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

Criticism of Secretariat Fan’s Discourse on the Extinction of the Spirit

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The Collection for the Propagation and Clarification of Buddhism, Volume II scatter cinnabar and gold under pagodas. They think such acts are all for a field of merit (Skt. puṇyakṣetra) and expect a reward. This is all because their comprehension of the Buddha is not deep and their understanding of the Dharma is not excellent. Even though they call the Buddha the Buddha, do they understand the purpose of taking refuge in the Buddha? They call a Buddhist monk a Buddhist monk, yet how could they reach the [true] meaning of following Buddhist monks? In this condition, divine beings do not bless them. I can do nothing for them, either.

"In the ways of the six schools of philosophy, each has had a long-accumulated evil effect. The Confucian school has the fault of being biased; the Mohist school has the fault of being extreme;114 the Legalist school has the fault of being too severe; the Nominalist school has the fault of being sophistic. This is entirely because the founders [of these schools] lost the [correct] transmission [of the teachings] and came to fall into the mire. You now take up the fault of being biased or extreme, but you do not criticize the founders Confucius and Mo [Di]. You pick up the fault of being too severe and sophistic but you do not blame the founders Han [Fei] and Deng [Xi]. Yet you punish only our Tathāgata and disparage his right, perfect enlightenment. This is similar to becoming angry at wind and waves and destroying a ship [in a fury]. "Rebels and villains presently deceive the ruler and their parents who are in a superior social position, and they are cruel to people of the same class in an inferior social position. Some do not fear the brilliant law [of the country], but are suddenly afraid of the government office of the netherworld. They shrink from King Yama's ferocity and fear the brutality of the ox-headed wardens of hell. Consequently, they repent their evils and reform themselves. This is an advantage [of Buddhism]. Moreover, the law of evil acts and meritorious deeds [in Buddhism] cannot differ from that of the worldly teaching, and should not go against human feeling. If there is someone who serves the ruler with loyalty, earnestly attends his parents with filial piety, and is trusted by his friends, it never happens to such a person that if he commits a fault that squanders his virtue he is disdained and abandoned, or if he commits the sin of killing insects or fish he falls into hell.

"No one surpasses Yi Yin, [a minister of the Yin dynasty,] in loyalty, and no one is above Zeng Shen in filial piety. Lord Yi slaughtered an animal in 64

Fascicle Nine

order to nourish King Tang.

115 Zengzi (i.e., Zeng Shen) cooked a fowl in

order to nourish [his father] Dian. Both of these men, however, went to the hell of intense heat (Skt. tapanaḥ), [just as other ordinary people do,] and to the hell of sharp-pointed swords together. This is because a great achievement may be canceled out by a minor fault: they served their superiors yet they were against benefiting their inferiors.

"Formerly, Mi Zi[xia] made a false statement and rode a carriage [of the lord of Wei state because he was rushing to his sick mother], but he was spared from execution because of his great generosity. 116Alas! I once thought

that the numinous artisan (i.e., the Buddha) is not as good as the lord of Wei state. Therefore, it is known that this [teaching] (i.e., Buddhism) is a precaution for merciless people and not an admonition for kindhearted people. If we thoroughly examine its deviation and arbitrariness, the fault does not lie in the Buddha. When we observe fortune and misfortune, we realize that the teaching was given in order to lead [people to the right path]. "If one stops thinking trivial matters in order to respect the basis, does not uproot the basis in order to make an exhaustive investigation of trivial matters, thinks of forgetting about himself in order to propagate the Dharma, and does not put off the Dharma in order to benefit himself, then even though he may say that he has not yet been a Buddhist, I certainly think that such a person is a Buddhist.

"

Criticism of Secretariat Fan's Discourse

on the Extinction of the Spirit

by Cao Siwen

The Discoursesays,

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

"

Criticism: "Body does not conform to spirit and spirit does not conform to body. These [two] are united and then they perform functions. Accordingly, uniting is not conforming. While one is alive, [his or her spirit and body] are united and perform functions. At the time of death the body still remains but the spirit departs. On what basis do I say so? In former times Zhao Jianzi was ill for five days, during which he did not recognize people [around him], 65

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The Collection for the Propagation and Clarification of Buddhism, Volume II and Lord Mu of Qin state came to his senses seven days [after he lost consciousness]. 117 Both of their spirits traveled to the place of the Celestial Thearch, where the Thearch had magnificent music played for them in Juntian (Melody Heaven, one of nine heavens). Is this an example that the body remains while the spirit departs? If the spirit is extinguished when the body perishes, as the Discourse says, then body and spirit should certainly be together, just as a shadow [follows its form] or echo [follows its sound]. If this is so, when the body is ill the spirit would also be ill. How, then, could only the spirits [of Zhao Jianzi or Lord Mu] travel to the Celestial Thearch and be delighted by the magnificent music of Juntian, while their bodies [were ill and] they did not recognize the people [around them]? This means that the spirit (hun) communicates with others while one sleeps. Therefore, the spirit (shen) [of Zhuangzi] became a butterfly and flew around. 118 That

is to say, his body and spirit separated from each other. When he awoke his body began functioning, and he became the veritable Zhuangzi. Namely, his body and spirit were united. There is both separation and unity of spirit and body. When they are united they become one entity; when they separate from each other, the body perishes and the spirit departs. Therefore, when [Jizi of] Yanling (i.e., Jizha of Wu) buried his son, he said, 'The bones and flesh

return again to the earth but the spirit in its energy (hunqi) can go everywhere. '119This exactly means that even though the body perishes, the spirit is not extinguished. If this is so, then the clear testimonies found in the scriptures and history books are of uncommon brilliance. [The issue] is just like this. How could it be that when the body perishes the spirit is extinguished?" The Discoursesays,

"The questioner says,

'The Canon[of Filial Piety]

says,

"They prepare the ancestral temple and make offerings to serve spirits of the deceased.

' The explanation says,

'It is not that there are spirits of the

deceased. This is because 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].

'"

Criticism: "What the Discoursesays is completely a sentimental expression, not the sage's purpose. Please let me quote a passage from the Canon [of Filial Piety] in order to testify to the sage's teaching. The Canon of Filial Piety says,

'Formerly, the Duke of Zhou sacrificed to Houji (Minister of 66

Fascicle Nine

Agriculture) at the border altar in order to enshrine him as the correlate of Heaven, and he honored King Wen in the Brilliant Hall in order to enshrine him as the correlate of the Supreme Thearch.

'120 If body and spirit are extinguished together, who then was enshrined as the correlate of Heaven, and who was enshrined as the correlate of the Supreme Thearch? Moreover, when [Zilu falsified a case in which Confucius] had vassals, even though he had no vassals, Confucius said,

'Is it possible to deceive Heaven?'121 If the spirit

of [Hou]ji did not exist and yet he is enshrined as the correlate [of Heaven], does this mean that Zhou Dan (i.e., the Duke of Zhou) deceived Heaven? If [Hou]ji did not really exist and yet he was vainly enshrined as the correlate of Heaven, this is precisely to deceive Heaven, and it also deceives the people. This would indicate that this sage's teaching guides the people with deception and falsity. How could one who establishes a teaching on the basis of deception and falsity cause people to master the mind of a filial child and oppress thoughts of slighting [their ancestors]?

"Seeking for the purpose of the Discourse,its prerequisite is that the spirit does not exist. I will try to question closely again.

"Confucius offered a small amount of vegetable soup and melons in sacrifice at his ancestral temple. 122 The Book of Ritessays,

'We welcome [the

spirits of ancestors] with joy and send them off with sadness. '123 If there is

no spirit, what are we supposed to welcome in reception? If there is no spirit, what are we supposed to send off at that time? If [Confucius] was happy when he welcomed [nonexistent spirits], it would be false happiness that appeared on his face. If he was sad when [nonexistent spirits] departed, the tears he shed from his body (i.e., eyes) would be false. If this [was the case, then] in the religious services Confucius performed deception filled his mind, and his ancestral temple was full of falsity. Could the sage's teaching be like this? Nevertheless, you say,

'The sage's teaching is exactly so.

' Why?"

I, Siwen, speak. I personally read Fan Zhen's Discourse on the Extinction of the Spirit,in which he made himself the guest as well as the host. Consequently, there are more than thirty articles. Without thinking of my ignorance, I, Siwen, slightly criticized only two articles of the important points of the Discourse.I earnestly desire to break the root [of the Discourse] with this. I will sincerely take risks to submit it to Imperial hearing. My nature is 67

Response to Office Manager Cao’s Criticism of the Discourse on the Extinction of the Spirit

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The Collection for the Propagation and Clarification of Buddhism, Volume II shallow and deficient, and I am afraid that I cannot refute this peculiar writing (i.e., the Discourse). When I look up I disgrace a blessing from Heaven, and when I look down I tremble in fear as a consequence of [my criticism]. Humbly, yours.

[Imperial Response]

The two articles you criticized will be separately read in detail. I proclaimed my response to you above.

Response to Office Manager Cao's

Criticism of the Discourse on the

Extinction of the Spirit

[by Fan Zhen]

Criticism: "Body does not conform to spirit and spirit does not conform to body. These [two] are united and then they perform functions. Accordingly, uniting is not conforming.

"

Answer: "If [body and spirit] are united and perform functions, it is clear that they have no function unless they are united. It is just like the animal called qiong[qiong] and the animal called ju[xu] depend on each other; if one of them becomes disabled, the other cannot [survive]. This is exactly essential evidence for the extinction of spirit, but it is not a right conclusion for the existence of the spirit. Your intention is basically to force a fight on me. Will you, however, become reinforcement for me?"

Criticism: "In former times Zhao Jianzi was ill for five days, during which he did not recognize people [around him], and Lord Mu of Qin state came to his senses seven days [after he lost consciousness]. Both of their spirits traveled to the place of the Celestial Thearch, where the Thearch had magnificent music played for them in Juntian. Is this an example that the body remains while the spirit departs?"

Answer: "Regarding the issue that Zhao Jianzi became a distinguished guest [of the Celestial Thearch] and Lord Mu of Qin state traveled to the Celestial Thearch, since it is said that they enjoyed [the magnificent music of] Juntian with their ears and made themselves easy tasting all sorts of food and drink with their mouths, it is possible that they pacified their bodies in a grand mansion, their eyes were delighted with a good view of the universe, 68

Fascicle Nine

they wore beautifully embroidered robes, and they 'bit and reined' (i.e., rode) a dragon. Therefore, it is known that what the spirit expects does not differ from what people do. Each of the four limbs and the seven apertures in the head [of the spirit] is equal to those of the [human] body. Since it cannot go far with a single wing, it flies with both wings. This is adapted to the spirit, without doubt. How then could [the spirit that] goes by the body become independent?"

Criticism: "If the spirit is extinguished when the body perishes, as the Discoursesays, then body and spirit should certainly be together, just as a shadow [follows its form] or echo [follows its sound]. If this is so, when the body is ill the spirit would also be ill. How, then, could only the spirits [of Zhao Jianzi or Lord Mu] travel to the Celestial Thearch and be delighted by the magnificent music of Juntian, while their bodies [were ill and] they did not recognize the people [around them]?"

Answer: "If the issue is just as you think, then when the body is ill the spirit is not. When one is injured, he suffers from pain. [Under your logic,] in such a case the body would feel pain but the spirit would not. When one has an affliction, he is anxious. [Under your logic,] in this case the body has anxiety yet the spirit does not. If anxiety and pain have already been experienced by the body in this way, how could the spirit be bothered for nothing?" "I, Cao [Siwen], think that [body and spirit] are united and perform functions while one is alive; they share pain and disablement. When one dies, the body remains and the spirit travels. Therefore [the spirit] that traveled to the Celestial Thearch is different from the body.

"

Criticism: "[This means that] the spirit communicates with others while one sleeps. Therefore, the spirit [of Zhuangzi] became a butterfly and flew around. That is to say, his body and spirit separated from each other. When he awoke his body began functioning, and he became the veritable Zhuangzi. Namely, his body and his spirit were united.

"

Answer: "This criticism can be said to be a thorough argument, but it cannot be said to be [the ideas of] the one who has mastered the principle. You say,

'The spirit [of Zhuangzi] became a butterfly and flew around. ' Did

[Zhuangzi] truly become a flying insect? If so, when in a dream someone becomes a cow, he would then bear the shafts of another person's cart on his 69

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The Collection for the Propagation and Clarification of Buddhism, Volume II back, or if he becomes a horse in a dream, he would then be ridden by other people. [In this case,] the next morning there would be a dead cow or a dead horse [where the person had been asleep]. However, there is no such thing. Why not? Moreover, [the empress of Wu state dreamed that] her intestines flew around the Gate of Heaven (i.e., the front gate of a palace). She should have died instantly. How could she continue to live after losing her liver and lungs? Furthermore, the sun and moon have their places in the sky, and land stretches a thousand li between east and west as well as between south and north. It is unlikely that [the moon] comes down and enters into the bosom of a common woman.

124 Dreams and phantasms are unreal. There is no base

from which they arise. It is too extraordinary if we were to take them to be real. If we unite ourselves with intelligence and ponder over the sky, we can travel all around the sky from our seats. If our spirits are confused within us, we untruly see peculiar things. How could it be that Zhuangzi [became a butterfly] and really disported himself in the south garden, and Zhao Jianzi truly ascended to the Gate of Heaven? My cousin Xiao Chen at Ying also keeps grumbling about this based on dreams. I wonder who wants to take a look at it.

"

Criticism: "[Therefore, when Jizi of] Yanling buried his son, he said, 'The

bones and flesh return again to the earth, and the spirit in its energy can go everywhere.

' This exactly means that even though the body perishes, the spirit is not extinguished.

"

Answer: "When a human being is born, the energy is provided from Heaven and the body is received from Earth. Therefore, [when he dies,] the body vanishes down into the earth and the energy extinguishes into Heaven. Since the energy extinguishes into Heaven, it is said that 'it can go everywhere. ' That 'it can go everywhere' means simply that it is unfathomable. Is it necessary that [the energy] has spirit as well as perception?" Criticism: "What the Discoursesays is completely a sentimental expression, not the sage's purpose. Please let me quote a passage from the Canon [of Filial Piety] in order to testify to the sage's teaching. The Canon of Filial Piety says,

'Formerly, the Duke of Zhou sacrificed to Houji at the border altar in order to enshrine him as the correlate of Heaven, and he honored King Wen in the Brilliant Hall in order to enshrine him as the correlate of 70

Fascicle Nine

the Supreme Thearch.

' If body and spirit are extinguished together, who then was enshrined as the correlate of Heaven, and who was enshrined as the correlate of the Supreme Thearch?" Answer: "If everyone is equally a sage or a very wise person, the teaching originally does not exist. The reason for the foundation of the teaching lies in the people. The people's feeling usually values life and despises death. [If they believe that] there is a numinous being after death, a feeling of awe increases, but [if they think that] there is nothing to know after death, they give rise to disrespectful thoughts. Since sages were aware of [the people's feeling] like this, they made ancestral temples, raised altars, and cleared the ground around them [for the performance of sacrifices] in order to cause the people to deepen their sincere minds; they spread out bamboo mats and arranged stools [for worship] in order to cause the people to completely compel themselves [to worship]; they cause the people to respect their ancestors and offer exhaustive sacrifices to Heaven; and they cause the people to revere their fathers, enshrine them as the correlates of Heaven, and offer sacrifices to them in the Brilliant Hall. "Furthermore, faithful and honest people have the foundation of their minds, while ruffians are awestruck on this point. The reason the imperial cultural education shines in the upper social class and customs are simple and sincere in the lower social class is because this way is employed. Therefore, the Canon[of Filial Pietysays], 'They make the ancestral temple where

they present offerings to disembodied spirits.

