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

Response to the Discourse on the Triple Destruction, which Daoists Postulate is Zhang Rong’s Composition (in Nineteen Articles)

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The Collection for the Propagation and Clarification of Buddhism, Volume II control women, and falsely call themselves the earthly transcendent. The body that is first vigorous and later weak is loved by all sentient beings. Hence, they value tears and saliva [as highly as] treasures in order to pour them onto the numinous root (i.e., a physical body). To avoid disaster, suffering, and disease is the constant concern of the people. Therefore, [Daoists] kill or bind evil spirits in order to make the people's foolish minds feel happy. To rely on power and depend on military force is the traditional custom of the secular world. Therefore, with civil officers, soldiers, and armed horsemen they stir up people's shallow thoughts. Regarding the dissolute method to prevent calamities and the debauched way to control people by charms, the principles are vile and the words are disgraceful. I cannot convey them through writing. [Nevertheless,] since these issues fit [the needs of] the populace, every household takes refuge in them and believes in them. "Accordingly, Zhang Jiao and Li Hong exerted a harmful influence on society at the end of the Han dynasty. Rebellions led by Lu Song and Sun En filled the last years of the Jin dynasty. They have truly numerous followers wherever the aftermath extends. They are not lords in the ranks of the nobility, yet they imprudently established a register system of their followers. They have neither the tiger-shaped [copper tally to dispatch troops] nor the bamboo [tally to collect taxes] as a sign of their authority and rank, yet they recklessly collect taxes from [their followers]. They waste people's property and ruin and delude men and women. When the vicissitudes [of the world] become a difficult situation, they damage the country. When the world is peaceful, they gnaw at people. They destroy the government and foment rebellions. How could they be regarded to be the same as the Buddha? "Moreover, how could the Mahāparinirvāṇa-sūtraand the Mahāprajñā pāramitā-sūtrabe compared with the Inner Section of the Mysterious and Sublime (Xuanmiao Neipan) and scriptures of the Shangqing ("Supreme Purity") school? Why would [the Buddha of] the golden form with the [thirtytwo] excellent marks envy the [Daoist] room for spiritual beings (guishi) and the [Daoist] house of emptiness (kongwu; i.e., a place for cultivation, far away from towns and villages)? He who subjugated the devil king of Paranirmitavaśavartin Heaven does not admire deceptive and vicious tricks. How could the pure cultivation and observance of the precepts be the same as the disgracefulness of [Daoist] tallies? To collect great vows in the mind 26

Fascicle Eight

is better than to store up [a hundred and twenty spirits called] the Palace General (gongjiang) in the cinnabar field (i.e., the abdomen). Is producing a clean and pure sound from a large bell similar to beating a heavenly drum with one's lips and teeth (i.e., grinding the teeth)? If we compare [Buddhism with Daoism] in their forms and traces, their exquisiteness and coarseness are already far apart from each other. When we examine them with the ultimate principle, how could the truth and falsehood be hidden? If [Daoists] laugh at exquisiteness through its coarseness and slander truth with falsehood, this is precisely the same as the case of the blind man who says to Li Zhu, [who has very good eyesight,] 'I can see clearly. '"

Response to the Discourse on the Triple Destruction, which Daoists Postulate is Zhang Rong's Composition

(in Nineteen Articles)

by Shi Sengshun

The Discourse [on the Triple Destruction] says, "Nirvana is precisely death.

I have never seen a person who has learned about death and attained a long life.

32 This is a teaching to extinguish the species. "

My explanation is,

"Excessive endeavours to perpetuate life result in no life (i.e., death).

33 People like Zhang Yi and Shan Bao are good examples of this.

34Accordingly, Confucianists say,

'Everyone accounts death [as] a boon, and life [as] an evil.

'35 Laozi says,

'If I did not have a body, what great calamity could come to me?'36 Zhuangzi became ill and suffered from pain in his body. These three men are in a group of sages and virtuous men. They consider life to be trouble. If we want to seek no life, nothing is equal to nirvana; it is the sublime appellation of wuwei(nonaction). When the trace [of the Buddha] is spoken, there is a written record that [Śākyamuni was born in] a royal palace and [passed away under] twin [śāla] trees. When the reality [of the Buddha] is discussed, there is the doctrine, 'eternality and everlasting bliss

(changzhu changle).

' You, [however,] are now only transmigrating in the five realms of existence. How could you hear of the essential points of nirvana? There were once three blind men who handled an elephant; the one who touched the elephant's ear insisted that an elephant is just like a winnower; another who touched the elephant's nose disputed this and said that an elephant 27

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The Collection for the Propagation and Clarification of Buddhism, Volume II is like a pestle.

37 Each one could know a part of the elephant, but they could not completely apprehend the actuality [or entirety] of the elephant after all. You say that nirvana is precisely death. You are truly like a blind man who touches only a part of an elephant.

"

The Discourse[on the Triple Destruction] says,

"The prince did not give

up his wife and yet he causes others to cut off their posterity (i.e., remain unmarried and childless).

"

My explanation is,

"The sacredness [of the Buddha] is truly tranquil, but he manifested the traces. The prince took a consort as an heir [of the royal family] probably because he wanted to show the people that after he had fulfilled the way of human ethics, he was then simply able to abandon this great treasure (i.e., the throne) and forget his kindness and affection [for his family]. With regard to the facts: all the gods sent blessings from Heaven in the evening [when he was born]38 and he jumped over the castle [gate] astride a white horse [when he renounced the world];39the reason for the ten epithets [for the Buddha] exists in these [events].

"Why should a wife and children be necessary? Moreover, children are the heaviest burden in the world. When one suffers from cold and hunger, he turns to thievery to make a living. When he has more than enough food and clothes, he becomes arrogant and extravagant. Therefore, when a leper woman delivers a baby at night, she hurriedly looks for a light to shine upon [the baby], anxious that the baby may, like herself, be a leper. 40A group of

ordinary people is similar to a leper who delivers [a baby at night]. The [Nirvana] Sutra(Niepan jing) says,

'All sentient beings have buddha-nature.

'41

When we respectfully seek its purport, this refers exactly to those who have the seed of buddhahood. They give up their family, follow the [Buddhist] Way, reject evil, and take refuge in the Buddha. This is [the highest] bliss and benefit. What else could be added to this? You are confused by the tenor of the secular world and stagnate in serious delusion. You are dreaming. How can you understand it?"

The Discourse[on the Triple Destruction] says,

"The prince did not take

the tonsure and yet he causes others to shave their heads. "

My explanation is,

"Those who live with their family have their parents' affection, while Buddhist monks have the valuable [instructions] of their strict teacher. Speaking of [parents'] love, one's hair and skin are important. 28

Fascicle Eight

Speaking of the strict [teacher], shaving the head is a difficult task. Therefore, for [Buddhist monks] who are pleased to take the tonsure, who take long leave of their parents, and who wish to leave behind the defilements of this world and approach the wuwei(i.e., nirvana) of that [world], it is still possible to give up their attachment to hair and skin. Why would they value highly things outside of themselves? If they do not think little of hair and skin, how could they respect the [Buddhist] Way? If they do not leave behind the relations appointed by Heaven (i.e., familial relations), how could they follow their strict teacher?

"This can be compared to the mourning system: when one leaves [the family in which he was born] and becomes the head of his clan, he shortens [the mourning period] for his real parents and lengthens it for his adoptive parents. [This system] requires this person to assume the heavy responsibility of [maintaining] the ancestral temple of his adoptive family and cut off his love and care to [his real parents]. The fact that he is [in mourning] for his real parents for only one year is not because his gratitude [to his real parents] is weak. That [the mourning period] for his adoptive parents is extended to three years indicates the weight of his obligation indeed. The Book of Rites states: 'The reason why one who leaves his original family must shorten [the mourning period for his real parents] is because what he receives [from his adoptive family] is greater.

'42 This is an example of it. Sutras say that all

heavenly beings offer swords and ascend to Heaven holding [Śākyamuni's] hair.

43What do you mean by saying '[The prince] did not take the tonsure'? You are merely fearless in probing a matter to the bottom yet cowardly in seeking the purport. This is deplorable!"

The Discourse [on the Triple Destruction] says,

"If a boy renounces the

world first and later his mother becomes a nun, she must bow down to her own son. This is extreme discourtesy.

"

My explanation is,

"Those who have renounced the world revere their

teacher, value the Dharma, give up secular life, and follow the [Buddhist] Way. How could they be asked to act in the same way [as people in the secular world do]? Moreover, when the prince engaged in the learning, his father, the king, paid his respects to him. Gaozu, the founder of the Han dynasty, accepted the advice of the Household Prefect of his father, and considered his father to be his own subject.

44 Lord Gaogui Xiang (i.e., Cao Mao, 241-260 C.E.),

29

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The Collection for the Propagation and Clarification of Buddhism, Volume II [the crown prince of] the Wei kingdom, revered the King of Qi [who had been dethroned] in his private chamber.

