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

Thông tin: BDK America — English Tripiṭaka

THE COLLECTION FOR THE PROPAGATION AND CLARIFICATION OF BUDDHISM - VOLUME II

THE COLLECTION FOR THE PROPAGATION AND CLARIFICATION OF BUDDHISM VOLUME II

Front Matters

BDK English Tripiṭaka Series THE COLLECTION FOR THE PROPAGATION AND CLARIFICATION OF BUDDHISM

VOLUME II

(Taishō Volume 52, Number 2102) Translated from the Chinese by

Harumi Hirano Ziegler BDK America, Inc. 2017

Copyright © 2017 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2017

ISBN: 978-1-886439-63-4

Library of Congress Control Number: 2014957879 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the CompassionateOne reach each and every person in the world.

NUMATAYehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyōedition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌShōjun, ISHIGAMIZennō, (late) KAMATA Shigeo, (late) KANAOKAShūyū, MAYEDASengaku, NARAYasuaki, (late) SAYEKIShinkō, (late) SHIOIRIRyōtatsu, TAMARUNoriyoshi, (late) TAMURA Kwansei, (late) URYŪZURyūshin, and YUYAMAAkira. Assistant members of the Committee were as follows: KANAZAWAAtsushi, WATANABEShōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATAwished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

vii

Publisher’s Foreword

Editorial Foreword

Dr. NUMATApassed away on May 5, 1994, at the age of ninety-seven, having entrusted his son, Mr. NUMATAToshihide, with the continuation and completion of the English Tripiṭaka project. The Committee lost its able and devoted Chairperson, Professor HANAYAMAShōyū, on June 16, 1995, at the age of sixtythree. In October 1995 the Committee elected Professor MAYEDASengaku (then Vice President of Musashino Women's College) as Chairperson, and renewed its determination to carry out the noble ideals of Dr. NUMATAunder the leadership of Mr. NUMATAToshihide. Present members of the Committee are Kenneth Tanaka (Chairperson), MAYEDASengaku, ICHISHIMAShōshin, ISHIGAMIZennō, KATSURAShōryū, NARAYasuaki, SAITŌAkira, SHIMODA Masahiro, WATANABEShōgo, and YONEZAWAYoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, February 10, 2017, the project has completed about sixty percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize Dr. Numata's vision of the Buddhist canon to become readily accessible to the English-speaking world.

Kenneth K.Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Harumi Hirano Ziegler xix The Collection for the Propagation and Clarification of Buddhism, Volume II Fascicle Eight

The Discourse on Debating to Remove Hindrances(Bianhuo lun) and the Preface by Shi Xuanguang 3 The Discourse on Extinguishing Delusions(Miehuo lun) by Liu Xie, Record Keeper at Dongguan County 13 Response to the Discourse on the Triple Destruction, which Daoists Postulate is Zhang Rong's Composition (in Nineteen Articles), by Shi Sengshun 27

Fascicle Nine

The Record that the Emperor of the Great Liang Dynasty Sets Forth the Right Logic for the Spiritual Intelligence and the Attainment of Buddhahood, together with the Preface and Annotation Composed by Shen Ji of Wuxing 41

Criticism of the Discourse on the Extinction of the Spirit (Shenmie lun) Preface by Xiao Chen 48

The Discourse on the Extinction of the Spirit 49 Criticism of Secretariat Fan's Discourse on the Extinction of the Spirit by Cao Siwen 65

Response to Office Manager Cao's Criticism of the Discourse on the Extinction of the Spirit[by Fan Zhen] 68 Imperial Response 73

Contents

The Second Criticism of Secretariat Fan's Discourse on the Extinction of the Spirit [by Cao Siwen] 74 Fascicle Ten The Emperor of the Great Liang Dynasty's Imperial Response to His Subjects:[The Examination of] the Discourse on the Extinction of the Spirit 79 Letter Given by Dharma Teacher Fayun at Zhuangyan Temple to Lords, Kings, and the Noble Courtiers, and their Responses [Letter Given to Dharma Teacher Fayun (467-529)] The Answer of the King of Linchuan The Answer of the King of Jian'an The Answer of the King of Changsha 80 80

The Answer of Shen Yue (441-513), Director of the Imperial Secretariat 81 The Answer of Fan Xiu (460-514), Grand Master for Splendid Happinessand Current Commandant of the Right Guard of the Crown Prince 82 The Answer of Wang Ying, Governor of Danyang The Answer of Wang Zhi (460-513), Secretariat Director The Answer of Yuan Ang (461-540), Right Chief Administrator 82 83

The Answer of Xiao Bing, Chamberlain of the Court for the Palace Garrison 84 The Answer of Xu Mian (466-535), Imperial Secretary of the Ministry of Personnel 84 The Answer of Lu Gao (459-532), Palace Cadet of the Crown Prince The Answer of Xiao Chen (476-512), Cavalier Attendant-in-Ordinary The Answer of Wang Bin and Wang Jian, Attendants-in-Ordinary The Answer of Lu Xu, Secretariat Drafter of the Heir Apparent The Answer of Xu Gun, Gentleman of the Palace Gate The Answer of Wang Jian (477-523), Palace Attendant The Answer of Liu Yun (465-517), Palace Attendant The Answer of Liu Cheng (d. 513), Attendant-in-Ordinary 85 86

The Answer of Wang Mao, Supervisor of the Household of the Heir Apparent 90 The Answer of Yu Yong, Chamberlain for Ceremonials 91 xii

Contents The Answer of Xiao Ang (483-535), Acting King of Yuzhang The Answer of Yu Tanlong, Superior Grand Master of the Palace The Answer of Xiao Mi, Frontrider of the Heir Apparent 92 93

The Answer of Wang Sengru (465-522), Palace Aide to the Censor-in-Chief 94 The Answer of Wang Yi, Gentleman Attendant at the Palace Gate 94 The Answer of Wang Tai, Gentleman Attendant of the Ministry of Personnel 95 The Answer of Cai Zun (467-523), Palace Attendant The Answer of Wang Zhongxin, Director of Jiankang 96 96

The Answer of Shen Ji, Adjutant of Outer Troops of the King of Jian'an 97 The Answer of Sima Yun, Gentleman Attendant of the Ministry of Sacrifices 98 The Answer of Shen Gun, Adjutant of the Personnel Evaluation Section of the King of Yuzhang 99 The Answer of Wang Qi, Officer of the Personnel Evaluation Section of the King of Jian'an The Answer of Wei Rui (440-520), Right Guard General The Answer of Xie Chuo, Chief Minister for Law Enforcement The Answer of Fan Xiaocai, Libationer of the Minister of Education The Answer of Wang Lin, Attendant-in-Ordinary The Answer of He Jiong, Gentleman of the Bureau of Provisions 100 101

101

102

103

The Answer of Wang Yun (481-549), Recorder of the King of Yuzhang 104 The Answer of Sun Yi, Gentleman of the Granaries Section The Answer of Xiao Misu, Aide to [the Magistrate of] Danyang The Answer of Fu Jing (462-520), Secretariat Gentleman The Answer of He Yang, Erudite of the Five Classics The Answer of Liu Qia, Secretary of the Heir Apparent The Answer of Yan Zhizhi (457-508), Erudite of the Five Classics The Answer of Cao Siwen, Houseman of the Eastern Palace The Answer of Xie Ju, Vice Director of the Palace Library The Answer of Ma Yuanhe, Chamberlain for the National Treasury The Answer of Wang Jing, Court Gentleman for Evaluations 105 106

108

109

110

111

112

113

xiii

Contents

The Answer of Lu Ren, Gentleman Cavalier Attendant, and Lu Chui (470-526), Secretariat Drafter of the Heir Apparent The Answer of Wang Shengshu, Vice Commandant 115 116

The Answer of Ming Shanbin (443-527), Erudite of the Five Classics 117 The Answer of Yu Qianlou, Court Gentleman for Comprehensive Duty 119

The Answer of Yin Jun (484-532), Household Provisioner of the Heir Apparent 122

The Answer of Zhang Mian (490-531), Assistant in the Palace Library 122

The Answer of Lu Lian, Erudite of the Five Classics The Answer of Zhang Fan, Mounted Escort of Yangzhou 124 125

The Answer of Wang Zhenguo (d. 515), Commandant of the Left of the Heir Apparent 126 The Answer of Cao Jingzong (457-508), General of the Palace Guard 126

The Answer of Yan Shan, Chamberlain for Attendants The Answer of Shen Hong, Erudite of the Five Classics The Answer of Sima Jiong (d. 518), Arbiter of Jiankang The Answer of Qiu Zhongfu, Assistant Director of the Left 127 128

129

130

Fascicle Eleven

Director He Shangzhi's Case to Glorify Buddhism, Responding to Emperor Wen of the Song Dynasty 131 The Responses of Two Dharma Masters, [Dao]gao and [Fa]ming, to Li Miao of Jiaozhou, Who Criticized the Matter that the Buddha Does Not Manifest Himself, and Li [Miao]'s Letters 137 [Li Miao's Criticism] 137 [Daogao's Response] 138 [Li Miao's Response] 139 [Daogao's Second Response] 141 [Li Miao's Second Response] 143 [Faming's Response to Li Miao] 144 The Letter of King Wenxuan Given to Kong Zhigui, Palace Aide to the Censor-in-Chief, in Order to Dispel Doubts, together with the Answer 149

xiv

Contents

Kong Zhigui's Letters, together with [Prince Xiao's] Answer 154 [Kong Zhigui's (447-501) Letter] 154

