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

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The Collection for the Propagation and Clarification of Buddhism, Volume II the truth of causality is subtle. Since it is difficult to understand subtle things, I omit and do not explain them here. [These] key points have already been correctly shown in what wise people of the past debated. I somewhat follow my shallow thoughts and add them here at the end of this volume. Although my writing is not as beautiful as the jade tablets used in official ceremonies, the content is sufficient to instruct people (panjian). 447 I hope that amiable,

courteous gentlemen will seek great fortune for themselves. End of Fascicle Fourteen of The Collection for the Propagation and Clarification[of Buddhism]

298

Notes

1 The Daoist term zhongmin refers to those who attained sagehood and longevity through the instruction of a brilliant sage master. The concept of zhongmindeveloped in southern China and was later applied by Kou Qianzhi (365?-448) of the Northern Wei dynasty (386-534). By the time of the Tang dynasty (618-907) the notion of zhongminwas no longer popular.

2 This derives from a historical fact in the Han dynasty. During Emperor Wu's reign (141-87 B.C.E.),

"worm magic" (wugu; i.e., the art of poisoning or casting a spell over someone) was popular in the court. When the emperor fell ill, his son Prince Wei (131-91 B.C.E.) was falsely accused by Jiang Chong, who claimed the prince's practice of worm magic had caused the emperor's illness. The prince then killed Chong and attempted a revolt, but he was defeated and subsequently committed suicide. The emperor, having found that the prince was falsely charged, felt pity for him and built the Sizi Palace. See the Hanshu,Wu wuzizhuan. 3 There is no equivalent English name for the Chinese herb danghua,also called tian xianzi.It is a narcotic that causes frenzied behavior when ingested. 4 Corpus spirits are generally called sanshi("three corpses"), evil spirits that inhabit a human body and shorten one's life span.

5 The Yellow Booksare generally known as instruction books for the arts of the bedchamber. Presently, only four texts called Huangshu are extant in the Daozang. 6 Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū(Kyoto: Kyōto Daigaku Jinbun Kagaku Kenkyūjo, 1973-1975), vol. 3, p. 445, n. 1, suggests that this passage refers to Prince Sudāna's charity (Skt. dāna-pāramitā). See the Taizi Xudana jing(T.171.3:419a28-b1, 420c7-8). 7 In the Later Han dynasty three sheng was equivalent to six hundred milliliters. 8 This expression is based on a conversation about death between Marquis Jing and Yanzi, found in the Zuozhuan, Zhaogong's twentieth year. See James Legge, The Chinese Classics (Hong Kong: Hong Kong University Press, 1960), vol. 5, p. 684 (right column).

9 The Baopuziexplains the huangshenand yuezhangtalismans. See James R. Ware, trans. and ed., Alchemy, Medicine, and Religion in the China of A.D. 320: The Nei p

'ien of Ko Hung (Pao-p

'

u tzu) (Cambridge, MA: M.I.T. Press, 1966), p. 298.

10 The Discourse on the Triple Destructionwas composed as a rejection of Buddhism by a Daoist writing under the pseudonym Zhang Rong.

299

299

Notes

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

12 Shiji,juan4, Zhou benji. See William H. Nienhauser, Jr., The Grand Scribe '

s Records

(Bloomington, IN: Indiana University Press, 1994, 2008), vol. 1, p. 57. 13 Lunyu, Taibo. 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), vol. 1, p. 207.

14 The five kinds of disasters refer to those that King Wu of the Zhou dynasty encountered during his expedition to defeat King Zhou of the Yin dynasty: (1) he departed on an inauspicious day, (2) he saw the planet Jupiter in the east, (3) he encountered a flood, (4) he was besieged, and (5) he encountered a landslide. See Xunzi,Ruxiao. 15 The Red Eyebrows were a rebel group that emerged toward the end of the Former Han dynasty. The members applied red paint on their eyebrows in order to distinguish themselves from Wang Mang's soldiers. 16 T.262.9:60a16-b13.

17 T.475.14:557a18-b3.

18 The metaphor of passing horses derives from the Zhuangzi, Zhibeiyou: "'Man's life between Heaven and Earth is like a white colt passing by a crevice, [which is briefly glimpsed but then it] suddenly disappears. " See James Legge, Dao de jing ji Zhuangzi quan ji(Taibei: Wen xing shu ju, 1963), p. 505. 19 Lunyu,Zi han. See Legge, The Chinese Classics, vol. 1, p. 222. 20 Yijing,Xici xia. See James Legge, I ching; Book of Changes(New Hyde Park, NY: University Books, 1964), p. 385, n. 22. 21 This expression is based on a passage in the Zhuangzi,Qiwulun: "A keeper of monkeys, in doling out their acorns, [once] said, 'In the morning I will give you three [acorns] and in the evening four.

' This made them all angry, so he said, 'Very well. In the

morning I will give you four and in the evening three [acorns]. ' His two proposals

were substantially the same, but the result of the first was to make the creatures angry, and of the second to make them pleased. "

22 The source of this statement is unknown. 23 Shijing,Wei tian zhi ming: "[The ordinances of Heaven/]How deep are they and nonintermittent! (yu mubuyi). " See Legge, The Chinese Classics,vol. 4, p. 570. 24 Shangshu, Yaodian: "[Yao] was reverential, intelligent, accomplished, and thoughtful—naturally and without effort (qin ming wen si anan). " See Legge, The Chinese

Classics,vol. 3, p. 15.

25 Zhuangzi,Waiwu. See Legge, Dao de jing ji Zhuangzi quan ji,p. 581. 300

Notes

26 27 28 29 30 31 32 33 34 35 36 Mengzi,Wangzhang shang: "Those who explain the odes may not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope.

" See Legge, The Chinese Classics,vol. 2, p. 353.

The people of Song state during the Warring States period were referred to as ignorant. Jie Yu was a madman of Chu state; Lunyu,Weizi. See Legge, The Chinese Classics, vol. 1, pp. 332-333.

"The sayings of an uncultivated person of the east of Qi state" means unreliable talk. This expression is found in Mengzi,Wangzhang shang. See Legge, The Chinese Classics,vol. 2, p. 351. Generally the term "Nine August Ones" refers to all legendary rulers before Shen Nong; however, there are other interpretations. See Nienhauser, The Grand Scribe '

s

Records,vol. 2, p. 242, n. 160.

The term jingyiis found in Zhuangzi,Keyi. See Legge, Dao de jing ji Zhuangzi quan ji,p. 414, n. 3.

This citation is given in Liu Xie's Discourse on Extinguishing Delusionsas "Death is named nirvana. I have never seen a person who learns about death and yet does not die" (T.2102.53:49c10).

This expression is based on the statement found in the Laozi dao de jing, Chap. 50: "There are also three in every ten [people] whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavors to perpetuate life.

" See Legge, Dao de jing ji Zhuangzi quan ji, p. 140.

Zhuangzi,Dasheng. See Legge, Dao de jing ji Zhuangzi quan ji,p. 457. Liji,Liyun. See F. Max Müller, ed., The Sacred Books of the East(Oxford : Clarendon Press, 1885), vol. 27, p. 378, n. 15.

Laozi Dao de jing, Chap. 13. See Legge, Dao de jing ji Zhuangzi quan ji, p. 104. 37 Da banniepan jing(T.375.12:802a13-19).

38 Taizi ruiying benqi jing(T.185.3:473c3-474a2).

39 Xiuxing benqi jing(T.184.3:468a11).

40 This is based on a passage in the Zhuangzi,Tiandi: "If an ugly man has a son born to him at midnight, he hastens with a light to look at it. Very eagerly he does so, only afraid that it may be like himself.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 376.

41 See, for example, Da banniepan jing(T.376.12:881b24).

42 Liji,Tangong, shang. Legge translates the passage: "[Slight mourning is worn for an aunt, and an elder or younger sister, (when they have been married);] the reason being that there are those who received them from us, and will render to them the full 301

Notes

measure of observance"; See Müller, ed., The Sacred Books of the East,vol. 27, p. 147, n. 43.

43 No specific scripture is noted here.

44 Shiji, Gaozu benji. See Nienhauser, The Grand Scribe '

s Records, vol. 2, p. 69.

45 Sanguo Weizhi,juanfour, Gaogui Xianggong zhuan. 46 Jinshu,juanthirty two, Kangxian Chu huanghou zhuan. 47 Gaoseng zhuan(T.2059.50:409c18-21).

48 Zuozhuan,Aigong's seventh year. See Legge, The Chinese Classics,vol. 5, p. 813 (right column).

49 See Laozi dao de jing,Chap. 1. See Legge, Dao de jing ji Zhuangzi quan ji,p. 95. 50 Zuozhuan,Xianggong's twenty third year. See Legge, The Chinese Classics,vol. 5, p. 502 (right column).

51 Zengyi ahan jing(T.125.2:706a17-18).

52 This expression is based on a passage in the Laozi Dao de jing,Chap. 48: "He diminishes it and again diminishes it, until he arrives at doing nothing [on purpose]. " See

Legge, Dao de jing ji Zhuangzi quan ji,p. 138. 53 This expression derives from Lunyu, Zi han. Legge translates it as "I looked up to them, and they seemed to become more high; I tried to penetrate [into] them, and they seemed to become more firm"; The Chinese Classics,vol. 1, p. 220. 54 Foshuo Beijing chao(T.790.17:730a16-736a20). 55 Laozi dao de jing, Chap. 13. See Legge, Dao de jing ji Zhuangzi quan ji, p. 104. 56 See the Zhuangzi, Dazongshi. Legge translates it as "the destruction of life is not dying, and the communication of other life is not living"; Dao de jing ji Zhuangzi quan ji,p. 294.

