall of his house to avoid a prince who had come to invite him to court. Legge, The ChineseClassics,vol. 2, p. 270, n. 2. 443 See the Zhuangzi, Gengsang Chu.Legge, Dao de jing ji Zhuangzi quan ji, pp. 514-515. 444 The expression "we occupy our thoughts, but do not discuss anything" is based on a passage found in the Zhuangzi, Qiwulun:"Outside the limits of the world of men, the sage occupies his thoughts, but does not discuss about anything. " Legge, Dao de

jing ji Zhuangzi quan ji, p. 237.

445 See the Beijing chao, translated by Zhi Jian (T.790.17:729a3-736b1). 446 See the Yijing, Xici, shang. Legge, I ching:Book of Changes, pp. 375-376, n. 75. 447 See the Zhuangzi, Gengsang Chu.Legge, Dao de jing ji Zhuangzi quan ji, p. 523, n. 8. 448 The term "three revered ones" (sanzun) refers to: (1) the primary revered one (often, a buddha) and his two attendant bodhisattvas; (2) a buddha, a pratyekabuddha, and an arhat; or (3) Buddha, Dharma, and Sangha, i.e., the Three Treasures. From the context, the third interpretation is most appropriate here. 449 See the Laozi, chapter 42. Legge, Dao de jing ji Zhuangzi quan ji, p. 133, n. 2. 316

Notes

450 See the Han Feizi, Heshi.See note 69.

451 See the Taizi ruiying benqi jing,T.185.3:479b26-28.

452 This story is found in several different sutras. For example, see the Chang Ahanjing, T.1.1:25a2-25b25.

453 See the Zhuangzi, Qiwulun.Legge, Dao de jing ji Zhuangzi quan ji, p. 236, n. 6. 454 See the Taizi ruiying benqi jing,T.185.3:473b10.

455 The phrases "the Way is helpful to all in the world" and "its knowledge embraces all things" derive from the Yijing, Xici shang.Legge, I ching:Book of Changes, p. 354, n. 22.

456 See the Yijing, Ge.Legge, I ching:Book of Changes, p. 168, n. 6. 457 This statement is based on Confucius's answer to Zhuan Sun's question. See the Lunyu, Weizheng.Legge, The ChineseClassics,vol. 1, p. 153.

458 In the Lüoan(Lüshi chunqiu), Chajin, there is a story that a man of Chu, when crossing a river aboard a boat, dropped his sword into water; he then marked the side of the boat at the point where the sword fell in order to be able to find it, not considering that the boat was moving. This fable describes a person who lacks adaptability. 459 This is a story of another man lacking adaptability, found in the Han Feizi, Wudu. Watson, Han Feizi: Basic Writings, p. 98.

460 See the Laozi, chapter 39. Legge, Dao de jing ji Zhuangzi quan ji, p. 130, n. 1. 461 See the Laozi, chapter 33. Legge, Dao de jing ji Zhuangzi quan ji, p. 123, n. 2. 462 This statement is based on the phrase "Dao becomes obscured through the small comprehension [of the mind]" found in the Zhuangzi, Qiwulun.Legge, Dao de jing ji Zhuangzi quan ji, p. 230.

463 The expression "striking one's root deeply in oneself and being perfectly still" derives from the Zhuangzi, Shanxing.Legge, Dao de jing ji Zhuangzi quan ji, p. 419, n. 3. 464 The Chinese term haoran zhi qi("the great primordial vapor") is found in the Mengzi, Gongsun Chou.Legge translates this term as "flowing passion-nature" (The Chinese Classics,vol. 2, pp. 189-190, n. 11-14).

465 This statement is based on a passage found in the Liji, Yueji:"When the [ancient] kings had accomplished their undertakings, they made their music [to commemorate them]; when they had established their government, they framed their ceremonies. The excellence of their music was according to the greatness of their undertakings; and the completeness of their ceremonies was according to the comprehensiveness of their government. The dances with shields and axes did not belong to the most excellent music, nor did the sacrifices with cooked flesh mark the highest ceremonies. The times of the five Dis were different, and therefore they did not each adopt the 317

Notes

music of his predecessor. The three kings belonged to different ages, and so they did not each follow the ceremonies of his predecessor. " See Müller, ed., The Sacred Books

of the East, vol. 28, pp. 101-102, n. 26-27.

466 Shanci is Zhou Yong's pseudonym.

467 This statement is based on the the Lunyu, Taibo:"When a bird is about to die, its notes are mournful; when a man is about to die, his words are good. " Legge, The

ChineseClassics,vol. 1, p. 209, n. 3.

468 This expression is based on a phrase found in the Zhuangzi, Dazongshi, boat in a narrow ravine and to hide a hill in a marsh. " See notes 164, 275.