[Kong Zhigui's Second Letter] 156

[Kong Zhigui's Third Letter] 158

[Prince Xiao's Answer] 158

The Letters of Two Dharma Teachers, Daoheng and Daobiao, Responding to Yao [Xing Zi]lüe, the Usurper Ruler of the Later Qin Dynasty, Who Exhorts Them to Give up the [Buddhist] Way, together with the Letters of the Ruler Yao 158 The Ruler Yao's Letter Given to Two Eminent Monks, [Dao]heng and [Dao]biao 158

[The Letter of Daoheng and Daobiao Responding to Yao] [The Ruler Yao's Response] 160 [The Second Letter of Daoheng and Daobiao] [The Ruler Yao's Second Response] [The Third Letter of Daoheng and Daobiao] 159 161

161

Report to the Throne by the Three Dharma Teachers Senglüe, Sengqian, and Kumārajīva, in Response to the Letters of the Ruler Yao, Who Tried to Suspend [the Monkhood of Dao]heng and [Dao]biao,together with the Ruler Yao's Letters The Ruler Yao's Letter Given to Kumārajīva The Ruler Yao's Letter Given to Sengqian and Others 162 162

163

Report to the Throne by Senglüe, Sengqian, Kumārajīva, and Others Requesting [the Ruler Yao] to Cease Removing [Dao]heng and [Dao]biao from the [Buddhist] Way 164 The Letter of Dharma Teacher Huiyuan of Mount Lu in Response to Huan Xuan, Who Urges that [Huiyuan] be Removed from the [Buddhist Way], together with Huan Xuan's Letter 166 Huan Xuan's (369-404) Letter 166

Dharma Teacher [Hui]yuan's Response 167 The Letters of Dharma Teacher Sengyan to Decline the Provincial Governor of Qingzhou Liu Shanming's Recommendation for the Official Appointment of the Cultivated Talent (Xiucai), together with Liu Shanming's Responses 168

The Letter of Dharma Teacher Sengyan 168 xv

Running head

[Liu Shanming's] Response to Buddhist Monk Sengyan 169 Sengyan's Second Letter in Response [to Liu Shanming] 170 [Liu Shanming's] Second Response 171 Sengyan's Third Letter 172

[Liu Shanming's] Third Response 173 Fascicle Twelve

Letter Given to Shi Daoan by Xi Zaochi 176 The Letter of the King of [Nan]qiao to Discuss Confucius and Śākyamuni 178

Zhang Xin'an's Response 179

Letter Given to Meditation Master [Huiyi] to Discuss the Manner of Eating While Squatting with Raised Heels by Zheng Daozi 180 Letter Given to Minister of Education and Cultural Affairs Wang [Hong] and All Others in Order to Discuss Buddhist Monks' Manner of Eating While Squatting with Raised Heels by Fan Bolun Shi Huiyi's Letter in Response to Fan Bolun [Fan Bolun's] Response to Eminent [Hui]yi 182 184

186

Fan Bolun's Letter Given to the Two Dharma Teachers [Zhu Dao]sheng and [Hui]guan 187

Petitions Presented to the Throne to Discuss the Manner of Eating While Squatting with Raised Heels by Fan Bolun [First Petition] 188 [Second Petition] 190

[Imperial Decree in Response to Fan Bolun] 188 191

[Third Petition] 191

Report to the Throne Regarding the Issue that Śramaṇas Should Not Bow [to the King] by Director of the Imperial Secretariat He Chong 193 [Preface] 193

[Report to the Throne] 193

The Imperial Decree on Behalf of Emperor Cheng of the Jin Dynasty Composed by Yu Bing, Who Admonishes the Purport [of the Report] Again and Thinks that Śramaṇas Should Bow to the King 194 Second Report to the Throne by Director of the Imperial Secretariat He Chong and Officials such as Chu She, Zhuge Hui, Feng Huai, and Xie Guang 195

xvi

Contents

Emperor Cheng's Second Imperial Decree 197 Third Report to the Throne Regarding the Issue that [Śramaṇas] Should Not Bow [to the King] by Officials such as Director of the Imperial Secretariat He Chong and [Left] Supervisor Chu She 198 [Epilogue] 199

Letter Given to the Eight Executives to Discuss Buddhist Monks' Bowing [to the King] by Huan Xuan 199 The Eight Executives' Response 200 Letter Given to Secretariat Director Wang [Mi] to Discuss the Issue that Buddhist Monks Should Bow to the King by Huan Xuan Letter in Response to Huan [Xuan] by Secretariat Director Wang [Mi] Criticism [to Wang Mi] by Huan [Xuan] Second Response by Lord [Wang Mi] Second Criticism by Huan [Xuan] Third Response by Lord [Wang Mi] Fourth Letter by Huan [Xuan] Additional Criticism by [Huan Xuan] Fourth Response by Lord [Wang Mi] 201 202

203

205

209

211

214

215

216

Letter in Response to Huan Xuan Regarding the Issue that Śramaṇas Should Not Bow to the King by Dharma Teacher Huiyuan of Mount Lu, together with Huan Xuan's Two Letters Letter Given to Dharma Teacher [Hui]yuan by Huan Xuan Response [to Huan Xuan] by Dharma Teacher [Hui]yuan 217 217

218

Response [to Huiyuan] by Defender-in-Chief Huan [Xuan], together with the Decree to Stop Śramaṇas from Bowing [to the King] 222 Imperial Decree to Allow Buddhist Monks Not to Bow [to the King] by Huan [Xuan, Former King of] Chu [Response to Huan Xuan's Decree by Bian Sizhi and Yuan Kezhi] [Decree by Huan Xuan] 224 [Response to Huan Xuan's Decree by Ma Fan and Bian Sizhi] [Decree by Huan Xuan] 225 [Response to Huan Xuan's Decree by Bian Sizhi] [Decree by Huan Xuan] 226 [Response to Huan Xuan's Decree by Bian Sizhi] 223 223

224

225

226

xvii

Translator’s Introduction

Contents

Letter Given to Huan Xuan to Discuss the Evaluation of Śramaṇas by Huiyuan of Mount Lu, together with Huan Xuan's Decree 227 Decree Given to the Staff to Intend to Select Buddhist Monks by Regent Huan Xuan 227 Letter Given to Defender-in-Chief Huan [Xuan] to Discuss the Evaluation of Śramaṇas by Dharma Teacher [Hui]yuan 228 Letter Given to Huan Xuan to Discuss that the Provincial Office Requests to Register Śramaṇas by Dharma Teacher Zhi Daolin 230 Report to Emperor Wu of the Qi Dynasty to Discuss the Issue of the Inspection and Examination of Buddhist Monks by Shi Daosheng of Tianbao Temple 232 Fascicle Thirteen

Essentials for Believing in the Dharmaby Palace Secretary Chi [Chao] 235 TheFamily Code:Clarification of Two Issues by Chamberlain for the Attendants Yan Yanzhi 253 [Issue One] 254

[Issue Two] 254

Sunshineby Wang Gai 255 Fascicle Fourteen

Written Appeal to Mount Tai by Zhu Daoshuang Written Appeal to the Demon by Shi Zhijing Written Appeal to Destroy Demons Composed by Shi Baolin 267 273

281

Afterword to the Discourse for the Propagation and Clarification of Buddhismby Shi Sengyou 289 Notes 299

Glossary 329

Bibliography 339

Index 341

A List of the Volumes of the BDK English Tripiṭaka (First Series) 371 xviii

Translator's Introduction

The Collection for the Propagation and Clarification of Buddhism (Taishō shinshū daizōkyō, volume 52, number 2102, 1a3-96b3) is a compilation by Shi Sengyou (445-518), a Vinaya master of the Liang dynasty (502-557) consisting mainly of discourses, critical responses to anti-Buddhist discourses, correspondence, reports to the emperor, family codes, and written appeals by Buddhist laypeople and monks, mostly from the Eastern Jin dynasty (317-420) through the second decade of the sixth century of the Liang dynasty. These writings were intended to protect the Buddhist Dharma from interference by those who valued the teachings based on Confucianism and Daoism, and by the political powers of the time, as well as in order to promulgate Buddhism. Sengyou was deeply concerned about delusions and misinformation held by anti-Buddhists, which he saw as a major cause of negative views toward Buddhism. In his Afterword (pp. 289-298 in this volume) Sengyou lists six kinds of secular scholars' doubts about Buddhism: (1) what the Buddhist scriptures expound is preposterous and unverifiable; (2) since one's spirit perishes when one dies, it is hardly possible that the spirit will transmigrate in the three periods of existence; (3) no one has never seen the real Buddha and his teaching has no benefit to state governance; (4) the Dharma teaching did not exist in ancient times and emerged only recently during the Han period; (5) the Buddhist teaching should exist only in the region of western tribes and its edification is not for Chinese people; and (6) the Dharma was rarely practiced in the Han and Wei periods and began flourishing only during the Jin period. Sengyou believed that "The Way is propagated by people, and the teaching is clarified by literature.