57 Shijing, Beifeng, Bozhou. See Legge, The Chinese Classics, vol. 4, p. 40, n. 5. 58 Shijing, Xiaoya, Jiaogong. See Legge, The Chinese Classics, vol. 4, p. 404, n. 1. 59 Liji,Tangong, xia. See Müller, ed., The Sacred Books of the East,vol. 27, pp. 198-199, n. 24. 60 Liji,Ruxing. English translation by James Legge, in Müller, ed., The Sacred Books of the East,vol. 28, p. 408, n.16.

61 Zhuangzi,Tiandi and Rangwang. See Legge, Dao de jing ji Zhuangzi quan ji, pp. 363, 589.

62 The Xiaojingstates,

"When we have established our character by the practice of the [filial] course, so as to make our name famous in future ages and thereby glorify our 302

Notes

parents, this is the end of filial piety.

" See Rosemont, The Chinese Classic of Family

Reverence,p. 105.

63 This expression is from the Zhuangzi,Tiandao, based on a conversation between the wheelwright Bian, who could not tell a knack by word of mouth, and Duke Huan, who learned through reading the words of the sages. See Legge, Dao de jing ji Zhuangzi quan ji,pp. 391-392.

64 Zuozhuan,Xigong's twenty-fourth year. See Legge, The Chinese Classics,vol. 5, p. 192 (left column).

65 This expression is not found in the Zhuangzi.

66 The phrase "to empty the room in order to produce bright light (xushi shengbai)" derives from the Zhuangzi,Renjianshi. Legge translates it as "the empty apartment is filled with light through it"; Dao de jing ji Zhuangzi quan ji,p. 258. 67 Zhuangzi,Xuwugui. See Legge, Dao de jing ji Zhuangzi quan ji,p. 545. 68 One zhangis equivalent to ten chi.In the sixth century, when the Hongmingjiwas compiled, one chiwas 24.5 centimeters (about 9.6 inches). 69 See the Miaofa lianhua jing(T.262.9:22c3-6).

70 The Scripture on the Clean and Pure Dharma Practice(Qingjing faxing jing) is a Chinese indigenous text. The manuscript fragment of this sutra is found in the Nanatsudera manuscript collection. The text was published by Tairyō Makita and Toshinori Ochiai, eds., Nanatsudera koitsu kyōten kenkyū sōsho, Chūgoku senjutsu kyōten (Tokyo: Daitō Shuppansha, 1994-), vol. 2, pp. 6-15; the passages concerned are on pp. 13-14. 71 Miaofa lianhua jing(T.262.9:42c3).

72 Taizi ruiying benqi jing(T.185.3:473b10).

73 This expression derives from the Zhuangzi,Xiaoyaoyou; "east and west it (i.e., a cat) leaps about, avoiding neither what is high nor what is low, until it is caught in a trap or dies in a net.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 222.

74 Penzu is a legendary official during the reign of Emperor Yao. Penzu was believed to have lived eight hundred years.

75 Zhuangzi,Zhibeiyou. See Legge, Dao de jing ji Zhuangzi quan ji,p. 499. 76 Zhuangzi,Zhibeiyou. See Legge, Dao de jing ji Zhuangzi quan ji,p. 506. 77 Xuanni is a posthumous title conferred upon Confucius by Emperor Ping of the Han dynasty.

78 Chengshi lun,T.1646.32:274c19.

79 Taizi ruiying benqi jing,T.185.3:475a1-3.

80 Weimojie suoshuo jing,T.475.14:542b5.

303

Notes

81 Da bannie pan jing,T.374.12:533b4 and T.375.12:778a26-27. 82 Da banniepan jing,T.374.12:411a23 and T.375.12:652a5-6. 83 Da banniepan jing,T.374.12:411b18-19 and T.375.12:652b2-3. 84 Mozi,Minggui, xia and Guoyu, Zhouyu, shang. 85 Zuozhuan,Zhaogong's seventh year. See Legge, The Chinese Classics,vol. 5, p. 618 (left column), in which Boyou is given as "Pih-yëw. "

86 Zuozhuan,Zhaogong's thirty-first year. See Legge, The Chinese Classics,vol. 5, p. 738 (right column), in which Wu would invade Ying. 87 Zuozhuan,Chenggong's tenth year. See Legge, The Chinese Classics,vol. 5, p. 374 (right column).

88 Zuozhuan,Chenggong's sixteenth year. See Legge, The Chinese Classics,vol. 5, p. 397 (left column).

89 Taiping yulan,juan398.

90 The biography of Lü Shang is found in the Shiji,juan32, Qi Taigong shijia, but this story is not found there.

91 The source of this story is unknown. 92 Hou Hanshu,juan56.

93 Jinshu,juan41.

94 Shiji,juan3, Yin benji. See Nienhauser, The Grand Scribe '

s Records,vol. 1, p. 48.

95 Shiji,juan125, Ningxing liezhuan. 96 Divination of the six kinds of dreams by the sun, moon, and stars is mentioned in the Zhouli,Chunguan Zongbo.

97 This expression is based on a passage in the Zhuangzi,Qiushui, "People that do business on the water do not shrink from encountering iganodons and dragons—that is the courage of fishermen. Those who do business on land do not shrink from encountering rhinoceroses and tigers—that is the courage of hunters"; see Legge, Dao de jing ji Zhuangzi quan ji,p. 434. 98 The Chinese character fo,

"buddha,

" here is replaced with the character shen, "spirit.

"

99 For Sun Bin, see Shiji,Sunzi Wu Qi liezhuan; Nienhauser, The Grand Scribe '

s Records,

vol. 7, pp. 39-41; for Lu Fu, see Jinshu,juan44, Lu Fu zhuan. 100 Shujing,Shanshu, shuoming, shang. See Legge, The Chinese Classics,vol. 3, p. 252. 101 Shijing,Xiaoya, Qiaoyan. See Legge, The Chinese Classics,vol. 4, p. 342. 102 Shiji,juan62, Guan Yan lie zhuan. See Nienhauser, The Grand Scribe '

s Records,vol.

7, pp. 9-10.

304

Notes

103 Shiji, juan 92, Huiyinhou liezhuan. See Nienhauser, The Grand Scribe vol. 8, p. 94.

'

s Records,

104 Gao Yao served as a chief judicial officer for the legendary ruler Shun. 105 This expression is based on a story in the Shiji,Yin benji: King Zhou, a tyrant and the last emperor of the Yin dynasty, became angry at Bi Gan, who remonstrated with him. Zhou cut open Bi Gan to examine his heart, saying, "I have heard that a sage's heart

has seven apertures"; see Nienhauser, The Grand Scribe '

s Records, vol. 1, p. 51.

106 The Chinese character li,

"to stand,

" is read as the character qiu,

"hillock,

" and the

character yang,

"sun,

" is read as the character tang,

"hot water,

" according to Kyōto

Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 492.

107 Zuozhuan, Xigong's second year; see Legge, The Chinese Classics, vol. 5, p. 136 (right column) for the jade produced in Chuiji, and vol. 1, n. 69, for Bian He's jade. King Zhao of Qin state asked King Huiwen of Zhao to exchange He's jade that he possessed for fifteen of his cities; Shiji,juan81, Lian Po Lin Xiangru liezhuan; see Nienhauser, The Grand Scribe

'

s Records,vol. 7, p. 263.

108 This statement is probably based on Zhuangzi,Quishui, "The [horses] Qiji and Hualiu

could in one day gallop one thousand li"; see Legge, Dao de jing ji Zhuangzi quan ji,p. 429.

109 Xiaojing;see Rosemont, The Chinese Classic of Family Reverence,p. 116. 110 Yijing,Xici shang. Legge translates this passage: "Seeing their spirit-like intimations and understanding them [depended on their being proper men]"; I ching: Book of Changes,p. 378.

111 Pengsheng was killed by the people of Qi state. Later he appeared as a boar. The marquis of Qi state saw him and fell down in his carriage. See the Zuozhuan,Huangong's eighteenth year and Zhuanggong's eighth year. See Legge, The Chinese Classics,v. 5, p. 70 (right column) and p. 82 (right column). 112 Yijing,Xici shang. Legge translates this: "[T]hus he knows the characteristics of the anima and animus. There is a similarity between him and Heaven and Earth, and hence there is no contrariety in him to them"; I ching: Book of Changes, p. 354. 113 Yijing,Kui. See Legge, I ching: Book of Changes,p. 140. 114 According to Shiji,juan130, Taishigong zixu, Mohists overemphasize frugality, and [therefore] it is difficult to follow their teaching. 115 Shiji,juan3, Yin benji, says,

"Carrying a chopping board and a tripod on his back, [Yi Yin] persuaded King Tang by means of a dainty"; See Nienhauser, The Grand Scribe

'

s Records,vol. 1, p. 43.

116 Han Feizi, Shuonan. See Burton Watson, trans., Han Feizi: Basic Writings (New York: Columbia University Press, 2003), p. 78. 305

Notes

117 Shiji,juan43, Zhao shijia.

118 Zhuangzi,Qiwulun. See Legge, Dao de jing ji Zhuangzi quan ji,p. 245. 119 Liji,Tangong xia. See Müller, ed., The Sacred Books of the East, vol. 27, p. 193. 120 Xiaojing. See Rosemont, The Chinese Classic of Family Reverence, p. 110. 121 Lunyu,Zihan. See Legge, The Chinese Classics,vol. 1, p. 220. 122 Lunyu,Xiangdang. See Legge, The Chinese Classics,vol. 1, p. 233, n. 10. 123 Liji, Jiyi. Legge translates: "We meet the approach of our friends with music, and escort them away with sadness, [and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn]"; see Müller, The Sacred Books of the East,vol. 28, p. 210.

