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The Collection for the Propagation and Clarification of Buddhism, Volume II times. For instance, when the sun or moon rises in the sky, we do not have to borrow the eyes of Li Lou, [a man of excellent eyesight, to perceive it,] or when the sound of a bell reaches our ears we do not have to bother Ziqi, [a man of excellent hearing ability,] to hear it. The advocate [of the Discourse on the Extinction of the Spirit], however, makes himself dark, strays from the right path, and has trouble understanding [the truth]. If he follows what he has in mind, he will easily fall into a pitfall.

I humbly read His Majesty's excellent purpose. His reason is wondrous and his expressions are gorgeous. He achieves the apex and investigates what is profound. He examines the most tranquil truth, and moreover he elucidates it. He opens the profound path and at the same time he clarifies it. Even if various sages were to ride stirrup to stirrup with each other, or a large number of scriptures laid out the mysterious principles in a row, [the Dharma expounded by the Buddha] with his golden mouth on Vulture Peak and with his beautiful tongue near the Nairañjanā River cannot be sought and understood thoroughly after all without this (i.e., the Imperial Response), and if we disregard this instruction we cannot attain the right path. Truly, this washes away dust and dregs, like the waves in the Yangzi River or the Han River, leads with virtue, sets ceremonies in order, and returns customs and edification to [the right path]. This is the reason why [His Majesty] is versed in both the Buddhist teaching and the secular teaching. I will send these statements to you. I precisely completed my statement.

I, your disciple Sima Jiong, present this.

The Answer of Qiu Zhongfu, Assistant Director of the Left I humbly read the Imperial Response to His Subjects: The Examination of the Discourse on the Extinction of the Spirit,in which His Majesty illuminates what is profound and includes the absolute and the relative reality. His reasoning goes beyond the world of language. The meaning penetrates a vast amount of knowledge.

I will study this marvelous plan intensively with respect. My humble joy deepens. You kindly showed this to me; I appreciate your favor. I, Qiu Zhongfu, address you.

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

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69a

Director He Shangzhi's Case to

Glorify Buddhism, Responding

to Emperor Wen of

the Song Dynasty

On the fifth day of the fifth month of the twelfth year of the Yongjia era (435), an official delivered the following report [to the emperor]. Xiao Mozhi, the magistrate of Danyang, respectfully submits a report, in which he says,

"Four dynasties have already passed since Buddhism was

transmitted to China. Buddhist temples and images in the thousands are everywhere. When we advance, we can connect our minds to [Buddhism], and when we retreat, there are plenty of [monks and nuns] from whom we may ask advice. Nevertheless, recently people esteem digressive matters. They do not consider diligence and sincere faith to be supreme. Moreover, they place value on competing for luxury. Dilapidated buildings have never been repaired. Instead, they construct their several new buildings and proudly boast of it to each other. The best-quality lands are nearly overloaded by mansions of eminent people. Construction materials such as timber, bamboo, copper, and varicolored silk are wasted limitlessly. Those who disregard a standard degree and go beyond a [reasonable] limit should be given restraint. If we do not take measures against this, its longstanding evil will not come to an end. "I would like to request that from now on all those who wish to erect a bronze [Buddhist] statue [must first] go to a government office and notify [of their plans] in person. All those who wish to build a Buddhist temple or a monastery [must] first go to the governor-general of their local district207 and notify him of the relative scope [of their construction project]; according to the matter, [the governor-general] will give a statement that is sent to the main prefectural office, [the petitions] must be approved, and [only] then should the petitioners begin [construction]. If someone arbitrarily erects a bronze statue or establishes a Buddhist temple or monastery the case should be discussed, and under the law of failure to accept and exert the imperial 131

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The Collection for the Propagation and Clarification of Buddhism, Volume II decree the bronze metal and all building and construction materials and tiles will be entirely forfeited to the government.

"

His report was sanctioned.

At that time, Śramaṇa Huilin, who falsely took up the position of a Buddhist monk and slandered the [Buddhist] teaching, wrote the Discourse on Buddhist Laymen and Clergy(Baihei lun). He Chengtian, the magistrate of Hengyang, was in collusion with [Hui]lin, and they often praised one another. [He Chengtian] wrote the Discourse on the Full Understanding of Life (Daxing lun). They both adhere to one side and slander Śākyamuni's teaching. Yan Yanzhi (384- 456), magistrate of Yongjia, and Zong Bing, Secretariat of the Heir Apparent, believe in the [Buddhist] Dharma. They reviewed these two essays and respectively refuted them in writings of more than ten thousand words. [Hui]lin and [He Chengtian] at first corresponded with [Yan Yanzhi and Zong Bing], but they stopped before stumbling. [Zong] Bing accordingly wrote the Discourse to Clarify Buddhism (Mingfo lun) in order to propagate his purpose.