" By collecting literary works from distinctive scholars of former ages that were intended to dispel wrong views toward Buddhism, which included expressions to protect Buddhism and were advantageous in protecting the Three Treasures, he hoped to disperse these doubts. xix

xix

Translator's Introduction

Historical Background

Buddhist teachings transmitted to China before the Common Era were initially practiced only among non-Chinese groups. During the Han dynasty, the Buddhist clergy consisted of śramaṇas from India or Central Asia, and there was not a large number of Chinese followers. Around the middle of the third century we see the remarkable activities of a Chinese Buddhist group led by Zhu Shixing (or Zixing). More conspicuous activities of Chinese monks can be seen during the time of the Eastern Jin dynasty. Thanks to eminent Chinese monks such as Zhi Dun (314-366), Daoan (312-385), and Huiyuan (334-416),who expended great effort to spread Buddhist teachings, the number of Chinese monks notably increased. Intellectuals who were well versed in the Chinese classics, such as the Zhuangziand the Laozi Dao de jingand who enjoyed the "pure talks" (qingtan), became increasingly devoted to Buddhism. By the early sixth century, when Sengyou compiled The Collection for the Propagation and Clarification of Buddhism,Buddhism had come to flourish in both north and south China.

The growth of Buddhism consequently caused serious conflicts between Buddhists and non-Buddhists in political and social arenas and thought. People became more aware that the Buddhist teachings differed significantly from Confucianism and Daoism in many ways. Moreover, lay Buddhists' enthusiasm resulted in the construction of many Buddhist temples and pagodas, which caused financial burden on civil administration and society, and the increasing number of monks who engaged in secular life and business contributed to the deterioration of the sangha. In the north, where non-Chinese groups had ruled continuously since the collapse of the Western Jin dynasty (316), government reaction to the ascendancy of Buddhism resulted in Emperor Wu's persecution of Buddhists between 446 and 452 during the Northern Wei dynasty. In the south, where the Chinese established political power successively, there was no such large-scale Buddhist persecution, but there were longstanding serious conflicts between Buddhists and non-Buddhists. Accordingly, Buddhist groups became the target of criticism from anti-Buddhist groups and were compelled to explain their positions and protect Buddhism at the same time.

Translator's Introduction

Characteristics and

Significance

The Collectionis widely known as an invaluable source to examine the early development of Chinese Buddhism. It offers much insight into how Buddhism, a foreign religion, was accepted in Chinese society, mainly by intellectuals of the southern dynasties, and how these early adopters understood the Buddhist tenets in relation to their abundant knowledge of the Chinese classics. In fact, we find various issues encountered by Buddhists to be deeply rooted in Chinese society and belief: whether or not the spirit perishes after death; the causality of reward and retribution in the three periods of existence; the differing viewpoints of the sovereign and of monks; Chinese monks' beliefs and Chinese customs and thought on such notions as filial piety, taking the tonsure, and styles of personal deportment (such as manners of sitting, eating, and dress); lay Buddhists' religious practices; a ruler's attempt to recruit monks for his brain trust; and criticism of Daoism.

A notable aspect of this work is that Buddhist tenets are explained using Confucian and Daoist terminology. It is widely known that geyi, a way to interpret Buddhist scriptures by means of the philosophy asserted in the Laozi Dao de jingand the Zhuangzi,was popular during the Eastern Jin period. It began with Zhu Faya and Kang Falang who studied with Daoan under Fotudeng. Even though Daoan criticized geyi, it is known that Daoan allowed only Huiyuan, his eminent disciple, to explain Buddhist doctrines using non-Buddhist texts. We see many examples of this tendency in this work. In addition to geyi, throughout the Hongmingji authors quote from the Chinese classics and historical records to support their arguments. Wherever possible I have tried to indicate in the notes the sources of these quotations together with available English translations.

Moreover, The Collection for the Propagation and Clarification of Buddhismis a valuable source to examine the early stage of Daoism in the south, particularly the Daoist school called the Way of the Five Pecks of Grain (Wudoumijiao) or the Way of the Celestial Master (Tianshidao). For instance, in Fascicle Eight (pp. 3-39 in this volume), through Shi Xuanguang's criticism of Daoism, Daoist practices and rituals such as the "unity of the yin-yangvapors" (heqi) and the "Mud and Ash Fête" (tutanzhai) are described. xxi

xxi

Translator's Introduction

In addition, we find the titles of each position of the organization together with their derivations. A scarcity of clearly dated Daoist sources for studies of early Daoism is a crucial problem in current scholarship. Although the Collectionis a Buddhist work from chiefly the fourth and fifth centuries, it also serves well as a primary source for contemporary Daoism. Finally, it should be noted that this text served as inspiration for Daoxuan (596-667), who took Sengyou's compilation as his model in compiling his own Extensive Collection for the Propagation and Clarification of Buddhism (Guang Hongmingji) in 664.

Questions on the

Compilation

The text of TheCollection for the Propagation and Clarification of Buddhism currently circulated consists of fourteen fascicles, with fifty-eight headings. Sengyou, however, lists this work as consisting of ten fascicles together with a table of contents, with thirty-three headings, in his compilation Collection of Records Derived from the Tripiṭaka(Chusanzang jiji), completed around 515 in the last years of his life. The Buddhist catalogue Zhongjing mulu compiled by Fajing in 593 lists this text as being comprised of ten fascicles as well, but Fei Changfang's catalogue Lidai sanbaojicompleted in 597 records the Collection as consisting of fourteen fascicles. Questions about the completion of the fourteen-fascicle text are still controversial and require further research.

Note on the Translation

Citations from the Taishō shinshū daizōkyō are listed in this form: Taishō serial number; volume number; page; register (a, b, or c); line number(s). For example, Taizi ruiying benqi jing, T.185.3:472c1-483a13. Transliterations of Chinese language follow the Pinyin system. Japanese Romanization follows the modified Hepburn system as employed in Kenkyū sha '

s New Japanese-English Dictionary(third and later editions). xxii

THE COLLECTION FOR THE PROPAGATION AND CLARIFICATION OF BUDDHISM VOLUME II

Compiled by Shi Sengyou at Jianchu Temple in Yangdu during the Liang Dynasty

Fascicle Eight

48a6

The Discourse on Debating to Remove

Hindrances (Bianhuo lun)

and the Preface by

Shi Xuanguang

The trichiliocosm is remote and myriad transformations are limitless. People temporarily find their enjoyment in the dreamland, infected and misled by worldly fame. If the perception of objects (Skt. pratyaya-lakṣaṇa) increases, like mist, how can they discern the brilliant right [way]? The weakening of simple and sincere customs causes all the devils to compete with each other in confusion. When one seeks glory by means of falsehood and deception, he will assuredly commit the five rebellious acts. When he leads ignorant people by force, he must apply the six atrocious methods. Then he is filled with the pestilent force like dust in a dust storm and brings various troubles upon himself.

I remember that the eastern Wu region suffered from hardships caused by the Water Transcendents [led by Sun En (d. 402 C.E.)]; in the western tribal land [Zhang Lu] gave the title "spiritual soldier" (guizu) [to his followers]; in the groves of the Minyue region the obscene ways of seed people (zhongmin) remain;1 and in the time of the Han dynasty the people were moved by the mourning song for the son (sizi).

2Loyal, wise men sigh in disappointment.

The government has been maltreated and is about to come to an end. Even if we were to pick up [grains of] sand and grasses from the ground, how could we count the sins we have committed? People of insignificant and superficial learning do not know the foundation of the teaching. The erroneous words of the worldly teaching defy and conceal the Three Treasures (i.e., Buddha, Dharma, and Sangha). The streets are full of resentment of our dear spiritual people (guimin; i.e., followers of the Way of the Five Pecks of Grain). All of this is none other than the ashes of Mount Yan and the dregs of the Yellow and Luo Rivers, and is together submerged in dangerous difficulty. I am very sorrowful about it. I will try to explain what happened in 3

48b

The Collection for the Propagation and Clarification of Buddhism, Volume II the past, in the hope of mirroring the future. I will illuminate the profound native land for children who are confused [in foreign lands and who do not know the way to go home], expose the subtle purport beyond this world, secretly spread a happy breeze, and judge situations of [the dualism of] self and other. Is this something that can be presented and copied in words? To Ban [the Circulation of] Scriptures and to Raise their Price— The First Rebellious Act

The profound scriptures (i.e., Buddhist scriptures) unfold like clouds and pierce through the beautiful world of emptiness and existence. What among the sages' achievements would not have derived from these [scriptures]? [The scriptures] are really the deep sea for those who learn [Buddhism] and the sun and moon for sentient beings. Therefore, Sadāprarudita Bodhisattva illuminates [sentient beings] equally with benevolence, makes a flash of lightning in the nether world, puts an end to devils in a dangerous marsh, sets a divine boat afloat with the winds of faith, and delivers [beings of] this fleeting world from the sea of suffering.

I have heard that when Daoist scriptures are composed worldly ideas are blended into them. Since the traces of the [Daoist] teaching are perverse and sinister, [the scriptures] have not been transmitted [to the public]. It is strange that the edification of Daoism is futilely banned and yet we see today that those who study [Daoism] ignore the strict rules and give the scriptures in order to obtain gold and silk fabric. If a poor man comes to the Daoists they will not see him even if he dies. They are greedy for profit and have no mercy. No one goes against [reason] more than this.