'125That is to say, by employing

the way of disembodied spirits we perform this filial offering. [Furthermore, the Canon of Filial Pietysays,] 'In spring and autumn they offer sacrifices, thinking of [their ancestors] as the seasons come round. '126[The sage] clarified

that he encourages people to honor their ancestors [with sacrifices]; it is forbidden that one who dies in the morning is forgotten in the evening. Zigong asked,

'Does a person have cognition after death?' Confucius said, 'If I say that a person has cognition after death, a filial son may slight his life and immolate himself [when his parents die]. If I say that a person has no cognition after death, an unfilial son will abandon [his parents] and never bury them.

' When Zilu (i.e., Jilu) asked about serving the spirits of the dead, the Master (i.e., Confucius) said,

'While you are not able to serve people,

71

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The Collection for the Propagation and Clarification of Buddhism, Volume II how can you serve the spirits?'127[Zilu] precisely spoke of offering sacrifices to the spirits. Why did [Confucius] not allow [Zilu] to serve them? It is because if a person has cognition after death, [a filial son will] slight [his own] life and immolate himself [when his parents die]. Why did [Confucius] not clearly say that [cognition] exists [after death] and why did he give such an evasive answer? Examining its meaning, it is already discerned that cognition does not exist after death. Ancestral temples, a sacrifice to Heaven in winter, and a sacrifice to Earth in summer are all expedients of the sages' teachings. The way of the unvarying principles (yilun) simply cannot be abolished. "

Criticism: "Moreover, when [Zilu falsified a case in which Confucius] had vassals, even though he had no vassals, Confucius said,

'Is it possible to

deceive Heaven?' If the spirit of [Hou]ji did not exist and yet he is enshrined as the correlate [of Heaven], does this mean that Zhou Dan (i.e., the Duke of Zhou) deceived Heaven? [If Houji did not really exist and yet he was vainly enshrined as the correlate of Heaven,] this is precisely to deceive Heaven, and it also deceives the people. This would indicate that this sage's teaching guides the people with deception and falsity. How could one who establishes a teaching on the basis of deception and falsity cause people to master the mind of a filial child and oppress thoughts of slighting [their ancestors]?" Answer: "A sage is the one who manifests benevolence, who stores up his functions within, who thoroughly comprehends the spirit, and who completely knows the processes of transformation. Therefore, it is said that 'The sage masters his principle, while the wise person keeps to his principle. '128

Could it be possible to seek only the means [to attain the goal] and limit the teaching by words?

"Deception merely refers to impeding edification, corrupting customs, and leading the people to injustice. If it is possible to stabilize the upper class of the society, to govern the people, to improve public morals, and to have the brightness of the sun, moon, and stars above, and the happiness of the common people below, what deception is there?

"Please let me ask you a question. King Tang, [founder of the Yin dynasty,] banished King Jie, [the last ruler of the Xia dynasty,] and King Wu, [founder of the Zhou dynasty,] attacked King Zhou, [the last ruler of the Yin dynasty]. These cases are of killing a sovereign, aren't they? Nevertheless, Mencius 72

Fascicle Nine

said,

'I have heard that [King Wu] put the fellow Zhou to death, but I have never heard that he killed a sovereign.

'129You do not blame the sages' conduct

of banishing [a sovereign] or committing regicide. Nevertheless, you make strenuous efforts regarding the issue that offering a sacrifice to [Hou]ji is absurd, don't you?

"The southern suburbs of a city [where Heaven is worshiped on the summer solstice], the round mound [where Heaven is worshiped on the winter solstice], and the Brilliant Hall where the emperor performs sacrificial offerings to Heaven and Earth are exactly the headquarters of Confucianists; they are not for endless disputes about the significance of body and spirit. Why do things come to this?"

Criticism: "[The Book of Ritessays,] 'We welcome [the spirits of ancestors] with joy and send them off with sadness.

' And so on.

"

Answer: "The significance of this issue is naturally understood without thorough explanation. I will not waste words on a useless issue. There are many statements about this in the Book of Rites.I recently try to write about this section, but regret a bit that I have not [yet] completed it. "

I, Siwen, speak.

130I read for the first time the Discourse on the Extinction of the Spirit,composed by Fan Zhen in response [to the Imperial edict]. He still holds fast to his previous delusion. I, Siwen, tried to speculate about his logic and principle and charged forward with the four demonstrations. I will respectfully report this to the Throne. I am, however, ignorant and shallow in feeling and intelligence, and I have nothing with which to refute his vigorous discussion. When I look up I cover the sacred mirror with dust, and when I look down I tremble in fear as a consequence of [my criticism]. Humbly, yours.

[Imperial Response]

The matter has my understanding in all its particulars. [Fan] Zhen already established the meaning by going against the scriptures, and he delivered a talk that opposes the truth. It is difficult to upbraid with sacredness those who have lost sacredness, and it is difficult to berate with the truth those who oppose the truth. If the situation is like this, on the whole it is all right to stop debating [about this] in language.

Above is the Imperial response.

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73

The Second Criticism of Secretariat Fan’s Discourse on the Extinction of the Spirit

The Collection for the Propagation and Clarification of Buddhism, Volume II The Second Criticism of Secretariat

Fan's Discourse on the Extinction

of the Spirit [by Cao Siwen]

The Discoursesays,

"If [body and spirit] are united and perform functions, it is clear that they have no function unless they are united. It is just like the animal called qiong[qiong] and the animal called ju[xu] depend on each other; if one of them becomes disabled, the other cannot [survive]. This is exactly essential evidence for the extinction of spirit, but it is not a right conclusion for the existence of the spirit. Your intention is basically to force a fight on me. Will you, however, become reinforcement for me?"The Discourseagain says, "[The relation] between body and spirit is similar to that between a sword and its sharpness. . . .

131I 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?" [The Discourse] furthermore says,

"[Jizi of] Yanling said that the body

vanishes underground and the spirit extinguishes into Heaven. Therefore, it is said [that the spirit] can go everywhere.

"

[The Discourse] also says,

"That [Hou]ji is enshrined as the correlate of

Heaven does not deceive Heaven. It is just like when King Tang banished [King Jie] and King Wu attacked [King Zhou]; these are not cases of killing a sovereign. You do not blame the sages' conduct of banishing [a sovereign] and committing regicide. Nevertheless, you make strenuous efforts regarding the issue that offering a sacrifice to [Hou]ji is absurd, don't you?" Criticism: "The [example of the] animals qiong[qiong] and ju[xu] is evidence only for the case that functions are made of what are united; it is not evidence for the issue that when the body dies the spirit immediately perishes. The reason I say this is because the animal qiong[qiong] is not the animal ju[xu], and the ju[xu] is not the qiong[qiong]. If the qiong[qiong] is now killed, the ju[xu] does not die, and if the ju[xu] is beheaded, the qiong[qiong] does not perish. They do not conform to each other. At present, you refer to [the example of] these [animals] as keen evidence and good reinforcement regarding the issue that body and spirit perish together. This is as if you were to give someone a spear that points toward yourself and you then seek a way to survive. How sad! This is nothing but the first testimony for the issue that the body dies yet the spirit is not extinguished.

74

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"You say in the Discourse,

'[The relation] between body and spirit is

similar to that between a sword and its sharpness. . . . 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?'

"The ground of your discourse on the issue that body and spirit perish together is merely this single point. An ignorant person has a delusion. Why? Spirit and body, the two things, are united and perform functions. Namely, as you refer to in the Discourse,the qiong[qiong] and ju[xu] that depend on each other are [an example of] this. A sword and its sharpness are simply two different names for the same thing. In this case, since a thing has two different names, if the sword is abandoned its sharpness does not exist; since two different things are united and function, when the body dies the spirit departs. At present, you refer to a thing with two different names and try to prove [by this] that two different things are united and function. This looks like a hairbreadth's difference, but in fact it is a difference of thousands of li. This is also the second testimony for the issue that the body dies yet the spirit is not extinguished.

Furthermore, [the Discourse] gives the statement of [Jizi of] Yanling, 'The

body vanishes underground and the spirit extinguishes into Heaven. ' The

Discoursesays that body and spirit are one entity and they conform to each other. If the body dies here, then the spirit should also perish in the body. How could it be said that 'the body vanishes underground and the spirit extinguishes into Heaven'? How can it be said, furthermore, that '[the spirit] can go everywhere'? This is also the third testimony for the issue that the body dies yet the spirit is not extinguished.

Moreover, [the Discourse] says,

'That [Hou]ji is enshrined as the correlate

of Heaven does not deceive Heaven. It is just like when King Tang banished [King Jie] and King Wu attacked [King Zhou]; these are not cases of killing a sovereign.

' Is this supposed to remove evils by expedients? The rulers Tang [Yao] and Yu [Shun], however, had no trouble in banishing or attacking [their immediate predecessors]. It is understandable in this case, the era was not peaceful; it was the last period of the three ancient dynasties (i.e., Xia, Shang, and Zhou), and the teaching was established as an expedient in order to relieve the people temporarily; therefore [Hou]ji was enshrined for the time 75

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The Collection for the Propagation and Clarification of Buddhism, Volume II being as the correlate of Heaven and King Wen was enshrined temporarily as the correlate of the Supreme Thearch. Nevertheless, when Yu [Shun] ruled over the empire, he performed the imperial sacrifice for the Yellow Emperor once every five years, offered sacrifices to Emperor Ku, and worshiped Zhuan[xu] as the remote ancestor and Yao as the originator. [In his time] the simple and sincere customs and traditions had not yet come to an end, and there was no need for expedients. Now Heaven has been deceived and the Supreme Thearch has been slandered. Why? What has been quoted to support [the Discourse] is like this. This is again the fourth testimony for the issue that the body dies yet the spirit is not extinguished. These four testimonies have already been established, and the root [of the Discourse] has spontaneously collapsed. The remaining various side issues will be dispersed before the wind blows away.

"

The Discoursesays,

"[The Book of Ritessays,] 'We welcome [the spirits

of ancestors] with joy and send them off with sadness. ' The significance of

this issue is naturally understood without thorough explanation. I will not waste [words] on a useless issue. There are many statements about this in the Book of Rites.

"

[The Discourse] further says,

"Deception merely refers to impeding edification and corrupting customs. If it is possible to stabilize the upper class of the society and govern the people, what deception is there?" Criticism: "I said in my previous criticism,

'If [Confucius] was happy

when he welcomed [nonexistent spirits], it would be false happiness that appeared on his face. If he was sad when [nonexistent spirits] departed, the tears he shed from his body (i.e., eyes) would be false. ' In fact, the scaling

ladder (i.e., a means) of my vulgar criticism and the sharp point of my weak reason lie in these words. You, the respondent, however, have not understood them well, and say only,

'[The significance of this issue] is naturally understood without thorough explanation. ' Please let me explain it again.

"According to the purport of your discourse, you already admit that Confucius had false happiness and false tears. In addition, you admit that [Hou]ji was enshrined as the correlate of Heaven indicates pointing to nonexistence and considering it as existence. Confucius said,

'Having not and yet affecting

to have, empty and yet affecting to be full. . . , [it is difficult with such characteristics to have constancy]. '132 This is not something that can be divined

76

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with diagrams; it is something kept away from wise sayings. If this practice is employed in order to instigate [the people for edification], how could it be possible that [edification] is not damaged and customs are not corrupted? You, however, say,

'[If] it is possible to stabilize the upper class of the society and govern the people, [what deception is there?]' Why? The Discoursesays, 'It is already understood [without thorough explanation], ' but an ignorant

person (i.e., Cao Siwen) has not yet understood it. I will again send an inquiry in a humble way. I would like to learn something from you directly. "

End of Fascicle Nine of The Collection for the Propagation and Clarification[of Buddhism]

77

Fascicle Ten

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The Emperor of the Great Liang

Dynasty'sImperial Response to His

Subjects: [The Examination of]the

Discourse on the Extinction of the Spirit

In order to make an argument in the current situation, there must be a formality. If you would like to talk about the nonexistence of the Buddha, you should establish host and guest, make the points of argument clear, distinguish the strong points from the weak points, refute the Buddhist doctrine that your opponent asserts by means of the Buddhist doctrine that you understand. Then, the reason supporting the existence of the Buddha falters and the Discourse on the Extinction of the Spiritspontaneously prevails. Is it appropriate to recklessly put forth a heretical view without seeking out others' thoughts, to utilize the veiled mind, to wag your tongue, to vainly draw suffering, and to aimlessly slander?

Insects specific to a season (i.e., summer) are fearful and apprehensive of the changes [of the four seasons]; a frog in a well regards vastness as nonsense. 133

Why is this? It is because [the insects,] engulfed in ignorance and idleness, struggle for life that is as brief as a breath, and [the frog] has been badly informed of the world and waits by the parapet of the well. How could [these creatures] know the eternity of Heaven and Earth and the vastness of the dark sea? Mencius said,

"What people know is not so much as what they do not

know.

"134 This is true! Observing the teachings founded by the three sages (i.e., Confucius, Laozi, and Śākyamuni), they all speak of the imperishability [of the spirit]. Since their writings regarding this are extensive, it is difficult to record them all. I will take up only a couple of examples [here] and try to make a statement.

The "Chapter on the Meaning of Sacrifices" (Jiyi) [in the Book of Rites] says,

"Only filial sons can perform a sacrificial ceremony for their parents, "135

and the section on "Ceremonial Usages" (Liyun) says,

"After three days' purification, one assuredly sees those to whom his sacrifice was to be offered. "136

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Letter Given by Dharma Teacher Fayun at Zhuangyan Temple to Lords, Kings, and Noble Courtiers and their Responses

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The Collection for the Propagation and Clarification of Buddhism, Volume II If it is said that one offers a sacrifice to someone to whom he is not supposed to offer and sees those he is not supposed to see, this is to go against proper principles and rebel against his parents. This is unspeakable. The Discourse on the Extinction of the Spiritis something I do not understand. Letter Given by Dharma Teacher

Fayun at Zhuangyan Temple to

Lords, Kings, and Noble Courtiers

and their Responses

[Letter Given by Dharma Teacher Fayun (467-529)]

Here I send you His Majesty's [Imperial]Response to His Subject: The Examination of the Discourse on the Extinction of the Spirit. What is marvelous and tranquil can be known but cannot be explained. The significance of this has not been explained even from [the time of] Confucius, and the principles have been unclear since [the time of] the Duke of Zhou. His Majesty becomes Heaven, shines upon the foundation, conforms to the Way, instructs people according with their faculties, and bestows his response [to the Discourse on the Extinction of the Spirit] to his subjects. His purpose and instruction are attentive to every detail. The rite of filial offering is already evident. Even [a person as ferocious and cruel as] King Jie, [the last ruler of the Xia dynasty,] will hold in mind devotion for his parents, just as [filial and upright men such as] Zeng [Shen] and Shi [Yu] did. The speech of the three periods of existence (i.e., Buddhism) is also clear. Even [a person as tyrannical as] King Zhou, [the last ruler of the Yin dynasty,] will follow the feelings of Sadāprarudita, [a bodhisattva who laments aloud the suffering of sentient beings]. Among all those who are not trees or plants, who would not sing praises of [His Majesty]? I hope you will accept the moral education and greatly praise him together.

Submitted by Shi Fayun.

The Answer of the King of Linchuan

I received the Imperial Response [to His Subjects: The Examination of] the Discourse on the Extinction of the Spiritthat you sent to me. I humbly read its profound gist. The argument is accurate, and the composition is perfect. The ways of the two teachings (i.e., Buddhism and Confucianism) 80

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are agreeable for modern times. The teaching of the three periods of existence (i.e., Buddhism) carries weight in the present age. [This writing] is good enough to cause those who go astray to return to the right path by themselves, and to make the wondrous purport even brighter. One of these days I will write a response in which I will show my analysis completely. I, Xiao Hong (473-526), bow (Skt. vandana).