45 Empress Dowager Chu of the Jin

dynasty treated her father as a vassal in the Court. 46 If we judge from these

incidents, it is not strange [for a mother to pay her respects to her monk son]. "

The Discourse[on the Triple Destruction] says, "Those who take the tonsure are of futu("floating diagram, " the Chinese transliteration of Buddhism). "

My explanation is,

"Sutras say that the term futu means 'sacred auspiciousness' or 'numinous diagram. ' Since it floated upon the sea and reached [China], it is called futu. The stone buddha image of the Wuzhong area had floated in the sea and suddenly came to [China]. 47 This historical fact is an

example of this. At present, you drop the Chinese character tu("diagram" or "drawing") in the word tuxiang("icon") and replace it with the Chinese character tu("to butcher") in the word xingtu("death penalty"). That is to say, Taibo [who left for Wu state in order to abdicate the throne for his brother, Jili] put on a ceremonial robe and cultivated the ceremonies [of the Zhou dynasty]. Consequently he had nothing of which to be ashamed in being defective in morality. [His younger brother,] Zhongyong, followed the customs [of Wu] by cutting off his hair and tattooing his body, and he educated [the natives].

48 If they met you today, they would certainly fall under your disastrous barking at sounds. "Among things, there are things that look the same and yet are not alike, and things that do not look alike and yet are alike. Non-Buddhist scriptures take Zhongni (i.e., Confucius) to be a sage, but the Chinese character ni[in Zhongni] is used to refer to a nun in Buddhist scriptures. If someone says Zhongni is a nun, would you believe it? This can be compared to the fact that the Chinese character tu("butchering") is a homophone for the Chinese character tu("diagram" or "drawing"). How are they different from each other?" The Discourse[on the Triple Destruction] says, "The term sangmen("gate

of extinction,

" i.e., a śramaṇa) refers to the gate of annihilation. "

My explanation is,

"'Gate' means the origin, the entrance and exit of clear principles. Going in and out arises from the origin. There are the Dharma gate of nonduality (buer famen) in Buddhism and the gate of all that is subtle and wonderful (zhongmiao zhi men) in Laozi's [teaching]. 49[The Zuozhuan]

says that there is no gate for fortune and misfortune. 50These are all the rich

growth of gathering and going [of clear principles] and the profound house 30

Fascicle Eight

of the subtle functions [of reason]. Buddhist monks understand the significance of this.

"The Chinese character sang[in the term sangmen] means extinction. To extinguish defilements and lead to spiritual relief are precisely what the term sangmen("gate of extinction") means. The Chinese character sang("mulberry") [in the term sangmen ("gate of mulberry trees, " i.e., a śramaṇa)]

should [instead] be the Chinese character sheng("carriage"); this is simply the case of an incorrect character. The term shengmen("gate of a carriage") refers to the gate of Mahayana Buddhism. After extinguishing defilements, [Buddhist monks] carry all the people they have encountered by this [over to the yonder shore]. Therefore, it was formerly called miemen ("gate of extinction") and shengmenlater. Furthermore, [in Buddhism] all eighty-four thousand [gates] are called the Dharma gate. Why would there be only the two gates called sangmen?"

The Discourse[on the Triple Destruction] says,

"Barbarians 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. "

My explanation is,

"When we make inquiry into the origins of the establishment [of worshiping] images, [we find] that is not the original intention of the teaching; it is simply because after [Śākyamuni] passed away, [his disciples'] attachment to and affection for him did not cease. It is also clear in the descriptions in the Buddhist scripture that they made an image [of him] from a fragrant tree, [gośīrṣa] candana.

51Furthermore, after Confucius passed

away, his three thousand disciples remembered him forever and gave rise to deep attachment to him. Since Youruo's (i.e., Youzi's) facial appearance bears the strongest resemblance to that of Confucius, [the disciples] asked him to take the seat of honor in the lecture hall and deliver a talk. The adherents inquired and respected [Youzi] in the same manner they had formerly done [for Confucius]. Zeng Shen (i.e., Zengzi) was displeased about this and said, 'You, stand up! This is not a seat for you.

' Inferring from this, we know that

[disciples] think about and adore [their deceased teachers]. "Dharma teacher Kumārajīva was born in a foreign land. He was sharp and intelligent. He had profound and extensive knowledge. He was good at talking about the characteristics of all phenomenal things. He [came to China] 31

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The Collection for the Propagation and Clarification of Buddhism, Volume II carrying Buddhist scriptures on his back and circulated them in Guangzhong (present-day Shaanxi province) and the Sanfu area [near the capital Chang'an]. He explained the twofold designation of absolute and relative reality, and verified that both objects and the intelligence to discern them are tranquil. He aroused the lofty education of wuweiand urged the profound stream [of the teaching] to those who had not been awakened. This, as they say, is to drive away [defilements] until there is nothing to drive away. 52You said 'Barbarians do not believe in absolute vacancy. ' This is really not a serious discussion. Gentlemen [of the world] emphasize that there is superiority and inferiority in principles and they are not concerned with the existence of images, yet you talk about images. Isn't this applying yourself to paganism?" The Discourse [on the Triple Destruction] says,

"[The purpose of] the

tonsure is originally not to seek the Buddhist teaching but to subjugate evil barbarians. Today Chinese people do not teach themselves by [following] good gods but adopt the teaching of ignorant barbarians. "

My explanation is,

"The six groups of barbarians to the west, the five

groups of barbarians to the north, the four groups of barbarians in the east, and the eight groups of barbarians in the south do not know the influence of the monarch. Those who do not hear the Buddhist Dharma are compared to animals; their circumstances are alike the eight difficulties (ba '

nan) in reality.

The current sage [emperor] conducts more lofty state affairs than did the Three Augusts and the Five Thearchs. He clarifies the Dharma of the One Vehicle. Heavenly and human beings rejoice equally. All beings of the world are delighted. [Insects, creatures] that crawl around, and [birds] that take breath through a beak all rely on him. It is said that even insects that pant and wriggle are rightly placed. If you say this and that without firm thought, you should immediately shut your mouth. Why do I have to make effort to suggest this to you?"

The Discourse[on the Triple Destruction] says,

"The term shamen(śramaṇa) means 'careful selection' (shatai). "

My explanation is,

"Those who concentrate their minds on one object and

reach the origin are called śramaṇas. That is to say, to train one's mind, to wash away filth, to go upstream, and to return to purity is the meaning of 'careful selection.

' You intend to defame [śramaṇas], but their significance 32

Fascicle Eight

only increases. Truly, the more [Buddhism] is revered, the loftier it can become, and the more it is penetrated, the firmer it is. "53

The Discourse[on the Triple Destruction] says, "[Buddhism] entered our

country and destroys it.

"

My explanation is,

"The Sage (i.e., the Buddha) assuredly follows the affections in the minds of [sentient beings] and responds to them everywhere. From remote antiquity, when people kept records by knotting ropes, the people became faithless and their customs insincere. In the edification of monarchs of latter generations, Yao and Confucius were exalted. As to places benefited by the subtle Dharma, [Buddhism] certainly helps [a monarch of] the secular world and edifies [the people]. [As a result,] the people spontaneously become sincere without being killed as a penalty, and they adopt the right Way without suffering from being whipped. The rulers of the Shi royal family (i.e., Shi Le and Shi Hu of the Later Zhao dynasty) had Fotudeng as their teacher and brought prosperity to their country. King [Rāmadatta] of ancient times consulted Bo in order to help the [Buddhist] Way flourish. 54 On what basis do you use

the expression '[Buddhism] destroys our country'?" The Discourse[on the Triple Destruction] says, "[Buddhism] comes into

a family and ruins it.

"

My explanation is,

"Śākyamuni's teaching completely has the virtue of the six kinds of cordiality; a father loves [his children]; sons are filial [to their parents]; elder brothers are kind [to their younger brothers]; younger brothers are respectful [to their elder brothers]; a husband is courteous [to his wife], and a wife is gentle [to her husband]. What point do you think is the unwholesomeness that can destroy a family? I hear only that Daoist monks of insignificant learning make the Red Writingin order to curse [others]. They disclose others' personal secrets, go around the altar with disheveled hair, call out to Heaven, [kneel and] touch their foreheads to the ground, and scheme to get rid of each other and kill each other regardless of their relative degree of intimacy. This is precisely the way to destroy a family. "

The Discourse[on the Triple Destruction] says, "[Buddhism] enters one's

body and destroys it.

"

My explanation is,

"The body is a worse nuisance than shackles. Laozi considers the body to be dung and earth. 55 Śākyamuni considers the three

33

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The Collection for the Propagation and Clarification of Buddhism, Volume II realms of existence to be [like] a house on fire. Therefore, those who have renounced the world must leave behind luxury, give up fame and wealth, realize the difficulties of staying in [this world that is like] an inn (i.e., a temporary abode), and wish always for the bliss of complete extinction. Those who follow popular customs, on the contrary, seek the way to escape from death. It is exactly as [Zhuangzi] says: 'What destroys life does not die, and what produces life is not produced.