Moreover, their art is obscene and evil; it is not clean. They consider the grinding of teeth to be a heavenly drum, swallowed spit to be [like water from] a sweet spring, horse excrement to be numinous firewood, and old mice to be the raw material for a transcendent elixir. Even if one avails himself of this [teaching] to seek the Way, how could he attain it? Formerly, the First Emperor of the Qin dynasty and Emperor Wu of the Han dynasty (141-187 B.C.E.) could not lighten their bodies [to become a transcendent]. [The First Emperor of the Qin dynasty] sent Xu Fu and [Emperor Wu of the Han dynasty] sent Gongsun [Qing] to a very distant place, beyond the clouds and waves, and [both emperors] ordered them to offer a prayer and a greeting to communicate with transcendents, but there 4

Fascicle Eight

was no result [in either case]. When we tranquilize our minds and remove desire, [we see that] facts and the Way are next to each other. Would it then be necessary to make efforts to run around, swallow spit, or grind one's teeth? To Recklessly Claim the True Way—The Second Rebellious Act Those who try to reach the pale red-colored clouds [in order to become a transcendent] talk of the merits of alchemy and elixirs. Those who try to open and clarify the pure intelligence count on the energy of a marvelous herb called danghua.

3Although [Daoists] maintain these [practices] and consider them to be true, they have not been able to avoid the final consequence (i.e., death). Furthermore Zhang Ling absurdly called himself the Heavenly Master, but since he insulted people as well as spirits, he received retribution while still alive; at the end of the Xingping era (195 C.E.) of the Han dynasty he was swallowed by a python. His son Heng ran about looking for his body but could not locate it. [Heng] was afraid that [his father's] pure talk would be besmirched by [his death]. So he set up a false expedient: in order to show the trace of [Zhang Ling's] mysterious transformation, he bound [the legs of] a live crane and placed the animal on a precipice. After the scheme was complete, he set a date to make it public. In the first year of the Jian'an era (196 C.E.) he sent messengers [to the parishes] to announce that the Heavenly Master would ascend to the Mysterious Capital [where divine transcendents dwell] on the seventh day of the first month. The followers of the Way of the Five Pecks of Grain and those who make a living by hunting in the mountains gathered like ants outside the door [of the temple]. The parishioners of Mount Yuntai (in present-day Jiangsu province) bowed their heads to the ground twice and said,

"We have humbly heard that the sage (i.e., Zhang Ling) will travel to the Mysterious Capital. We followers will be separated from his blessing and salvation forever. Corpus spirits (shijin) will surely enjoy themselves4 and [the world] will precisely be as dark as the Nine Murks (i.e., the bottom of the earth).

Heng entered [the temple] and after a while came out. He lied to the people, telling them that [Zhang Ling] had said,

"I will turn the carriage toward

Chenhua. Each of you, return to your parish, purify your mind, sustain the practice, keep the Master in mind, and think of the Way. " Heng then surreptitiously untied [the crane] and the crane flew straight up into the air. The followers, including those who make a living by hunting [in the mountains], 5

48c

The Collection for the Propagation and Clarification of Buddhism, Volume II were ignorant and foolish, and all said that [Zhang Ling] had ascended to [the realm of] immortals. [This example shows how] the living take advantage of the dead for profit and cheat Heaven and Earth.

To Explain Sins by Means of the Union of the Yin and Yang Energies (i.e., Sexual Practices)—The Third Rebellious Act

When one clears his mind of all feelings and removes desire, his aspiration for the Way becomes bright and true. A group of nameless, ignoble people recklessly composed the Yellow Books.

5They bow down and lightly reproach

those who deliver an evil, unprovoked magic formula.

(The magic formula says,

"The Way of Heaven comes to an end. After fifteen days have passed, the sun and moon are bright. As they come out, it is tranquil and deep; as they go in, it is dark and profound. When energy comes in, the true energy is opened. When the spiritual energy spreads out, the energy of the Way is exercised. All vicious spirits vanish. He who sees me will become blind and he who hears me will become deaf. He who dares to impose upon me will receive disaster instead. I am fortunate and he is unfortunate. ")

In the year of Jiazi there was an imperial decree, and in response a religious register was created. Men and women became intimate with each other (i.e., engaged in sexual behavior), and there was no distinction between high and low. Lu Xiujing (406-477 C.E.) of the Wu region frequently practiced this [incantation].

Then they open the gate of destiny (mingmen) [where the foundation of life resides], hold a baby of the perfected, and adopt postures like the "winding dragon" and the "playing tiger.

" Through taking postures like these, they

[claim that they can] prevent calamities and disperse misfortune. Is this true? Is it possible to do so? Yi Jun of the Han period practiced this [incantation] as the Way; he greatly misled the people and plunged them into disaster, and was exiled to Dunhuang. Later, as for Sun En [of the Eastern Jin dynasty], his teaching was much more dissolute; [relations between] men and women became disordered and wild, no different from those between male and female birds and beasts.

[People] are easily drawn by visual objects, form and color, and it is difficult to eliminate defilements, not to mention those who mix the [yinand yang] energies at the cinnabar field (dantian;i.e., the abdomen), who attempt to prolong life at the transcendent cave, who give full swing to a weapon 6

Fascicle Eight

and pass through the prohibition of the jade gate (i.e., the vulva), and who go to the extremity of adopting abnormal postures like the "winding dragon" and the "playing tiger.

" When alive they have no principles of loyalty, and

after death they suffer in the blue court (i.e., a euphemism for hell, located on the east side of Mount Tai). I sincerely wish that the bright Heaven will investigate and reveal these fellows; all things, including myself, will be upright and clean and will not go against the instructions of the unseen world. To Presume Upon the Way and to Rise in Revolt—The Fourth Rebellious Act

It is difficult to understand the ultimate truth and easy to be deluded by the glory of fame. Relations [in the secular world] are more significant than deep waters or high mountains, and virtue is less important than wind and dew. People just like the rebels of the Yellow Turbans hoped [to soar just as] a hawk does [and usurp the power of] the Han royal family, but on the contrary they despised bright Heaven. For this sin they were all executed. Subsequently, there was [Zhang] Zi Lu, who also set forth the Way of Spiritual Beings (guidao). Yet the gods did not help him and he was gored by an elk. After that, Sun En also claimed the Purple Way (zidao). He did not care about his lowly status and inferior position and intended to attain the nobility of the emperor, [a dream as intangible as] a cloud or a sound in a dark cave; he issued absurd ideas in empty profundity. The Water Transcendent (i.e., Sun En) confused others and killed sinless people regardless of their age. He ruined the country and destroyed the people. Isn't this cruel and inhuman? Therefore Emperor Wu of the [Liu-]Song dynasty thought of this and sighed with deep feelings. Then he flew a thousand lilike a dragon and crossed over the three large rivers like a tiger. He mounted a surprise attack and vanquished the witchcraft group without any special effort in twelve days. Sentient beings were pleased and the grasses and trees enjoyed the spring light. Making Petitions Harms Virtue—The Fifth Rebellious Act

The highest edification, even a very minor aspect of it, cannot be falsely accused and cannot be concealed. If one confers a posthumous title to the spirit of the dead or strives to follow the illustrious virtue, if there is no true essence in the Way, he just recklessly chases after unreality. Then [people] say that [the spirit of a dead person] has gone to the east, they get drunk and 7

49a

The Collection for the Propagation and Clarification of Buddhism, Volume II bring [the deceased's] sins to an end. Isn't such a bigoted and obscure thing vile and unusual?

Moreover, regarding the issue that the merit one makes can be transferred to his ancestors of seven generations [through the Yellow Register Fête (a memorial service)], the purport of this passage is shallow and superficial. [Some people] ask to escape from [the physical labor of] carrying sandstones and become spiritual [soldiers] (i.e., followers) of Daoism for a long time. The intelligence of sages thoroughly investigates the subtle [reason]; if there is a thought, this is illuminated. Why is it necessary to bother the libationary (jijiu;i.e., clergy of the Way of the Five Pecks of Grain), or to waste paper and ink unreasonably [in order to make a petition to the heavenly office]? If one must submit a petition and later a judgment is given, we know for the first time that the Lord of the Way has no ability to profoundly examine things, and the heavenly administrative staff does not possess the function of the heavenly eyes. [The spiritual officials of] the Three Offices (san '

guan, the

offices of Heaven, Earth, and Water) tire of attending to legal cases and spiritual officers are exhausted by arresting [sinners]. To hear a petition is originally intended for those who are suddenly taken ill, but if one submits a petition on the day of wuchen it never reaches [the Most High Lord Lao]. Since the petition does not reach him, the petitioner will be wronged and driven to death. Alas, it is sad! This is truly the fifth rebellious act. To Be Afraid of Evil Spirits and Wear Talismans is the Atrocity of Lawlessness—The First

For those who follow the correct Way sincerely, even recalcitrant evil spirits reform their [harmful] force. For this reason, sages of the superlative degree and people of lofty wisdom are devoid of emotions through myriad changes. Therefore they can profoundly enjoy music played with instruments made of metal or stone and sleep in mists and rosy clouds (i.e., nature). This is because their pure sincerity touches [Heaven] and is understood [by Heaven]. How can wearing [talismans] make [sages and wise people experience] this? The words of the [Daoist] scriptures falsely exaggerate the harm caused by spirits. [The scripture] says:

If one carries the talisman of the Grand Terminus (Taijizhang) on the left and the iron sword of Kunwu on the right, when he points to the 8

Fascicle Eight

sun, the sun stops shining, and when he imitates a spiritual being, he can cover an area even a thousand liaway with blood.