The Answer of the King of Jian'an

[I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.His Majesty's insight shines over distances, and his thoughts are deeply expressed. I humbly read what is subtle, and truly realize I am ignorant. You intimately showed it to a vulgar man [like me]. I deeply appreciate your generous consideration. I, [Xiao] Wei (477-534), bow.

The Answer of the King of Changsha

You have kindly shown me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.His Majesty's discretion profoundly coheres, and his intelligence shines deeply over distances. This can be a tool for people of deluded views to attain enlightenment; it teaches and leads on those of ignorant minds. I study this intensively with respect, read it repeatedly, and cleanse my worldly thoughts. You intimately showed it to me. I greatly appreciate your favor.

I, Xiao Yuanye (479-526), bow.

The Answer of Shen Yue (441-513), Director of the Imperial Secretariat The spirit is originally immortal. This is what I have believed for a long time. The assertion [given in] [the Discourse on] the Extinction of the Spirit really startled me. Recently, when Dharma Teacher [Hui]yue (452-535) came out of the palace, I also received a copy of theImperial Response to His Subjects[: The Examination of the Discourse on the Extinction of the Spirit]. I happily received it, paying my respects, and scrutinized it tirelessly. This [writing] not only subdues the heterodoxy but it also can destroy demons eternally. Hereupon [the teachings of] Confucius and Śākyamuni are equally promoted. This is truly the imperishable wondrous purport and [will serve 81

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The Collection for the Propagation and Clarification of Buddhism, Volume II as a] ferry for all ages. I, your disciple, have also recently completed and presented [in public] my doubts and examinations about the Discourse[on the Extinction of the Spirit].

I, Shen Yue, bow.

The Answer of Fan Xiu (460-514), Grand Master for Splendid Happiness and Current Commandant of the Right Guard

of the Crown Prince

I, Xiu, bow.

I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

His Majesty's instruction is profound, and he discerns the very beginning of a movement. Referring to a non-Buddhist text, he promotes Buddhism, illuminates and enlightens ignorant people, and teaches and leads on those who have not yet awakened. Just now he causes all the people of the world to respectfully look up at him, all the beings of the ten directions to praise him, those who have different views to hold their tongues and say nothing, and both the Buddhist clergy and laypeople to be happy together. I attentively learn this through recitation night and day, and write it on the end of the sash of my ceremonial gown, [so that I will not forget whether] waking and sleeping. You kindly showed this to me. I deeply appreciate your favor. I, Fan Xiu, bow.

The Answer of Wang Ying, Governor of Danyang

[I received] your gracious letter. I humbly read the significance of the Imperial statement that the spirit is immortal.

His Majesty's perspicacious thought is resourceful and deep. His affections [toward his subjects] are observed just as clouds grow. [This writing] shows reason and clarifies instances. [My doubts] have been dispersed, just as ice melts away. [The way] to indicate the issue and make a statement is as clear as if it were illuminated by the sun. This will enlighten the ignorant and carry those who lack ability [to the goal]. There is no one among all sentient beings who will not take this and keep this in mind. I will respectfully write this on the end of the sash of my ceremonial gown [so that I will not forget], and I will revere this throughout my life.

I, your disciple Wang Ying, bow.

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The Answer of Wang Zhi (460-513), Secretariat Director [I received] your gracious letter. I humbly read the Imperial Response to His Subjects: [The Examination of]the Discourse on the Extinction of the Spirit.The purport is lofty and the meaning is extensive. It shines upon me as if enlightening the ignorant.

I, your disciple, have followed Buddhism from my early days. It has been a long time of practicing and following the teaching I learned a long time ago. I not only echo [His Majesty's] very lofty [views], but also praise and encourage his purport. Moreover, the two interpretations he showed graciously in his response are calming to my mind, and beautifully illuminate what I have learned. I do not know how he could expound and propagate his deep plan and gloriously display his sacred account any more than this does. Furthermore, it disables a purposeless person (i.e., Fan Zhen) from distorting the truth. There will be no chaotic obstruction either within or outside [the country]. I would really like to clap my hands in joy. I am humbly favored by your instruction. I will deeply keep your favor in mind.

I, Wang Zhi, bow.

The Answer of Yuan Ang (461-540), Right Chief Administrator [I received] your gracious letter. Together with it, I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. I respectfully read [the Imperial Response] repeatedly. I suddenly awoke from my binding in confusion. The spirit is imperceptible and tranquil. It is hard to get at the principle. Alas! How could I, an ignorant man, explore it?

Taking an example from familiar matters, I do not know all about the body that I still use every day, not to mention the principle of profound and obscure [things], which is often incorrectly understood. Respectfully inquiring about it in the sacred books, they clearly state that [the spirit] is not nonexistent. I must simply revere the teaching and take refuge in the position of the existence [of the spirit]. Even if we follow the position that [the spirit] exists and speak of its existence, we are still unable to reach the [original] nature. Consequently, we discuss nonexistence from the position of "not nonexistence. "

This means we may be further away [from the truth].

83

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The Collection for the Propagation and Clarification of Buddhism, Volume II Except for someone whose understanding towers above others and whose wisdom is peerless, how could we subtly infer the statement that [the spirit] is not extinguished, and how could we deeply comprehend the purpose that [the spirit] continues from one life to the next? Also, [His Majesty] cites two illustrations. I see precisely that the existence of the spirit is obvious. Seeking this in the three periods of existence, the doctrine of the immortality [of the spirit] is more evident. It can be said that "When I try to penetrate it, it seems to become firmer; when I look up to it, it seems to become higher. "137 [His

Majesty's examination] will surely clear away all delusions and vice, and cause those who are misguided to return to the right path. I will humbly recite this tirelessly, dancing with great joy.

I, your disciple Yuan Ang, bow.

The Answer of Xiao Bing, Chamberlain of the Court for the Palace Garrison

[I received] your gracious letter. Together with it, I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. Even though [the law of] the three periods of existence is evident, the teaching of the One Vehicle is profound. Some people have the obscuration of biased views and still adhere to strange doctrines. Our sage emperor explored what is hidden, searched out what is subtle, focused on the spirit in the metaphysical world, probed into the very root of the principle, reached the [original] nature, and embraced Heaven and human beings. He discussed and analyzed both the Buddhist teaching and non-Buddhist teachings. The main purpose and intention of his composition is profound. Might [his examination] cause all sentient beings to disperse their delusions? Truly it may also cause even an icchantikato immediately awaken. Surely this will be enhanced in the world, and this model will be handed down to future ages. You kindly sent me the information. I deeply keep it in my mind. I, a man bereaved of his father, Xiao Bing, lower my head to the ground and bow.

The Answer of Xu Mian (466-535), Imperial Secretary of the Ministry of Personnel

According to the Imperial decree, the Imperial Response to His Subjects: [The Examination of]the Discourse on the Extinction of the Spiritwas briefly 84

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shown to me one day. [I received] your gracious letter, together with [this writing that] you sent to me. I humbly studied and read it closely. It probes into the very root of the principle and reaches tranquility. The nature and reasons of the issue are minutely investigated and the inscrutable essence is penetrated. Both the writing and its meaning are clear. It profoundly transcends the secular world. When I respectfully go into the details of [the doctrine of] the three periods of existence, its brightness is like enlightening the ignorant. I will not only recite and sustain this sincerely, but also always distribute it to those who have not yet been awakened. You kindly showed this to me. I received your great favor.

I, your disciple Xu Mian, bow.

The Answer of Lu Gao (459-532), Palace Cadet of the Crown Prince I, Gao, bow.

I humbly read the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

[Vimalakīrti] followed the doctrine that being free from any thought of attachment (Skt. apratiṣṭhāna) is the foundation.

138 He kept silent [about

entering the gate of nonduality] and cut off thinking. 139 What is concealed

in the collection of [words spoken by] the Tathāgata is mysterious and absolute. It is difficult to express it in words. Therefore, it caused Zhongchu (i.e., Yu Chan) to propose the assertion of the allegory of firewood and fire [to explain the relationship between body and spirit], and Huiyuan to disseminate the criticism [of the assertion that the spirit is extinguished, just as fire consumes firewood].

140 Questionable assertions have been conveyed and discussed by many people. We have wasted years, sunken in incongruity. His Majesty's brightness was endowed by Heaven. His sacred intelligence is innate. Understanding the faculties of the people, he bestowed medicine to us. He made use of expedients according to the object. Consequently, he straightened out propriety and corrected faults. He points out filial piety and shows one corner of the aspect [so that the people will be aware of the remaining three corners].

141 This is truly because confusion arises from

vulgar learning. He caused the people to cleanse themselves of confusion and bestowed the [Buddhist] Way on them. Delusion is supported by compositions of non-Buddhist teachings. [His Majesty] then accommodated himself to the non-Buddhist teachings in order to clarify the Buddhist teaching. 85

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The Collection for the Propagation and Clarification of Buddhism, Volume II He freely made statements and prevailed by surprise. Based on what is in accordance with the principles, he fixed [the doctrine of] the three periods of existence as firmly as a city that is defended by moats, and sustains sentient beings. If [his examination] breaks ignorance in the present and rends [evil] nets into pieces in the future, at what point would his writing not be beneficial? How could the advantage of these few words presented by him be minor? [His Majesty] was born on the basis of celebration of the former existence, and simultaneously he has the highest virtue.

I took part in receiving a share of his discussion with respect. I am happy to pay respects to him. You kindly showed this to me without forgetting me. I deeply appreciate it.

I, Lu Gao, bow.

The Answer of Xiao Chen (476-512), Cavalier Attendant-in-Ordinary I, your disciple Chen, bow.

[I received] your gracious letter. I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit, which wondrously surveys [the relation between] people's faculties and the spirit, and which brings ethical education into full play. This is really good enough to cause the pure Dharma to increase its brightness and Confucianists to respect their studies. The people will attain liberation without a teacher's guidance, and the public will admire the Way of filial piety. Here the basis of the principles of human relationships is more clarified. One who goes against the scriptures and who introduces disorder into the public customs will spontaneously destroy himself. I recite this, clapping my hands in joy, and overwhelmingly pay respect. My brother (i.e., Fan Zhen), who is stupid and incompetent, invited faults and now faces his trial. He is tormented and fearful in public and private, and his feelings and thoughts increase his terror. Therefore, he has no composure from which to respectfully praise [His Majesty's] magnificent plan and properly acclaim its essential significance. He received [His Majesty's] edification with respect and heard his guidance. He can only prostrate himself, feeling frightened and ashamed.

You deeply show your favor and encouragement to me. I will remember with admiration your kindness and guidance.

I, your disciple Xiao Chen, bow.

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The Answer of Wang Bin and Wang Jian, Attendants-in-Ordinary [We received] your gracious letter. We humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

His Majesty's thought profoundly coheres, and his logic is preeminent. When he argues about the three periods of existence, he clearly explains the doctrine. When he cites two instances, the Way of filial piety is easily understood. [This writing] will block the path made by someone who deeply studies [scriptures on his own], and close the mouth of the heretic. This is good enough to cause the devil's low fences to fall down eternally and the rightful peak to be lofty for a long time.

We, your disciples, respectfully receive the highest path and observe the law of Heaven. How could our joyful minds be commonplace? Wang Bin and Wang Jian bow.

The Answer of Lu Xu, Secretariat Drafter of the Heir Apparent I received your very gracious letter. I humbly looked at His Majesty's [Imperial] Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

I bent and lifted my head, and kneeled and worshiped this. I loitered about and bowed. I have heard in private that sages simply have a single principle [to govern the world],

142 but Tang [Yao] and Yu [Shun] have previously made no such remarks. To know an omen just as a god does is only to receive with respect the edict of the Liang dynasty today. When the Way is carried out [properly], all beings keep out their corruption and delusion. When virtues last long, the world praises the illuminative guidance. [The emperor's examination] can precisely help the people, nourish his own virtue, save sentient beings equally for a hundred years, care for the people, make the people active, and bring every being into submission eternally. You, the Dharma teacher, have deep knowledge and determination. You sustain it (i.e., Buddhism) and keep all [teachings] faithfully. Your determination is great and you are well versed in many things. You understand the essence of the spirit very well.

I, Lu Xu, bow.

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The Collection for the Propagation and Clarification of Buddhism, Volume II The Answer of Xu Gun, Gentleman of the Palace Gate

I, Gun, bow.

[I received] your gracious letter together with the Imperial Response to His Subjects: The Examination of] the Discourse on the Extinction of the Spiritthat you sent to me. I humbly read the profound purport, which removed obstructions from my mind and washed away my troublesomeness. I personally think that it is difficult to seek the basis of profound reason, and the origin of the subtle and esoteric teaching is not seen. Only a superior sage can talk about the foundation. How could a man who does not have supreme intelligence lead [the people] to its apex? His Majesty probes into the very root of the spirit, masters the mysteries of tranquility, examines the Way, and abides in the subtle state. When he gives virtuous utterance, [the law of] the three periods of existence spontaneously becomes evident. When he expresses virtuous words, even [people as far away as] a thousand li receive his influence. His sincerity accords with propriety; his righteousness moves both human beings and deities; his reasoning stimulates the profound ways [of Buddhism]; and his virtue covers both the unseen world and this world. The long darkness of the vast great night suddenly [disappears at] dawn. Foolish and ignorant sentient beings become awakened by themselves overnight. They exert themselves for the secret merits [made by the Buddha] in the Deer Park (Skt. Mṛgadāva), and saturate their daily lives with the stream of the [Buddhist] Dharma. The great reputation spreads eternally and the majestic reality goes swiftly to all directions. Those who are confused and hindered will know to return to [the right path]. Those who have sunk in doubt will spontaneously [have their doubts] come to an end. Since I, your disciple, returned to [Buddhism] early and believe in it deeply, I am much happier about [the Imperial Response]. I will always follow it and make it my course of action. I will not venture to say anything against [its purport]. I, however, [have little insight, just as if] I were to try to determine the amount of water in the sea by using a calabash, or try to view [the sky] through a pipe. I am simply worried all the time that I may fail. I, Xu Gun, bow.

The Answer of Wang Jian (477-523), Palace Attendant

It is very kind of you to take the trouble to send a letter to me. Together 88

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with [your letter] I respectfully read the Imperial Response[to His Subjects]: The Examination of the Discourse on the Extinction of the Spirit. His Majesty's purport is profound and illuminating. It educates and enlightens many ignorant people. The significance exposes the delicate issue, and the principle propagates the tranquil and profound matter. The Canon [of Filial Piety] speaks of the significance of the corpse, and Section One of the Great Appendix [in the Book of Changes] describes the issue of the wandering spirit.

143 What I, an ignorant man, have recognized is that [the spirit] is not extinguished.

Furthermore, His Majesty's thought is magnificent and extensive. He has completely mastered the principles and traces to the very source of subtlety. Referring to writings, he testifies with books. [Our confusion] is evanescent like ice that is melting away. Those who have vulgar eyes will respectfully turn around, and those who have the defilement of delusion will reform their insecure minds. [His Majesty] disclosed the past clearly and instructs us for the future. I will humbly follow the profound teaching. I cannot stop stamping my feet in glee.

I, Wang Jian, bow.