'56

"Recently a Daoist monk, who is fond of fame, said [with self-confidence] that he surpasses others in the Way of the Divine Transcendents. He tried to ascend to [the realm of] immortals on a certain day and soar skyward in daylight. [Nevertheless,] before he reached several zhangin height, he fell violently to the ground. When I went near him and examined him, [I found that he had used] none other than two wings of a large bird. He is truly the socalled one who cannot spread his wings and fly away!57 "Analyzing the doomed fate of [Daoist monks] based on their present affairs, they will come to ruin [in a very short time]; they will be punished before they turn back. Zhang Ling of the Han dynasty falsely accused people and collected a high-rate tax from them. [His group] was called the Grain Thieves (mize). They were also wiped out. Regarding [your statement,] 'entering one's body and destroying it, ' isn't this something like the poem 'The

Bow Adorned with Horn (Jiaogong)' [in the Book of Odes, which was composed as a satire of domestic discord]?"58 The Discourse[on the Triple Destruction] says,

"[Buddhism causes family

members] to not join together in singing or weeping. "

My explanation is,

"To weep when others weep is the ignorant behavior of common people. To be able to sing a song in the face of someone's death indicates the calm and peaceful feelings of Buddhist monks. When Yuan Rang lost his parent he climbed a tree and sang a song. Confucius, who was passing by, did not blame him.

59 This is also one aspect of the teaching on

morality and ethics (i.e., Confucianism).

"

The Discourse [on the Triple Destruction] says,

"[Buddhist monks] do

not go to the court [to be received in audience by the emperor]. "

My explanation is,

"Confucius said,

'The scholar sometimes will not take

the high office of a minister of the son of Heaven, nor the lower office of 34

Fascicle Eight

serving the prince of a state.

'60Confucian scholars are a group of philistines, but they can still be like this. Needless to say, śramaṇas are people who are beyond this world. Formerly Bocheng and Zigao [in Yao's time] and Zizhou and Zhibo [in Shun's time] simply longed for profundity and adored the Way.

61 Because of this they did not get involved in human affairs. "

The Discourse[on the Triple Destruction] says, "Those who take the tonsure commit the sin of damaging their body. "

My explanation is,

"My view regarding the hair and skin was completely explained in my previous answer. I will further briefly speak of it. Generally speaking, regarding the issue,

'not to dare to damage [one's body], ' this is precisely in order to prevent people from doing evil, offending the judicial constitution, being punished with the five penalties, and having an incomplete body. "Today śramaṇas keep the teaching of the Sage (i.e., Śākyamuni) in mind and stick to it. They seek the ten [bodhisattva] stages [toward enlightenment] in the distance. They shave their beards and hair and put on the Dharma robe. They do not go against [filial piety by] establishing themselves and becoming famous.

62 When they attain the [Buddhist] Way they liberate their relatives as well. What is the negative point by which you place śramaṇas' [tonsure] under the sin of 'damaging [the body]'? "Those who stick to written language simply do not understand the purpose beyond what is written. Even the wheelwright Bian did not pass on his skill to his son [through teaching him with words]. 63 I have nothing more to say

about this.

"

The Discourse[on the Triple Destruction] says, "Among those who have

renounced the world I have not seen a gentleman. This is because [the renunciants] are all escapees from corvée labor. "

My explanation is,

"Alas! Why are you having such difficulty in making things clear? The Zuozhuansays,

'Words are an embellishment of the person. '64 Zhuangzi says,

'If words are not extensive, it is insufficient to clarify the Way.

'65Although I would prefer not speaking, how would it be possible? "All those who have renounced the world have the stable root of the spirit from their previous existences, a very deep capacity for virtue, and profound intelligence. They have firm [faith] that cannot be uprooted. Therefore, their spirits are concentrated and their minds are led [to enlightenment]. Since 35

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The Collection for the Propagation and Clarification of Buddhism, Volume II they rise above the world, cherishing lofty thoughts, even the universe cannot examine what they have in their minds. Since they are tranquil and have nothing to commit, how could dust and dirt disturb their minds? "They are removed from the valuable favor of their kind parents, give up the joy and love of their families; they empty the room in order to produce bright light (i.e., empty the mind in order to produce happiness), 66 and they

practice meditation, abiding by the profound [Way]. Some of them practice frugal living (Skt. dhūta) in a forest or wilderness, and give up their own bodies to hungry beasts. Some lead a calm and upright life and follow a vegetarian diet. They dedicate themselves [to cultivation] without negligence. They delightedly seek the ten powers [possessed by the Tathāgata], leap over to the highest path, set the heavenly net free, melt away the earthen web, give rise to myriad merits before they fully manifest, and relieve ordinary people from [transmigration in birth and death for] ten thousand kalpas. This is truly the magnificent plan of a great person, and not something you have had a chance to hear.

"What do you mean by saying,

'[The renunciants are all] escapees from

corvée labor'? Confucius wished to have a beak three chilong. 67Although

words come out of the mouth, if a long tongue [that is fond of gossip] does not offend other people, your beak should be three zhanglong. 68How deeply

the people are hurt by your annoying statements about things that have nothing to do with you!"

The Discourse [on the Triple Destruction] says,

"If two grownup men

out of three [in a family] renounce the world, why does the [remaining] one have no chance for the providence [of the Buddha]?"

My explanation is,

"[People who have] no chance for the providence [of

the Buddha] were born under [the karmic condition of having] no chance for the [Buddha's] providence. Those who have a chance for the providence [of the Buddha] come into existence precisely under [the karmic condition of having] a chance for the [Buddha's] providence. How do I know this is so? "In the world there is a case where the whole family entered the [Buddhist] Way. Therefore it is said that they came into existence under [the karmic condition of having the] chance for the [Buddha's] providence. [On the other hand,] there are those who have never heard about bhikṣus (biqiu) from the 36

Fascicle Eight

time they were born. Therefore, it is said that they were born under [the karmic condition of having] no chance for the [Buddha's] providence. "Sixteen princes renounced the world on the same day and entered the Buddhist Way, following their father.

69 This is exactly a case in which the

whole family was drawn by the [Buddha's] providence and reached [the Buddhist Way] all at once. Why do you think only two grownup men [out of three in a family] should renounce [the world]? Those who have no chance for the [Buddha's] providence accommodate themselves to the condition of having no chance for the [Buddha's] providence and should simply seek to examine themselves. Just now you are in the Avīci Hell for a long time, while you anxiously discuss this. Don't you want to put away your shield and spear? What I really hope for is that you can come back from [the world of] delusion. "

The Discourse [on the Triple Destruction] says,

"The Daoist teaching

raises virtue and makes the country great.

"

My explanation is,

"There are ninety-six kinds of teachings. The Buddhist [teaching] is the most esteemed [among them]. Brahmanic [teaching] is like a small hill. Even if the deities of mountains and rivers can produce clouds and rain, they are objects to be worshiped by the country and by families. In the point of raising virtue and making the country great, [these deities] have more or less efficacy. Nevertheless, in saving [sentient beings] extensively and boundlessly, pulling them out of great affliction, our vajrasage (i.e., the Buddha) alone loftily wins the victory.

"The Buddha already existed at the beginning of time, when the Grand Terminus was divided [into yinand yang], but at that time sentient beings' causes and conditions were not yet active. Hence the name ["Buddha"] was hidden for the time being. Why do I say this? Inferring about the past before the Three Augusts, how could there be neither the Book of Ritesnor the Book of Changes? That is to say, the two hexagrams qian and kun and the two lines li and yu conveniently arose together with Heaven and Earth. Even though it is said that they arose together [with Heaven and Earth], the reasons why these names did not arise [at the same time] are merely because [sentient beings'] faculties and receptivity had not begun, so the employment of [these names] had not yet taken place. Although the principles have always existed, their traces were not evident.

37

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The Collection for the Propagation and Clarification of Buddhism, Volume II "As for the two sages, one in China and the other in a foreign country (i.e., India), their principles are the same. Therefore, it is said in [the Scripture on the Clean and Pure] Dharma Practice(Qingjing faxing jing), 'The three

wise men (i.e., Māṇava, Guangjing Bodhisattva, and Kāśyapa) were first sent [to China]. They gradually led [the people] to the secular teaching. Later, with the Buddhist scriptures they [instructed] the people to eliminate evil and follow the correct [path].

'70 Li Lao's school is a branch of Śākyamuni's

teaching. The Buddhist scriptures say,

'[The Buddha] spoke here and there

but his name varied,

'71and 'Once he was the leader of the circle of Confucian scholars, the most reverent priest of the country, or a monk. '72Or, he was tranquil and inactive and yet he performed a Buddhist service. What the golden mouth [of the Buddha] expounds corresponds to [reality], just as [two pieces of] a tally fit together precisely. Why do you leap around to the east and west, avoiding neither what is high nor what is low?73Alas! Availing themselves of my wisdom and trusting to my supernatural powers, heretics consequently intend to bend and confuse the passages of my scriptures and destroy my teaching! A person who lacks conscience has come to such a pass!" The Discourse [on the Triple Destruction] says,

"The Way is material

force (qi).

"

My explanation is,

"The concept of the Way takes the principles as a function. When we attain the principles we are complete in the Way. For this reason, a śramaṇais called a person of the Way (daoren). The people of the Yangping area (present-day Shaanxi province) are called Daoists (daoshi). The Sage Śākyamuni attained the foundation of the Way. Penzu and Laozi occupy the end of the Way.