If one receives the Yellow Bookand the Red Writing(Chizhang,a talisman register written in red ink), [Daoists] say that he is a numinous transcendent. They put on shoes made of stone and enter the oratory (jingshi), yet they cannot have an audience with the Most High [Lord Lao]. Regarding the matter of using a talisman to protect one against evil spirits on the six jia days and bowing one's head to ground in a toilet, (just as Guo Jingchun said that those of the Daoist school go into a toilet to exorcise evil spirits but in the end they are unsuccessful), they are senseless and confused. How could this be the way for those who know rules and [have] integrity? I have heard about wearing talismans. In former days, as a group symbol, there were the yellow signs used by Zhang Jiao's [group], the dark red-colored signs worn by [Zhang] Zi Lu's [group], the purple marks [used by] by Lu Song's [group], and the tactics called guxu("solitary void") [used] by Sun En's [group]. They all powerfully confused the emperor's troops, but in the end their people and spiritual beings were all exterminated.

To Institute Imposing a Tax or Donation on the People is the Atrocity of Skillful Deception—The Second

The teaching of the [Way of the] Five Pecks of Grain was founded by the Heavenly Master (i.e., Zhang Ling). Later it became vicious and corrupt. In addition, his group established [the system to collect grain as a tax from] the followers. People of the world loathed and feared [the group]. Therefore, [the Daoists] Zi Ming and Du [Zi]gong were both worried about [being swallowed] by an evil python [just as Zhang Ling had been]. Moreover, as for the Mud and Ash Fête (Tutanzhai), the ritual was begun by Zhang Lu. Since it was difficult to edify the Di and Yi tribespeople, he established this ritual in which the practitioners tumble about in mud like a donkey, put yellow alkaline mud on their faces, bump their heads against a pillar and hang down, beating their bodies, just as clay is fashioned. This rite is designated to the borderland; it should not be performed in China. At the beginning of the Yixi era (405 C.E.), there was Wang Gongqi, who was greedy for treasures. He avoided ascetic practices and excluded beating [his body] in private [from the practice]. Lu Xiujing (406-477 C.E.) of the 9

The Collection for the Propagation and Clarification of Buddhism, Volume II Wu area was quite aware that the ritual was originally abnormal, but still he smeared mud on his forehead and hung down with his hands bound behind his back. This is the extremity of idiotic and abnormal practices. I would be happy if you do not speak of this.

To Open a Kitchen at the Gate of a Tomb is the Atrocity of Not Being Benevolent—The Third

To open the city gate and give great alms to the people is understood to be virtuous.

6 In the lingering vapor of the heterodox path (i.e., the Way of the Five Pecks of Grain) they open a kitchen at the gate of a tomb and give food to pitiful people, which becomes a disorderly situation. Formerly Zhang Zi Lu inaugurated a meritorious event in Guanzhong (present-day Shaanxi province) and gathered a large crowd of libationers and spiritual soldiers. (Spiritual soldiers [guizu], spiritual people [guimin], spiritual officers [guili], and the Way of Spiritual Beings [Guidao] were created by [Zhang] Zi Lu, who looked down upon the Di and Yi tribes. Furthermore, the titles Heavenly Master [Tianshi], Succeeding Master [Xishi], Heir Master [sishi], and Master of Three Daughters [Sannüshi] were eulogistic titles created by Zhang Lu for himself. Moreover, the Woman of the Way [Daogu], the Man of the Way [Daonan], the Capped Female Officials [Guannüguan], the Father of the Way [Daofu], the Mother of the Way [Daomu], the Spiritual Lord (Shenjun), and the [True Lord's] Seed People [(Zhenjun) zhongmin] are names given to followers after they perform the ritual sexual practices of the union of the yinand yangenergies. In addition, the People of Grain [Mimin], the Family of Grain [Mixing], the Supervisor of Merit [Dugong], and the Libationer [Jijiu] are titles given in order to placate followers in hard times. Again, the Deficient of the Way [Pindao; i.e., the humble self-reference of a Daoist priest] and the Dharma Master of the Three Grottoes [Sandong fashi] are titles created by Senghui of Chang'an. Moveover, the Learned Elder [Xiansheng], the People of the Way [Daomin], and the King of the Transcendent Lord [Xiangongwang] were created by Wang Lingqi, a man of Moling county. Furthermore, [the titles] Daoist Priest [Daoshi], Bandit of Ants [Yize], Controller of Wine [Zhiijiu], and Bandit of Grain [Mize] are named by what the people consider. Moreover, regarding the Dharma Master [Fashi], the Dharma Preacher [Dujiang], and the Attendant of Scriptures [Shijing], Lu 10

Fascicle Eight

Xiujing established these names relying on Buddhism and following the world. The Lord of Heaven [Tiangong], the Lord of Earth [Digong], and the Vassal [Chen] or Concubine [Qie] are also designated. The Way of Great Peace [Taipingdao], the Way of the Five Pecks of Grain, the Great Way [Dadao], the Purple Way [Zidao], and the Teacher of Spiritual Beings [Guishen shijun] were false prestigious titles created during the rebellious times. In addition, Luan Da of the Jiaodong region (present-day Shandong province) was appointed to the post of General of Five Profits [Wuli jiangjun]. Even though he was installed as a feudal lord he had none of the principles of a high-ranking official. By the end of the reign of Emperor Wu of the Han dynasty, this title was no longer used.)

[Zhang Zi Lu] drank [wine] excessively and consequently fell into a drunken frenzy. His disgrace spread far and wide, and eventually reached the far-distant Min region [of the Ba Shu area (present-day Sichuan province)]. Liu Zhang, [a prince of the Ba Shu area,] admonished [Zhang Zi Lu], "Even

the numinous transcendent refrains from taking pine nuts and the mist of clouds in order to preserve his life, yet you lead a luxurious life and relish good food and drink. How can you respect the Way?" When [Zhang] Zi Lu heard this, he was deeply resentful but felt ashamed in his mind. He punished himself and cleared roads. He imparted [this practice] to Daoists in the world. Later, in an assembly, he submitted a written form in order to prevent such difficulties. Concurrently, he established the rules of kitchen in which [the consumption of] wine is limited to three sheng.

7 From the end of the Han

dynasty onward, he was called the Controller of Wine. At the time of Wang Lingqi the category of the sin was removed. The Learned Elders and the People of the Way were bestowed with [wine]. This is similar to [the case where] although [Luan Da] had the nobility of the [General of] Five Profits, [his name] became the name of a monster. To Deliver Living Creatures from Distress and Suffering is the Atrocity of Wild Imagination—The Fourth

The physical body is more fragile than the calyx of ripe fruit in fall and life is more transitory than ice in spring. The wind of karma blows widely and vigorously in the transitory realm. Therefore, Lord Jing [of Qi state] left [his life] in conditioned fate,

8 and Sunzi recorded that [Lord Jing] was a

49b

The Discourse on Extinguishing Delusions (Miehuo lun)

The Collection for the Propagation and Clarification of Buddhism, Volume II walking corpse. Deluded people and those of shallow learning are not aware of the Great Law (i.e., Dharma). When they have an illness, fall into decline, or experience disaster, they are much more deluded and [thus] deepen the cause [of their misfortune] under the influence of evil spirits; they consider that a spiritual myna bird is the cause of disaster and try to turn their disasters over to the distant Milky Way; [they think it is inauspicious] to see a fishing star (diao xing; i.e., a night-traveling prostitute) at the place where water falls in drops. [Therefore, when they see such a case] they wash the talisman written in red ink (i.e., the Red Writing) in clean water of Mount Hua. Then they frown and revile the spirits of the unseen world, saying, "The messengers

of the Three [Spiritual] Offices have already sent [the spirit of] the dead. "

One who is going to die will naturally die. To vainly mourn [in this way] is nothing other than throwing away money. This is really only the libationer's scheme to profit from [donations of] clothes and food, and they exploit people just as a silk worm consumes mulberry leaves. It is loss for both the public and private sectors. It results in startling the highest sage by a burning house and manipulating people's emotion with an elegy.

To Commit a Sin in a Dream is the Atrocity of Ignorance—The Fifth Human beings originate with the function of consciousness as the foundation. The amount of grass and trees is not greater than the number of times they have abandoned their lives. In this case, even the great earth, hills, and mountains are all my former traces. A broad, blue river is all my tears and blood. Observing from this point of view, who would not be my close friend? [Nevertheless,] if someone sees in a dream someone who has passed away, then people say that it is a ghost or an apparition. Even though human beings differ from spiritual beings, both are assuredly the same in arising and extinction. Their feelings of kindness and affection sometimes influence each other. All evil spirits are ill-mannered and do not understand the law of submission and opposition. [Daoists] summon and feed spiritual officers and soldiers, and report to [the Lord of Heaven] in written form in order to judge them (i.e., the evil spirits). They can cut off disembodied spirits, but who can illuminate their minds? I hope that in future you will not uphold superstitious words. Then it causes [the departed spirits of your ancestors] to have no thought of stopping a meal before finishing in Heaven and [hell beings] to calm the voice of disastrous thoughts in the icy river [of hell]. 12

Fascicle Eight

To Hastily Make Cold and Hot is the Atrocity of Ferocity and Hypocrisy—The Sixth

To profoundly calm the mind and keep silence is the true virtue among myriad acts. Generally, sentient beings in this world have no mercy. Those who are fierce, cruel, evil, and vicious vie with one another in making talismans. They hang [the talisman] on a gate or attach it to a door and deceive ignorant people. Lofty, wise people and intellectuals are still not content with this. [Daoists] make the Yellow God (huangshen) and the transgressed talismans (yuezhang),

9 and with them they kill [evil] spirits. Furthermore, they set up the Red Writing,which is used to kill people. Their interest is only to please human nature without taking disastrous sin into account. Regarding [the results of] making conspiracies and harboring jealousy, old patterns are found in [Buddhist] scriptures. [Such people] will go to the great hell of pincers after death and will be reborn as an owl or a shrike, or they will be dumb [upon their rebirth]. Their spirits and skeletons will decay in confusion and drown and perish [in sins] eternally. Who is aware of this?