124 Taiping yulan, juan 398. Sun Jian's wife, Wu, dreamed that the moon entered her bosom and she gave birth to King Huan of Changsha.

125 Xiaojing.See Rosemont, The Chinese Classic of Family Reverence, p. 116. 126 Xiaojing.See Rosemont, The Chinese Classic of Family Reverence,p. 116. 127 Lunyu,Xianjin. See Legge, The Chinese Classics,vol. 1, p. 240, chap. 11. 128 Zuozhuan, Chenggong's fifteenth year, has sheng da jie ci shou jie, which Legge translates as "A sage is equal to the duties of all positions; a man of the second class maintains the duty of his position"; The Chinese Classics,vol. 5, p. 388 (right column). 129 Mengzi,Liang Huiwang xia. See Legge, The Chinese Classics,vol. 2, p. 167, chap. 8. 130 Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 508, n. 30, suggests that Cao Siwen's statement starting with this and the Imperial response should come after the second criticism on Secretariat Fan's Discourse on the Extinction of the Spirit.

131 The entire passage in the Discourse on the Extinction of the Spiritis "[The relation] between the body and the function is similar to that between a sword and its sharpness" (T.2102.53:55b16-17).

132 Lunyu,Shuer. See Legge, The Chinese Classics,vol. 1, p. 203, chap. 25. 133 These expressions are based on a passage in the Zhuangzi,Qiushui, "A frog in a well

cannot be talked with about the sea—he is confined to the limits of his hole. An insect of the summer cannot be talked with about ice—it knows nothing beyond its own season"; see Legge, Dao de jing ji Zhuangzi quan ji,p. 423. 134 Zhuangzi, Qiushui. This expression is found in a conversation between Hebo and Beihai Ruo; Mencius is not a correct reference. See Legge, Dao de jing ji Zhuangzi quan ji,p. 425.

306

Notes

135 Liji, Jiyi. See Müller, ed., The Sacred Books of the East, vol. 28, p. 212, n. 6. 136 Liji,Jiaotesheng. The attribution of the section on Liyun("Ceremonial Usages") is incorrect. See Müller, ed., The Sacred Books of the East, vol. 27, p. 448, n. 20. 137 Lunyu,Zihan. See Legge, The Chinese Classics,vol. 1, p. 220, chap.10. 138 Weimojie suoshuo jing(T.475.14:547c20-22).

139 Weimojie suoshuo jing(T.475.14:551c20-22).

140 See "Section Five: The Body is Mortal but the Spirit is Immortal, " in "The Discourse

on Why Śramaṇas Do Not Bow to the Sovereign (Shamen bujing wanghe lun) by Dharma Teacher [Hui]yuan,

" in The Collection for the Propagation and Clarification of Buddhism,Vol. I, Fascicle Five, pp. 183-190 (T.2102.52:31b10-32b11). 141 This expression is based on Confucius' statement in Lunyu,Shuer, "When I have presented one corner of a subject to someone, and from it he cannot learn the other three, I do not repeat my lesson"; see Legge, The Chinese Classics,vol. 1, p. 197, chap. 8 142 Mengzi,Lilou xia. See Legge, The Chinese Classics,vol. 2, p. 317, chap. 1. 143 Yijing,Xici shang. See Legge, I ching: Book of Changes,p. 354. 144 Liji,Tangong shang. Legge translates this passage as "Under the Yin they used the [ordinary] sacrificial vessels, intimating to the people that [the dead] had knowledge"; See Müller, ed., The Sacred Books of the East,vol. 27, p. 151, n. 6. 145 Lunyu,Bayi. See Legge, The Chinese Classics,vol. 1, p. 159, chap. 12. 146 This expression is based on a passage in the Laozi dao de jing,Chap. 25, "In the universe there are four that are great, and the [sage] king is one of them"; see Legge, Dao de jing ji Zhuangzi quan ji,p. 116.

147 This expression is based on a passage in the Lunyu,Gongzhi Chang, "His (i.e., Confucius') discourses about human nature and the Way of Heaven cannot be heard"; see Legge, The Chinese Classics,vol. 1, p. 177, chap. 12. 148 See the Shangshu,Yi xun. Legge translates this passage "[Think of them!—] Sacred counsels of vast importance, admirable words forcibly set forth!"; Legge, The Chinese Classics,vol. 3, p. 198.

149 Wulu Chongzong was an intellectual of the Han dynasty who was favored by Emperor Yuan, so no one dared to argue against him. Only Zhu Yun refuted him in an argument and brought him to submission, whereupon all the Confucianists said, "Zhu Yun broke

the long horn of Wulu"; see Hanshu,Zhu Yun zhuan.

150 Yijing,Xici xia. See Legge, I ching: Book of Changes,p. 381, n. 10. 151 This is in accordance with the description found in the Gongyang zhuan,Aigong's fourteenth year. The Zuozhuancontains the writings of Confucius until his death, in Aigong's sixteenth year.

307

Notes

152 Mengzi,Gaozi shang. See Legge, The Chinese Classics,vol. 2, pp. 418-419. "Nobility

of Heaven" refers to benevolence, righteousness, self-consecration, fidelity, and indefatigable joy in these virtues. 153 The sophistry of a white horse not being white refers to the "Chapter on the White Horse (Baima lun)" in the Gongsun Longzi,by Gongsun Long of Zhao state. 154 The expression "separating the hardness [of a stone] from its white color" is based on a sophistry asserted by Gongsun Long during the Warring States period: "A piece of stone has two different characteristics: hardness and white color. Two different characteristics cannot mean one object, stone.

"

155 This expression derives from a passage in the Yijing,Meng. Legge translates "'[A second and third application create annoyance, and] I do not instruct so as to create annoyance' —annoyance [he means] to the ignorant"; I ching: Book of Changes,p. 217. 156 This expression derives from a passage in the Yijing,Kun, "In the first SIX, divided,

[we see its subject] treading on hoarfrost. The strong ice will come [by and by]"; Legge, I ching: Book of Changes,p. 60, n. 1.

157 Lunyu,Shuer, says,

"The subjects on which the Master did not talk were: extraordinary things, feats of strength, disorder, and spiritual beings"; Legge, The Chinese Classics, vol. 1, p. 201.

158 These expressions are based on passages in the Yijing,Xici shang and xia, respectively, "By their spirit-like ability they knew [the character of] coming events, and their wisdom had stored up [all experiences of] the past, " and "I may venture to say that the

son of the Yan family had nearly attained [the standard of perfection]"; Legge, I ching: Book of Changes,pp. 372, 392-393.

159 See note 111.

160 Hou Hanshu,juan111, Fan Shi zhuan.

161 Lunyu,Bayi. See Legge, The Chinese Classics,vol. 1, p. 159. 162 Liji,Jiyi. See Müller, ed., The Sacred Books of the East,vol. 28, p. 211, n. 3. 163 The Chinese phrase jian shuang lu ("to treads on hoarfrost and dew") in the Liji,Jiyi, is translated as a feeling of sadness on the basis of the passage, "When he (i.e., the

superior person) treads on the dew which has descended as hoarfrost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold"; see Müller, ed., The Sacred Books of the East,vol. 28, p. 210. 164 See "Criticism of Secretariat Fan's Discourse on the Extinction of the Spiritby Cao Siwen,

" in Fascicle Nine, pp. 65-68.

165 The six coverings are originally found in the Lunyu,Yanghua; they lead to (1) foolish simplicity, (2) mental dissipation, (3) disregard of harmful consequences, (4) rudeness, (5) insubordination, and (6) extravagant conduct. See Legge, The Chinese Classics, 308

Notes

vol. 1, p. 322, n. 3. In Buddhism this term refers to (1) greed, (2) breaking precepts, (3) anger, (4) indolence, (5) distraction, and (6) ignorance. 166 Yijing,Kun Wenyan. See Legge, I ching: Book of Changes,p. 419. 167 Xiaojing.See Rosemont, The Chinese Classic of Family Reverence,p. 109. 168 Xiaojing.See Rosemont, The Chinese Classic of Family Reverence,p. 112. 169 Mengzi,Dengwengong xia. See Legge, The Chinese Classics,vol. 2, pp. 283-284. 170 This expression derives from the Lunyu, Gongye Chang. Legge translates, "[Hui

hears one point and] knows all about a subject"; The Chinese Classics,vol. 1, p. 176. 171 See note 111.

172 Shujing,Yushu, Yi Ji. Legge translates this as "the imperial progenitors come to the service"; The Chinese Classics,vol. 3, p. 87.

173 Zhouli,Chunguan, Zongbo.

174 Zuozhuan,Xuangong's fifteenth year. Wei Ke was able to escape death in dangerous battle because his enemy was tripped up by tied-up grasses; later he came to know in a dream that the grass had been tied by the father of his father's concubine, as repayment for Wei Ke's previous kindness to the man's daughter. See Legge, The Chinese Classics,vol. 5, p. 328 (right column).

175 Zhuangzi,Waiwu. See Legge, Dao de jing ji Zhuangzi quan ji,p. 576, n. 6. 176 Lunyu,Xianjin. See Legge, The Chinese Classics,vol. 1, p. 241. 177 Shujing,Jinteng. See Legge, The Chinese Classics,vol. 3, pp. 353-354. 178 Shijing,Daya, Wenwang zhi shi, xiawu. See Legge, The Chinese Classics,vol. 4, p. 458. 179 See note 172.