His Majesty considered this to be virtuous and said to Palace Attendant He Shangzhi,

"I did not read [Buddhist] scriptures when I was young and I have no free time recently. I have not yet thoroughly discerned [the law of] causality of the three periods of existence. Nevertheless, the reason I do not dare go against [the law] is simply because my precursors and you, contemporary men of outstanding ability who lead [the world], all respect and trust in [this law]. Fan Tai (355-428) and Xie Lingyun (385-433) always say, 'The compositions of the Six Classics were originally intended to save the common people and govern them. If we must seek the genuine heart of our spirits, how can we manage without taking Buddhist scriptures as guidebooks?' Yan Yannian's (i.e., Yan Yanzhi's) refutation of the [Discourse on] the Full Understanding of Lifeand Zong Shaowen's (i.e., Zong Bing's) criticism of the [Discourse on]Buddhist Laymen and Clergydeeply and extensively clarify the Buddhist teaching. They are very logical. In addition, they are sufficient to open and encourage people's minds. If everyone within the territory of my state is completely edified by this teaching, I will achieve the great peace without doing anything. What is the matter with this? "Recently Xiao Mo[zhi] requested me to draw up a constitution but I have not ordered to let [the request] pass. That is to say, I have already shown [this 132

Fascicle Eleven

request] to you, and I will leave to your judgment the issue of whether it will give profit or loss. We must have a measure to correct and stop superficial dissolute practices. If [the request] has no harm in greatly encouraging [the people], then you should write an order.

"

Shangzhi replied,

"People who have vague ideas mostly do not believe

in the Buddhist teaching. I am stupid and ignorant, yet I take charge of the matter with my foolish diligence. I am afraid that my incompetence will blemish the great teaching. Furthermore, I receive your great patronage but [this task] is not one that I dare assume. Regarding a great number of wise people of previous generations, they did not disobey brilliant imperial decrees. The medieval period is already far in the past, and it is difficult to know [about that time] completely. After moving to the Jiangnan area, Wang Dao (276-339) and Zhou Yi (269-322) are the most outstanding among the successive prime ministers. Wang Meng (309-347) and Xie Shang (308-357) are models of the principles of human relationships. Chi Chao (336-377), Wang Tan[zhi] (330-375), Wang Gong (d. 398), and Wang Mi (360-408) are known either as being unparalleled or unrivaled. Their refined and sophisticated vapors and their pure and chaste feelings are also beyond the secular world. People such as Guo Wen, Xie Fu, and Dai Kui (326-396) all set their minds to the ultimate of heavenly and human beings and raise their bodies among the clouds. The late brothers of my great-grandfather (i.e., He Chong and He Zhun) were exemplars of the world with their virtuous opinions. Wang Yuan and the Lin brothers held premier positions in the court due to their intelligence. Other people, roughly scores of men such as Fan Wang, Sun Chuo, Zhang Xuan, and Yin Ji, were talented people of the time. Moreover, all śramaṇas mentioned in [Zong] Bing's Discourse [to Clarify Buddhism], Bo[yuan], Tan[wuchen] (Dharmarakṣaṇa), and [Yu Dao]sui, are the next generation after them. They are compared and contrasted with Yu Yuangui. All the gentlemen before [Yu Dao]sui, such as [Zhu Fa]hu (Dharmarakṣa) and [Yu Fa]lan, are next to those gentlemen [who accumulate virtue within]. Moreover, they are unpredictable. When Buddhist clergy and secular people of modern times are compared and explained, they are like this. If we take extensive examples both from foreign countries and China, and accordingly come to examples from the Han and Wei periods, how could we be competent enough to speak of geniuses and extraordinary virtuous people? Why should 133

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The Collection for the Propagation and Clarification of Buddhism, Volume II we vainly repress our spirits, abandon our family relations without doing anything, be submerged in and deluded by a counterfeit assertion, and on our own initiative fall into an edification that is unsupported by any evidence? "Your Majesty's thought penetrates beyond the world of creation and discretion and consideration is abstruse and subtle beyond the phenomenal world. You investigate things deeply and attain what is profound. There is no example to take from familiar cases. Hereupon, if we your subjects and those under us can prudently infer things along with this example, lay Buddhists are not few in the present time. How could [Confucius' words] 'A man can propagate the Way' be a false statement?208 Dharma Master Huiyuan once said,

'There is nothing negative in Śākyamuni's edification. Following the Way indeed stems from the origin of the teaching. To save the world is also an important task.