The Answer of Liu Yun (465-517), Palace Attendant

[I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects:[The Examination of] the Discourse on the Extinction of the Spirit. There is no dualism in a concourse where all points meet; the main purpose is originally one. That [the spirit] continues from previous existences without cessation is the great law of the Buddha's teaching. To enter into the hall [of the ancestral temple], [to see] the faces [of the dead], and [to hear] their voices are the profound purpose of [Confucius'] great teaching. [The purposes of] these two sages, one in China and the other in a foreign land, match each other just as shadow [follows its form], or an echo [follows its sound]. Even though the truth exists without a doubt, suspicions [about the immortality of the spirit] and the deep attachment to it were equally divided. I will humbly follow the profound purpose [of His Majesty], which illuminates, as if enlightening me in my ignorance. [His Majesty] indeed comprehends the profound tenor, traces to the very source of the spirit, and understands tranquility. There is a similarity between [His Majesty] and Heaven and Earth in completely 89

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The Collection for the Propagation and Clarification of Buddhism, Volume II surveying the characteristics [of the spirit]. The unresolved doubts of the past thousand years melt away along with the spring ice. A lifelong perverted mind is opened together with a drifting cloud.

I will simply recite [the Imperial Response] repeatedly, in order to be released from suffering eternally. I appreciate your concern for me. My sadness is truly pacified.

I, your disciple Liu Yun, stated above, bow with my head to the ground. The Answer of Liu Cheng (d. 513), Attendant-in-Ordinary [I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.The profound purport is abstruse, and the reasoning traces to the very source of deep points.

I personally think that in cultivating causes [for the future] and going toward fruition, the spirit does not have two consciousnesses; in attaining emancipation through the [Buddhist] Way the buddha-nature is only one. In the Yin dynasty they [used sacrificial vessels and] showed the people that [the dead] have perceptions.

144 Confucius sacrificed to the spirits, as if they

were present.

145 Reason is always transmitted to those who have the subtle awakening, and justice is made clear to those who have life and perceptions. Yang [Zhu] and Mo [Di], however, put these into confusion; they offered far-fetched explanations meaninglessly. Hindrances went on and Confucianism, in particular, was concealed. His Majesty's mind profoundly discerns [the true state of things], and his testimonies are faultless. He completely grasps the outline, and unfolds and displays details. He praises and censures the three dynasties (i.e., Xia, Yin, and Zhou), and he leads all to the same conclusion. Both reality and unreality are clear, without hindrance.

I will humbly read this with respect over and over again so that both my doubts and parsimonious thoughts will be exhausted. Your letter and consideration for me are greatly appreciated. I, Liu Cheng, stated above, bow with my head to the ground. The Answer of Wang Mao, Supervisor of the Household of the Heir Apparent

I, Mao, bow.

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[I received] your gracious letter. I humbly looked at the Imperial Response [to His Subjects: The Examination of] the Discourse on the Extinction of the Spirit,to which I pay my respects. I am very happy and I cannot but dance about, clapping my hands.

The mysterious law is extensive and vast. Even though it is not something of which we speak thoroughly, it is luminously revealed in the writings left behind by various sages. There is no one who does not clap his hands in glee, who does not respectfully straighten himself, and who does not follow the established rules. How could it be possible to recklessly speak unfounded statements and falsehoods, and bring a heavy false charge against the imperial mandate that was previously made? If one thinks that he has no expectation for the cause and condition of the life to come, and abandons the utmost propriety he is offered, then the wrong path is boundless for him; it is uncertain whether he will be able to return to the [right] path. Once visited by suffering and emptiness he will repent [of his sin], but it will be too late. His Majesty bears intelligence, embodies sacredness, and wondrously discerns the truth and the untruth. He expresses righteousness, illuminates expressions, and navigates for those who are drowned [in delusions]. Would only heavenly and human beings praise and respect him? Truly all buddhas also emit light for him.

I, your disciple, have from early in my life basically relied on the Pure Land to ease my mind. Fortunately I have lived a long time and met with this prosperous world. I will surely accumulate [good] causes for my next life and educate myself with this merciful guidance for a long time. The sincerity of my joy is not only for today. I cannot simply express it. I always deeply appreciate your outstanding favor to me. I will visit you one of these days. I have no more words for now.

I, Wang Mao, bow.

The Answer of Yu Yong, Chamberlain for Ceremonials

[I received] your gracious letter. You kindly showed me His Majesty's Imperial Response to His Subjects:[The Examination of] the Discourse on the Extinction of the Spirit.

Before I humbly finished reading this, [my foggy thoughts that are like] smoke and mist were again removed. I personally think that wormlike animals 91

The Collection for the Propagation and Clarification of Buddhism, Volume II have perception but trees and plants have no consciousness. Groundless discourse, such as [the Discourse] on the Extinction of the Spirit, intends to equalize those [living beings] that have perception with those that have no consciousness, and asserts that omniscience (i.e., enlightenment) is extinguished together with the body [at death]. In reason, this is really sad. Except for one whose virtue matches Heaven and Earth, who is one of the four great ones in the universe (i.e., the king),

146 who belongs to the sun (i.e., the ruler

in the human world) that can go against convention, or who has the opportunity to secretly edify [the people], no one would be able to receive the theory of the twofold truth (i.e., absolute and conventional), and the discussion of the three periods of existence would almost come to an end. His Majesty feels pity for those who are born from the four modes of birth and evidently sink in the six realms of existence. He examined and compared the teaching of Confucius with that of Śākyamuni, and gave evidence drawn from both [teachings]. He enabled those who live in the land [that is farthest from the sea] to know about the sea, and those in hell to see the sun. These words of utmost importance are as bright as the autumn sun. Numerous doubts disappear just as does the spring ice. Even though [I knew that His Majesty] issued the discussion to propagate the Way and I openmindedly appreciated his virtue, I was furthermore given his instruction and guidance. I bow down, delighted with [the good] acts I performed in my previous life. You, the Dharma teacher, keep the Dharma gate (i.e., the Buddhist teaching) in mind and stick to it. You will deeply agree with my joy in this. I respectfully appreciate [the Imperial Review] with praise. I will recite this throughout my life tirelessly.

I, your disciple Yu Yong, bow.

The Answer of Xiao Ang (483-535), Acting King of Yuzhang [I received] your gracious letter. You have extensively circulated the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

His Majesty's purport and the analysis he gave are able to make deluded people bright. The immorality of the spirit is apparent in the circulated books. Since reason is abstruse, people are confused. His Majesty's discernment is illuminating. He examines by knowing [the character of] coming events, and 92

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goes beyond what is stored up in all past [experiences]. He wields wonderful thought beyond the laws of nature, and criticizes the heretic's wild assertion. Moreover, he refers to the scripture of rites (i.e., the Book of Rites), and examines truth and falsehood. The Way of filial piety is surely propagated here. I, a man bereaved of his father, Xiao Ang, lower my head to the ground and bow.

The Answer of Yu Tanlong, Superior Grand Master of the Palace [I received] your gracious letter. I humbly looked at His Majesty's [Imperial]Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit,which enlightens the ignorant brightly and illuminates them clearly.

The utmost truth is abstract and tranquil, and the tenor of the teaching is abstruse. The superior sage (i.e., the emperor) is extremely intelligent. Therefore, he traced to the very source of wondrous reality. Ordinary people who live in the impermanent world (Skt. sahā) do not recognize profound matters by themselves. I have heard that for making an assertion, the instructions given in scriptures are all traces of the teaching. Regarding the Buddha, foreign books state peculiar things. It is difficult to expect reasoning for them. This is beyond description. I rely on the work and the sacred thought of His Majesty. He analyzed and explained various situations for his subjects. Are we not glad with praise? I will imprint the clear purport in my mind and keep this throughout my life.

I feel more greatly obliged to your instructions, my Dharma teacher. I, your disciple Yu Tanlong, bow.

The Answer of Xiao Mi, Frontrider of the Heir Apparent

You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. Before I had even finished reading it, my heart became as delighted as if clapping my hands in glee. His Majesty is attentive by nature. With his sacredness and various abilities, he does not sever the heart of language and yet his expressions overflow with implications. Since the testimony of the meaning is fully provided from classical scriptures, the frame of mind of filial piety is manifested here. Because [His Majesty's] purport is supported by Buddhist scriptures, his mind of great benevolence is even greater. I will respectfully 93

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The Collection for the Propagation and Clarification of Buddhism, Volume II keep this [writing] at my elbow, spread it out on a desk or near my pillow, and read it thoroughly, day and night. I will write this on the end of the sash of my ceremonial gown for eternal use and show it to everyone. Your great consideration is really appreciated.

I, your disciple Xiao Mi, bow.

The Answer of Wang Sengru (465-522), Palace Aide to the Censor-in-Chief

[I received] your gracious letter. [Together with it] you kindly sent and showed me His Majesty's response to all the officials who respectfully inquired about the Discourse on the Extinction of the Spirit.I humbly read this over and over again, deeply received it, and studied it with respect. It enlightens the ignorant and dispels hindrances. I became clear just as the clouds open. I personally think that it is difficult for the culmination of things to take shape, and that no one but a sage can make this clear. Since the truth is tranquil and obscures its location, the ignorant become deluded. Except for one whose spirit goes beyond the implications of language, and whose thought transcends [the condition] prior to [receiving] an omen, how could anyone illuminate these sublime words? When we hear the sound of metal and stone (i.e., a piece of good writing) and see through the subtle state like this, there is no wild path. [His Majesty] taught this, certainly recommended it, and showed it to us as if it exists [in front of our eyes]. He causes the person who presented the discourse to not end up in the long muddy wheel tracks, and those who have exclusively fallacious views to not sink into the sea of delusion eternally. I took part in receiving his profound plan with respect. Who would not be pleased and pay their respects to this? I will end my response here; I will not go on tediously.

I, Wang Sengru, present this and bow.

The Answer of Wang Yi, Gentleman Attendant at the Palace Gate [I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

Heaven is profound and tranquil; it is originally beyond discussion. It is assuredly difficult to hear about human nature and the Way of Heaven. 147

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[His Majesty's] benevolence in fostering [the people] with tender care moves them according to each one's place, and the teaching with which he guides them is bestowed along with each incident. He is sympathetic toward the frog that stays at the bottom of the well, and feels pity for the cicada that lives only a very short time. Thoughts come from the depths of his heart, his words are subtle, and his reasoning is clear. When he refers to classical scriptures, his composition is simple but his purpose is profound. When he concentrates on a tranquil and abstruse issue, he can go through it by a single reason. Ancient books are numerous, yet he embraces them in one sentence. He reveals the hidden purport of various sages. He has finally brought longstanding stagnant delusions to an end. Thanks to this, the issue of whether or not [the spirit] is extinguished is understood. Based on this, the Way of filial piety flourishes. This is truly good enough to warn and admonish those who are seriously confused, and to serve as a model for a hundred generations. As it is said,

"A sage's course of action is vast and great. Fine words are quite evident.

"148

I, your disciple, am ashamed of [my inadequacy in] discerning reason; I am weak in my ability to judge others' intentions. I successfully participate in hearing the moral instruction. I was bestowed with the subtle writing. Thus I am rejoiced at this even while occupying the lowest seat. I am forever grateful for the sacred rule.

I, your disciple Wang Yi, bow.

The Answer of Wang Tai, Gentleman Attendant of the Ministry of Personnel

One day, having been invited to a banquet, I took part in hearing Secretariat Fan [Zhen]'s writing, the discourse on the spirit and the body that are extinguished together. This person is quite different from others and not familiar with human feelings. Since I am merely of inferior ability, I have not been able to break the horns of Wulu [Chongzong] (i.e., Fan Zhen). 149

[I received] your gracious letter. You showed me His Majesty's purpose. He subtly refers to the Way of filial piety and enhances the profound principle [of Buddhism]. I will always recite this sincerely and rid myself of ignorance and delusion.

I, your disciple Wang Tai, lower my head to the ground and bow. 95

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The Collection for the Propagation and Clarification of Buddhism, Volume II The Answer of Cai Zun (467-523), Palace Attendant

[I received] your gracious letter. [His Majesty] declared the Imperial instruction of responding to [the people's] inquiries about the Discourse on the Extinction of the Spirit.

The mysterious law is profound and wondrous. It is really difficult to completely discern it. Even though former sages spoke cordially, talented people in later generations are still deluded. His Majesty's purpose is accordingly explained and the ignorant are brilliantly enlightened. Assuredly he rises above all past generations and exclusively possesses wondrousness. He awakens [the people of] the future and immortalizes [the teaching]. I humbly received the imperial message with respect. I am extremely happy to retain this. I will sincerely copy it on the end of the sash of my ceremonial gown and rid myself of confusion and hindrance eternally. I, Cai Zun, bow.

The Answer of Wang Zhongxin, Director of Jiankang

I, Zhongxin, address you.

[I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects:[The Examination of] the Discourse on the Extinction of the Spirit.I humbly read this profound and beautiful [writing], and I cannot stop clapping my hands and jumping with joy.

His Majesty's divine sagacity is innate and his sharp faculty is outstandingly profound. The five kinds of ceremonies (wuli) shine on his outward appearance and the three transcendental knowledges sparkle within him. When the golden [Dharma] wheel slowly revolves, the [Buddhist] Way saves the whole world. When jade libation cups are already arranged, filial piety flourishes in the seven imperial shrines. The sun of wisdom (Skt. jñāna-divākara-prabhā) reveals in the sky of China, and the Dharma cloud hangs down in the trichiliocosm. The meaning of [worshiping] as if [spirits] exist [in front of our eyes] was made clear again this morning. That the eternality [of nirvana] is evident is everlastingly testified through all coming kalpas. For this reason, [His Majesty's] virtue surpasses that of a hundred kings and his reputation will be supreme eternally.

[The mind of] your disciple (i.e., my mind) rests in the Dharma gate and worships the great teaching (i.e., Buddhism). My sincere [joy], [evidenced 96

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by] the motions of the hands and the stamping of the feet is simply greater than that of a wild duck [that obtains] pond weeds.

I, Wang Zhongxin, bow.

The Answer of Shen Ji, Adjutant of Outer Troops of the King of Jian'an I, your disciple Ji, bow.

You showed me the Imperial Response to His Subjects: [The Examination of] the Discourse on the Extinction of the Spirit. I am humbled and dance in joy.

I, your disciple, personally think that teaching is not spontaneously spread, but is truly spread by people. People need the consciousness and the consciousness desires the position. Doesn't this mean what is said in the Book of Changes,

"What is great treasure for the sage is to attain the [highest] position"?150 Nevertheless, there may be a case when there is a position and yet someone is not suitable for the position. In another case there may be a [good] person yet the position is not suitable for him. Reasonably speaking, it is the most difficult to find all three elements (i.e., a person, consciousness, and a position) together. Therefore Confucius concluded the Spring and Autumn Annals (Chunqiu jing) with the record about the capture of a unicorn called lin,

151 and Mencius turned back to the title Nobility of Heaven. 152 It is really

because they had no positions [suitable for them]. Alas! Genuine edification is about to go down and disappear!

His Majesty occupies the position of the most august with [the virtues of] benevolence, sacredness, majesty, and brightness. A mountain range may be moved by a blast of hot air, but the harmonious sound [made by the blast] is not affected; the toll of a bell and the sound of a drum may be disturbed by the rooster crowing and the hogs grunting, but all the sounds cannot be blocked. As for saving frightened people from a long night [of spiritual darkness], except for [His Majesty,] whose virtue matches that of Heaven and Earth, who else would be able to do so?