180 Zhuangzi,Qiwulun. The Discourse on the Coexistence of Opposite Viewsrefers to the theory that that view and this (the opposite view) mutually produce one another. This was originally asserted by Zhuangzi's friend, Huishi. See Legge, Dao de jing ji Zhuangzi quan ji,p. 230.

181 Laozi Dao de jing, Chap. 60. See Legge, Dao de jing ji Zhuangzi quan ji, p. 152. 182 Zhuangzi,Yangshengzhu. Legge translates "What we can point to are the faggots that have been consumed; but the fire is transmitted [elsewhere]"; Dao de jing ji Zhuangzi quan ji,p. 250.

183 See note 167.

184 Liji,Yueji. See Müller, ed., The Sacred Books of the East, vol. 28, p. 99, n. 19. 185 Shijing,Zhou song. Legge translates,

"In solemn unison they give forth their notes.

Our ancestors will give ear"; The Chinese Classics,vol. 4, p. 588. 309

Notes

186 See note 173.

187 According to the Liji,Jiyi, one hears the sigh when he is departs through the door of the hall. Legge translates this whole section,

"On the day of sacrifice, when he enters

the apartment [of the temple], he will seem to see [the deceased] in the place [where his spirit tablet is]. After he has moved about [and performed his operations] and is leaving at the door, he will seem to be arrested by hearing the sound of his movements, and will sigh as he seems to hear the sound of his sighing"; Müller, ed., The Sacred Books of the East,vol. 28, p. 211, n. 3.

188 See note 177.

189 Zuozhuan,Zhaogong's seventh year for Gun and Boyou, and Zhuanggong's eighth year for Pengsheng, respectively. See Legge, The Chinese Classics, vol. 5, p. 617 (right column), p. 618 (left column), and p. 82 (right column). 190 This expression is based on a passage in the Zhuangzi,Xiaoyaoyou: "A cicada and a little dove laughed at it, saying,

'We make an effort and fly towards an elm or sapanwood tree; and sometimes before we reach it, we can do no more but drop to the ground. Of what use is it for this [creature] to rise 90,000 li[in the sky] and make for the South?'"; see Legge, Dao de jing ji Zhuangzi quan ji,p. 214. 191 The Chinese term liubian(six elemental energies of the changing seasons) derives from the term liuqi zhi bianfound in the Zhuangzi,Xiaoyaoyou. See Legge, Dao de jing ji Zhuangzi quan ji,p. 217.

192 Ban niyuan jing(T.6.1:188c25-26), and Taizi ruiying benqi jing(T.185.3:472c7-8). 193 See note 147.

194 See the Miaofa lianhua jing (T.262.9:4b11-13): "Among eight hundred disciples there was one called Seeking Fame. He was greedy for profit. Even though he repeatedly read and recited many Buddhist scriptures, he did not attain nonobstruction through this practice, and forgot many points he had read. Therefore, he was called Seeking Fame.

"

195 The expression "Zichan of Dongli" derives from the Lunyu, Xianwen. See Legge, The Chinese Classics,vol. 1, p. 278.

196 Liji,Tangong xia. See Müller, ed., The Sacred Books of the East, vol. 27, p. 193. 197 Taizi ruiying benqi jing(T.185.3:475a2).

198 These statements derive from the Zhuangzi,Xiaoyaoyou. See Legge, Dao de jing ji Zhuangzi quan ji,p. 214.

199 Dhammapada(Faju jing) (T.210.4:574b5-6) and Beijing chao (T.790.17:735b13-14). 200 These passages are not found in the Book of Rites.In the Zuozhuan,Xigong's tenth year, there is this passage: "I have heard that the spirits of the dead do not enjoy the 310

Notes

sacrifices of those who are not of their kindred, and that people only sacrifice to those who were of the same ancestry as themselves"; see Legge, The Chinese Classics, vol. 5, p. 157 (left column).

201 Zuozhuan,Xuangong's third year. See Legge, The Chinese Classics,vol. 5, p. 294 (left column).

202 See note 174.

203 The Chinese term tianzaomeans hanging pearl ornaments of a heavenly crown, but this does not fit the context. I translate this term as "heavenly beings, " following the

treatment in Ōta Teizō, trans., Kokuyaku issaikyō, Wa-Kan senjutsu bu, Gokyōbu 1 (Tokyo: Daitō Shuppansha, 1936), p. 251, n. 194.

204 Shanhai jing,Dahuangbei jing, for Zhulong. See Pu Guo, Yixing Hao, Hsaio-Chieh Cheng, Huizhen Zheng Bai, and Kenneth Lawrence Thern, Shan hai ching: Legendary Geography and Wonders of Ancient China(Taipei: Committee for Compilation and Examination of the Series of Chinese Classics, National Institute for Compilation and Translation, 1985), p. 249.

205 This expression is based on the phrase in Zhuangzi,Zhile: "A short rope cannot be used to draw water from a deep well"; see Legge, Dao de jing ji Zhuangzi quan ji, p. 447, n. 5.

206 This quotation is not found in the Taishō shinshū daizōkyō. 207 The Chinese term erqiandanrefers to a governor-general because the salary for this position was two thousand danof grain. During the period between the Western Jin and Liang dynasties one danwas equivalent to 26.4 kilograms. 208 The phrase "A man can propagate the Way" derives from the Lunyu,Weilinggong. See Legge, The Chinese Classics,vol. 1, p. 302.

209 Zuozhuan,Xigong's fifteenth year. Legge did not translate this section. 210 Confucius said,

"Ever since I have had You, I have not heard malicious words"; Shiji, juan67, Zhongni dizi liezhuan. See Nienhauser, The Grand Scribe '

s Records,vol. 7,

p. 69.

211 The term "four that are great" from the Laozi Dao de jing,Chap. 25 refers to the Way, Heaven, Earth, and the Sage King. See Legge, Dao de jing ji Zhuangzi quan ji, p. 116. 212 In the original version of this story in Zhuangzi,Tiandi, there is Xiangwang (Purposeless) instead of Wangxiang. See Legge, Dao de jing ji Zhuangzi quan ji,p. 360. 213 Weimojie suoshuo jing(T.475.14:537a16).

214 Miaofa lianhua jing(T.262.9:43b24).

215 Dīpaṅkara Buddha gave a prediction to Māṇava Bodhisattva about his future attainment of buddhahood. See Taizi ruiying benqi jing(T.185.3:472c18-473a23). 311

Notes

216 Miaofa lianhua jing(T.262.9:25a1-2).

217 See note 166.

218 Weimojie suoshuo jing(T.475.14:537c16). 219 The Chinese name Pao ("kitchen") Sheng ("to produce") is not known. Probably the Chinese character shengis ding;Zhuangzi,Yangshengzhu. See Legge, Dao de jing ji Zhuangzi quan ji,pp. 246-248.

220 "Thus Come" (Tathāgata) and "Well Gone" (Sugata) are two of the ten epithets for the Buddha.

221 This expression derives from Confucius' statement in the Lunyu,Weilinggong, "Let

every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher"; see Legge, The Chinese Classics,vol. 1, p. 304. 222 Lunyu,Yan Yuan. See Legge, The Chinese Classics,vol. 1, p. 253. 223 This story is found in the Gaoseng zhuan(T.2059.50:325b7-c5). 224 A similar story to this is found in the Gaoseng zhuan (T.2059.50:409c18-28). 225 In the biography of Yu Falan in the Gaoseng zhuan(T.2059.50:349c22-29), there is a story about a tiger that came into Falan's room on a snowy day, stayed overnight, completely tame with Falan, and left the next morning when it stopped snowing. 226 Gaoseng zhuan(T.2059.50:326c17-20).

227 The following section before the letter of King Wenxuan (460-494) consists of partial descriptions of the Discourse to Clarify Buddhism, T.2102.52:12b27-29, 12c8-10, 12c11-21.

228 This quotation is not found in the Mengzi. 229 I moved the Chinese character xiao("small") between the characters shi("to lose") and cun ("to exist"), following the suggestion found in Ōta, Kokuyaku issaikyō, Gokyōbu1, p. 263, fn. 2.

230 This expression is based on a passage in the Xiaojing, "Our bodies—to every hair

and bit of skin—are received by us from our parents, and we must not presume to injure or wound them. This is the beginning of filial piety. " See Rosemont, The Chinese

Classic of Family Reverence,p. 105.

231 Zuozhuan,Mingong's first year. See Legge, The Chinese Classics,vol. 5, p. 125 (left column).

232 This expression is based on a passage in Shiji, juan 83, Lu Zhonglian Zou Yang liezhuan,

"Your servant has heard that if the bright-moon pearl or a glowing jade ring were tossed from the dark to a man on the road, he would put his hand to his sword and glare at those around him.

" See Nienhauser, The Grand Scribe

'

s Records,vol. 7,

p. 290.

312

Notes

233 There are different definitions of the five kinds of principles of human relationships (wujiao). The Zuozhuan,Wengong's eighteenth year, says, "Fathers became just and

mothers gentle; elder brothers kindly, and younger ones respectful; and sons became filial.

" See Legge, The Chinese Classics,vol. 5, p. 283 (left column). The Mengzi,Tengwengong shang, says,

"To teach the relations of humanity: how,

between father and son there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. " See Legge, The Chinese

Classics,vol. 2, pp. 251-252.