74 For [Śākyamuni,] who attained the foundation of the Way, the Way is spontaneously revealed before he speaks of the Way. Those who occupy the end of the Way always talk of the Way, but the Way [of which they speak] is insufficient. For instance, Confucius, who was deeply learned, did not make his name only for expertise in a special skill, but his disciples, such as [Zi]you and [Zi]xia, are regarded as [experts in] all four subjects [of learning] (i.e., virtuous conduct, speech, state affairs, and literature). "Zhuangzi said,

'Life is [due to the collecting of] material force. When that is collected, there is life, and when it is dispersed, there is death. '75 If

we follow your statement, and if the Way is material force, the Way would then be collected and dispersed, as life and death. Your Way, then, is the law 38

Fascicle Eight

of birth and death, not of permanence. I have heard that your Way also has the subject of uniting the yinand yangenergies (i.e., sexual practices). I wish that you will not mention this really disgraceful issue. Moreover, Zhuangzi says,

'The Way exists in excrement and urine. '76 It is possible that the Way that exists in excrement and urine is [the same as] your Way of uniting the yinand yangenergies, isn't it?" End of Fascicle Eight of The Collection for the Propagation and Clarification[of Buddhism] 39

Fascicle Nine

54a

The Record that the Emperor of the

Great Liang Dynasty Sets Forth the

Right Logic for Spiritual Intelligence

and the Attainment of Buddhahood,

together with the Preface and

Annotation Composed

by Shen Ji of Wuxing

The Way of the Spirit is profound and obscure, and [hence] Xuanni (i.e., Confucius) certainly had nothing to say about it.

77 Psychological operations

are subtle, [therefore] the Archivist [of the Zhou dynasty] (i.e., Laozi) did not talk about it, either. This is not because the wisdom of these sages was not complete but it is difficult to understand [this] with familiar feelings, and if it is explained in words it is abstruse. Therefore, great scholars of former generations left discussions about past karma, and eloquent speakers of later generations stammer when it comes to discussing one's life to come. Without utmost discretion of the world, how can [these issues] be made clear? Therefore, when deluded people hear that the spirit does not cease to exist [at death], they all think that it is eternal; when they hear that thought (Skt. citta-carita) is not eternal, they all think that it becomes extinct. When it is said that [the spirit or thought] becomes extinct, people are confused about the issue of whether its nature is eternal; when it is said that [the spirit or thought] is eternal, they are deluded about the issue that its function ceases to exist. They are doubtful about the nature [of the spirit or thought] based on its function, and think that its nature can be extinguished; they are doubtful about its function based on its nature and think that the function is not influenced. None [among them] is able to seek it exquisitely. Each person has a strong inclination toward [his or her own view]. They then cause their spontaneous nature of awakening to sink to the level of superficial talk. The sage ruler (i.e., Emperor Wu of the Liang dynasty) received a profound auspicious omen and manages [the nation] from the imperial throne. He is 41

54b

The Collection for the Propagation and Clarification of Buddhism, Volume II aware that he should confer the law in advance of Heaven and provide teaching [based on] observing the people. He fears that incoherent sophistry makes its own logic and becomes rampant. Who can restore order through subtle descriptions of complicated traces? The literary forms of the teaching left behind by Śākyamuni are going to disappear. For this reason, [Emperor Wu] wrote this intelligent discussion in order to promote the most precious scriptures. I, Ji, thinking from early in my life that my body is empty, set the Buddhist teaching in my mind and I often appreciate the sound of the Dharma (i.e., the Buddhist teaching), and because of this I forget to eat and sleep. Nevertheless, it is difficult for me, having a stupid and dull temperament, to understand [the teaching]. [Every time] I come into contact with the doctrine I have many questions. Regarding the great meaning of buddha-nature, I lost my footing and was confused in the path of my mind (i.e., thought). Since the words of the emperor have pervaded over even distant areas, all the people equally receive comfort. Myriad nights have ended and eternal dawn has come to the darkness. Questions about various issues are now clear and completely understood. Personally, I think that phenomena and principles proceed smoothly. If there is nothing, we do not recognize anything. Function follows the Way and squares with it. How can the mind not discern this? Consequently, hovering like floating clouds, we still sense the harmony of beautiful sounds; joyful, like a swimming fish, we still appreciate the harmony of pure sounds produced with a stringed instrument. Moreover, the divine wonder is sent from the will of Heaven. This is why I dance, waving my hands and stepping about, and cannot stop myself. With superficial perception I venture to respectfully make an annotation. Might this be an attempt to trace to the very source of the innermost of Heaven through the eye of a needle? I am probably confused. Therefore I make this explanation. Practicing [the Buddhist Way] is based on the establishment of faith. I, Ji, say,

"Ignorant and dark people assuredly give rise to great intelligence. Intelligence does not arise suddenly; it surely arises through practice. Practice is not mastered for its own sake; it must be cultivated based on faith. Faith is [the attitude of] mind in reliance on a teacher and in conformity with reason without disobedience. Therefore, the five roots of wholesomeness (Skt. pañcaindriyā) take faith as the basis, and faith in the four objects (sixin) takes being 42

Fascicle Nine

true to them as primary. Since primary faith is established, myriad wholesome deeds are spontaneously performed. To perform wholesome deeds and reach fruition is called practice.

"

The establishment of faith derives from right understanding. I, Ji, say,

"If we do not know right from wrong, how can we attain faith? Consequently, the foundation of establishing faith is supported by right understanding. "

When understanding is right, external wrong views (i.e., non-Buddhist teachings) do not disturb us.

I, Ji, say,

"If the mind is right, myriad wrong views are extinguished. From this it is known that when we hold right views in our minds, external wrong views do not disarrange us.

"

When faith is established, there are no doubts in the consciousness. I, Ji, say,

"Consciousness is the mind. Therefore, the Discourse on the Achievement of Reality(Chengshi lun) says,

'The mind, thought, and consciousness are the same in essence though different in name. '78Now that the

mind has faith, of what are we doubtful?"

Nevertheless, what faith and understanding depend on has its foundation. I, Ji, say,

"To 'depend on' means to rely on. When there is the basis for having peace in the mind, minor issues and actions spontaneously follow [the basis]. It is evident in the following sentences that there is the basis. "

Why? Because when we examine the origin of the spiritual intelligence in which imperishability is considered to be exquisite, the exquisite spirit indeed returns to wonderful fruition.

I, Ji, say,

"If there is a case where the spirit is exhausted, why is it called 'spirit'? Therefore the sutra says,

'When we see a dead [person], the body

deforms and decays yet the spirit does not perish. According to the actions, good or bad, [the person made during his life,] fortune and misfortune spontaneously follows him. '79This is precisely the meaning of the imperishability and ceaselessness [of the spirit]. If the [spirit] decays just as do grass and 43

The Collection for the Propagation and Clarification of Buddhism, Volume II trees, could it be said to be exquisite? Because [the spirit] is free from cessation, it returns to the culmination of subtlety after all. When the mind is based on this ground, all principles that you touch become clear. When you are clear in numerous principles, what practice could you not achieve? The foundation of faith and understanding means this. "

The essence of the wonderful fruition goes to the end of eternity. The exquisite spirit cannot avoid impermanence.

I, Ji, say,

"Regarding the wonderful fruition, the principle has already been sufficiently clarified. Therefore, its essence simply extends to the end of eternity. The exquisite spirit takes part in practice and has not yet been completed. Hence, it must go through changes.

"

Impermanence is to perish first, arise later, and not stay even for a moment (chana).

I, Ji, say,

"The term chana(i.e.,

"moment" or "instant") is [the Chinese

transliteration of] the Indian term [kṣaṇa], which designates an extremely brief [moment of time]. When [a being] arises and is then extinguished, how could there [be any possibility] of staying? Therefore, Vimalakīrti lamented, 'O bhikṣus! We are born, grow old, and die in an instant. '"80

If the mind is employed as being affected by an external object (Skt. ālambana), the consciousness of the former [existence] must differ from that of the latter [existence]. In this case, [the mind] goes together with the circumstance. Who then would be able to attain buddhahood? I, Ji, say,

"The mind moves following the circumstance. This is its external operation. Even though the latter follows the former, this is not a discussion of reality after all. Consequently, it is known that the nature of the spiritual consciousness is quiet and calm and does not move. Since it is quiet and calm and does not move, it finally returns to the wonderful fruition. "

The sutra says,

of buddhahood after all.

"81

"The mind is the right cause and achieves the fruition I, Ji, say,

"Briefly speaking of the cause of attaining buddhahood, there are two meanings: one is the condition that causes [the attainment of buddhahood] 44

Fascicle Nine

and the other is the right cause [for the attainment of buddhahood]. The condition [that causes the attainment of buddhahood] refers to all wholesome deeds, and the right [cause] means the spiritual consciousness. All wholesome deeds have the merit of helping to reveal [buddhahood]. Therefore it is called the condition [that causes the attainment of buddhahood]. The spiritual consciousness is the basis of the right cause. Therefore it is called 'right cause. '

It has already been stated that [the mind] achieves the fruition of buddhahood after all. This clearly verifies that [the mind] is ceaseless. "

Furthermore, [the sutra] says,

"If ignorance is transformed it turns into

intelligence.