I, your disciple, bask in the marvelous teaching from the early days. So I have already heard about this (i.e., the immortality of the spirit). Nevertheless, a group [of petty people, like a flock of] swallows and sparrows, still confuse each other, and [unstable people, like] flying dried mugwort, compete with each other. His Majesty's purpose was accordingly bestowed. The expressions 97

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The Collection for the Propagation and Clarification of Buddhism, Volume II are lofty and the principle is delightful. He encourages the wholesomeness of human and heavenly beings and admonishes people for their gravest punishments (i.e., impious conduct). He gives the instruction in a brief writing that clarifies [it for] both Buddhists and non-Buddhists. If a child were to fall into a well, even ordinary people would be heartbroken, not to speak of His Majesty, who governs the people with mercy. He certainly considers sympathy to be the essence. [The sophistry that] refers to that a white horse is not white is still seen to be inferior position to [the teaching of His Majesty, who has mastered] the golden mean.

153 Regarding [His Majesty's] mind,

which he has received beyond the law of nature, and his determination to promote edification, evil spirits and monsters will destroy their own cheeks and tongues [and shut up]. How can this be adequately expressed? His marvelous writing is as noble as Heaven, and this cannot be originally inferred. You forthwith showed it to me. I feel quite ashamed of myself for having little virtue.

I, your disciple Shen Ji, bow.

The Answer of Sima Yun, Gentleman Attendant of the Ministry of Sacrifices

[I received] your gracious letter. At the same time you showed me the significance of the Imperial Response to His Subjects:[The Examination of the Discourse on] the Extinction of the Spirit.I humbly read it completely, and sang and danced with joy.

Consciousness and thought are deeply hidden; the numen is obscure and subtle. They cannot be caught up with by walking with short steps, and they cannot be surveyed by the minds of ordinary people. Sages of non-Buddhist teachings are aware of this, and so they repressed [this teaching] and did not talk about it. Therefore, even after Confucius, the issue is still unclear; after the Duke of Zhou this still remains obscure. Nevertheless, mediocre people forget reason, believe [only] in what their eyes perceive, dig [the earth] with an awl, and view [the sky] through a pipe. This causes different opinions to rise with irresistible force. They momentarily seek fame [with the sophistry of] "separating the hardness [of a stone from its white color], "154 and consequently they are confused about the reality of diligence. When ignorance and delusion become to this point, we should feel deeply sorry for this. 98

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Our emperor's way pierces this world as well as the unseen world, and is brighter than the sun and moon. He investigates thoroughly the apex of Heaven and Earth, and searches the innermost part of things from beginning to end. He hates the manner in which a foul-smelling water plant called youoverpowers [a pleasing] fragrance and a purple color (i.e., a compound color) takes away the luster of vermilion (i.e., a primary color). He is angry when the stone min that resembles jade hinders jade and a pheasant disturbs a phoenix. Thereupon, he revealed sincerity and bestowed this graceful purport, which is truly good enough to exalt subtle awakening and deliver [people from a condition that is like being] sunk in mud. He illuminates the culmination of the mind as a familiar case, and clarifies the basis of the virtue of filial piety as a profound case. Truly he causes those who learn heathen ways to cut off their evil minds and those who lean toward honesty to make firm their admiration. I fortunately happened to receive with respect [His Majesty's] edification. I receive favors and kind considerations from you. So I jump with joy. I am obliged to you, and my gratitude to you becomes even deeper. I, Sima Yun, bow.

The Answer of Shen Gun, Adjutant of the Personnel Evaluation Section of the King of Yuzhang

I, Gun, bow.

I, your disciple, personally think that in the way to exchange what is sought, there must be equal give and take. Regarding the case of "not instructing so as to create annoyance to the ignorant, "155 this vainly results in restlessness. A sudden idea would almost come to end. Therefore, I stopped receiving consultation for myself. I am sincerely ashamed of myself for not examining highly profound things. I have only vague knowledge about the mechanism of causality. I genuinely hope that if I [am able to] walk on hoarfrost without falling backward, [eventually] stronger ice will come. 156

You, the Dharma teacher, have a mind as broad as hills and valleys and with which, fortunately, even evil people can be accepted. Though I do not have the rank to ascend to the court, you invited me to join the group [studying] the Buddhist teaching. Du Yi [of the Jin dynasty] said, "If a person wants

to call a thirsty horse to a water fountain, the horse comes even if [the person] does not use a horsewhip.

" You showed me His Majesty's [Imperial] Response

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The Collection for the Propagation and Clarification of Buddhism, Volume II to His Subjects:[The Examination of] the Discourse on the Extinction of the Spirit.I humbly read it morning and night tirelessly, without sparing myself. [His Majesty] established this Dharma hall and leads the confused group of people. The relationship between father and son (i.e., the Way of filial piety) is already mentioned and [the law of] the three periods of existence is explained. The conditions of the spirits can be pursued here. It is said that the sea is vast, but who can know how vast it is? It is said that the sky is high, but it is impossible to measure its height. His Majesty's sacred discourse probes profound issues, and its purpose goes beyond the world of language. With my ignorant mind I am incompetent to comment on this. I imprint in my mind the instruction I received, and I will study this intensively with respect through my life.

I, your disciple Shen Gun, bow.

The Answer of Wang Qi, Officer of the Personnel Evaluation Section of the King of Jian'an

You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. I personally think that the spirit is obscure and quiet. Successive sages have not preached anything about this. It is said that even Confucius did not talk [about the spirit].

157 Zhuangzi fictitiously made up the words [of the

spirit]. When I seek [these things] in records, my grief and vagueness cross each other and deepen.

I chanced to see [His Majesty's] present discussion. His thought arose from the profound point, his sublime purpose was deeply settled, the truth is already spread, and the vital point of filial piety is concurrently investigated thoroughly. Truly this is enough to step beyond eternity and to illuminate both present and future.

I, your disciple, was born in the great time, and I am able to take part in seeing His Majesty's writing. [Doubts] I had had in my mind disappeared, just as ice melts away. Truly I realized with what I had been carelessly deluded. Who among all those who have a mind would not study this intensively with respect? Needless to say, I, an ignorant man, am especially deeply impressed with this.

I, Wang Qi, bow.

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The Answer of Wei Rui (440-520), Right Guard General

The truth is abstract and tranquil. It is difficult to argue about what is profound and obscure. When one says it exists, it seems it does not. When one says it does not exist, in fact it exists. This issue is subtly expressed in Laozi's sayings and exquisitely revealed in Śākyamuni's teaching. The words [of the truth] are luminous in Daoist scriptures. The history of writings [of the truth] is of long standing in Buddhist and Daoist scriptures. His Majesty's way embraces the universe and is as bright as the sun and moon. The mechanism of appearance and disappearance is assuredly illuminated, and a vital point of existence and nonexistence is already seen. Consequently, [His Majesty] handed down the brilliant discourse, with which he responded with analysis to his subjects. His guidance is already deep, and his logical explanation of the meaning is surely harmonious. Who among all those who have a mind would not rejoice? I was shown His Majesty's writing, which I attentively read. My defilements have disappeared, just as clouds are dispersed. Concurrently I clapped my hands in joy. You, the Dharma teacher, have a good stroke of fortune; the karma you created in your previous life caused you to meet the Dharma in this life. You parted from the five desires, entered into the eight kinds of meditation for liberation, left behind the three realms of existence, and follow [the teaching of] the One Vehicle. I could again happily hear your virtuous voice and come to praise you more. I benefit from your kind letter. My gratitude to you is really deep.

I, Wei Rui, bow.

The Answer of Xie Chuo, Chief Minister for Law Enforcement I, Chuo, bow.

[I received] your gracious letter. I was shown the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.I humbly read the profound plan, which purified my mind. [His Majesty] has already rejected shortsighted discussion and truly explains various doubtful points.

I personally think that [of all creatures] a human being is the most highly endowed, and his spiritual function is inexhaustible. People of the best class know [the character of] coming events and store up all past [experiences], 101

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The Collection for the Propagation and Clarification of Buddhism, Volume II and people of the next class nearly attain [the standard of perfection]. 158 From

this viewpoint, there is in reason no possibility [for the spirit] to be extinguished. Therefore, Confucianists explicate ceremonies of sacrifice [for the spirits], and Buddhists are engaged in great benevolence and illuminate the condition of birth [and death]. The Buddhist and non-Buddhist teachings become clear [in this issue]. It is already enough to relieve us from hindrance. Moreover, His Majesty's instruction is patient and his references and information are more extensive. He promotes what supports and begins [all things] to the people, and offers a guideline about discernment and studying to those who are smart and openhearted. He assuredly taught the ignorant and drew them out of hindrances. From his seat he surveyed the extremely profound issue. Heretical beliefs have already been cut off and the right path has returned. Disputants will feel ashamed of themselves for having stuck to [heretical beliefs]. Mr. Fan [Zhen] will become aware that he has been [suffering from] an incurable disease. Who among those who are delighted with being sentient would not give praise by clapping their hands? I, your disciple, however, think that I have studied in the school of the Sage in vain. I was entirely ignorant, restricted in vision, and shallow in understanding. I received [your letter] with respect, jumping with joy. I am eternally delighted by your protection and guidance.

I, Xie Chuo, bow.

The Answer of Fan Xiaocai, Libationer of the Minister of Education I, your disciple Xiaocai, bow.

I was shown the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

I personally think that when Pengsheng became a boar [after he was killed by a man of Qi state] and stood up,

159 disaster fell upon the Lord of Qi state,

and the incident in which [Zhang] Yuanbo put on a ceremonial cap [and appeared in Fan Shi's dream] is well known in the history of the Han dynasty.

160 Moreover, when we take account of parables of murderous schemes, we know they mean that [the spirit] must exist. The tenet of the immortality of the spirit pierces through the Buddhist clergy and laypeople equally. If we intend to destroy the spirit, the Buddhist and non-Buddhist teachings will both be lost. This is like the case where someone steals a glance of the height of the sky through a pipe. How could he distinguish west from 102

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east? If someone were to attempt to measure the blue sea with a calabash, how could he gain even a rough estimate of the amount of the water? His Majesty's purpose is broad and deep. He is attentive to the subtle Way. His sacred mind is compassionate by nature and absorbed in sacrificial ceremony and worship. He not only makes the [Buddhist] scriptures and teaching flourish, but truly he also causes ignorant people to become awakened in the [Buddhist] Way.

You show deep concern for me. I am obliged to you for handing down [His Majesty's composition]. I will imprint this instruction and guidance on my mind, which brims with [joy].

I, your disciple Fan Xiaocai, bow.

The Answer of Wang Lin, Attendant-in-Ordinary

[I received] your gracious letter. You kindly showed me the Most August's [Imperial] Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. I sincerely went to the limit of my mediocre ability and respectfully read His Majesty's composition. His voice brims with the sound of metal and stone, his reasoning penetrates the deep spring, his righteousness penetrates the six lines of a hexagram, and his statement completes [the law of] the three periods of existence. This is sufficient to cause those of biased learning to know the ultimate law of nature and those who have gone astray to remember returning [to the right path]. Fortunately I, your disciple, was born in a happy and brilliant [time]. I am favored by your great kindness. Moreover, I was able to read His Majesty's composition. I rubbed my eyes and took a good look at his wondrous writing. The sincerity of my pleasure is as boundless as that of a wild duck [that obtains duckweed].

You bestowed on me various favors. I do nothing but imprint this in my mind repeatedly and jump with joy.

I, your disciple Wang Lin, reply to you.

The Answer of He Jiong, Gentleman of the Bureau of Provisions I, Jiong, bow.

You graciously bestowed on me your letter, and showed me [the Imperial] Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

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The Collection for the Propagation and Clarification of Buddhism, Volume II I have personally heard that one sacrifices to the spirits as if the spirits were present.

161 Even though I seek [this meaning in the words of] previous monarchs, they did not fathom it. [The spirits] dwell in the eternal world; they do not change. I keep this in mind and stick to this, and only then does [the meaning] become clear to me. The profound mystery I had studied intensively with respect disappears, just as ice melts away. Therefore I come to know that vast and profound traces of sages do not derive from a single way. Different actions and responses basically follow the times. Today the perfidious flow has already come to an end. The ignorant will become enlightened. People possess faculties; [His Majesty's] teaching simply puts them in motion. He firmly establishes the significance of filial piety and clarifies the tenor of the Enlightened One (i.e., the Buddha). Who among those who possess a mind would not rejoice at this? How could even Emperor Yan and Emperor Shaohao [Jintian] vie with [His Majesty] for superiority? Even Xuan[yuan] (i.e., the Yellow Emperor) and [Tao] Tang (i.e., Emperor Yao) could not compete with him. His lofty, highest virtue cannot be named, either. His clear and Great Way hereupon reaches its apex.

I, He Jiong, bow.

The Answer of Wang Yun (481-549), Recorder of the King of Yuzhang I, Yun, bow.

[I received] your gracious letter. You showed me His Majesty's [Imperial] Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

I have personally heard that "one will seem to see [the deceased] in the place [where his spirit tablet is]" is a maxim in the canon of rites. 162 It is now

the great tenor of Buddhism that [the spirit] is not extinguished. Nevertheless, the wondrous characteristics [of the Way] are evanescent and profound, and the working of the spirit is extremely tranquil. Except for those who have mastered the Way, how could anyone understand in his heart the ultimate Way of nature? Without one who knows what produces all things, we have no way on which to depend to meet responses from the unseen world. His Majesty has thorough knowledge of the myriad matters he manages, his mind roams in the seven factors of wisdom in order to cultivate superior wisdom, he feels compassion for sentient beings and warmly raises up the common people, 104

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cleanses defilements, encourages [the people] with the wisdom of realization, relieves them from ignorance and delusion, and causes them to ascend to the state of the long-lived virtuous. He truly is great! He excels in transcendental wisdom. My family respectfully follows the great Dharma from generation to generation, and transmits the teaching of the [Buddhist] Way. I, your disciple, however, am of a shallow learning, and of impolite manner. My defilements are still arising. I have already received [His Majesty's] teaching and heard his great guidance. I am able to understand with his single voice. All wholesomeness can be within my whole body. My great pleasure is beyond comparison. I, your disciple Wang Yun, bow.

The Answer of Sun Yi, Gentleman of the Granaries Section

[I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.I humbly received this with respect and am delighted with it. I cannot stop rejoicing.

Large rivers and seas are deep and vast. This is not something of which a frog in a well can be aware. We [Buddhists] set our minds at ease and enter into meditation. How could a heretic perform [this practice]? Without moving even a single hair [in meditation], all evils will be dispersed, and by crossing over on the ship (i.e., the Buddhist teaching) we will go beyond to the yonder shore. His Majesty keeps the two polarities (i.e., Heaven and Earth) in his body, his virtue combines those of the three dynasties (i.e., Xia, Shang [i.e., Yin], and Zhou), by means of the marvelous plan, he manages the ultimate Way of nature, and he takes charge of supreme wisdom in order to regulate the people. When he issues an order, [the people obey him, just as] the grass bends when the wind blows. When he sits upon the throne and governs the nation, he keeps silent but his edification moves just like that of a god. He raises the Five Thearchs and follows their tracks. His method is eternal, beyond myriad kalpas. Moreover, by ringing [a stone and tolling] a large bell he [instructs us as easily as if he were to] point to his own palm. He sends down wondrous ideas and enlightens the ignorant. His logic is admirable and deep, and his purpose penetrates the issue and goes further. He is equal to a precious jewel beyond price, and equivalent to an undefiled lotus flower. Filial reverence covers the people, and his instruction and examples glorify previous sages. Even slowly moving creatures 105

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The Collection for the Propagation and Clarification of Buddhism, Volume II recognize this pleasure together with us, and living things that flit, fly, or crawl are all happy about this blessing.

I greatly appreciate that your letter was distributed even to me, one who occupies the lowest seat. I received this with sincerity, and will write it on the end of the sash of my ceremonial gown. This will instruct my ignorant and deluded mind eternally.

I, your disciple Sun Yi, bow.