234 This expression derives from the Lunyu,Yan Yuan: "If a man can for one day subdue himself and return to propriety, all under Heaven will ascribe perfect virtue to him. "

See Legge, The Chinese Classics,vol. 1, p. 250. 235 According to the Zuozhuan,the "four wicked ones" refer to Chaos, Monster, Block, and Glutton. See Legge, The Chinese Classics,vol. 5, p. 283 (left column). 236 In the Shiji,juan130, Taishigong zixu, the frugality of the earthen steps of Yao's residence is praised as an example of virtuous conduct. 237 Zhu Duo's obsequious manner is also mentioned in the Lunyu,Yong ye. See Legge, The Chinese Classics,vol. 1, p. 190.

238 The Chinese term liuzhi(six kinds of hindrances) is unknown. The Gumyōshū kenkyū suggests that this probably refers to the six sense objects of sensation and perception (liuchen): visual color and form, sound, odor, taste, tactile object, and mental object; see Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 598, n. 3.

239 This expression derives from the Lunyu,Yan Yuan. See Legge, The Chinese Classics, vol. 1, p. 250.

240 For the expression "a pair of bellows,

" see the Laozi Dao de jing,Chap. 5; Legge,

Dao de jing ji Zhuangzi quan ji,p. 98. For non-self, see the Weimojie suoshuo jing (T.475.14:545a1).

241 Yijing,Xici shang. See Legge, I ching; Book of Changes,p. 373, n. 70. 242 Laozi Dao de jing, Chap. 25. See Legge, Dao de jing ji Zhuangzi quan ji, p. 115, chap. 25.

243 Chuci,Jiubian.

244 Hou Hanshu,Liezhuan 40, Yang Li Zhai Ying Huo Yuan Xu lie zhuan. 245 Sanguo Weizhi,juan11, Guan Ning zhuan.

246 Yan Junping was a diviner in Chengdu. See the Hanshu,juan72, Wang Kong liang Gong Bao zhuan.

247 Hou Hanshu,Liezhuan, juan73.

313

Notes

248 Sanguozhi, juan42.

249 The Gumyōshū kenkyū suggests that the four Chinese characters fa fu fa zhi after Seng qian could be interpolations, redundancies owing to misprints, or scribal errors. I follow this and have not translated them here. See Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 606, n. 9. 250 Shiji,juan44, Wei shijia.

251 The "four bright men" refer to Dongyuangong, Luli, Qili Ji, and Xiahuanggong of the Qin dynasty.

252 Hou Hanshu,Liezhuan 43.

253 Jinshu,juan94.

254 Foshuo Beijing chao(T.790.17:729a1-736b1).

255 Zuozhuan,Zhuanggong's ninth year. See Legge, The Chinese Classics,vol. 5, p. 84 (right column).

256 This expression derives from the Zhuangzi, Qiushui. See Legge, Dao de jing ji Zhuangzi quan ji,pp. 437-438.

257 See note 176.

258 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. King Wen later 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.

259 See note 18.

260 Laozi Dao de jing, chap. 41. Legge, Dao de jing ji Zhuangzi quan ji, p. 132, n. 1. 261 This expression is based on the passage found in the Xiuxing benqi jing(T.184.3:463a20-21). 262 Qiwulun. See Legge, Dao de jing ji Zhuangzi quan ji,p. 242. 263 Miaofa lianhua jing(T.262.9:16c4-17b17).

264 This expression is based on the statement of the king of Zhou found in the Zuozhuan, Zhaogong's ninth year: "I am to you (i.e., Shuxiang of Jin state) as the cap or crown to the other garments, as the root to the tree, or the spring to the steam, as their counselor to the people. If you tear the cap and break the crown in pieces, tear up the root, stop up the spring, and take it on you to cast the counselor away, what can be expected by me, the one man, from the Rong and the Di?" See Legge, The Chinese Classics,vol. 5, p. 625 (right column).

265 Jinshu,juan33.

314

Notes

266 Hanshu,Liezhuan 28, Gongsun Hong, Bu Shi, Er Kuan zhuan. 267 Neither Wei Zhi nor Zun Zu is known.

268 This statement derives from the Lunyu,Yang Huo: '"It is according to the rules of propriety,

' they say. Are gems and silk all that is meant by propriety?" See Legge, The Chinese Classics,vol. 1, p. 324.

269 This statement is based on the proverb in the Hanshu,Jia Yi zhuan, the follies of others (qianche fu houche jie). "

"We learn from

270 Lunyu,Wei Linggong for Zang Wen Zhong. See Legge, The Chinese Classics,vol. 1, pp. 298-299.

271 Sanguo Weizhi,juan11, Tian Cou zhuan.

272 Shiji,juan86, Cike zhuan. See Yang Hsien-yi and Gladys Yang, trans., Selections from Records of the Historian (Peking: Foreign Languages Press, 1979), pp. 387-389. 273 The expressions "the penetrating (i.e., the assemblage of excellences)" and "great good fortune" derive from the Yijing,Qian Wenyan and Kun, respectively. See Legge, I ching: Book of Changes,pp. 60, 408.

274 This statement is based on a description found in the Zhuangzi,Quishui: "There is in the south a bird called 'the Young Phoenix' —do you know it? Starting from the

South Sea, it flies to the Northern [Sea]; never resting but on the bignonia, never eating but the fruit of the melia azederach, and never drinking but from the purest springs.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 439. 275 Legge, I ching: Book of Changes,p. 96, n. 6. 276 Müller, ed., The Sacred Books of the East,vol. 27, p. 408, n. 16. 277 The three editions of the Song, Yuan, and Ming dynasties, and the old Song edition of the Kunaichō Library have the Chinese characters ji("then") and xian("transcendent" or "hermit") instead of the characters yu("I") and zuo("to make"). Since the three appeals (found in Fascicle Fourteen) list the composers' names, I translate here following the four editions mentioned above; however, it is possible that Sengyou composed them on the basis of only three names. 278 This expression is based on a description in Zhuangzi,Qiwulu: "When the breath of the Great Mass [of Nature] comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from myriad apertures there issues its excited noise"; see Dao de jing ji Zhuangzi quan ji,p. 225.

279 Shenri jing(T.535.14:819b2-3).

280 Gaoseng Faxian zhuan(T.2085.51:865c1-6).

281 "King of Nanqiao" refers to Liu Yixuan (415-454), the sixth son of Emperor Wu of the Song dynasty.

315

Notes

282 Lunyu,Shuer. See Legge, The Chinese Classics,vol. 1, p. 203. 283 Liji,Xueji. See Müller, ed., The Sacred Books of the East,vol. 28, p. 89. 284 Shujing,Dayumo. See The Chinese Classics,vol. 3, p. 59, n. 12. 285 Yijing,Kun Wenyan. See Legge, I ching: Book of Changes, p. 419. 286 Zuozhuan,Yinggong's fifth year. See Legge, The Chinese Classics,vol. 5, p. 19 (left column).

287 This is based on the statement found in the Lunyu,Yan Yuan: "To subdue one's self and return to propriety is perfect virtue. If a man can for one day subdue himself and return to propriety, all under Heaven will ascribe perfect virtue to him. " See Legge,

The Chinese Classics,vol. 1, p. 250.

288 The formal sitting style refers to sitting with both knees on the ground or floor with the buttocks resting on the legs (the traditional Chinese style); the informal style refers to squatting with raised heels (the Indian style). 289 This expression derives from the Lunyu,Xueer. Legge translates the passage as "In practicing the rules of propriety, a natural ease is to be prized"; The Chinese Classics, vol. 1, p. 143.

290 Gaoseng zhuan(T.2059.50:353a23-27).

291 Zuozhuan,Huangong's fourteenth year. See Legge, The Chinese Classics,vol. 5, p. 61, for the Chinese text. This statement means that lacunae in the text should not be interpolated based on presumption.

292 The Lunyu, Xianwen, for Pi Chen and Shi Shu. See Legge, The Chinese Classics, vol. 1, p. 278.

293 Zuozhuan,Xuangong's fifteenth year. Wei Ke was able to escape imminent death in a dangerous battle because his enemy was tripped up by tied-up grasses; later he came to know in a dream that the grass had been tied up by the father of his father's concubine, as repayment for Wei Ke's previous kindness to the man's daughter. See Legge, The Chinese Classics,vol. 5, p. 328 (right column). 294 This statement is based on a description in the Liji,Yueji: "The times of the five Dis were different and therefore each did not adopt the music of his predecessor. The Three Kings belonged to different ages and so each did not follow the ceremonies of his predecessor. " See Müller, ed., The Sacred Books of the East,vol. 28, p. 102, n. 27. 295 Zhuangzi,Tianyun. See Legge, Dao de jing ji Zhuangzi quan ji,p. 401. 296 Mengzi,Jinxin xia. See Legge, The Chinese Classics,vol. 2, p. 479. 297 This expression is based on a conversation between the Duke of She and Confucius recorded in the Lunyu,Zilu: "The Duke of She informed Confucius, saying, 'Among

us here there are those who may be styled upright in their conduct. If their father have 316

Notes

stolen a sheep, they will bear witness to the fact. ' Confucius said,

'Among us, in our

part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this. '" See Legge, The Chinese Classics, vol. 1, p. 270. 298 The expression "the virtuous person who is in charge of the tallies (siqi)" derives from the Laozi dao de jing,Chap. 79. Legge translates the Chinese term siqias "the conditions of the engagement"; Dao de jing ji Zhuangzi quan ji,p. 169. 299 This expression is based on a passage found in the Liji, Quli shang: "At eighty or ninety, we say of him,

'He is very old.

' When he is seven, we say that he is an object of pitying love. Such a child and one who is very old, though they may be chargeable with crime, are not subjected to punishment. " See Müller, ed., The Sacred Books of the East,vol. 27, p. 66.