"82According to this, the purpose of the sutra should be able to be pursued in reason. Why? The mind is the basis of function. The basis is one while its function varies. When the function varies, there are spontaneous rising and falling away, yet the nature of the basis, which is one, does not change.

I, Ji, say,

"When defilement is washed away, the fundamental consciousness becomes bright. The mutual shift between brightness and darkness is called 'change.

' In the case where something leaves first and another thing comes later, this is not called 'change.

'"

The basis, which is one, is nothing but ignorance and spiritual intelligence. I, Ji, say,

"Spiritual intelligence is based on darkness. Therefore, ignorance is considered to be the cause.

"

Searching for what is called ignorance, it is not a category of the Grand Void. Soil and stone have no feelings. How, then, can it be said that they are ignorant?

I, Ji, say,

"In distinguishing between good and bad, we have no ideas without the mind; in knowing clearly [what is] right or wrong, we have no recognition without feelings. Since the Grand Void has no feeling, it does not clarify either a fool or an intelligent [person]. Soil and stone have no minds. How could they discern understanding or delusion? Therefore it is known that understanding and delusion depend on the existence of the mind, and a fool and an intelligent [person both] depend on the existence of consciousness. When ignorance is mentioned, the meaning depends on the existence of the mind. "

45

54c

The Collection for the Propagation and Clarification of Buddhism, Volume II Consequently, it is known that while discerning thought should be intelligent, its essence is subject to delusion, and since deluded thought does not know, it is called ignorance.

I, Ji, say,

"Intelligence is the real nature. Therefore, it must be intelligent. Consciousness is affected by external defilement. Hence, delusion unavoidably enters it. Being deluded and not understanding is called ignorance. Based on this, the name was given. How could its purport be untrue?" Accordingly, ignorance has arising and extinction in essence. Arising and extinction differ from each other in function. The meaning of the ignorant mind does not change.

I, Ji, say,

"Inasmuch as there is essence, there is function. When speaking of function, it is not essence. When speaking of essence, it is not function. In function there are arising and falling away, but in essence there is no arising or extinction.

"

I am afraid that if one sees that function varies, he will think that the mind is extinguished, following the circumstance.

I, Ji, say,

"Deluded people are confused regarding essence and function. Therefore, they cannot break off doubts. Why? Essence and function sustain a relation of staying neither too close nor too far away. Apart from essence there is no function. Therefore, it is said [that essence and function sustain a relation of] staying not too far away. Since the meaning of function is not essence, it is said [that they sustain a relation of] staying not too close, either. When people see [that essence and function sustain a relation of] staying not too far away, they may become confused about [that essence and function sustain a relation of] staying not too close; when they are confused about [that essence and function sustain a relation of] staying not too close, they think that the mind is extinguished following the circumstance. "

Therefore, [in the five kinds of afflictions (wuzhudi huo)] the term zhudi (the place in which afflictions are entrenched) is added after the name "ignorance.

" This shows that ignorance is precisely spiritual intelligence and the nature of the spiritual intelligence does not change. 46

Fascicle Nine

I, Ji, say,

"The reason to link the term zhudito ignorance is probably to expel the deluded consciousness. Those who harbor afflictions have not [yet] perceived [the truth].

"

How do we know this? If the mind formerly committed a heavy evil act which causes one to fall into Avīci Hell, and later the consciousness gives rise to the excellent wholesomeness of non-thought, good and evil are very far apart from each other in reason, and there is a big difference between the former and the latter. If in function there is really no basis, how then can the continuation like this happen? I, Ji, say,

"If there is no basis, function has nothing on which to rely. A deluded person sees that the similar categories are continuous and thus considers them to be the same. Therefore, the great wholesomeness is taken up in order to expel the confusion about this continuation. "

From this, it is known that the former evil is spontaneously extinguished, yet the deluded consciousness does not change; and even though the latter wholesomeness arises, the mind of darkness does not change. I, Ji, say,

basis.

"

"The arising and extinction of good and evil never damage the Therefore, the sutra says,

"What is accompanied by the bondage of

defilement is called 'ignorance,

' and what is accompanied by all wholesome things is called 'intelligence. '"83 Isn't it that the nature of consciousness is one and it varies following conditions? I, Ji, say,

"If good and evil alternately arise, how can it then be said [that they are] 'together'? Nevertheless, these words (i.e., "good" and "evil") are

constantly opposed to each other, and their purposes are always indistinct. Therefore, this important sentence is given in order to explain this to the many deluded people.

"

Hence, it is known that the change of arising and extinction requites a past cause, and the alternation of good and evil arises in the present state of the mind.

47

Criticism of the Discourse on the Extinction of the Spirit (Shenmie lun)

55a

The Collection for the Propagation and Clarification of Buddhism, Volume II I, Ji, say,

"Arising and extinction are caused by actions one previously performed; it is not that they are caused by the present state of the mind. Good and evil arise in the current state of the mind; it is not that one's actions done in the past cause them.

"

Moreover, the mind is the basis. It never changes.

I, Ji, say,

"Even though the function differs, the essence does not. "

Since the basis of the function is ceaseless, the law of the attainment of buddhahood is bright. Since it changes following the state of the mind, it is clear that birth and death can be brought to an end. I, Ji, say,

"That [the law of] the attainment of buddhahood is bright relies on the basis. That birth and death can be brought to an end is derived from the function. If there is function but no basis, one is extinguished and does not attain [buddhahood]. If there is basis but no function, one attains [buddhahood] and there is nothing to extinguish. "

Criticism of the Discourse on the

Extinction of the Spirit (Shenmie lun)

Preface by Xiao Chen

Fan Zizhen (i.e., Fan Zhen, 450-507?), the elder brother of my wife, wrote the Discourse on the Extinction of the Spirit,in which he clarified that there is no buddha. He says that he has defeated numerous people in argument and caused a thousand people to surrender in a single day. I am still unconvinced. I would like to examine some doubtful points and inquire about what I have not yet understood.

What the Discourse has maintained up to today is about the physical body and the spirit, and what it argues is [whether or not] the principle is exquisite. For instance, the fact that offerings are presented with filial piety at the ancestral temple in spring and autumn is considered to be for what the sages, in accordance with the Way of the Spirit, laid down instructions and rites and guarded against ignorance. [The disembodied spirit of] Du Bo [who was killed by King Xuan of the Zhou dynasty] fully drew a bow [to 48

Fascicle Nine

shoot King Xuan].

84 [A man dreamed that] Boyou, [who had been killed by a man of Zheng state, walked around] in armor.

85 It is said that monsters

spontaneously appear between Heaven and Earth; it is not that people who died became ghosts.

In this way, it is impossible to cross-examine with the Book of Odesand the Book of Historyor to compare with things that happened in the past. It is possible only to debate the separation and reunion of body and spirit. If body and spirit are one, and exist and are extinguished at the same time, then Fan Zi[zhen] will exult and rouse himself in an impregnable fortress in the distance. If spirit and body separate from each other and arise and go to ruin at different [times], I will overcome my enemy and attain superiority, and my task will be completed. Moreover, even though I make clear that there are buddhas, my treatment of [the term] "buddha" is not the same as that of other secular people. I will explain my real intention at the same time and attach it after the Discourse.

The Discourse on the Extinction

of the Spirit

The questions and answers are those between a guest and a host in the original text of the Discourse;the criticism is my present inquiry. Question: "You say that the spirit is extinguished. How do you know it is extinguished?"

Answer: "The spirit conforms to the body and the body conforms to the spirit. For this reason, when the body exists, the spirit does, too. When the body withers away, the spirit is extinguished.

"

Question: "The body is the name of what has no perception. The spirit is the name of what has perception. There are differences in conformity with phenomena between what has perception and what does not. In reason, it is not acceptable that spirit and body are one. That body and spirit conform to each other is not what I have learned.

"

Answer: "The body is the substance of the spirit and the spirit is the function of the body. This means precisely that the body is the substance and the spirit is the function. It is impossible that body and spirit differ from each other. "

Criticism: "The Discourseasserts that body and spirit are one. It should then give evidence for their inseparability. However, [the Discourse] simply 49

55b

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

'The spirit conforms to the body and the body conforms to the spirit. It is impossible that body and spirit differ from each other. ' This is debating

without evidence. It is unlikely that this is your explanation. Here I will testify on the basis of dreams that it is impossible that body and spirit are one. While someone is asleep, his body is an object that has no perception, but it has occasion to see something. This is because the spirit goes out [of the body] and makes contact with [other objects]. The spirit does not stand by itself; it must inhabit the body. It is just like that people do not live in the open air but need a house in which to live. The body is just a filthy and foolish thing, just as a house is merely a closed-up place. When the spirit returns to the body, the consciousness becomes slightly confused, and [in its confusion] what [the spirit] has seen becomes a dream. When people come back to their homes, their spirits are suddenly obstructed. Since [their spirits have suddenly become] obstructed, brightness turns to darkness. Sometimes in a dream people soar up into the deep sky or travel ten thousand li to a distant place. [In this case,] if the spirit does not travel [far,] does the body go? If the body does not go and the spirit does not separate from the body, how could a case like this be possible?