For our dear spiritual people of Daoism, the characteristics of the Way are not so. The issues must be questioned. Although severe admonition is bitter, wise people should submissively listen to it. Therefore, I have briefly conveyed my best regards. I hope you will try to think about them repeatedly. If you can correct your conduct and change your plan, you will be in the same practice of the great edification (i.e., Buddhism). If you cannot adequately reform yourself, please wait for a person of the highest virtue [to appear] and prepare yourself to be illuminated by the melody of his song (i.e., his teaching) in order to understand the long night [of spiritual darkness]. Is this (i.e., the teaching) something that I can explain with my weak words today?

The Discourse on Extinguishing

Delusions (Miehuo lun) by

Liu Xie, Record Keeper

at Dongguan County

A person composed the Discourse on the Triple Destruction(Sanpo lun). 10

Its purpose and testimonies are vulgar and its literary style is philistine. Even though people of profound knowledge ascertain the highest principles, people of shallow ideas are confused by groundless statements. The vulgar views 13

49c

The Collection for the Propagation and Clarification of Buddhism, Volume II of townspeople [such as those found in the Discourse on the Triple Destruction] are truly not worthy of argument, but on second thought I am afraid that if ordinary people hear [this discourse] they may think it is true. For the time being I will take up what can be adopted from [the Discourse on the Triple Destruction] and briefly give my correct account. The Discourse on the Triple Destructionsays,

"The excellent point of the

Daoist teaching lies in putting all one's thought in the attainment of the One and becoming a sage without death. On the other hand, the wonderful point of the Buddhist teaching lies in samādhi, in which one attains supernatural powers and is able to wish for no rebirth. Death is named nirvana. I have never seen a person who learns about death and yet does not die. "

The Discourse on Extinguishing Delusionssays,

"The true and the false

of these two teachings (i.e., Buddhism and Daoism) are evident and easily argued. In the Buddhist teaching one trains the mind, while in the Daoist teaching one exercises the body. The body that must die is confined within a time period and a place. The spirit is boundless and can go around the circumference of the world twice [in a single moment]. Bright people avail themselves of boundlessness and teach others with distinctive wisdom. Dark people feel a persistent attachment to [their bodies] that must die, and deceive others with [the fiction of becoming] a flying transcendent. The heart of the art of the transcendent is food and medicine. [Buddhist] conduct based on wisdom begins with meditation. Since meditation trains the true consciousness, it is exquisite and delicate, and nirvana can be wished for. Medicine, on the other hand, detains the impermanent body [temporally in this world], and consequently even if one puts all his thought [toward attainment of the One], he will be thrown into disorder endlessly. If one abandons the wonderful treasury (i.e., Buddhism), loses his wisdom, and nourishes his body, when we prove it on the basis of principles we can know [his course] is false. If his body flies into boundless space and his spirit, which remains in the dark, flies up to Heaven like a hawk, how could he escape from being a bird? In the wonderful fruition of nirvana, the Way is simply eternal. How could the assertion of 'learning about death' be about analyzing principles?" The Discourse on the Triple Destructionsays,

"If it is said that a prince

is the founder of the [Buddhist] teaching, then he did not take the tonsure yet he causes others to shave their heads; he did not give up his wife, yet he 14

Fascicle Eight

causes others to cut off their posterity (i.e., to stay unmarriedand childless); this is really laughable. We clearly know that Buddhism is precisely the art to exterminate evils. I have humbly learned that, regarding the virtue of gentlemen, our bodies,down to each hair and every bit of skin, are received from our parents and therefore we must not presume to damage them; this is the beginning of filial piety.

"11

The Discourse on Extinguishing Delusionssays,

"The prince gave up his

wife and took the tonsure. This matter is evidenced in Buddhist scriptures. Isn't it deceptive to call white black? What Buddhist filial piety covers is probably more extensive. Reason is due to the mind, and has nothing to do with one's hair. If a person has a persistent attachment to his or her hair and disregards their mind, what can he or she take hold of for filial piety? Formerly, [the two brothers] Taibo and Yuzhong cut their hair short and tattooed their bodies [in order to abdicate the throne for their younger brother Jili]. 12 The

Master (i.e., Confucius) praised them both for their highest virtue and their timely conduct.

13 Wise people in the secular world should practice worldly decorum, but [the two brothers' conduct,] cutting their hair to abdicate the throne, [has been transmitted] as the praiseworthy anecdote of sages and saints, not to mention the teaching of prajñā.Conduct [based on this] is more clearly well-timed; the fruition of highest wisdom (i.e., enlightenment) is more wonderful than abdication in reason. Since [enlightenment] is more wonderful than abdication in reason, [Buddhist monks] shave their heads and follow the Way. Since the conduct based on [the teaching of prajñā] is more clearly well-timed, they abandon worldly conduct and seek the mind. Judging from the two wise men (i.e., Taibo and Yuzhong), [Buddhist monks] have no deficiency in filial piety. When you examine it with a sacred state of mind, of what are you doubtful?"

As for the first kind of destruction, [the Discourse on the Triple Destruction] says, "[Buddhism] is something that entered our country and destroys it. [Buddhist monks] talk nonsense with falsehoods, build [temples] regardless of the expense, exploit people, empty the National [Treasury], and put people in distress. Since they do not help the country, the population decreases. If we see a case where people do not conduct sericulture and yet wear [silk clothes] or where they do not cultivate land but have food, the country will go to ruin and the people will become extinct. Because of this, [Buddhism] 15

50a

The Collection for the Propagation and Clarification of Buddhism, Volume II is a failure; [Buddhist monks cause] losses and waste things in daily use. There is no benefit at all; even the suffering from the five kinds of disasters is no worse than that caused by them.

"14

The Discourse on Extinguishing Delusionssays,

"The teaching of Maha yana Buddhism is completely perfect; it probes into the very root of truth and is the most subtle. Therefore, [this teaching] clarifies the twofold truth [of absolute and relative reality] in order to drive existence away, and speaks of the three levels of apprehension of emptiness (sankong) in order to put a mark on nonexistence. The four immeasurable minds (Skt. catur-apramāṇa) promote people's distinctive minds. The six pāramitās save people from karmic suffering. Even though you slander them by saying '[Buddhist monks] talk nonsense, ' how could you damage the sun and moon (i.e., Buddhism)? They build Buddhist temples in order to expound and propagate the wonderful teaching. While the construction work is momentary the teachinglasts a thousand years. "In former times, when [Sage King] Yu gathered all the lords, many states presented gems and silk to him. Later, in the epoch of the Warring States (403-221 B.C.E.), only seven lords (i.e., those of the states of Qin, Chu, Yan, Qi, Han, Zhao, and Wei) survived. During the Taishi era (96-93 B.C.E.) [of Emperor Wu of the Han dynasty], the government flourished and every household was prosperous, too. [Nevertheless,] the disturbance of the Red Eyebrows caused the land within a thousand li [from the capital city, Chang'an,] to have no human habitation.

15 'The country will go to ruin and

the people will become extinct.

' Why is this due to [Buddhism]? In the reign

periods of Hai (i.e., Hu Hai, the second emperor of the Qin dynasty, 209-207 B.C.E.) and Ying (the third emperor, 207 B.C.E.) one danof grain cost a hundred thousand qian.During the reign periods of Emperor Jing (157-141 B.C.E.) and Emperor Wu [of the Former Han dynasty] the stored grain became red and rotted. There were few Buddhist monks at the end of the Qin dynasty, and at the beginning of the Han dynasty there was the Buddhist teaching. If we analyze [events that happened in] the past and accord [their causes] to present conditions, how can it be said that [Buddhism] has been harmful to state affairs?"

As for the second kind of destruction, [the Discourse on the Triple Destruction] says, "[Buddhism] comes into a family and ruins it. [Buddhism] causes 16

Fascicle Eight

a father and his sons to differ from each other in their behavior, brothers to differ from each other in following rules, [children] to desert their parents, and the Way of filial piety ceases, [family members] separate from each other on sad or pleasant occasions or do not sing or weep together, enmity arises between kinsmen, a relative in mourning is eternally abandoned, [family members] go against what they have been taught and violate the right order, and [children] do not repay [the kindness of their parents, who are as lofty as] Heaven. Nothing among the five rebellious acts and impious conduct is worse than these. "

The Discourse on Extinguishing Delusionssays,

"The principle of filial

piety is supreme and runs through Buddhist clergy as well as laypeople equally. Although the Buddhist teaching differs from the non-Buddhist teaching(i.e., Confucianism) in conduct, the function of mind is the same in principle. If my fate falls in the secular realms, I will basically cultivate myself according to the decorum of Confucianism. When my fate receives the fruition of the Buddhist Way, I assuredly propagate filial piety in the pure conduct [of Buddhism]. Hence, the Lotus Sutraclarifies the meaning of conferring with one's parents [about becoming a Buddhist monk].