300 According to the Jinshu,Liezhuan 47, the name Chu Yi is read as Chu She. 301 Zuozhuan, Zhaogong's third year. See Legge, The Chinese Classics, vol. 5, p. 589 (left column).

302 Laozi Dao de jing, Chap. 73. See Legge, Dao de jing ji Zhuangzi quan ji, p. 164. 303 This expression is based on a phrase found in the Zhuangzi,Dazongshi: "He overspreads Heaven and supports the Earth.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 304. 304 The Chinese word chong (in the name He Chong) means "fullness, " "complete,

"

"great,

" or "reality.

"

305 The statement starting with the sentence "Even though the Buddha's edification is endlessly vast and infers the world beyond the visual and aural senses, respect is considered to be its foundation" up to this point is found in "The Discourse on Why Śramaṇas Do Not Bow to the Sovereign (Shamen bujing wanghe lun) by Dharma Teacher [Hui]yuan,

" in The Collection for the Propagation and Clarification of Buddhism, Vol. I, Fascicle Five, p. 174 (29c24-30a3). 306 Liji,Sanfu sizhi. See Müller, ed., The Sacred Books of the East,vol. 28, p. 466, n. 5. 307 This phrase "letting the people act freely and exercising forbearance (zaiyou), " is the

title of a chaper in the Zhuangzi.

308 Zhang Chang is probably the Metropolitan Governor of the Former Han dynasty, who often quoted the Chinese classics at court. His biography is found in the Hanshu, juan76.

309 Lunyu,Taibo. See Legge, The Chinese Classics,vol. 1, p. 211. 310 This passage derives from the Yijing,Guan, Tuan. See Legge, I ching: Book of Changes, p. 230, XX, n. 3.

311 Lunyu,Xianjin. See Legge, The Chinese Classics,vol. 1, p. 240. 317

Notes

312 This statement is based on one found in the Yijing,Xici shang: "The superior person occupies his apartment and sends forth his words. If they are good, they will be responded to at a distance of more than a thousand li—how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they are evil, they will awaken opposition at a distance of more than a thousand li. " See

Legge, I ching: Book of Changes,p. 361, n. 42. 313 Lunyu,Yan Yuan. See Legge, The Chinese Classics,vol. 1, p. 250. 314 T.185:3.480c2-3.

315 This statement based on the "Chapter on the White Horse (Baima lun)" in the Gongsun Longzi is known as a sophism asserted by Gongsun Long of Zhao state in the Warring States period.

316 This statement is based on a conversation between Zhuangzi and Huizi regarding the enjoyment of fishes, found in the Zhuangzi,Qiushui: "Zhuangzi and Huizi were walking on the dam over the Hao [River], when the former said, 'These thryssas come

out and play about at their ease—that is the enjoyment of fishes. ' The other said,

'You

are not a fish; how do you know what constitutes the enjoyment of fishes?' Zhuangzi rejoined,

'You are not I. How do you know that I do not know what constitutes the enjoyment of fishes?' Huizi said,

'I am not you; and though indeed I do not fully know you, you certainly are not a fish, and [the argument] is complete against your knowing what constitutes the happiness of fishes. ' Zhuangzi replied,

'Let us keep to

your original question. You said to me,

'How do you know what constitutes the enjoyment of fishes?' You knew that I knew it, and yet you put your question to me—well, I know it [from our enjoying ourselves together] over the Hao. '" See Legge, Dao de

jing ji Zhuangzi quan ji,pp. 439-440.

317 This expression is based on that found in the Liji,Zhongni Yan ju: "When the three disciples had heard these words from the Master, they saw clearly as if a film had been removed from their eyes.

" See Müller, ed., The Sacred Books of the East,vol. 28, p. 277.

318 The Dao de jingstates,

"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 Legge, Dao de jing ji Zhuangzi quan ji,p. 116, n. 3. 319 There are basically two definitions of the six generations: (1) the Yellow Emperor, Yao, Shun, Yu, King Tang, and King Wu; and (2) the Xia, Yin, Zhou, Qin, Han, and Wei dynasties.

320 This statement is based on a conversation between Confucius and Zigong found in the Lunyu,Bayi. When Zigong wanted to stop the offering of sheep on the inauguration of the first day of each month, since the sacrificial ceremony had degenerated into formalism, Confucius said that it is regrettable to lose the form of the old ceremony. See Legge, The Chinese Classics,vol. 1, p. 161. 321 According to Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū 318

Notes

han, ed., Gumyōshū kenkyū,vol. 3, p. 684, n. 3, Huan Xuan issued this decree on the third day of the twelfth month of Yuanxing (403), the day he ascended the throne. 322 See Legge, Dao de jing ji Zhuangzi quan ji, p. 116, for "the four that are great. "

323 This expression is based on a conversation between Ziyou and Ziqi found in the Zhuangzi, Qiwulun: "Ziyou said,

'The notes of Earth then are simply those which

come from its myriad apertures; and the notes of Man may just be compared to those which [are brought drawn from the tubes of] bamboo—allow me to ask about the notes of Heaven.

' Ziqi replied,

'Blowing the myriad differences, making them stop

(proceed) of themselves, sealing their self-selecting—who is it that stirs it all up?'" 324 Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 691, n. 18, suggests that "non-Buddhist teaching" here refers to the edification of the king based on a description found in the Zhuangzi, Qiwulun: "

. . . thus it was that the Dao, which inwardly forms the sage and externally the king, . . .

"

325 Zhi Daolin lived from 314 to 366, Huan Xuan from 369 to 404. The date of this letter is the fifth day of the fourth month of the third year of Long'an (399). Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 696, n. 1, presumes that this letter was composed by someone else. 326 This statement is based on one found in the Laozi dao de jing,Chap. 48: "He who practices the Dao daily diminishes his doing. He diminishes it and again diminishes it, till he arrives at doing nothing (wuwei). Having arrived at this non-inaction, there is nothing that he does not do.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 138.

327 Zhuangzi, Dechongfu. See Legge, Dao de jing ji Zhuangzi quan ji, pp. 274-276. 328 A "complaints board" derives from a story that during the reign of Emperor Yao a board was set up on a roadside for people to record errors made regarding public administration; through these records, the emperor learned of his faults. 329 The Chinese character chiin the family name of Chi Chao (Jiapin, 336-377) is often read asxi.According to Huang Bosi's Fatie kanwu(Model Book for Errata) compiled in the Northern Song dynasty, chiis the correct pronunciation. See Morohashi Tetsuji, Dai Kan-Wa jiten(Tokyo: Taishūkan Shoten, 1955-1960), vol. 11, p. 243. 330 Puyao jing (T.186.3:507c23-24).

331 The five hindrances (Skt. pañca-nivaraṇā) are usually listed as (1) greed (Skt. rāga), (2) anger (Skt. pratigha), (3) lethargy (Skt. styāna-middha), (4) restlessness and mortification (Skt. auddhatya-kaukṛtya), and (5) doubt (Skt. vicikitsā). 332 Similar phrases are found in the Puyao jing (T.212.4:753a26-28) and the Foshuo Beijing chao(T.790.17:731c14-15).

333 Ban niyuan jing(T.6.1:181a25-27).

319

Notes

334 This expression derives from the Yijing,Xici shang: "The superior man occupies his apartment and sends forth his words. If they are good they will be responded to at a distance of more than a thousand li.

" See Legge, I ching: Book of Changes,p. 361.

335 This derives from the Liji,Zhongyang: "There is nothing more visible than what is secret.

" See Müller, ed., The Sacred Books of the East,vol. 28, p. 300. 336 According to the Collection of Records Derived from the Tripiṭaka(Chusanzang jiji, T.2145.55:5c26-27), the earliest extant catalogue compiled by Sengyou in the early sixth century, there are two translations of the Sutra of the Twelve Gates (Shiermen jing) by An Shigao. This text was believed to no longer be extant until a manuscript of the text was found in Kongōji Temple in Kawachi Nagano, Japan. The Kokusai Bukkyōgaku Daigakuin Daigaku group, led by Ochiai Toshinori, has researched the Kongōji collection and published three monographs. The Shiermen jingwas introduced in one of them, Kongōji issaikyō no kisoteki kenkyū to shinshutsu butten no kenkyū (Tokyo: Kokusai Bukkyōgaku Daigakuin Daigaku, 2004), pp. 195-203. The passage quoted here is not found in this manuscript.

337 Lunyu,Liren. See Legge, The Chinese Classics,vol. 1, p. 168. 338 Zhuangzi,Dazongshi. See Legge, Dao de jing ji Zhuangzi quan ji,p. 301. 339 Zhuangzi, Gengsang Chu. See Legge, Dao de jing ji Zhuangzi quan ji, p. 523. 340 According to the Collection of Records Derived from the Tripiṭaka(Chu sanzang jiji, T.2145.55:8c3), this scripture is called the Pusa zhengzhai jing,the Pusa zhaifa,or the Chizhai jing.This quotation is not found in any text in the Taishō canon. 341 Shiji,juan56, Chen chengxiang shijia. See Yang and Yang, Selections from Records of the Historian,p. 264.

342 Yangshe Xi (Shuxiang) was the elder brother of Fu (Shuyu). See Zuozhuan,Xianggong's sixteenth year and Zhaogong's fifth year for Xi, and Zhaogong's thirteenth year for Fu.

343 See the Shangshu,Shundian, for the four criminals. See Legge, The Chinese Classics, vol. 3, pp. 39-40.

344 Shiji,juan5, Qin benji. See Nienhauser, The Grand Scribe '

s Records,vol. 1, p. 91.