It is said that [a dream] is a manifestation of what one thinks. So when a person peacefully enjoys deep sleep, his body is like a piece of wood that lies flat, and his breath is like cold ashes. Even when we call out to him, he cannot hear us; if we touch him, he does not feel it. If it is said that spirit and body are one, this means that both the outside and the inside are inactive. If a [sleeping person] does not have contact with sounds from the external world, how then could he give rise internally to thoughts? From this, it can be certainly known that even if the body is motionless the spirit moves swiftly. Furthermore, I have questions about dreams in general.

Some [dreams] meet with unexpected results.

Zhao Jianzi dreamed of a naked boy singing a song that could [be interpreted] as meaning that the state of Wu would invade the state of Zou. 86One

of the eunuchs of the state of Jin dreamed [in the morning] that he had ascended to Heaven carrying the marquis on his back, but [in fact, at midday on the same day] he had to carry the marquis on his back out of the privy [into which the marquis had fallen].

87 These are examples of this.

50

Fascicle Nine

Some [dreams] are unreasonable. Lü Qi [of the state of Jin] dreamed that he had shot an arrow at the middle of the moon.

88The empress of Wu state dreamed that her intestines left [her body] and flew around the Gate of Heaven (i.e., the front gate of a palace). 89

These are examples of this. Some [dreams] are precursors of things that have not yet happened. Lü Jiang (i.e., Taigong Wang, Lü Shang) dreamed that Heaven named his son Yu.

90A man of Cao state dreamed that many gentlemen were plotting to ruin the state of Cao.

91 These are examples of this. Some [dreams] are pretexts of symbols. Cai Mao attained an official rank after he dreamed that he had lost the rice crop [since the Chinese character zhi, "to attain official rank, " consists

of the two Chinese characters: he, "rice crop,

" and shi,

"to lose"].

92 Wang

Jun had a dream about three swords and became a district magistrate of a province [since the Chinese character zhou, "province,

" consists of three of

the Chinese character dao, "sword.

"].

93 These are examples of this. Some [dreams] have nothing that conforms to reality. A man of the northern tribe [who lives in a desert] dreamed of a boat. A man of the Yue region [in southern China, where river boats are a major means of transportation] had a dream of riding a horse. These are examples of this.

Some [dreams] later come true, and some do not. The head of the Yin dynasty (i.e., Emperor Wu Ding) obtained Fu Yue, [a sage who was later promoted to Prime Minister by Wu Ding,] in a dream. 94

Emperor Wen (r. 180-157 B.C.E.) of the Han dynasty dreamed that he obtained Deng Tong.

95 [These are examples that] testify [to dreams that later came true]. Since there are too many examples of dreams that never come true, I will not dwell upon them [here]. All of these indicate that the mutation of the spirit is vague and uncertain, and [the relation between] the unseen world and this world is unpredictable. 51

The Collection for the Propagation and Clarification of Buddhism, Volume II This is easy to understand in brief but difficult to discuss thoroughly with logic. If it is not accepted that the spirit goes out [of the body], all [explanations] must be sought within the body. I am afraid [you think] that a piece of the hidden spirit is cut off from seeing the external world. Although you lean on [the divination of] the six kinds of dreams96 or try to aid [your discourse] with [Buddhist terms such as] conception (Skt. saṃjñā) and cause, it is impossible [to verify your discourse] in reason. "

Question: "The spirit is originally not the substance and the body is originally not the function, either. Why is it impossible that [spirit and body] differ from each other?"

Answer: "Their names differ from each other, but their essences are one. "

Question: "Their names already differ from each other. Why is it possible that their essences are one?"

Answer: "[The relation] between spirit and substance is similar to that between sharpness and a sword. [The relation] between body and function is similar to that between a sword and its sharpness. The word 'sharpness' is not the sword; the word 'sword' is not sharpness. There is, however, no sword apart from its sharpness, and there is no sharpness apart from the sword. I have not heard that when a sword disappears its sharpness remains. How could it be possible that the body is lost yet the spirit remains?" Criticism: "The sharpness that a sword possesses is due to the effect of the [sword having been] sharpened on a whetstone. Therefore, it can slice iguanodons and dragons in water and cut rhinoceroses and tigers on land. 97

If its sharpness is used up thoroughly and its function comes to an end, the sword's tip and edges will certainly break and the sword becomes blunt. Just like this, sharpness is lost, yet the sword remains. Namely, the spirit is lost yet the body remains. Why do you say there is no sword apart from sharpness and the words 'sword' and 'sharpness' differ from each other but their essences are one? Since a sword and sharpness are not extinguished together, body and spirit do not perish together, either. Even though you are capable of making an example from familiar things, it goes against reality in reason. "

Question: "[The relation between] a sword and sharpness is probably as you say, but the significance of [the relation between] body and spirit is not the same as this. Why do I say so? The substance of a tree has no perception, while the substance of a human being has perception. A human being already 52

Fascicle Nine

has substance, as does a tree, yet [the human being] has perception that a tree does not have. Isn't it that a tree has one [characteristic] (i.e., substance) but a human being has two (i.e., substance and perception)?" Answer: "This sounds strange! If a human being has substance, like that of a tree, that is considered to be the body, and he has perception, which a tree does not have, that is regarded as the spirit, then it might be as you say. Now, regarding the substance of a human being, this substance has perception. As for the substance of a tree, its substance has no perception. The substance of a human being is not [the same as] that of a tree; the substance of a tree is not [like] that of a human being. Is it possible to have a substance like that of a tree combined with perception, which a tree does not have?" Question: "The reason the substance of a human being differs from that of a tree is because [the former] has perception. Would a human being who has no perception be any different from a tree?"

Answer: "A human being does not have substance without perception. It is just as a tree does not have a body that has perception. "

Question: "Isn't the dead body [of a human being] a substance without perception?"

Answer: "Yes, it is a substance without perception.

"

Question: "If that is the case, a human being surely has a substance like that of a tree, as well as the perception that distinguishes [him or her] from a tree.

"

Answer: "A dead body has substance like that of a tree, yet it does not have the perception that distinguishes [a human being] from a tree. A living person has this perception that distinguishes [a human being] from a tree, yet he or she does not have a substance like that of a tree. "

Question: "Isn't the skeleton of a dead body the same as that of a living person?"

Answer: "A living body is not a dead body; a dead body is not a living body. The distinction between them is already evident. How could a person who has the skeleton of a living person have the skeleton of a dead body?" Question: "If the skeleton of a living person is not the same as that of a dead body, the [deceased's] skeleton must not derive from that of a living person. If [the deceased's skeleton] does not derive from the skeleton of a living person, from where does this [deceased's] skeleton come?" 53

55c

56a

The Collection for the Propagation and Clarification of Buddhism, Volume II Answer: "It comes from the skeleton of a living person, which changes and becomes the [deceased's] skeleton.

"

Question: "Even if the skeleton of a living person changes and becomes the [deceased's] skeleton, wouldn't there be death on the basis of life? So, it is known that a dead body is still a living body.

"

Answer: "If a leafy tree changes and becomes a withered tree [with no leaves], how could the substance of the withered tree be same essence as that of the leafy tree?"

Question: "The essence of a leafy [tree] changes and becomes the essence of a withered [tree]. The essence of a withered [tree] is exactly the [same] essence as that of a leafy [tree]. It is just like the essence of very fine thread that changes and becomes the essence of twisted yarn; the essence of the twisted yarn is exactly the same essence as that of the very fine thread. Is there anything faulty in this?"

Answer: "If a withered [tree] is exactly a leafy [tree] and a leafy [tree] is nothing other than a withered [tree, a tree] should then appear withered when it is flourishing and bear fruit when it is withered. Moreover, a leafy tree should not change and become a withered tree. Since a leafy [tree] is exactly a withered [tree], no further change can happen to a withered [tree]. In addition, if a leafy [tree] and a withered [tree] are the same, why isn't a tree first withered and leafless, only later does it have leaves? Why is it first leafy and later withered [and leafless]? Very fine thread and twisted yarn [made of that thread] are [essentially] the same [substance]. It is impossible to compare them to [a tree].

"

Question: "When [a person's] life leaves his body, [his life] should be suddenly and completely exhausted. Why does his dead body remain for a long time?"

Answer: "There must be a sequential order in the essence of arising and extinction. Therefore, what arises suddenly must be extinguished suddenly; what arises gradually must be extinguished gradually. What arises suddenly are such things as a cyclone or a sudden rainstorm. What arises gradually are such things as animals or plants. There is sudden [arising and extinction] and gradual [arising and extinction]. This is the law of phenomena. "

Criticism: "The Discourse says,

'The substance of a human being has

perception while the substance of a tree has no perception. ' Isn't this because

54

Fascicle Nine

a human being recognizes when it is cold or hot, he knows pain and itchiness, he lives when he is nourished, and dies when he is [seriously] injured? A tree is the same. It is leafy in spring and withered in fall. When it is planted it must grow, but when it is pulled out [at the root], it must die. Why do you think [a tree] has no perception?