The Answer of Xiao Misu, Aide to [the Magistrate of] Danyang [I received] your gracious letter. Together with it, I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.It is said that when human nature and the Way of Heaven are spoken of, reason is cut off. By great fortune I was graciously granted [this] wondrous instruction. I received it in the manner like throwing myself at your feet. I will keep joy and respect in my mind. I personally think that the Way of the Spirit is quiet and silent, and it is difficult to see the edge of the sea of the Dharma. Therefore, even though we accumulate knowledge, as if piling up hemp and reeds, we cannot survey it. Our consciousness understands objects sensed as visual color or form, but they are still ambiguous. How could an ignorant person be aroused and look up at them? Nevertheless, it has been a very long time since the cloud of wisdom was gradually transmitted to the east [from India] and the boat of treasures crossed over to the south. The sound of the Dharma has spread into remote areas. While wise rulers and good premiers have believed in [Buddhism] from generation to generation, I, rather unexpectedly, have not heard about the one who personally grasped the profound origin and himself realized the subtle goal (i.e., enlightenment). Hence, [Buddhist doctrines such as] the twofold truth and the eight kinds of meditative powers that lead to liberation are entirely lacking in the emperor's statement. The nine kinds of Buddhist scriptures and the Tripiṭaka are bent to and mixed up with the national learning (daxue, "great

learning"). Alas! What a deplorable matter this is!

I personally examined the origin of the extinction of the spirit; [I found that] a man called Ulūka started this idea, in a scripture called the Vaiśeṣika (Weishi). Although his assertion was refuted by Āryadeva, his influence has not yet ceased. Therefore, it causes people of different learning, who have 106

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numerous doubts, to establish various views. If we had not received the teaching of the one who apprehended this issue in the past, we would really have ended up in confusion even in the next life.

His Majesty's way benefits the world, and his faculty penetrates everything without any set pattern. He inspects both the [White] Tiger Library (Baifuguan; i.e., Confucianism) and the Dragon Palace (Longgong; i.e., Buddhism), and he leads [people] equally by the highest virtue [of Confucianism] and the ultimate reality [of Buddhism]. Therefore he is in accord with the secular teaching and ascertains the way of the truth; that is to say, he follows the teaching of filial piety and propagates the teaching of the nature of awakening. He illuminates the distressed ignorant people hereupon and removes the net of their doubts. Though Śākyamuni speaks skillfully with flexibility and Confucius is good at inducing people by means of extensively studying all learning and keeping himself under the restraint of the rules of propriety, how can that be compared with this? How lofty is [His Majesty]! He has already performed the ten wholesome acts, and is not far from [attaining the status of] the golden wheel king (Skt. cakravartin) [who rules the four continents of the world]. You, the Dharma teacher, received the wisdom to discern emptiness by nature, and have received training and learned much [about the Buddhist teaching] in this world. When you turn the Dharma wheel, the eight kinds of gods and demigods who protect Buddhism gather like clouds. When you speak sublime words, heavenly beings accept them. Therefore, you can spread the incense of the precepts in the private quarters of the imperial palace, and embellish His Majesty's abode with the flowers of realization. How truthful you are! You can cause all the people to listen to the voice of the Buddhist Way. I, your disciple, have no recollection of Śākyamuni's scriptures, and I have not reached the gate of the Confucian school. Although I wish to hear [the teaching] in the morning, I end the day feeling ashamed of myself for frivolously squandering [my life]. I simply hope to follow the boundless Dharma and benefit other people as well as myself. I am suffering from a disease, and my mind and thought are confused with fear. I have sincerely done my best to state my thoughts. I do not know whether or not I have arranged this in [good] order. I look forward to visiting you to ask questions and intimately receive the greatest teaching from you.

I, your disciple Xiao Misu, lower my head to the ground and bow. 107

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The Collection for the Propagation and Clarification of Buddhism, Volume II The Answer of Fu Jing (462-520), Secretariat Gentleman

I was graciously shown the Most August's [Imperial]Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. I humbly received the profound purport, and was able to dispel many doubts. His Majesty's mind shines alone, and he is apart from others in looking at the issue for his wondrous examination. Therefore, this is not something ignorant people would be able to penetrate and look up to. Nevertheless, ordinary scholars of narrow views, [like me,] personally sought a distinguished opinion. Now we have again received these tenets [from His Majesty]. I looked for the doctrine extensively in the scriptures; the doctrine is exactly founded on the tenets [given by His Majesty]. This is truly just like when two pieces of a tally match.

You, the Dharma teacher, publicized and exalted His Majesty's astute and discreet principles, and greatly praised his sacred words. You precisely cause the two teachings (i.e., Buddhism and Confucianism) to come to the same [teaching], and the absolute and the relative [truths] (i.e., the Buddhist Way and secular ways) to square with each other. Fortunately I was able to participate in receiving the favor of your instruction and guidance. I am influenced and molded by the highest edification. I clap my hands in glee, [while occupying] the lowest seat. Yet I truly dance at the same time. I am looking forward to meeting you to ask questions in the near future. I will exhaust my sincerity on that occasion. While writing this, I feel happy and grateful. I do not know how to [adequately] express my thoughts.

I, Fu Jing, present this.

The Answer of He Yang, Erudite of the Five Classics

[I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

I studied this [composition] intensively with respect, recited it, and enjoyed it again and again. Therefore I know that [His Majesty's] wonderful [wisdom] encompasses the origin of what produces all things, his business is apart from what ordinary people can recognize, his spirit concentrates on the meaning beyond language, and his principles excel ordinary people's minds. His Majesty's astute and discreet discernment profoundly reaches human nature 108

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and the Way of Heaven. Therefore his faculty is outstanding and profound, and he realizes [the truth] by himself, transcendently and deeply. He gives an account of the three sages in order to lead those who have not yet understood. He shows the two issues in order to remove biased delusions. Hence, the purpose of the perpetuity of filial duty is even more clarified, and the ultimate law of causality is more easily understood. The perfect scriptures expounded [by the Buddha] on Vulture Peak (Skt. Gṛdhrakūṭa) manifest here again. The clean teaching [established by Confucius on the bank of] the Zhu River becomes clear again at this point. Even if compared to the sun and moon, there is nothing that can go beyond this.

I, your disciple, am stupid, confused, and very ignorant, yet I, an unworthy man, receive the maxim with respect. I will research the wonderful tenor. I feel as if I am still dancing with joy.

You, the Dharma teacher, publicized and exalted the highest Way and made the great plan clear and bright. You bestowed [the Imperial Response] on me, an incompetent person. I am even more impressed by you. I, your disciple He Yang, present this.

The Answer of Liu Qia, Secretary of the Heir Apparent

[I received] your gracious letter. With respect I looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.I humbly opened the letter of white silk, and respectfully looked at the profound account.

The composition is as harmonious as the music of Emperor Shun and Emperor Yu, and the meaning surveys the [sixty-four] hexagrams and the Great Appendix [of the Book of Changes]. [The Imperial Response] encompasses all scriptures and covers all writings. [His Majesty] spreads the authentic teaching, which is handed down to us in written form. The profound reason is outstanding; it is difficult to have the opportunity to hear [it]. [His Majesty] takes [the teachings of] wise people and sages into consideration, and analyzes even extremely small points. He understands thoroughly both Buddhist and non-Buddhist paths. His words surpass the ultimate of heavenly and human beings. Except for those who have mastered the highest virtue like his and whose thoughts match the virtuous spirits, would it be possible to deeply clarify the essential points of the Way that the human intellect hopes to attain? 109

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The Collection for the Propagation and Clarification of Buddhism, Volume II I will prudently write this on the end of the sash of my ceremonial gown, and wear it eternally. Now that the [His Majesty's] pure guidance has entered into me, it shines as if to enlighten me, an ignorant man. I will visit you on purpose to study [the Buddhist Way] one of these days, and explain more about this.

I, your disciple Liu Qia, bow with my head to the ground and present this. The Answer of Yan Zhizhi (457-508), Erudite of the Five Classics [I received] your gracious letter. I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

The body is separated [from the spirit] and engages in coarseness. Moreover, [the spirit] is abstruse and mysterious; it is difficult to comprehend. Needless to say, the principle of discernment is minute. How could those of confused views understand this? Therefore, the view that life ends with death and the view that life is permanent intersect and arise, and competition based on the difference [between these two views] occurs quickly. If we keep the Middle Way (i.e., the principle of nonduality) in mind, we can come back to [the right path] when we are swayed by desire. If you pay attention only to the two [opposite] ends of a matter, you will be unable to reach the yonder shore forever. In discussions on the extinction of the spirit, this obstruction is really heavy. I respectfully rely on His Majesty, the chief support of the highest teaching. The brilliant imperial instruction was accordingly issued. The issue has been clarified, just as clouds disperse. [This imperial instruction] not only profoundly tallies the books authored by sages and virtuous emperors of ancient times, it also deigns to promote the significance of filial piety. [His Majesty] has most likely wonderfully reached the origin of life and deeply mastered the basis of conduct. He consolidates even more the moral character to maintain the rules of propriety and [a feeling of sadness that he cannot help when] he treads on hoarfrost and dew.

163 With the knowledge of examining the

spirit, he respects the joy of practicing meditation and enhances his mind. Everyone should learn the mind of determination (Skt. dharma-kṣānti) in the path of wisdom and force back the tide of the sea of delusions. I, your disciple, try to establish my pure mind from early days, but I have not yet known how to cross over to the yonder shore. I humbly read [the 110

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Imperial Response] and my body and mind were filled with jubilation. You kindly think of me and encourage me. I deeply appreciate your favor. I, Yan Zhizhi, present this.

The Answer of Cao Siwen, Houseman of the Eastern Palace You graciously sent the Imperial message to me. I, your disciple, recently received the point of this argument with respect in person, too. It is truly lamentable that Secretariat Fan became confused and cornered [with the Discourse on the Extinction of the Spirit] in this way. His Majesty was deeply afraid that people would be deluded. Therefore he bestowed the instruction of compromise. Once this imperial instruction is practiced, even those of ignorant mind will understand that the spirit is immortal. I, your disciple, recently criticized somewhat [Fan's Discourse on the Extinction of the Spirit] following [the teachings of] the Duke of Zhou and Confucius,

164 which I now enclose in this letter. Please be so kind as to take a look [at it] and refute [Fan's] strange points against [Buddhist] scriptures. Since I do not probe deeply, [please tell me the points] to restrain or to expand. I will not talk of many things here.

I, your disciple Cao Siwen, bow.

The Answer of Xie Ju, Vice Director of the Palace Library [I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

I have personally heard the [old] saying,

"When all things are in disorder,

they are examined with celestial phenomena, and when various words are confused and chaotic, they are judged with the sacred principles. " This is

clear from past events, and energetically shown here [in His Majesty's writing]. I humbly appreciate His Majesty's instruction bestowed in written form. The instruction deeply molds and fashions [the people]. Except for those who investigate thoroughly the significance of words and symbols, who can recognize such subtle matters? The Imperial reason is profound to the utmost degree. It effects the complete development of [every] nature, and makes an exhaustive discrimination of the spirit. [His Majesty] feels pity on [those who] have the six coverings (liubi), 165

111

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The Collection for the Propagation and Clarification of Buddhism, Volume II and feels sorrow that they have the four kinds of evil attachments (a heretical doctrine of the ninety-six non-Buddhist schools). He dispels the insignificant assertions that cause confusion about the Way. He delivers those who are on a narrow path to the Great Way. The purpose is unrestrained and yet mysterious, and the meaning is gentle yet clear. Extensively studying all learning and keeping himself under the restraint of the rules of propriety fill [the world] greatly. Wide comprehension and great scope are all embraced here. With a single sound of his voice and his chanting of half a gāthā(four-line verse) he manifests his outstanding realization. Sunlike wisdom and a mind like [clear] water remove defilement and confusion here. This causes the heart of the ultimate Way to have a place to which to return, and teaching others and thinking of oneself to have a place [in which to settle down]. Heterodoxy naturally ceases, and false accusations against wholesomeness spontaneously come to an end. [His Majesty] concentrates on the world beyond language before written language was made, and he directs the flow of meditation in the sea of suffering. Can he bear only the Tripiṭaka and cover the seven [non-Buddhist] books?

I, your disciple, am fortunate to abide in the best of times and secretly receive correct guidance. I receive a special favor from you, and clap my hands in joy. I will follow [the Imperial Response] with respect and write it on the end of the sash of my ceremonial gown.

I, Xie Ju, bow.

The Answer of Ma Yuanhe, Chamberlain for the National Treasury [I received] your gracious letter. You bestowed on me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

I have personally heard that the purpose of the crucial point [His Majesty] showed is not studied by ordinary people, and the pivot that tallies with a wonder is mastered only by the virtuous. Therefore, various teachings go around, but the principle comes to sincerity and wholesomeness. Numerous scriptures state full details, yet the main point comes down to deliverance. I humbly think that by natural endowment His Majesty forms the people, masters the Way, and regulates edification. His principle transcends language and his consideration extends beyond the phenomenal world. He attacks and 112

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blocks heterodoxy, and expounds that [all teachings] are united into one. All things in the universe know the ultimate law of nature. Human and heavenly beings look up at him and follow him. He is truly like a bridge formed of ships afloat on the blue sea or the sun and moon in the dark sky. Discussions on the extinction of the spirit do not convince me. Why? When past sages spread teachings, they forced them on [the people] or guided [the people] to them, in different ways. In short, the principle is in fact not dual. The Book of Changessays,

"The family that accumulates wholesomeness

is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery.

"166The Canon of Filial Pietysays,

"Parents are content with [their sons] while living, and when they are worshiped after death their disembodied spirits enjoy [offerings]. "167Although

[in these two scriptures the law of] the three periods of existence is not evidently discussed, the tenor is apparent. When firewood is completely burned up the flame dies out. This is an expedient teaching of Hinayana Buddhism. The wondrous existence (i.e., existence beyond nonexistence) is transparent. This is the proficient assertion of the ultimate. If one conforms to the principle on the basis of his feelings, the principle is indeed reliable. Moreover, if we pay careful attention to performing the funeral rites for parents and the ceremonies of sacrifice to ancestors, the people's virtue will deepen. The succession of a state and a family from generation to generation is derived from this. The treasures of the three powers are marked by various changes and movements. Discussions on the extinction of the spirit are frequently harmful to political affairs.

"Those who refute sages have no law in their minds, and those who object to filial piety disown the principle of affection toward parents. "168 If one fails in these two issues, it will be difficult for him to conduct himself in the world of His Majesty.

I, your disciple, am ignorant and inexperienced in the highest Way. You deigned to send a letter to me, an ordinary man of shallow learning. I am filled with awe indeed. There is no place in this world for me. I, your disciple Ma Yuanhe, bow.

The Answer of Wang Jing, Court Gentleman for Evaluations You showed me His Majesty's [Imperial] Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. 113

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The Collection for the Propagation and Clarification of Buddhism, Volume II I humbly think that His Majesty [administers state affairs,] letting his robes fall down and folding his hands, at the Imperial Court, while in his mind he enjoys making a trip to eternity. He lives without wasting even a single day. His way is distinctive and he is simply sharp. Thereupon he made inquiries to his subjects, and extensively promoted the meaning of filial piety. His Majesty's writing is profound; the ingenious principle is deep and boundless. Except for a sharp and smart ruler, or a sunlike monarch whom we follow, or clouds we gaze upon from afar, could there be someone who can analyze profound and tranquil issues and who can clarify them in an elegant discussion? [His Majesty] elucidated the great sacred [teaching] in an instant, and right away settled ordinary people's doubts. This is not only because in reason he thinks with the deep mind, but also because in meaning he is close to his subjects. In a country where the harmonious energy is held and where love is kept, and in a region where the society remains peaceful even though the ruler does not do anything special and where customs are simple, there is no one who does not bow in appreciation of kindness and who is not favored by the customs handed down from Tang (i.e., Emperor Yao). I, your disciple, am a lonely man from the area between the Yangzi and Huai Rivers. I have no learning and no skill. Even though I have followed a teacher and have had an audience with the emperor, I am not versed in even a single scripture. Even if I were to try to recall an old composition, how could I remember anything closely resembling this?