345 T.6.1:181b1-3.

346 The phrase "placing [a beautiful gem] into a case" derives from the Lunyu, Zihan. See Legge, The Chinese Classics,vol. 1, p. 221.

347 This expression is found in the Laozi dao de jing,Chap. 73. See Legge, Dao de jing ji Zhuangzi quan ji,p. 164.

348 See note 336 for the Sutra of the Twelve Gates (Shiermen jing). According to the Kongōji manuscript, the original expression differs slightly from this quotation, but this tenet is designated as the first gate.

320

Notes

349 T.533.14:814a20-24.

350 T.210.4:573c8.

351 T.630.15:453a12-14.

352 This sutra is listed in the Collection of Records Derived from the Tripiṭaka(Chusanzang jiji, T.2145.55:7a13) but it is no longer extant.

353 Generally, the "four immeasurable minds" refer to benevolence or loving-kindness (ci; Skt. maitrī), compassion (bei;Skt. karuṇā), joy (xi;Skt. muditā), and giving up [all attachments] or equanimity (she;Skt. upekṣā). The Chinese word huin the four immeasurable minds is used as an equivalent to the word shein many sutras, such as the Zengyi ahan jing(T. 125), the Sheng jing(T. 154), and the Taizi ruiying benqi jing(T. 185). Here the term huis literally interpreted as "protection. "

354 This is a summary of the original statement. See T.185.3:475c14-17. 355 This passage is not found in the Chengju guangming dingyi jing(T. 630) of the Taishō canon.

356 T.6.1:189b22-23.

357 The list of the eight worldly matters is found in the Xiuxing benqi jing(T.184.3:496b26-27), the Taizi ruiying benqi jing(T.185.3:476c14-15), and the Jingdu sanmei jing, an indigenous Chinese scripture found in Zangwai fojiao wenxian(Beijing Shi: Zong jiao wen hua chu ban she, 1995-), vol. 7; the passage is on p. 301, lines 6-7; CBETA (ZW7.n63.301a6-7).

358 This tenet is found in various sutras. The same Chinese expression is found in the Zhong ahan jing.See T.26:435c27-28, 462a27-28, 464b29-c1, 467b29-c1, 600b8-9, 673a7-8. 359 This expression is based on a passage found in the Zhuangzi,Daozhi: "Its brief existence is not different from the passing of a crevice by one of King Mu's horses, " or

one from the Zhuangzi,Zhibeiyou: "Human life between Heaven and Earth is like a white colt passing by a crevice and suddenly disappearing. " See Legge, Dao de jing

ji Zhuangzi quan ji,p. 615, or p. 505, respectively.

360 This expression derives from the Zhuangzi,Zhibeiyou: "Life is due to the collecting of the breath. When [breath] is collected there is life; when it is dispersed there is death.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 499.

361 This exact statement is not found in any sutra but a similar one is found in the Xiuxing benqi jing(T.184.3:469a18-19), the Taizi ruiying benqi jing(T.185.3:476b21-22), the Dhammapada (Faju jing) (T.210.4:559a20-21), and the Faju piyu jing (T.211.4:576b4-5).

362 T.474.14:523a25.

363 This statement derives from the Lunyu,Yang Huo: "When they have got them their 321

Notes

anxiety is because they might lose them. When they are anxious that such things might be lost, there is nothing to which they will not proceed. " See Legge, The Chinese

Classics,vol. 1, p. 325.

364 Weimojie jing(T.474.14:528c1).

365 Chengju guangming dingyi jing(T.630.15:451c25-26). 366 A similar expression is found in the Taizi ruiying benqi jing (T.185.3:473c3). 367 This quotation is not found in any text in the Taishō canon. 368 A similar story is found in the Sishierzhang jing(T.784.17:724a1-5), in which the Buddha asked his disciples how long is the human life span. 369 This expression is based on Lunyu,Zihan: "The prosecution of learning may be compared to what may happen in raising a mound. If but one basket of earth is lacking to complete the work and I stop, the stopping is my own work. This may be compared to throwing earth down onto the level ground. Even though only one basketful is thrown at a time, the advancing with it is my own going forward. " See Legge, The

Chinese Classics,vol. 1, pp. 222-223.

370 The phrase "concurrently forgetting everything (jianwang)" derives from the Zhuangzi, Tianyun: "If it is easy to make my parents forget me, it is difficult for me to forget all the people in the world. If it is easy to forget all the people in the world, it is difficult to make them all forget me.

" See Legge, Dao de jing ji Zhuangzi quan ji, p. 395. 371 Taizi ruiying benqi jing(T.185.3:479c27-28). 372 The Chinese term ruosang, which means to leave one's native place or homeland when young, is originally found in the Zhuangzi,Qiwulun. See Legge, Dao de jing ji Zhuangzi quan ji,p. 242.

373 T.186.3:507c26-27.

374 T.6.1:181a21: "When your mind, consciousness, and feeling cease you neither die nor are [re]born.

"

375 The twenty-eight heavens refer to the six heavens of the realm of desire (Skt. kāma dhātu), the eighteen heavens of the realm of form (Skt. rūpadhātu), and the four heavens of the formless realm (Skt. ārūpyadhātu). 376 Weimojie jing(T.474.14:522b11-13).

377 The Chinese word yifu is based on passages found in the Laozi dao de jing, Chap. 58: "Misery!— happiness is to be found by its side! Happiness!—misery lurks beneath it!" See Legge, Dao de jing ji Zhuangzi quan ji,p. 150. 378 Weimojie jing (T.474:14.520a14-16).

379 Laozi dao de jing, Chap. 81. See Legge, Dao de jing ji Zhuangzi quan ji, p. 171. 322

Notes

380 This statement is based on the Zhuangzi,Lie Yukou: "Near the He [River] there was a poor man who supported his family by weaving rushes [to make screens]. His son, when diving in a deep pool, found a pearl worth a thousand ounces of silver. " See

Legge, Dao de jing ji Zhuangzi quan ji,p. 651.

381 Shujing, Hongfan, explains the five kinds of happiness and the six extreme evils: "Ninth, of the five [sources of] happiness. The first is long life; the second, riches; the third, soundness of body and serenity of mind; the fourth, love of virtue; and the fifth, fulfilling to the end the will [of Heaven]. Of the six extreme evils, the first is misfortune shortening one's life; the second, sickness; the third, mental distress; the fourth, poverty; the fifth, wickedness; the sixth, weakness. " See Legge, The Chinese

Classics,vol. 3, p. 343.

382 Shiji,juan9, Lü taihou benji. See Nienhauser, The Grand Scribe '

s Records,vol. 2,

pp. 125-126.

383 Zuozhuan,Zhaogong's seventh year. See Legge, The Chinese Classics,vol. 5, p. 617 (right column).

384 The "seven symptoms" (qizheng) are not known. Ōta Teizō and the Gumyōshū kenkyū suggest that this may refer to the seven disasters (qinan): loss of the light of the sun and moon, loss of the light of the constellations, fire, floods, strong gales, drought, and bandits, according to the Renwang huguo boreboluomiduo jing(T.246.8:843a18-29). See Ōta, Kokuyaku issaikyō, Gokyō-bu 1, p. 325, n. 43; Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 738, n. 53.

385 The expression "to forget what he wished to say" derives from the Zhuangzi,Dazongshi. See Legge, Dao de jing ji Zhuangzi quan ji,p. 288. 386 This expression derives from the Zhuangzi, Dechongfu. See Legge, Dao de jing ji Zhuangzi quan ji,p. 271.

387 This statement is based on a passage in the Lunyu,Shuer: "When the Master was in Qi he heard the Shaoand for three months did not know the taste of flesh. " See Legge,

The Chinese Classics,vol. 1, p. 199.

388 Yijing,Xici shang. See Legge, I ching: Book of Changes,p. 373, n. 70. 389 Zhuangzi, Geyi. See Legge, Dao de jing ji Zhuangzi quan ji, p. 412. The Chinese phrase xiong jingcan also be translated as "to climb up a tree like a bear. "

390 This statement is based on the Yijing, Kun: "The fourth six, divided, [shows the symbol of] a sack tied up. There will be no ground for blame or for praise. " See

Legge, I ching: Book of Changes,p. 60.

391 This statement is based on a story in the Zhuangzi, Xuwugui, that the artisan Shi cleaned off all the mud from a statue of a man of Ying. See Legge, Dao de jing ji Zhuangzi quan ji,p. 541.

323

Notes

392 The Chinese term ren liis read as rentu,in accordance with Ōta, Kokuyaku issaikyō, Gokyōbu 1, p. 328, n. 78, and Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 740, n. 106. 393 This statement derives from the Zhuangzi,Tiandao: "Those who know the joy of Heaven during their life act like Heaven, and at death undergo transformation like [other] things.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 380. 394 Several Buddhist scriptures state that Mount Sumeru enters into a mustard seed. See, for instance, the Weimojie suoshuo jing(T.475.14:546b28). 395 This idea is also found in several scriptures; see, for instance, the Weimojie suoshuo jing(T.475.14:546b29-c1).

396 The Gumyōshū kenkyū suggests that the seven treasures could be seven days, based on the description of the Weimojie suoshuo jing(T.475.14:546c9-12): "A bodhisattva extends seven days to a kalpa.

" See Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 741, n. 124. 397 Qi Xieis the title of a book. It is also said to be the name of a good storyteller of ghost tales. See the Zhuangzi,Xiaoyaoyou. James Legge takes it to be a book; Dao de jing ji Zhuangzi quan ji,p. 213.