Here now the substance of a human being is just like that of a tree. When the spirit stays [in the body], the body arises; when the spirit leaves [the body], the body is exhausted. [The body that] arises is precisely like a leafy tree, and [the body that] is exhausted is exactly like a withered tree. Why do you assert that this is not the perception of the spirit and say that substance has perception? Myriad things are all perceived by the spirit; they are not perceived by the substance. The nature of grass, trees, and insects is, however, to simply be aware of flourishing, withering, arising, and extinction. The consciousness of a human being distinguishes safety from danger, or advantage from disadvantage. Why do you say it is not that [a human being] has substance like that of a tree, which becomes the body, and has perception that distinguishes [a human being] from a tree, which becomes the spirit? This would mean that body and spirit exist as two [elements] that can be distinguished from each other. Trees merely receive the partial energy of yinand yang,while human beings bear the exquisite intellectual function of the numinous being. In consciousness, both [human beings and trees] are probably the same, but they differ from each other in spirit. In the discussion on the skeleton [of a dead body] and that [of a living person], and in the explanation for giving and receiving death and life, judgment has already been previously settled. The issues are absurd, as well. Why must we debate about them in detail?" Question: "In the case where the body conforms to the spirit, are [body parts,] such as hands, considered to be the spirit, too?" Answer: "All are parts of the spirit.

"

Question: "If all are parts of the spirit, then just as the spirit ought to be able to think, hands and other body parts should be able to think, too. "

Answer: "Hands and other body parts have perception [of such feelings as] pain and itchiness, but they have no faculty of thinking to judge right or wrong. "

Question: "Are perception and thought the same or different?" Answer: "Perception is precisely thought. What is shallow becomes perception and what is deep becomes thought. "

55

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The Collection for the Propagation and Clarification of Buddhism, Volume II Question: "If this is so, there ought to be two kinds of thoughts. Since there are two kinds of thoughts, are there then also two kinds of spirits?" Answer: "The body of a human being is only one. How could it be possible to have two kinds of spirits?"

Question: "If there cannot be two kinds of spirits, why does [a human being] have perception [of such feelings as] pain and itchiness as well as the faculty of thinking to judge right or wrong?"

Answer: "Even though hands differ from feet, they all are [parts] of a person, and even though right and wrong, or pain and itchiness, differ from each other, they all are of the spirit.

"

Question: "If the faculty of thinking to judge right or wrong is not concerned with hands and feet, with what should it be concerned?" Answer: "The faculty of thinking to judge right or wrong is taken charge of by the heart organ.

"

Question: "The heart organ is the heart of the five internal organs (i.e., heart, liver, spleen, lungs, and kidneys), isn't it?" Answer: "Correct!"

Question: "What distinction is there among the five internal organs? Does only the heart have the faculty of thinking to judge right or wrong?" Answer: "What difference is there among the seven apertures in the human head (i.e., eyes, ears, nostrils, and mouth)? Their functions are not equal. Why?"

Question: "Thought has no set pattern. How is it known that this is taken charge of by the heart organ?"

Answer: "When the mind becomes ill, the faculty of thinking falls into disorder. From this, it is known that the heart is the basis of thought. "

Question: "How do you know that [the faculty of thinking] does not lodge in other body parts, such as the eyes?"

Answer: "If the faculty of thinking can lodge in the eyes, why does the faculty of sight not lodge in the ears?"

Question: "Since the essence of thought has no basis, it can lodge in the eyes. The eyes have their own basis and they do not borrow other body parts [in order to function].

"

Answer: "Why do the eyes have the basis? Why does thought have no basis? If [thought] has no basis in my body and it can lodge anywhere else, 56

Fascicle Nine

it is possible that Zhang Jia's mind lodges in Wang Yi's body, or Li Bing's nature lodges in Zhao Ding's body. Is this the case? No, it is not. "

Criticism: "The Discoursesays,

'Body and spirit do not differ from each

other. [All body parts] such as hands are of the spirit. ' This indicates that the

spirit takes the body as the essence. When the essence is complete, the spirit is complete, too; when the essence is injured, the spirit becomes deficient. 98

What is spirit? It is discernment and thought. Now, even if a person receives a cut on his hands and feet, or his skin and flesh are damaged, his wisdom does not fall into disorder. It is just as Sun Bin, who suffered the punishment of having his feet severed, became clearer in strategy, or Lu Fu, who had had his arm amputated [because of a disease] remained solely serene in Confucian scholarship. 99These are appropriate testimonies that the spirit separates from the body, and even if the body is injured the spirit is unharmed. "The spirit simply employs wisdom in order to do things and it lodges in the organs in order to facilitate the intellectual function. Each of the visual, audio, olfactory, and gustatory senses has what it takes as a basis, and thought and consciousness belong to the heart organ. It is similar to dwellings, which have a gate on the east to invite wise people, a balcony on the south for views, a window on the north to take in fresh air, and carved windowsills on the west that project the moon; [in such a dwelling] the host uprightly occupies the middle of the room and conducts all his business.

"If the issue is just as your discourse says, each of the [sense organs of the] mouth, nose, ears, and eyes has its part of the spirit. Then, if an eye becomes ill, the spirit of the visual sense will be damaged and both eyes ought to go blind together; if an ear becomes ill, the spirit of the auditory sense will be harmed and both ears ought to go deaf together. [Nevertheless,] this is not actually the case. From this, it is known that the spirit is considered to be the organ, but is not considered to be the essence. "Moreover, [the Discourse] says,

'The heart is the basis of thought. Thought

cannot lodge in other parts.

' In regard to the mouth, eyes, ears, and nose, this

view is correct. If, however, it is concerned with other people's minds, this is not so.

"Although the ears and nose work together with one body, they cannot be mixed together. It is because what each of them has control of differs from the other organs and the function of each organ differs from that of the others. 57

56c

The Collection for the Propagation and Clarification of Buddhism, Volume II Even though other people's minds exist in each of their bodies, it is possible to communicate with one another. This is because the principles of the mind are equally ingenious, and discernment and thought are equal in achievement. Therefore, the Book of Historysays,

'Open your mind and pour it into my

mind,

'100 and the Book of Odessays,

'What other people have in their minds

I can measure by reflection.

'101 Lord Huan of Qi state followed the plans of

Guan Zhong.

102Emperor Gaozu of the Han dynasty employed Zhang Liang's strategy.

103These cases all show that one can lodge in another's mind [while] based in one's own body. Why do you say that Zhang Jia's mind cannot lodge in Wang Yi's body, or Li Bing's nature cannot lodge in Zhao Ding's body?" Question: "Sages' bodies are similar to those of ordinary people, but there is a difference between ordinary people and sages. Hence, it is known that body differs from spirit.

"

Answer: "This is not so. Pure gold can shine while impure gold cannot. Could there be a case where pure gold, which can shine, has the essence of impurity, which cannot shine? Moreover, could there be a case where the spirit of a sage lodges in the body of an ordinary person? There is no case where the spirit of an ordinary person lodged in the body of a sage, either. Therefore, [Fang]xun (i.e., Yao) had [eyebrows of] eight variegated colors, and [Zhong]hua (i.e., Shun) had eyes with double pupils. Xuan[yuan] (i.e., the Yellow Emperor) had a forehead resembling that of a dragon, and Gao [Yao] had a mouth like that of a horse.

104 These are differences in physical

appearance. In Bi Gan's heart seven apertures stand side by side. 105 Boyue's

gall was as large as a fist. These are differences in the heart and internal organs. Therefore, it is known that the characteristics of sages always differ from those of ordinary people. It is not only that their way is more remarkable than that of sentient beings; the bodies of sages also go beyond those of all creatures in the world. I dare not be content with [the view that] ordinary people and sages have the same physical bodies.

"

Question: "You said that sages' bodies must differ from those of ordinary people. I venture to ask you: Yang Huo looked like Confucius and [the eyes] of Xiang Ji (i.e., Xiang Yu) resembled those of Emperor Shun. Between Shun and Xiang [Ji] or between Confucius and Yang [Huo] there are differences in intelligence even though they were similar in appearance. What is the reason for this?"

58

Fascicle Nine

Answer: "The stone called minresembles jade, but it is not jade; the bird called julooks like a male phoenix, but it is not a male phoenix. In things there really are such cases. [The case of] human beings is originally not exceptional. The features of Xiang [Ji] and Yang [Huo] are similar [to those of Emperor Shun and Confucius, respectively], but the former are not [Emperor Shun and Confucius] in reality. It is because the heart organs [of Xiang Ji and Yang Huo] are not equal [to those of Emperor Shun and Confucius]. [The resemblance of] their physical features alone is meaningless. "

Question: "You may say that ordinary people and sages differ from each other; their bodies and internal organs are not the same. Sages are completely perfect, and they are peerless in reason. Confucius, however, did not look the same as the Duke of Zhou, and King Tang's appearance differed from that of King Wen.

106Spirit has nothing to do with appearance. It is more evident here. "

Answer: "Regarding the issue that sages are equally sages, they are equal in sacred ability, but this does not mean that their bodies must be the same. It is just like horses whose coats vary in color run equally fast, or jade stones that are diverse in color are still equally beautiful. Therefore [the jade produced in] Chuiji of Jin state and [the jade of Bian] He of Chu state are as valuable as fifteen cities.

107 [The horses called] Hualiu and Daoli could both gallop a thousand li[in a day].