The Five Classics are vast and profound, and the categories of items are broad and abundant. As for the purpose of spiritual intelligence, there is a great variety of meanings. Regarding the music from instruments made from metal, stone, string, and bamboo, and the story that the Duke of Zhou [swore an oath to the spirits] on behalf of King Wu, are they not meant to be for His Majesty's purpose? Furthermore, when we speak of the "Chapter on the Meaning of Sacrifices" [in the Book of Rites], there is particularly clear evidence. If it is said that the spirits do not exist, then it would be possible that sages do not exist either. If it is approved that sages exist, there should also be the spirits. The law of the spirit is luminous. How could it be allowed that [the spirit] is extinguished?

My, your disciple's, view is stupid and shallow. I have nothing with which 114

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to publicize and exalt His Majesty's kindness. Since I was asked, I frankly expressed my opinion.

I, your disciple Wang Jing, bow.

The Answer of Lu Ren, Gentleman Cavalier Attendant, and Lu Chui (470-526), Secretariat Drafter of the Heir Apparent

[We received] your gracious letter. You kindly showed us His Majesty's [Imperial] Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

Formerly when people of different schools argued about the path, Mencius took upon himself the Duke of Zhou's way.

169 When Hinayana Buddhists

put the [Buddhist] Way into confusion, Nāgārjuna explained the [authentic] teaching of Śākyamuni. Thus, in circles of Yangzi and Mozi, every time they moved their tongues their mouths stiffened. Regarding followers of the six leaders of non-Buddhist teachings, their chariots were in disorder and their banners dropped (i.e., they were completely routed).

It can be said that those who assert the extinction of the spirit are biased in learning and inflexible. [They are similar to] those who travel south while seeking the Yan region [of the north], or those who head toward the Chu area [in the south] while steering the shafts of the carriage toward the north. If one travels a thousand lion roads in this way, he will be farther away [from his destination].

His Majesty feels pity on those who go astray. Thereupon, he exerted himself to create this Imperial composition, in which he investigated what lies deep and attained what is distant. He completely comprehends the processes of transformation and knows what the spirit is. He causes the ignorant equally to disperse their doubts, just as ice melts away, and he explains the essential points of the Way as brightly as the moon shines.

We, your disciples, are both mediocre, yet we benefit from your kindliness. Wearing a cap, we [serve] at the imperial court that corresponds to Heaven. We have heard the discussion to examine and study ancient matters. We sincerely feel happy about this guidance; our joy increases more and more. You graciously distributed [the Imperial composition] to us. We will respectfully write this down on the ends of the sashes of our ceremonial gowns. We, Lu Ren and [Lu] Chui, present this.

115

The Collection for the Propagation and Clarification of Buddhism, Volume II The Answer of Wang Sengshu, Vice Commandant

[I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.

How great is the right Way! How can we see it through a tiny pipe? How can those who speak of human nature learn this? [His Majesty,] however, excellently treats the issue following each category. I am happy and contented with the fact that my ignorance has dispersed. I will respectfully follow and sustain [the Imperial Response] and take a course of action. I will recite this in due order.

You, Dharma teacher, are outstanding in virtue today, and your reputation is remarkable throughout all generations. You speak in every assembly of knowing the whole [of a thing from a single bit of information]. 170You certainly reward people with a wealth [of wisdom] to enlighten the ignorant. I think that you clarify and propagate His Majesty's purpose. The cloud [of doubts] will disperse luminously.

I, your disciple, feel ashamed of myself for studying under adversity and being unable to see the whole of a matter with my [poor] discernment. How could I revere with praise the great brightness and publicize and uplift the wondrous model? The advocate [of the Discourse on the Extinction of the Spirit] sticks to a single delusion and complies with singlemindedness. It is indeed impossible for him to speak of the right path. How could he know of the certain danger of becoming stuck in a hitch when he has gone too far. The principles of this world and of the other world are bright and errorless. Cause and effect arise mutually and have no independence in relationship. When the body perishes, it naturally belongs to a class of trees and plants, but the spiritual intelligence always exists following conditions. Therefore, there is a story in the Zuozhuan that Pengsheng appeared as a boar, 171 and

we find this passage in the Book of History,

"Ancestors have arrived.

"172The

Rites of Zhou (Zhouli) says,

"If music changes nine times, human and spiritual

beings can know this. You should observe ceremonies.

"173 [In the Zuozhuan

there is an episode of] by tying up grasses [someone] repaying a favor he has received.

174 How could [the spirit] consequently be extinguished? How could it be possible that the spirit does not exist in what was dreamed by Yuan Gui?175 The immortality of the spiritual intelligence is written in the 116

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Buddha's golden sayings. In the statements of Confucius there is more evidence of this. Even though [Laozi composed] the Five Thousand Words(Dao de jing) and there are three hundred cantos in the Book of Odes,if we attain their principle it may spontaneously be embraced in a single sentence. Therefore we do not have to trouble ourselves to extensively seek for testimonies of [the immortality of the spirit].

The three sages established brilliant teachings, and the various schools of thinkers permanently established great doctrines, but those who are ambitious and too hasty still strikingly make compositions and study [strange doctrines] again and again. His Majesty has presently clarified the essence and illuminated what is hidden and tranquil. His discernment penetrates both the Buddhist and non-Buddhist teachings. Since [the teachings of] ancient sages are eternal and His Majesty finds that heresy recklessly arises, he greatly gives rise to [favors] herein and bestows a piece of writing with love. This causes even icchantikas to attain realization immediately and consequently attain the fruition of buddhahood, and it openly and clearly cleanses persistent delusions in Jambudvīpa. Moreover, the beneficial cause for gentlemen of the official class is great.

I, your disciple, have enjoyed the [Buddhist] Way without any order, but you, Dharma teacher, have given me a bamboo basket full [of favors]. Consequently I was nicely allowed to share His Majesty's writing. You caused me to be able to delightedly receive the cool breezes. I pay respect to this, dancing with joy. There is nothing with which my joy can be compared. I will keep [your favor] in mind deeply and much more.

I, your disciple Wang Sengshu, lower my head to the ground and bow. The Answer of Ming Shanbin (443-527), Erudite of the Five Classics [I received] your gracious letter. You kindly showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.Its foundation is deep and its purport is profound. How could [an ignorant being like] a deer or rabbit investigate them? One understands things following one's own faculty. Probably each person will be happy about what he sees. I will make my course of action following [His Majesty's composition]. I cannot stop dancing with joy. You, Dharma teacher, are outstanding in learning in the present time, and [you have] accorded with the Way for a thousand years. [The ability] to 117

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The Collection for the Propagation and Clarification of Buddhism, Volume II enlighten the ignorant is truly within your brilliant virtue. I think that you propagate [His Majesty's] subtle purpose without missing anything. I, your disciple, have excused myself from focusing on Buddhist scriptures for [spiritual] cultivation, and I am not proficient in knowledge. How can I respectfully give an account of the profound Way and glorify the teaching? The advocate limits [his view] to what he sees and hears. How could he reach what is vast and profound? He can see what happens in a hundred years, and he will be deluded throughout the three periods of existence. He says that since the physical body perishes, the spirit is extinguished together with the body. This is already against what is stated in Buddhist scriptures and it also goes against the teaching of Confucius. How can we argue about the highest Way and speak of the wondrous doctrine with him? In this world we have ceremonies and music, while in the other world there are spiritual beings. Therefore, when Confucius gave an instruction, he responded to [Jilu's] question, ["While you do not know life, how can] you know about death?"176King Wen of the Zhou dynasty established a teaching; [he made an oath] that he, a man of versatile talent [who is able to serve the spirits], will die instead of [King Wu].

177 The Book of Odessays,

"The

Three Augusts reside in Heaven.

"178 The Book of Historysays,

"Ancestors

have arrived.

"179Moreover, the famous man who roamed on a bridge spanning the Hao River (i.e., Zhuangzi) wrote theDiscourse on the Coexistence of Opposite Views (Fangsheng zhi lun).

180The Archivist of superior intelligence

(i.e., Laozi) said,

"The manes of the departed do not manifest their spiritual energy.

"181When one puts firewood forward [toward the flames as the force of the fire weakens], the flames are transmitted [and increase the fire's intensity]. 182 [People become] very close to each other and are reborn. All these stated and recorded in the classic books are evident and clear matters. Since conditions (yuan) are transient, they are extinguished. Because karma is something to be made, it is impermanent. Therefore, even when the five skandhas (Skt. pañcaskandha) unite and become things, they end up in nothingness, just as smoke vanishes in the air. Even when the four small elements (siwei) are groundlessly formed together, they disappear, just as a fire is extinguished.

I personally think that the Way of Spiritual Intelligence is neither karma nor conditions. Since it is neither karma nor conditions, although it moves, 118

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it is not extinguished. Since it is the subject that can perceive the object and also karma, the subject of activities, there are differences in the reward and retribution of joy and sorrow. This is Śākyamuni's wondrous assertion, at which the gentry lower their heads [in respect]. Even though there are different paths of teaching, the truth returns to one. At present [Fan Zhen] has abandoned the original texts of the Duke of Zhou and Confucius, and goes against Śākyamuni's genuine statement. I do not know what he is going to become when he is like this. Even when the True Dharma was practiced in the world, there were still [two different] assertions: at death the world is extinguished and life ends (Skt. uccheda-dṛṣṭi), and both the world and life are eternal (Skt. śāśvata-dṛṣṭi). Moreover, after entering into the period of the Semblance Dharma there could be no situation in which there is no heretical view. Regarding the issue that the spirit exists and is not extinguished, the three sages have the same tenor. This is clearly written in books but many years have passed [since the time the books were written], so wise Confucian scholars and the erudite have not completely encountered this meaning. His Majesty's intelligence is complete in the doctrines of emptiness and existence, and his intellectual function investigates thoroughly the origin of the spirit. Accordingly, he gave rise to the sacred sincerity and personally wrote this composition. He promotes the highest teaching and enlightens those who are seriously confused. He relieves learned people from their doubts forever. His favor has reached everyone throughout the world. You caused me to be able to have a chance to appreciate His Majesty's teaching and to receive his favor. I pay my respects to you and I am truly delighted with [His Majesty's teaching].

I, Ming Shanbin, bow.

The Answer of Yu Qianlou, Court Gentleman for Comprehensive Duty The Canon of Filial Piety says,

"Parents are content with [their sons]

while living, and when they are worshiped after death their disembodied spirits enjoy [offerings].

"183 The "Chapter on Records of Music" (Yueji) [in

the Book of Rites] says,

"In this world there are ceremonies and music, while

in the other world there are spiritual beings.

"184The Book of Odessays,

"[The

music] is majestic, peaceful, and harmonious. The spirits of our ancestors will hear it.

"185 The Zong Boshisection [in the Chunguanof] the Zhouguan (i.e., Zhouli), says,

"If music changes nine times, human and spiritual beings 119

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The Collection for the Propagation and Clarification of Buddhism, Volume II can know this. You should observe ceremonies.

"186 The "Chapter on the

Meaning of Sacrifices" [in the Book of Rites] says,

"When we go into the

hall [of the ancestral temple] [the spirits] heave a sigh, and we certainly hear their sigh of lamentation.

"187The Book of Historysays,

"If you, Three Kings,

truly bear the responsibility for [the illness of] Heaven's great son (i.e., King Wu), [please let me, Zhou Dan (i.e., the Duke of Zhou, who can serve spiritual beings), be a substitute for his person].

"188The Zuozhuansays that the spirit

of Gun (i.e., the father of the legendary ruler Yu) changed into a yellow bear, Boyou became a ghost, and Pengsheng appeared as a boar. 189

Above are seven items [regarding the immortality of the spirit]. I, your disciple, was born within the past hundred years. I heard [the law of] the three periods of existence from my early years. I have examined numerous scriptures and sought various ancient facts about this. The evidence that spiritual beings exist is already shown in Chinese books. The fruition of the highest wisdom is also indicated in the studies of the western region (i.e., India). The sacred teachings [of China and India] tally with each other on the point that the spirit has no end. While their expressions may differ, their principles are found to be the same.

[The Way of] the Sage's (i.e., the Buddha) edification is, however, based on thoroughly understanding the people's receptivity. This means to praise or censure people following an urgent case and to give or take away in accordance with each person's faculties. What the people do not understand is not spoken, and what is spoken must be accomplished. [The Buddha] does not respond to [the people] when it is not the appropriate time, and when he responds to them he alone saves them.

The reward and retribution of karma, however, varies. Consequently, the path of acceptance differs from the path of refusal. The conditions of going and coming gather together, and the mind that sinks [in delusion] and the mind to be awakened are in opposition to one another. Those who are intimate with a little knowledge remain in darkness about this great tenet, and those who stick to familiar information do not discern what is profound and subtle. This is similar to the case where [a cicada and a little dove, which are only capable of flying over] an elm or spindle tree, laugh at [the great bird called pengthat can soar ninety thousand li[into the sky],

190 or the case where [the

people of] China are amazed at [the vastness of] the trichiliocosm. Originally 120

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this is a natural consequence. People like these thereupon scheme far-fetched explanations, control [people] with sensational statements, make false assertions, and instigate the uneducated people. This is called heresy, which formerly Confucius considered to be harmful. Our emperor succeeds the Three [Augusts] and the Five [Thearchs], attends to all state affairs, and succeeds to the seven hundred [wise people who gathered in the second meeting for compiling the Buddhist teaching] in order to control the six elemental energies of the changing [seasons]. 191 His achievements are immeasurable and his way [of teaching] is pure at the same time. He has the virtue of great ability to govern the universe, and the brightness that is just like having the sun on his left and the moon on his right. This is something that former emperors and kings did not distinguish, that many sages do not possess, that all the people should thoroughly understand, and that we will certainly achieve in the future. There is no one who is obstructed to receive [His Majesty's] profound wave and does not attain his deep point. I humbly read the wondrous discussion, which completely covers absolute and relative reality. The three powers are clearly recorded. All the people of His Majesty's territories (jiufu) are attracted to [this discussion]. Even slowly moving creatures and wormlike animals know of this and dance with joy, not to mention [the rejoicing of] people. Who cannot beat time with one's hand? I, your disciple, am young and wanting in reading thoroughly the meaning of writings. I am particularly ignorant in logic. Since [His Majesty's discussion] matches my long-cherished intention, I secretly dance with deep joy. Regarding the extent of various schools of thinkers, their statements are quite numerous. When we look for the issue of spiritual beings, there are many clear testimonies. Moreover, the scriptures of prajñāoriginally clarify this meaning (i.e., the immortality of the spirit). Because [these scriptures] are rejected by evil people, I will not quote anything from them. Except for correct words, what else could correct [their mistakes]? I have briefly mentioned the seven items, all quoted from [Chinese] scriptures. These are just like if very tiny things were to lean against the Five Peaks, or a snail were to cling to the emperor's six military corps. I dare to state just a little bit of my view, and surely break into a cold sweat [with anxiety]. I, your disciple Yu Qianlou, bow.