398 According to the Liezi,the sword that can cut jade, called kunyu,and the noncombustible textiles that can withstand fire (huowanfu) were presented by the western tribe. See Liezi,Tang wen. The English translation in Eva Wong, Liezi: A Taoist Guide to Practical Living(Boston, MA: Shambhala Publications, 1995) does not include this last section, called "Tang wen.

"

399 The Chinese term xuanyuanrefers to the profound primordial vapor of Chaos, before Heaven and Earth separated from each other.

400 Mount Heng was designated as South Mountain (Nanyue), but Emperor Wu of the Han dynasty designated Mount Huo as South Mountain. Emperor Wen of the Sui dynasty (r. 581-604) later changed the designation of South Mountain back to Mount Heng. 401 There are different definitions regarding the five kinds of principles of human relationships (wujiao). The Zuozhuan,Wengong's eighteenth year, says, "Fathers became

just and mothers gentle; elder brothers kindly, and younger ones respectful; and sons became filial.

" See Legge, The Chinese Classics, vol. 5, p. 283 (left column). The Mengzi,Tengwengong shan, says,

"To teach the relations of humanity: how between father and son there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. " See Legge, The Chinese Classics,

vol. 2, pp. 251-252.

402 The Chinese term wuji,

"ultimate of nonbeing,

" derives from the Laozi Dao de jing,

Chap. 28. See Legge, Dao de jing ji Zhuangzi quan ji, p. 119. where he translates this passage as "Endless [return to] man's first state [has made]. "

324

Notes

403 According to the Liezi,the "primordial substance" (taisu) 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"; Wong, Liezi: A Taoist Guide to Practical Living,p. 28. 404 The Lingzhengji is no longer extant, therefore, it is unknown where this quotation ends. I follow Ōta, Kokuyaku issaikyō, Gokyō-bu1, p. 331. 405 The Zhenzhongjieis no longer extant.

406 The Chinese characters ying("baby") and ying("gnarl") do not fit the context here. I follow the interpretation found in Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 745. 407 These texts can be interpreted as the Huangluozi jingand the Xuanzhong ji,both of which are no longer extant. It is unknown where the quotation ends. I follow Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shishōshi Kenkyū han, Gumyōshū kenkyū, vol. 3, p. 745.

408 The ancient state of Zhongrong is found in the Shanhai jing, but the source of the disease mentioned here is unknown. See Ching, Cheng, and Thern, trans., Shan hai ching: Legendary Geography and Wonders of Ancient China,p. 216. 409 This sentence is obscure. If King Huan is meant to be Huan Wen (312-373), he died of illness before the Taiyuan era (376-396). Therefore, following Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 746, I translate the Chinese phrase da yuanas "great beginning. "

410 A text that is very similar to this, Written Appeal to the Demon,attributed to Daoan, is found in the Guang Hongmingji(T.2103.52:344a24-345b16). 411 The Chinese term datongis originally found in Zhuangzi,Dazongshi and Qiushui. According to Ogawa Tamaki, 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,

'" Daodejing ji Zhuangzi quanji,p. 305, n. 2. Following Legge, I translate datongas "the Great Pervader.

"

412 According to Ōta, Kokuyaku issaikyō,Gokyō-bu1, p. 334, fn. 4, and Kyōto Daigaku Jinbun Kagaku Kenkyūjo Chūsei Shisōshi Kenkyū han, ed., Gumyōshū kenkyū,vol. 3, p. 759, n. 13, the four evils are (1) ignorance of non-self, (2) belief in the existence of a self, (3) self-conceit, and (4) self-attachment.

413 Ōta suggests that the "eighteen innocent people" may be the eighteen kinds of sages who have not attained arhatship (Skt. aṣṭādaśa śaikṣāḥ); Kokuyaku issaikyō, Wa-Kan senjutsu bu, Gokyō-bu1, p. 334, fn. 10.

414 The Written Appeal to the Demonattributed to Daoan, found in the Guang Hongmingji (T.2103.52:344c4),has the name Tanwujie, after the Sanskrit word guru. 325

Notes

415 These two sentences appear to be word games. The Chinese word mengfanrefers to the place where the sun sets, while fusang means the place where the sun rises. 416 This expression is based on a passage found in the Laozi dao de jing,Chap. 66: "That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;—it is thus that they are the kings of them all.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 157.

417 The Chinese term xiyi("elusive and inaudible") derives from the Laozi Dao de jing, Chap. 14. Legge translates this term as "equable and inaudible"; Dao de jing ji Zhuangzi quan ji,p. 105.

418 The same statement is found in the Laozi dao de jing,Chap. 37. See Legge, Dao de jing ji Zhuangzi quan ji,p. 127.

419 The Three Communicating Agencies are a collective reference to three agencies that were intended to keep the emperor in contact with the central administration, the officialdom at large, and foreign states; respectively, the Imperial Secretary (Central Pavilion), the Censorate (Pavilion of the Fundamental Laws), and the Tribunal of Receptions (Outer Pavilion). The Six Tax Supervisors are six agencies subordinate to the Ministry of Education; they are the agencies of Land, Forest, River, Grain, Crafts, and Market Tax Supervisors.

420 This statement is based on the Zhuangzi,Dazongshi: "When the springs are dried up the fish collect together on the land. Then that they should moisten one another there by the damp[ness] around them and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes. " See Legge, Dao de jing

ji Zhuangzi quan ji,p. 290.

421 The Chinese term sanran is taken to mean the term sandu, the "three poisons" of greed, anger, and stupidity.

422 Weimojie suoshuo jing(T.475.14:543a9-25).

423 Xiaopin borebolumi jing(T.227.8:582a.24-26).

424 Emperor Yao once intended to smite the rulers of the Zong and Kuai states; Zhuangzi, Qiwulun. See Legge, Dao de jing ji Zhuangzi quan ji,p. 238. 425 The Chinese word guiyu("to let me return") derives from the Lunyu,Gongye Chang. See Legge, The Chinese Classics,vol. 1, p. 181.

426 Shangshu,Yiji. See Legge, The Chinese Classics,vol. 3, p. 90. 427 Shijing,Weifeng, Shuoshu. See Legge, The Chinese Classics,vol. 4, p. 172. 428 This sutra is unknown.

429 See Zhuangzi, Qiushui, for Hebo, who realized the danger of his ignorance. See Legge, Dao de jing ji Zhuangzi quan ji,p. 422.

430 Zhuangzi,Xiaoyaoyou. See Legge, Dao de jing ji Zhuangzi quan ji,p. 218. 326

Notes

431 According to the Er

'

ya,the four polar regions (siji) outside of China are (1) Taiyuan in the east, (2) Binguo in the west, (3) Puqian in the south, and (4) Zhuli in the north. 432 Liezi, Tang wen. See Wong, Liezi: A Taoist Guide to Practical Living, p. 131. 433 Yijing,Xici shang. See Legge, I ching: Book of Changes,p. 354. 434 Shijing,Daya, Xia Wu. See Legge, The Chinese Classics,vol. 4, p. 458. 435 Liji,Biaoji. See Müller, The Sacred Books of the East,vol. 28, p. 341. 436 Shangshu,Jinteng. See Legge, The Chinese Classics,vol. 3, p. 354. 437 Liji,Jiaotesheng. The eight zhadeities were believed to be meritorious for people's livelihood. During the Zhou dynasty there was a year-end sacrifice for these deities. See Müller, The Sacred Books of the East,vol. 27, p. 431. 438 Gaoseng zhuan(T.2059.50:385b22-24).

439 Gaoseng zhuan(T.2059.50:388c21-25).

440 Liezi, Zhou Muwang. See Wong, Liezi: A Taoist Guide to Practical Living, p. 85. 441 Liji, Wangzhi. See Müller, The Sacred Books of the East, vol. 27, p. 245, n. 19. 442 This expression is based on a statement in the Zhuangzi,Dazongshi: "If you hide a boat in the ravine of a hill, and hide the hill in a lake, you will say that [the boat] is secure; but at midnight a strong man will come and carry it off on his back, while you, in the dark, know nothing about it.

" See Legge, Dao de jing ji Zhuangzi quan ji,p. 290, n. 6. 443 The Chinese character mu,

"peaceful,

" is read as the character mu,

"beautiful,

" here.

When Zhao Jianzi and Lord Mu recovered consciousness after their serious illnesses both said that they had experienced great pleasure in the Heavenly Thearch's palace; Shiji,juan43, Zhao shijia.

444 Du Bo was falsely charged and killed by King Xuan of the Zhou dynasty. King Xuan was later shot to death by the spirit of Du Bo; Mozi,Minggui. Pengsheng was killed by the people of Qi state, but he later appeared as a boar. The marquis of Qi state saw him and fell down in his carriage; Zuozhuan,Huangong's eighteenth year and Zhuanggong's eighth year. See Legge, The Chinese Classics,vol. 5, p. 70 (right column) and p. 82 (right column).

445 See Shiji,juan3, Yin benji, for Taiwu and juan38, Song Weizi shijia, for Lord Jing. 446 Bai Qi's biography is found in the Shiji, juan 73, Bai Qi Wang Jian liezhuan. See Nienhauser, ed., The Grand Scribe

'

s Records,vol. 7, pp. 167-173.

447 The Chinese panjian,a large girdle with a mirror in it used by a queen, derives from Zuozhuan,Zhuanggong's twenty-first year. See Legge, The Chinese Classics,vol. 5, p. 101 (right column). In ancient times people wrote admonitions or maxims on the panjianand used it as a note of instruction.

327