"108

Question: "I have already heard that body and spirit are nondual. That the spirit is extinguished when the body withers should be indeed so in reason. I dare ask you: the Canon [of Filial Piety (Xiaojing)] says, 'They prepare

the ancestral temple and make offerings to serve the spirits of the deceased. '109

What does this mean?"

Answer: "The sage's teaching is exactly so. The reason is to cause people to follow their filial minds and oppress thoughts of slighting [their ancestors]. [There is a passage in the Book of Changes],

'God is the one who clarifies

it.

'110 This is the meaning.

"

Question: "Boyou (i.e., Liang Xiao of Zheng state), [who had been killed by Gongsun He, appeared] clad in armor [and killed Si Dai and Gongsun Duan]. Pengsheng, [who had been executed for murdering Lord Huan of Lu state,] appeared as a boar.

111 These incidents are recorded in ancient books.

Why are these exerted only for the teaching?"

57a

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57b

The Collection for the Propagation and Clarification of Buddhism, Volume II Answer: "Things about ghosts are vague; they may or may not exist. There are many who die an unnatural death, yet not all of them become ghosts. Why would only Pengsheng and Boyou do so? Now he is a man, now a boar. It is not necessarily the case that [a ghost] is the son of the lord of Qi state or Zheng state.

"

Question: "The Book of Changessays,

'Thus it is known that the condition

of spiritual beings is similar to the law of Heaven and Earth, and there is no difference between these two.

'112 Furthermore, it says,

'There is a carriage

full of ghosts.

'113 What do these [statements] mean?"

Answer: "There are birds and animals. There is a difference between them: [birds] fly and [animals] run. There are people and disembodied spirits. There is a difference between them: people live in the world of the living and disembodied spirits exist in the world of the dead. I do not know that someone who died became a disembodied spirit, or the disembodied spirit that was extinguished became a person.

"

Criticism: "The Discoursesays,

'Could there be a case where the spirit

of a sage lodges in the body of an ordinary person? There is no case where the spirit of an ordinary person lodges in the body of a sage, either. ' [Never theless,] Yang Huo looked like Confucius and Xiang Ji resembled Emperor Shun. These are precisely [examples] that the spirit of an ordinary person can lodge in the body of a sage.

"The stone min and jade, or the bird ju and a male phoenix, cannot be used as parables [in this case]. The stone minhas its own name, min;jade is truly called jade; the full name of the bird juis designated as yuanju;a male phoenix is called the divine phoenix. The names already differ from each other and their features differ from each other in reality as well. Shun had the eyes with double pupils and Xiang Ji also had eyes with double pupils. This is not the case of having two different names, min and jade. We simply observe the similarity: [both Shun and Xiang Ji had] double pupils. "Furthermore, there are other examples, such as that Nüwa had a body like a snake and Gao Yao had a mouth like a horse. [These cases show] not only that the spirit of a sage can enter into the body of an ordinary person, but also that the spirit can subsequently lodge in the body of an insect or animal. From this, it is more evident that body and spirit differ from each other, and brightness and darkness are not the same.

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Fascicle Nine

"If body and spirit are uniform and the cause of the former existence is cut off in reason, only a sage ought to be born to a sage; a worthy person must give a birth to a worthy person; and a brave person, a coward, an ignorant person, and an intelligent person are all supposed to resemble their parents [in their dispositions]. In considering what body and spirit [as uniform] shape and create, and what a single kind of material force [of the universe] nurtures, it is impossible that Yao, who is wise and clever, yet [his son Dan]zhu is silly, or that [Gu]sou is ignorant but [his son,] Shun, is a sage. "The Discoursefurther says,

'Sages are equal in sacred ability. This does

not mean that their abilities must be the same. It is just like horses whose coats vary in color run equally fast.

' Here, are the horses' coats the abilities

that run fast? Among horses whose coats are the same color, old, worn-out horses and [young] fine horses may differ [in their abilities to run fast]. In this way, the color of the horse's coat has nothing to do with the characteristic of running fast. This is because in body there is no sacred ability. In the body of a human being there is no difference between an ordinary person and a sage, but there is a difference between being strong and being weak. Therefore, a patient spirit stays in a profound body, while an impatient spirit dwells in an approachable body. In short, everything merely comes down to this point. Regarding the bodies of sages mentioned previously by [Fan Zhen], he directly refers to the bodies of Confucius and Shun but he does not say that their bodies have sacred intelligence. If [your view] is not contradictory to mine, do not approach this delusion.

"

Question: "If I know that my spirit is extinguished, what advantage is there [in knowing this]?"

Answer: "Buddhism is harmful to state affairs. Śramaṇas ruin popular customs. Just as fierce winds blow and fog arises, [Buddhism] spreads out widely, without stopping. I lament its baneful influence and intend to save those who indulge in [Buddhism]. People use up their wealth in order to go to Buddhist monks, and they go bankrupt in order to follow the Buddha, yet they neither sympathize with their relatives nor feel pity for poor and destitute people. Why? It is really because they have the deep feeling to favor themselves and a shallow intention to save others. Therefore, when they give a very small amount of grain to a poor friend, they have a stingy expression on their face, but when they send a thousand zhong(about 5,540 bushels) of 61

57c

The Collection for the Propagation and Clarification of Buddhism, Volume II grain to rich Buddhist monks, their great joy is expressed in their entire body. Isn't this because they expect a great reward from the Buddhist monks but [little or] no repayment from their friend? When they make a donation, they are not concerned in helping the distressed, yet [they are concerned that] the merit attained [by donating to monks] must come to themselves. "[Buddhist monks] delude people with obscure words, frighten people with [stories of] torment in Avīci Hell, decoy people with preposterous talk, and make people joyful with [promises of] happiness in Tuṣita Heaven. Therefore, [Confucianists] take off the Confucian robe and put on a Buddhist monk's robe. They abandon the sacrificial stand and pot [for Confucian rites] and arrange vases and bowls [for Buddhist services]. In every family, people give up attachment to their family members. Every one cuts off his offspring. As a result, [Buddhism] causes soldiers to lose courage in military affairs, officials to absent themselves from government offices, [stores of] grain to be used up because of people's laziness, and commodities to be exhausted because of construction projects. Therefore [Buddhist monks] are thieves and robbers. [Nevertheless,] voices praising the Buddha's excellence are still powerful. This is all because of [Buddhism]. This tendency continues without stopping, and the harm goes on limitlessly.

"If we know that the creation [of all things] is endowed from Nature, that phenomena of the universe change equally by themselves, that everything suddenly comes into existence and suddenly disappears, and that arising canot be controlled and disappearing cannot be stopped, then each of us will be content with our nature, availing ourselves of the laws of nature. [Then] the common people are satisfied with [working in] their fields and gentlemen remain calm, being free from avarice. If people till the land and obtain food, we will not run short of supplies of food. If they raise silkworms in order to obtain [thread for] clothing, we will not run out of clothes. When people of the lower classes have a surplus they will offer it to those of the upper class. People of the upper class maintain wuweiand wait for the common people [to offer food and goods to them]. Then people can fulfill the entire course of their lives, attend their parents with devotion, manage themselves, act for the sake of others, do things for the good of the country, and make their ruler powerful. [All of this will be achieved] if they act in this way. "

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Fascicle Nine

Criticism: "The existence of the Buddha depends on whether or not the principles of the mind exist. I have already spoken about this previously, but I would like to briefly speak of it again here. From now I will point out the gains and losses [of Buddhism] and speak of its advantages and disadvantages in order to correct your excessive discussion.

"You say that śramaṇas ruin popular customs, damage edification, waste [a great amount of] money and property, and reduce [the number of those who do] military service. Some monks do so, but this is not the Buddha's fault. When the Buddha established the teaching, its basis was to be fond of life, to abhor killing, to practice good deeds, and to be engaged in almsgiving. To be fond of life is not only limited to the wish that birds and animals should multiply but also to consider that the numen of a human being is important. Could it be possible that to abhor killing means to suspend a sentence, forgive a criminal, or let a criminal abscond? This refers to investigating criminals and judging them with sympathy. To practice good deeds does not necessarily mean to revere [a buddha image that is] one zhangand six chitall. It is to consider faithfulness and honesty as superior. To be engaged in almsgiving does not at all mean to use up one's wealth for construction projects. It means to consider that helping those who are in distress is virtuous. If everyone were to cut off his offspring the Dharma seed (i.e., the Buddha's teaching) would certainly never be transmitted. If Buddhist temples are built side by side there would be no land to sow and plant. Even ordinary people understand this. Needless to say, it is unlikely that our Benevolent One (i.e., the Buddha) would be happy about this.

"At present, if Buddhist monks who 'wait by the stump,

' [hoping other

hares will come by that same spot because they once caught a hare at that place] and confused, petty people see someone [shivering] with cold, they do not give even a poor article of clothing to him, or if they encounter a starving man they do not give even coarse food to him. Nevertheless, [laypeople] vie with one another in gathering Buddhist monks who lack insight, and compete with one another in making many buddha [images]. They abandon their relatives and never think of them. They abolish offering sacrifices [to the gods and ancestors] and never practice moral cultivation. They tear up good silk fabric [to ornament] Buddhist templesand 63