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The Collection for the Propagation and Clarification of Buddhism, Volume II The Answer of Yin Jun (484-532), Household Provisioner of the Heir Apparent

Recently [I received] your gracious letter. You kindly showed me His Majesty's Imperial[Response to] His Subjects: The Examination of the Discourse on the Extinction of the Spirit. Human nature and the Way of Heaven cannot really be heard. His Majesty simply observes the twofold truth and concurrently understands [the teachings of] the three sages thoroughly. He clarifies both of these in a few words and explains what is subtle in simple writing. He teaches that sentient beings [should] live within the five kinds of ceremonies, and his purpose is inclusive of the universe outside the limits of the human world. This can be compared to how a river and the sea both lead to land, or how the sun and moon ride high in the sky.

I humbly read [the Imperial Response] and am very happy; I rejoice both in body and mind at this. Why? I, your disciple, have been influenced by the profound edification from early in my life, and now, when I have become old, I have never lost [faith in Buddhism]. I am always afraid that my discernment and study have not been extensive and I may yet turn back halfway in vain. When I sit straight and contemplate quietly, my mind wanders about and scatters, or when I give a statement or set up a discourse, I am sometimes daunted by eloquent and sharp people. The Great Way is very smooth, yet common people love the byways. This is entirely due to the [influence of these eloquent and sharp people].

At present I humbly received the wondrous purpose with respect. I was illuminated as if my ignorance has been enlightened. I always carry this with me and chant it. I will eternally take this as my treasure. I have been involved in public and private matters for the past several days, and was also laid up with illness, so I was unable to respond to you immediately. I cherish your favor more deeply.

I, Yin Jun, bow.

The Answer of Zhang Mian (490-531), Assistant in the Palace Library In my search, [the law of] the three periods of existence is bright and the two effects (i.e., reward and retribution) [in the law of cause and effect] luminously reveal themselves. How is it possible to be deluded by the six dusts 122

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(Skt. ṣaḍ viṣayāḥ), to not be awakened, to be confused in the five realms of existence, and to sink [in delusion] for a long time? I think that "when the body withers, the spirit is extinguished" or "when a skeleton perishes, the consciousness decays" are the wrong views of a heretic. How could [a heretic] control Gautama's True Dharma? In my sense, this is compared to a case in which a man easily deploys a brigade to oppose a powerful vanguard [of his enemy], or a case of a man arbitrarily making an old, worn-out horse and a legendary fine horse that is capable of covering one thousand miles a day race at the same level of speed. I am afraid that at the end of a long kalpa [the day when a heretic] leads insects will certainly arrive. The body dies and decays, and again another body is received, but the exquisite spirit does not change. Human beings and animals comply with [causes and] conditions. [This tenet is found in] the brilliant composition of the Nirvana Sutraand the valuable sayings in the [Taizi] ruiying[benqi jing]. 192

His Majesty sacredly illuminates what is tranquil and profound, and clearly examines what is deep. Comparing to the two phrases regarding sacrificial offerings [quoted from the Book of Rites], he understands that the spirit is not extinguished. He makes clear that the reckless conduct [of the heretic] goes against one's parents. His justice, woven into [in his composition], follows the eightfold holy path to enlightenment (Skt. ārya-aṣṭāṅgika-mārga). It is difficult to be able to hear [His Majesty's] words, just as [Confucius' discourse about] human nature and the Way [of Heaven] cannot be heard. 193

I, your disciple, visited the Ruo River when I was young. I received the precepts in the area of Fan and Deng (present-day Henan province), and studied under Dharma teacher Qi at the White Horse Temple (Baimasi). [Dharma teacher Qi] frequently talked to me about the profound tenor of birth and death, and spoke often of the subtle purpose of the exquisite spirit. From that time on, I have taken refuge in [the Buddhist teaching] and cut off all doubt about these issues.

I again see that this judgment has destroyed the devil's path to a greater extent. This not only causes us to experience [Buddhism] in this world, but also to establish a relationship with [Buddhism] in the next existence. I know only to take refuge in [Buddhism], and tacitly compare myself to Seeking Fame (Qiuming) [described in the Lotus Sutra].

194

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The Collection for the Propagation and Clarification of Buddhism, Volume II You graciously benefited me by showing [the Imperial Response] to me. I deeply appreciate your favor.

I, your disciple Zhang Mian, bow.

The Answer of Lu Lian, Erudite of the Five Classics

I, Lian, address you.

I received your letter. You graciously showed me the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit.I humbly read His Majesty's purpose, which clearly illuminates my defilement and ignorance.

My, your disciple's, entire clan believes in the Three Treasures. From the time of my youth I have followed the Buddhist teaching. Even though I sincerely take refuge in the highest teaching, I am in the dark about the principle of nonduality.

I carefully thought of many sages, both Buddhist and non-Buddhist, and found that they expand and guide [the people] with distinguished writings. The Tathāgata explained the three vehicles in order to indicate one principle, and spoke of the twofold truth in order to awaken those who are stuck [in delusion]. Former kings explained the five [kinds of] ceremonies in order to cause the people to thoroughly understand love and respect, and propagated the music of the six generations [starting with the Yellow Emperor] in order to lead spiritual beings. They further showed [the law of] the three periods of existence in order to prove [the law of] cause and effect. Moreover, they clarified that sincerity moves [others] in order to verify the reality of reward and retribution. How is it possible to promptly reject the origin of the spirit and eternally cut off consciousness as a condition? If this was the case, reward and retribution for good and evil deeds would be merely an empty statement, and the establishment of sacrifices and reverence [to the spirits of ancestors] would be false. When we seek this in common sense, is it possible to be content with this? Nevertheless, ignorant and deluded people still remain quite obstinate. Therefore His Majesty clearly viewed [all things] with a tranquil mind, and his spirit visited the subtle gate [of Buddhism]. He put forth reason in words that are as bright as morning sunlight, and gave testimony by issuing this writing, which is as clear as a glowworm [in the darkness]. This is enough to quickly educate ignorant and confused people and cause ordinary people to contentedly have faith.

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I humbly follow the tenor of the imperial writing. I will examine the origin of the mind. I prudently discerned this and respond to you. I cannot express my happiness in words, but I clap my hands and dance with joy. I, your disciple Lu Lian, present this.

The Answer of Zhang Fan, Mounted Escort of Yangzhou

[I received] your gracious letter. I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit, in which the magnificent purpose traces to the very root of a vital point; [His Majesty's] sublime words tally with the Way.

His Majesty's innate intelligence is above those of the six [renowned] scholars, spontaneously inclusive of that of the one (i.e., the Buddha) above the sages (i.e., bodhisattvas ) in the tenth stage [of enlightenment]. Regarding the law of effects brought about by causes, his reason shines upon [the law of] the three periods of existence. As to the significance of observing the proper rules for filial offerings [to the ancestral spirits], he follows the continuous line of all kings. His sublime understanding is explained as easily as the ice melts in the springtime. His supreme purpose is as bright as the autumn sky. [These] are enough to change the [evil] minds of Devadatta, [who attempted to kill the Buddha], and the icchantikas, and to influence the intentions of [the tyrant King] Jie and [the notorious robber] Zhi. [His Majesty] has restored the faithless style to [the faithful style] of ancient times. He causes the orderly, simple, and sincere tradition to thrive. He has an outstanding reputation and excellent sincerity. Nothing more can be added to his [great] esteem. You, Dharma teacher, are an outstanding man of virtue, well versed in principles. You monopolize high reputation in the world. You have received His Majesty's edification together with us, but you alone enjoy the spiritual intelligence, deeply examine the profundity of the Way, and have insight into the path of the ultimate law of nature.

I, your disciple, formerly heard a certain master's view and became awakened to the tenor of the grand scholar [Confucius]. Today I encounter an era of peace and justice, and follow the teaching that [the spirit] is not extinguished. [This teaching] truly shines upon me, clarifies my ignorant mind, and washes away my defilement. I prance and dance with joy. How could language or symbols surpass [dancing in expressing such joy]? I, Zhang Fan, bow.

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The Collection for the Propagation and Clarification of Buddhism, Volume II The Answer of Wang Zhenguo (d. 515), Commandant of the Left of the Heir Apparent

[I received] your gracious letter. I humbly looked at the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. Regarding the immortality of the spirit, scriptures present explicit sentences. When we talk about the issue in conformity with our minds, it lustrously stands to reason. The discourse that the spirit is extinguished is really frightful and lamentable.

His Majesty illuminates [the issue] deeply and rightly. His wonderful tenor encompasses all extensively. [His composition] breaks the heresy and propagates this model of teaching. This can truly cause [people] to clearly realize the profound path, and it will be the chief support for a millennium. I humbly read [the Imperial Response]. I am happy to sustain this personally and deeply forever. I will pay a visit to you one of these days. I look forward to inquiring about this issue to you.

I, Wang Zhenguo, present this.

The Answer of Cao Jingzong (457-508), General of the Palace Guard You deigned to give me the Imperial instruction responding [to the subject] of the mortality of the spirit.

The reasoning [of this writing] encompasses eternity, and the purpose includes the issue of the three periods of existence. Those who have been confused in the six realms of existence for a long time will hereupon be awakened forever. Those who have constantly been suspicious about the five realms of existence will realize the truth, just as if being enlightened. Except for [His Majesty], who thoroughly examines the eight kinds of meditation leading to enlightenment (bajietuo), who shines as brightly as [the Buddha] who is called by the ten epithets, who rejects what is not upright, and who transcends the secular world, who else could be like this? I will respectfully carry [the Imperial Response] with me and write it on the end of the sash of my ceremonial gown. I will be sure not to disregard it even while sleeping and eating.

You, Dharma teacher, have knowledge that goes beyond the realm of existence. Your learning has reached [the clear cognition of] nonarising (Skt. anutpattika-dharma-kṣānti). You praise and recommend [His Majesty's composition], 126

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and this good deed of yours shines as brightly as that of [Zichan of] Dongli (the eastern village).

195

I opened [His Majesty's composition] and appreciate it repeatedly, and so I forgot about my illness.

I, Cao Jingzong, reply to you.

The Answer of Yan Shan, Chamberlain for Attendants

You deigned to distribute to me the Imperial instruction to ascertain the immortality of the spirit in response to subjects, together with your explanatory letter.

The grounds of the reasoning [of this instruction] are evident, and it is wondrously inclusive of both sides. Consequently, [His Majesty] propagates the intelligent insight on his own, praising both the boat and the bridge [by which people cross over to the other side]. What cannot be seen with the eyes may be blocked by a curtain or a wall, and what cannot be heard with the ears may be obscured by distance. We cannot say there are no sounds or objects simply on the basis of their not being heard or seen. If we intend to ask about the Buddhist teaching now, we should rely on books of non-Buddhist teaching. It is hereupon shown that books of the non-Buddhist teaching does not differ from those of the Buddhist teaching. A book says, "The spirit in

its energy can go everywhere.

"196A Buddhist scripture says,

"Nevertheless,

the spirit is not extinguished.

"197 Since [the description in] the Buddhist scripture tallies with that in the book of non-Buddhist teaching, there is little to question about the issue that the spirit exists. Those who doubt [the immortality of the spirit and assert] its mortality are like an ephemerid that does not know [what takes place between] the morning [it was born] and the end of the day (i.e., transient life), or a [short-lived] cicada that does not know [what takes place between] spring and autumn. How could they know the long life of the tree called Dachun or the eternity of the sun and moon?198 His Majesty's intelligence exceeds that of the ancient [sages]. He exquisitely and ingeniously penetrates the spirit. The tenor of the three periods of existence has testimony. The principle of filial offerings [to the ancestral spirits] is honored here. Ordinary people had dark and narrow views before, but they have now become intelligent again. People of later generations will fall into darkness and confusion, but they will be awakened. 127

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The Collection for the Propagation and Clarification of Buddhism, Volume II I, your disciple, planted [a good seed] in my previous life and thus encountered happiness [in this life], being able to participate in following and enjoying the [Buddhist] Way. I present my mind to Maitreya Bodhisattva; I sincerely and deeply take refuge in him with respect. I simply behave prudently and expect to have a relationship to [the Buddha] in my next life. I keep in mind great joy, just like that of a wild duck among duckweed. I, your disciple Yan Shan, present this.

The Answer of Shen Hong, Erudite of the Five Classics

I, your disciple Hong, lower my head to the ground and bow. [I received] your gracious letter. I humbly read the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit. I think that it is difficult to understand the vital point, and an obscure matter easily becomes confused. Except for concentrating one's mind in examining this, searching out what is deeply hidden and clarifying the reason, how could we save deluded people from heavy mist (i.e., obscuration)? How could we exercise our own views in [spiritual] darkness? I personally think that the great sage [emperor] who manages the empire manifests his superior virtue over the people. He bestows the Dharma clouds [upon the people] in order to deeply benefit them. He discloses sunlike wisdom and increases its splendor. His profundity is comparable to that of the dark, vast ocean, and his familiarity with the people is likened to theirs with a well crib. Throughout the ages, who else [but His Majesty] could know this [principle]? There are parables found in the Buddhist scriptures, [such as] "After a sparrow [that was in a vase] flies away, the vase is still there" or "Even if [the candle]light [by which one can read a writing] is extinguished, the writing remains.

"199 The [Book of] Ritessays,

"[The ancestral spirits] do not accept

offerings from those who are not their family members. When [their family members] offer sacrifices to them, they send down blessings. "200 Moreover,

[a concubine of Duke Wen of Zheng state], after dreaming of an orchid, conceived the Duke of Mu of Zheng state. 201 [The father of the concubine of

Wei Ke's father's] tied grasses together and fought Du Hui [on behalf of Wei Ke].

202Generally speaking, there are many instances like these; it is impossible to record them all.

Furthermore, we transmigrate in the five realms of existence, but we will return to the same place [through practicing] the six pāramitās. All this is the 128

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evident testimony [for the existence] of the spirit and the profound meaning of the immortality [of the spirit]. Xi Ke is simply a lame person [of Jin state]. How can he be compared in the way of walking with a man from Handan [who mastered the art of walking]? How could Lu Ao, a swiftfooted man [of Qin], be claimed as equal to Ruoshi, [a legendary wizard of the Northern Sea]? Today [His Majesty's composition] was bestowed on heavenly beings above203 and reached even the icchantikas below. This is what is called the simile of dispersing the dense fog by hanging two well-matched objects (i.e., the sun and moon), or coming out of a dark night and seeing [the light of] Zhulong (the torch dragon).

204

I attempt to draw water from a deep well with only a short rope205 and examine the condition of the sea only by gazing at great waves in the distance. I am really happy and pay respects to [His Majesty's composition], which is just like an invaluable precious jewel.

I, Shen Hong, lower my head to the ground and bow.

The Answer of Sima Jiong (d. 518), Arbiter of Jiankang [I received] your gracious letter. You kindly showed me the Imperial criticism on the Discourse on the Extinction of Man '

s Nature(Miexing lun;i.e.,

Shenmie lun).

I personally think that [His Majesty's] benevolence greatly spreads out like waves, his way is the utmost among those of all numinous beings, his intelligence illuminates what is deeply concentrated, and his principle is unmatched by those of all ancient sages. Therefore, the discernment of the seven kinds of meditation (qichan) and the eight kinds of meditation leading to enlightenment (bahui), and the subtlety of the three gates of emancipation and the fourfold truths, are originally luminous in scriptures and they are bright in [His Majesty's] clear and logical instruction. Therefore an exposition of the Dharma by the Buddha (Skt. udāna) says,

"It is just like the case where

even if a hundred people were to praise the wondrous awakening in a chorus, they would still be unable to express even one ten-thousandth of the praise. "206

When karma arises, reward or retribution springs up from it. When a cause goes, an effect follows. Though the meaning is obscure, the event is apparent. Moreover, even though the principle is profound the testimony is evident. From what is familiar, we can understand what is profound. Through seeking what happened in recent times we can discover what happened in ancient 129

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