"to hide a

469 All these expressions except "staying in the void to let the animation act at will" derive from the Laozi, chapter 10. Legge, Dao de jing ji Zhuangzi quan ji, p. 101. 470 This statement is based on a story found in the Zhuangzi, Tiandi, about the Yellow Emperor who lost his dark-colored pearl. Legge, Dao de jing ji Zhuangzi quan ji, pp. 359-360, n. 4

471 I follow the interpretation for this sentence in Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 3, p. 369, n. 11. 472 This expression derives from the Zhuangzi, Tian Zifang.Legge translates it "As soon as my eyes lighted on that man, the [D]ao in him was apparent" (Dao de jing ji Zhuangzi quan ji, p. 484, n. 2).

473 The Shiji, Zhou benji.See Nienhauser, ed., The Grand Scribe '

s Records, vol. I, p. 58,

in which King Wen is referred to as the Lord of the West. 474 See the Taizi ruiying benqi jing,T.185.3:473b10. 475 This expression is based on a passage found in the Zhuangzi, Xiaoyao you:"When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light?" Legge, Dao de jing ji Zhuangzi quan ji, p. 217, n. 4. 476 The Chinese character bu("not") is deleted according to the previous discussion (T.2101.52:39c5, 40c21).

477 In the Discourse on the Non-Chinese and the ChineseGu Huan says, cisely Buddhism; Buddhism is none other than Daoism. "

"Daoism is pre-478 The Chinese term guan juderives from a poem found in the Shijing, Guan ju:"Guanguango the ospreys, /On the islet in the river./The modest, retiring, virtuous, young lady:/For our prince a good mate [is] she.

" Legge, The ChineseClassics,vol. 4, p.

1. The four states are found in Shijing, Binfeng. According to Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū, vol. 3, p. 377, the four states refer to Guan, Cai, Shang, and Yan. 479 This expression is based on a phrase found in the Chuci, Buju:"The sound huangzhong is abrogated and an earthen pot sounds very loud" (a metaphor for the case where a 318

Notes

gentleman is rejected and a petty man becomes dominant). The term huangzhong refers to the first note of the twelve classical Chinese musical notes; see note 7. 480 This expression derives from the Laozi, chapter 38. Legge, Dao de jing ji Zhuangzi quan ji, p. 128, n. 6.

481 This expression is based on a passage found in the Laozi, chapter 48: "He who devotes himself to the Dao [seeks] from day to day to diminish [his doing]. " Legge, Dao de

jing ji Zhuangzi quan ji, p. 138, n. 2.

482 This expression is based on another passage found in the Laozi, chapter 48: "He who devotes himself to learning [seeks] from day to day to increase [his knowledge]. "

Legge, Dao de jing ji Zhuangzi quan ji, p. 138, n. 1.

483 This expression is based on a passage found in the Zhuangzi, Qiwulun:"When they were dreaming they did not know it was a dream; in their dream they may even have tried to interpret it; but when they awoke they knew that it was a dream. And there is the great [awakening], after which we shall know that this life was a great dream. "

Legge, Dao de jing ji Zhuangzi quan ji, pp. 242-243.

484 The expressions "carve a mark on a boat" and "wait by the stump" are used to indicate a person who lacks adaptability. See notes 458, 459.

485 This expression is based on a phrase found in the Zhuangzi, Qiwulun:"Under Heaven there is nothing greater than the tip of an autumn down, and the Tai mountain is small.

" Legge, Dao de jing ji Zhuangzi quan ji, p. 236.

486 See the Yijing, Xici shang.Legge, I ching:Book of Changes, p. 366, n. 56. 487 The interpretation of this sentence is based on a passage found in the Lunyu, Yang Huo: "Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.

" Legge, The Chinese Classics, vol. 1, p. 329.

488 See the Zhuangzi, Yufu.Legge, Dao de jing ji Zhuangzi quan ji, p. 637. 489 See the Zuozhuan, Zhuanggong's tenth year. Legge, The ChineseClassics,vol. 5, p. 86, left column.

490 See the Miaofa lianhuajing,T.262.9:38c22-29.

491 The Chinese term chaosan("the deception of the inconsistency") derives from the Zhuangzi, Qiwulun.Legge, Dao de jing ji Zhuangzi quan ji, p. 233. 492 This expression is based on the Yijing, Xici, shang.See note 360. 493 The phrase "the flesh of birds and beasts, drinking their blood, and swallowing [also] the hair and feathers" derives from the Liji, Liyun. Müller, ed., The Sacred Books of the East, vol. 28, p. 369, n. 8.

494 This expression is based on a conversation between Duke Wei of the Zhou dynasty and Tian Kaizhi, found in the Zhuangzi, Dasheng.Responding to Duke Wei's question 319

Notes

about the subject of life, Kaizhi said,

"I have heard my master say that they who skillfully nourish their life are like shepherds who whip up the sheep that they see lagging behind" and "Bao nourished his inner man, and a tiger ate his outer; while Yi nourished his outer man, and disease attacked his inner. Both of them neglected whipping up their lagging sheep.

" Legge, Dao de jing ji Zhuangzi quan ji, pp. 456-457. 495 The Chinese character bu("not") is read as the character qian("thousand"), since this sentence appears to be a repetition of the previous sentence. 496 See note 69.