16The Vimalakīrtinir deśasūtrais an example for learning after hearing. 17How could [Buddhist monks]

forget the foundation?

"There are reasons they do so. They all realize the principles of the mind and examine and illuminate the human world. [The metaphor of] passing horses exceeds proverbs.

18 A stream aggrieves the superb sage's heart.

Therefore, we know that even if we attend our parents with devotion throughout our life, which is as short as the blinking of an eye, there is no salvation for the disembodied spirit. If we learn the [Buddhist] Way and take our parents out [of the realm of suffering], then the suffering of the netherworld will vanish eternally. [Buddhist monks] ascertain that there is no failure in [Buddha's] subtle response to us and discern that it is certainly possible to attain the wonderful fruition.

"Consequently the gravity of matters is weighed; that (i.e., the less important matter) is rejected and this (i.e., the more important matter) is adopted. Issues such as the rules of mourning [and the funeral] system are executed in order to commemorate remote ancestors. Even though rites are based on the mind, they still follow secular customs.

50b

The Collection for the Propagation and Clarification of Buddhism, Volume II "In former days when the Three Augusts governed well, they were adored by [the sage kings] Yao and Shun. When one died, [his corpse] was covered with pieces of wood and laid in an open field, without raising a mound over it or planting trees around it.

20There is no historical record about a mourner's

staff (juzhang) or a mourning dress (zhanshuai). How could it be said that the Three Augusts instructed [the people] to reject filial piety? "At the time of the Five Thearchs the mourning [and funeral] system was brilliantly established, [but] it has not been heard that Yao and Shun performed a rite and blamed the Three Augusts belatedly [for not having a mourning and funeral system]. The Three Augusts have never been blamed [for such, either]. Why is the Buddha alone doubted? The reason the Buddha has no rule for mourning [and the funeral] system is because his aim is to get rid of suffering. Why the Three Augusts abolished the mourning practices is because they followed the sincere and simple customs [of their time]. [Following] sincere and simple customs is not doubted, yet getting rid of suffering is reproached. This is what is called one who is inconsistent (chaosan musi) and who mixes up joy and anger.

21 [From this] it is clearly known that the

teachings of the sages are perfectly understood, complying with what people feel. The Three Augusts did not have the system of mourning practices because they [followed] the sincere and simple customs [of their time]; the Five Thearchs formulated the mourning [and funeral] system according to people's feelings. Since Śākyamuni [intended to] get rid of suffering, he abandoned secular customs and returned to the truth. When the traces [of these sages] are inspected, [we know] there are different paths, but their profound edifications result in the same point. "

As for the third kind of destruction, [the Discourse on the Triple Destruction] says, "[Buddhism] enters one's body and destroys it. In the body born as a human being, there is first of all the suffering of injury; second, the pain of punishment of shaving off the hair; third, the rebellious sin of being impious to one's parents; fourth, the sin of extinguishing [one's family line by not having] offspring; and fifth, [the sin of] damaging the body, [all because of] following the Buddhist precepts and learning only impiety. Why do I say this? The precepts cause [Buddhist monks] to not bow to their parents. They vie with one another in following them. If a boy becomes a novice (Skt. śrāmaṇera) first and later his mother becomes a nun, she must bow down to her 18

Fascicle One

own son. The teaching of discourtesy should be terminated in China. How could we follow it?"

The Discourse on Extinguishing Delusionssays,

"The body in which one

dwells and the mind he receives are determined, in reason, by conduct performed in a previous life. Whether someone enters the [Buddhist] Way or stays in the secular life is, in truth, linked with the causality [of his circumstances]. For this reason, Śākyamuni appeared in the world and his edification diffuses throughout Heaven and the human world. The trace of the [Buddhist] Way is testified to both in governing a country and ruling a family. I have never heard that all the people of the world renounce the world at the same time, because [each person] varies in giving rise to faith. Therefore there are two noble teachings (i.e., Buddhism and Confucianism). This is why the official class is different from that of śramaṇas. "When we first begin to free ourselves from the secular world, we must depend on the precepts and meditation in reason. A wife is a nuisance of affection, and having hair is merely an adornment of one's appearance. The nuisance of affection damages the mind and [being concerned with] the adornment of one's appearance goes against the [Buddhist] Way. Therefore, [Buddhist monks] purify their minds and exterminate affection, and attending to the [Buddhist] Way they give up adornment. When principles go beyond the ordinary level, the teaching must reverse the secular way. If one does not bow to his parents, it is because the [Buddhist] Way is esteemed. If the parents bow to [their monk son], it is because they respect the [Buddhist] Way. The [Yi]li (Ceremonies for Courtesy) states that when a son who newly wears the cap [that marks his attainment of manhood] sees his mother, the mother bows to him. She is delighted with her son who is possessed of virtue. Therefore she condescends and bows to her inferior (i.e., her son). When a man in armor meets the ruler, he does not bow. Since it is valued that he holds weapons in his hands, to honor [the ruler by bowing] does not apply to [this man]. "The cap made of black fabric is used for minor ceremonies; originally it had no significance in the Way of the Spirit. A helmet and armor are instruments of evil omen and have no highest virtue. Nevertheless, in the case where respect is to be paid, a mother bows to her son. In the proper circumstances to suspend paying one's respects, vassals do not kneel down and bow to the ruler. The provisions of decorum are [part of] the worldly teaching 19

50c

The Collection for the Propagation and Clarification of Buddhism, Volume II established by the Duke of Zhou and Confucius. Speaking of its flexibility, it is not only from one pattern, not to mention the dignity of the Buddhist Way that reveals beyond the three realms of existence, which is the subtle foundation of the marvelous teaching and the profound origin of a great number of principles. If this [teaching] is given to a person, he really is more respectable than those who wear caps or armor. If those who wear caps or armor go against decorum, no one of any age will doubt them. Regarding the dignity that is given to the Buddhist Way, why are you surprised by it?" The Discourse on the Triple Destructionsays,

"Fo(the Chinese term for

"buddha") is indicated as futu("to slaughter as a punishment") in old Buddhist scriptures. Kumārajīva changed it to fotu("a follower of Buddhism") since he knew the derivation of the term futu("to slaughter as a punishment") is evil. The word futuwas used because barbarians are atrocious. Laozi said, 'I will educate [a person] at a fundamental level and I do not intend to injure his body.

'22 Therefore, the punishment of shaving [a criminal's] head was called futu("to slaughter as a punishment"), which was compared with tuge ("to slaughter and sever"). Later Senghui changed it to fotu("great plan"). Originally, in old Buddhist scriptures [Buddhist monks] are called sangmen ("gate of the dead"). The term sangmenderives from the gate of annihilation. Since it is said that the [Buddhist] Dharma is the teaching about nonarising (or nonbirth), [Buddhist monks] are called sangmen.Again, Kumārajīva changed it to sangmen("gate of mulberry trees"). Senghui changed it once again to shamen("gate of sorting"). The term shamenderives from the law of careful selection. Buddhist monks are not worthy of being called [shamen]. "

The Discourse on Extinguishing Delusions says,

"Buddhist scriptures

were transmitted [to China] for the first time during Emperor Ming's reign (57-75 C.E.) of the Later Han dynasty. Therefore, the sounds and the Chinese characters used for the transliteration [of foreign words] were not correct. The sound of fu("floating") is similar to that of fo("buddha") and the sound of sang("mulberry tree") is like that of sha("sorting"). These [examples] show the slippage of pronunciations. To take tu("plan") as tu("to slaughter") is a divergence from the Chinese characters. Kumārajīva was well versed in Chinese and foreign languages; he knew both the sounds and their meanings. It is indeed appropriate for him to correct such errors. 20

Fascicle Eight

"The Five Classics are traditional Chinese books. Studies of them are not based on translation, but in both Ma [Ron]'s and Zheng [Xuan]'s annotations on them, the sounds and Chinese characters are interchanged. Hence, in a sentence [of the annotation,] 'How deep and recordable are they (yu mubuji)!' there is an error between the original text and the annotation in the hymns of Zhou [in the Book of Odes],

23 and in the section 'He is truly blocked up

and peaceful (yunse anan),

' the interpretation [of the annotation] contradicts the sage's virtue in the Yao dian[in the Book of History]. 24Why is it regarded

that the profundity of the highest teaching exists only within these two words (i.e.,

"highest" and "teaching")? Zhuangzi understood to forget the words after apprehending the ideas [conveyed through the words]. 25 Mencius

ridiculed the harm done to one's ideas by written language. 26 You have not

traced back to the great principles and only pursue words. Could the people's lack in versatility in Song state [during the Warring States period] have been any worse than this?"27

The Discourse on the Triple Destructionsays,

"The teaching to destroy

the three entities (i.e., one's country, one's family, and oneself) is not applicable in China. Originally it was intended to correct [the tribespeople of] the western region. Why do we meddle in it? Tribespeople are matchless in being indomitable and uncivil. They do not differ much from beasts, and they do not believe in absolute vacancy (xuwu). After Laozi entered [the western region] through [Hangu] Pass, he intentionally established the teaching [to worship] the images [of buddhas and bodhisattvas] and edified them. "

Furthermore [the Discourse on the Triple Destruction] says, "Tribespeople

are fierce and rude. [Laozi] intended to cut off their evil seeds. Consequently he ordered the men not to take a woman in marriage and the women not to get married to a man. If all the nations submit themselves to this teaching, evil seeds will naturally be extinguished.