497 See the Zuozhuan, Chenggong's eighth year. Legge translates it as "He followed the wise and good, as in the course of a stream, and right it was [that he should be so successful]" (The Chinese Classics,vol. 5, p. 367, left column). 498 The phrase "to open up [knowledge of the issues of] things and accomplish the undertakings [of men]" derives from the Yijing, Xici shang.Legge, I ching:Book of Changes, p. 371.

499 The emperor's formal robe with dragon patterns is called gunand a crown with a square-shaped top is called mian.

500 The Chinese term zhongmiao zhi men("gate of many wonders") derives from the Laozi, chapter 1. Legge translates it as "the gate of all that is subtle and wonderful" (Dao de jing ji Zhuangzi quan ji, p. 95, n. 4).

501 The tongrenhexagram comes after the pihexagram. See Yijing, shangjing.Legge, I ching:Book of Changes, p. xii.

502 The term "the center of the ring [of thought]" derives from the Zhuangzi, Qiwulun. Legge, Dao de jing ji Zhuangzi quan ji, p. 231.

503 Shangchen forced his father King Cheng to strangle himself. See the Shiji, fascicle 40, Chu shijia.For an English translation, see Nienhauser, ed., The Grand Scribe '

s

Records, vol. I, pp. 392-393.

504 See the Lunyu, Xianjin.See note 31.

505 If the term daois taken to mean Daoism here, the following statement does not make sense. It is possible that Gu Huan originally meant daoto indicate Daoism and the author took its meaning as "the Way.

"

506 This expression derives from the Yijing, Xici shang.Legge translates it as "The nature [of man] having been completed, and being continually preserved" (I ching:Book of Changes, p. 360, n. 37).

507 The punishment called paoluo was invented by King Zhou of the Yin dynasty. 508 See the Liji, Neize.Müller, ed., The Sacred Books of the East, vol. 27, pp. 456-457, n. 15.

320

Notes

509 This evil act was carried out by King Zhou of the Yin dynasty. See Shujing, Zhoushu, Taishi.Legge, The ChineseClassics,vol. 3, p. 285, n. 5.

510 The expression "a person who lives on the seacoast and who enjoys himself in forgetting the world" is based on a passage found in the Mengzi, Jinxin, shang:" . . . living somewhere along the seacoast. There he would have been all his life, cheerful and happy, forgetting the kingdom.

" Legge, The ChineseClassics,vol. 2, p. 470.

511 See the Lunyu, Shuer.Legge, The ChineseClassics,vol. 1, p. 195. 512 The Chinese term daijiang("instead of a carpenter") derives from a passage found in the Laozi, chapter 74: "Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!" Legge, Dao de jing ji Zhuangzi quan ji, p. 165. Hence I translate it as "taking risks.

"

513 See the Lunyu, Xianjin.Legge, The ChineseClassics,vol. 1, pp. 244-245. 514 See the Liji, Quli, shang. Muller, ed., The Sacred Books of the East, vol. 27, p. 64, n. 21.

515 See the Laozi, chapter 1. Legge, Dao de jing ji Zhuangzi quan ji, p. 95, n. 1. 516 See the Weimojie suoshuojing,T.475.14:550b29-551c26.

517 This expression is based on a statement found in the Zhuangzi, Qiwulun:"Therefore, this being so, if we take a stalk of grain ("beams" in my translation) and a [large] pillar, a loathsome [leper] and [a beauty like] Xi Shi, things large and things insecure, things crafty and things strange; they may in the light of the Dao all be reduced to the same category (of opinion about them).

" Legge, Dao de jing ji Zhuangzi quan ji, p. 232.

518 This is found in indigenous Chinese texts such as the Qingjing faxingjing(Sutra of Pure Dharma Acts) and the Laozi daquan pusajing.See the Weimojing xuanshu, T.1777.38:523a15-18, the Guang Hongmingji(Extensive Collection for the Propagation and Clarification of Buddhism), T.2103.52:162b17, and the Poyelun, T.2109.52:477c22-23.

519 See the Laozi, chapter 38. Legge, Dao de jing ji Zhuangzi quan ji, p. 128, n. 6. 520 See the Laozi, chapter 12. Legge, Dao de jing ji Zhuangzi quan ji, p. 103, n. 1. 521 See the Laozi, chapter 44. Legge, Dao de jing ji Zhuangzi quan ji, p. 135, n. 1-2. 522 See the Lunyu, Taibo.Legge, The ChineseClassics,vol. 1, p. 207. 523 See the Yijing, Xici xia. Legge, I ching:Book of Changes, p. 385, n. 22. 524 See the Lunyu, Wei Linggong.Legge, The ChineseClassics,vol. 1, p. 302. 525 In the ancestral sacrifices the father is called "'the sovereign father" (huangkao). See the Liji, Quli, xia.Müller, ed., The Sacred Books of the East, vol. 27, pp. 117-118. 526 See note 89.

321