The Discourse on Extinguishing Delusionssays,

"[Śākyamuni] obscured

his trace under the twin [śāla] trees and then his images took his place. There is no doubt that [the Buddha's] truth has been exquisite from the ancient time of nonbeginning, and the [Buddhist] Way will cover the endless [future]. Examining the event when Elder Li (i.e., Laozi) went over [Hangu] Pass, the time period falls in the last years of the Zhou dynasty. Since the world 21

51a

The Collection for the Propagation and Clarification of Buddhism, Volume II was in isolation and wise people lived in reclusion, he departed and forgot to come back. Even when Jie Yu withdrew from worldly affairs28 he wiped out his trace, not to mention [Laozi who] went to the foreign land. Who could catch sight of his footprints? Thereafter, a cunning and wicked libationer (i.e., Wang Fu) composed the Scripture on the Conversion of the Barbarians [by Laozi] (Laozi huahu jing). The doctrine [of this scripture] is clumsy and its expressions are vulgar. [The scripture] has been transmitted by petty people. When I examine it, [I realize that] the western tribespeople are weak and cowardly, while the northern tribespeople are evil and vigorous. If Laozi gave up virtue and employed punishment in order to destroy evil, why did he love the evil northern tribe, contrarily conquer the weak western tribe, and then cause the Xianyun tribe (i.e., the Huns) to run wild and their poison to flow all over the world?

'"[Ravenous and cruel beasts, such as] jackals and wolves, are on the road, and [they] kill foxes and raccoon dogs. Dragging each other to total ruin, [ravenous and cruel beasts] commit cruelties. Nothing [about the kindness of] Heaven and Earth is conveyed. Even the [harsh] law made by Shang Yang [of the Qin dynasty] is not as cruel as this. How could the way of Boyang (i.e., Laozi) be like this? Moreover, it is useless if images of the founder of the teaching are provided before people [know and] follow [the teaching]. If people faithfully follow the teaching, massacres can be prevented. If only those who already follow [the teaching] are given the death penalty, this means that a single word can cause morality to be lost and numerous falsehoods to be visible. What reason could be seen in the sayings of an uncultivated person of the east [of Qi state]?"29 The Discourse on the Triple Destructionsays,

"Now I wonder by what

means people such as the Three Augusts, the Five Thearchs, and the Three Kings learned the Way. They all received responses from [Heaven], but we have not heard about [their association with] Buddhism. Is it because the Nine August Ones (jiuhuang) disregarded it,

30 or because Buddhism had not yet

been established? If [you say that] it is because Buddhism had not yet been established, this is vicious and false. I will not say anything more about this. "

The Discourse on Extinguishing Delusionssays,

"Regarding supernatural

powers and transformations, the substance of [the Buddha's] teaching is not one. Receiving mysterious responses appears and disappears endlessly. If a 22

Fascicle Eight

condition exists in the subtle edification, bodhisattvas propagate the teaching, and if the edification exists in a coarse condition, sage rulers exercise their virtue. Sage rulers and bodhisattvas reveal their responses in accordance with what they receive. Different teachings are united. There is originally no [teaching] that is not of the Buddha. It is certainly known that after the time of the Three Augusts what [these sages] received was extinguished and what was distinguished was hidden, but in the teaching during Emperor Ming's reign (57-75 C.E.) of the Later Han dynasty, the condition responded to [the world] and the [Buddha] image appeared. Such things as the Three Augusts' influence by means of virtue and the Five Thearchs' education with benevolence are called the Way, but this seems not to be the highest [teaching]. We have not heard that when [Fu]xi and [Shen] Nong conducted their administrations there were written reports to them. Yao and Shun continued their administrations. How could they have approved of talismans? King Tang and King Wu eased the violent conditions. Would they have ever taken elixirs? The Five Classics do not mention the Heavenly Master, yet [the Discourse on the Triple Destruction] seeks instructions from these sage rulers. Isn't this sad?"

TheDiscourse on the Triple Destruction says,

"In Daoism material force

(qi) is considered to be the foundation, and the achievement is attainment of the One. When I examine the people of the Central Plains (i.e., the downstream regions of the Yellow River), there is no one who does not believe in Daoism. Those now in China who believe in Buddhism must be from a tribal background. If they say they are not, why then do they believe in Buddhism?" The Discourse on Extinguishing Delusions says,

"The ultimate of the

highest Way results in the One in reason. The true state of the subtle Dharma is originally nondual. The highest [achievement] of the Buddha is empty, profound, and formless, but he responds to all aspects of natural phenomena. [The Buddha] entered the state of tranquility and extinction (i.e., nirvana) and he has no thought in his mind, yet his profound wisdom shines more and more. Our invisible fate secretly encounters [the providence of the Buddha], yet no one sees its culmination. We employ the deep merit [of the Buddha] daily, yet we are not aware that we are doing so. Once all aspects of natural phenomena have been produced, we consequently create tentative names and simply say bodhiin Sanskrit and 'the Way' in Chinese. 23

51b

The Collection for the Propagation and Clarification of Buddhism, Volume II "When [the Buddha] reveals his trace, he shows his sacredness with his golden form. When he responded to the secular world, he was born [as a prince] in a royal palace. In order to get rid of ignorance, the four-stage meditation (Skt. caturdhyāna) is considered to be the beginning. In order to develop wisdom, the ten [bodhisattva] stages (Skt. daśabhūmi) are considered to be the way leading to the goal. All dragons and spirits are equally guided, and even insects are equally loved.

"The expedient teaching has no set rules. There is no contradiction between [Buddhist] clergy and laypeople in [the Buddha's] response. The subtle edification is very extensive. Could there be any difference between Chinese people and foreigners in his mind? Therefore, when [the Buddha] expounds the Dharma in one language, people who speak a different language from each other all understand it together. When [the teaching of] the One Vehicle is expounded, [people who have learned] different scriptures are led to the same [awakening]. Since Buddhist scriptures follow expedients, although the teaching of Confucius is different from that of Śākyamuni, [both teachings] tally with the Way. Since understanding similarly follows the subtle teaching, although the foreign language differs from Chinese, the edification is comprehended in both [foreign lands and in China]. "There are, however, exquisiteness and coarseness in [people's] perception. Therefore, the teaching is divided into two; one for the clergy and the other for laypeople. Because there are [the directions of] east and west on earth, a country fixes its boundary between its interior and its exterior. In extensively administrating the marvelous edification and educating and molding sentient beings, there is no distinction. Assuredly [Buddhism] can save [all sentient beings] in the six realms of existence and completely regulate the trichiliocosm. The Way is simply the highest, and the Dharma is merely the most honored. Nevertheless, even though the highest Way is one, delusions arise at the crossroads. The ninety-six non-Buddhist teachings all claim to be the Way. When we hear their names, we cannot tell whether they are evil or virtuous, but when we verify their teachings, their truth or falsehood is spontaneously proven. "According to the Daoist system, there are three classes. Laozi is marked as the highest, the divine transcendent follows him, and Zhang Ling comes last. The Most High [Lord Lao] is the main body to worship. Consideringthe 24

Fascicle Eight

Archivist's (i.e., Laozi's) great escape [to the western region], he is really a great, virtuous man; he wrote a book; he treated of the Way; he valued nonaction; he attributed reason to being still and uniform (jingyi);31and his teaching is based on voidness and suppleness. Nevertheless, he did not record about the three periods [of existence], and the conduct based on wisdom was not transmitted by him. This means that [his writing] is a good guidebook for secular people, but it is not a wonderful scripture beyond the mundane world. The petty way, like that of the Divine Transcendent, is called the Five Directions (wutong). Their highest happiness is to be reborn in Heaven; the best of one's physical ability is to soar up [into the sky]; one attains supernatural powers and yet cannot escape from having defilements; one has a long life and yet cannot avoid death. Merits are not expected from food and medicine. Virtue follows practice and cultivation. Thereupon, ignorant and crafty Daoists give rise to false pretexts; Zhang Ling, a grain thief, was recorded to have ascended to Heaven; and Ge Xuan, a rustic, was made known as Lord Transcendent (xian

gong) in his biography. Ignorant people

are deluded in this way. Can intelligent people be deceived? "Today when we speak of [Daoism] based on the way of Venerable Sir Li (i.e., Laozi), the shortcoming of the [Daoist] teaching is like this. When we clarify [the art of] the divine transcendent following [the way of Laozi], its essence is of low quality like this. The first and second points [mentioned above] are excellent, but they are still matters of no importance. "Moreover, imitating [Zhang] Ling and [Zhang] Lu, [Daoists] perform religious services and make petitions and talismans. They established the teaching of [the Way of] the Five Pecks [of Grain] and intend to save [sentient beings] in the three realms of existence. It is as if a mosquito were to try to carry a mountain on its back. How could they be competent enough [for such a task]? They hold up the name of the Great Way, but their teaching is below the level of secular [teaching]. They put up the designation Most High [Lord Lao], but their law is extremely idiotic. How do I know this? "To wish greedily for a long life and to fear an early death are common feelings of sentient beings. Therefore, with the transcendent elixirs called rouzhiand shihua[Daoists] deceive people in order to throw them into disorder. To be amorous and touch one's heart is something of which all people of the world are unanimously fond. Therefore, with the Yellow Book they 25

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).