' If the ruler of the times can destroy mistakes and

falsity and encourage [the people] to examine reality, [Buddhism] will be practiced equally alongside the ruler's state affairs throughout the world, and the unseen world and the manifested world will work in concert and jointly enrich the common people. Why can it be said that only King Cheng and King Kang [of the Zhou dynasty] and Emperor Wen and Emperor Jing [of the Han dynasty] were extraordinary? If this [Buddhist] edification were practiced in concurrence with [these extraordinary rulers' ways of administration] at the beginning of the Zhou and Han dynasties, it would have been doubly fast that praise is made and punishment is terminated. "Personally, I am inclined to think that this statement accords with the essence of reason. Why? If ten people from a village of a hundred households observe the five precepts (Skt. pañcaśīla), those ten people are all honest and sincere. If a hundred people in a town of a thousand households cultivate the ten wholesome acts, those hundred people are peaceful and generous. If the instruction of this teaching is transmitted and spreads throughout the world, then a million people among ten million households will be benevolent. This is merely an example given for those who observe both [the five] precepts and [the ten] wholesome acts. If those who observe even one [of the five] precepts or one [of the ten] wholesome acts were all counted, the number would be at least twenty or thirty percent of the population. If one can perform a wholesome act, he removes an evil act. Since an evil act has been removed, one punishment comes to an end. If one punishment comes to an end in a family, then in a state 134

Fascicle Eleven

ten thousand punishments will come to an end. It is not worthy to think that abandoning four hundred prisons is difficult. It would be doubly fast in reason that the ode of the kingdom yaand the hymn of praise song rise. This would be, namely, to achieve the great peace without doing anything, as Your Majesty has said. Theoretically speaking, things should be like this. "If we seek actual facts for this, I, your subject, will say more. A history book of antiquity states that the people of the Western region all serve the Buddha and respect the Dharma. Therefore, even if the population of a large country numbers in the tens of thousands and that of a smaller country is in the hundreds, in the long run they do not annex each other. After they were subordinated to China, their customs worsened considerably. [The people of the region] are, however, still very honest and gentle; they seldom fight. Moreover, the [Chinese] people have been in great misery since the time when the five barbarian tribes from the North (i.e., the Huns, the Tungusic, the Jie, the Di, and the Qiang) threw China into disorder. Countless people were wrongly put to death. During these times, those who attained peace of mind certainly relied on Śākyamuni's teaching. Therefore, when Fotudeng (ca. 232-348) entered Ye, cases of massacres carried out by Shi Hu (295-349) were reduced by half. When the treasure pagoda of Minchi [in present-day Henan province] emitted light, Fu Jian's use of a mallet and a saw [to harm people] stopped. [Juqu] Mengxun (368-433) turned against the one to whom he was indebted; he was heartless, as cruel as a wolf or tiger. In his later years he was inspired and enlightened [by Buddhism] and ended up becoming a good man. [His understanding of] the Buddhist teaching matched that of Buddhist monks. He possessed power as strong as that of ten thousand men combined. When someone threw the region along the Yellow and Wei Rivers into disorder, he was ready to risk his life and went to his teacher who was in difficulty. This is due to nothing other than a respectful faith [in Buddhism]. "There is originally a reason for the fact that the Way of the Spirit helps in edification. It often happens that [people] are struck by lightning on a rainy summer day. Regarding the incidence that the Zhan family shrine shook [from being struck by lightning], it was written [in the Zuozhuan] that [the Zhan family] had hidden guilt.

209 In the reign periods of [King] Jie [of the Xia

dynasty] and [King] Zhou [of the Yin dynasty], those who were wrongly put to death were too numerous to record, but only King Xuan of the Zhou dynasty 135

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The Collection for the Propagation and Clarification of Buddhism, Volume II and Lord Jing of the Jin dynasty incurred divine wrath for abusing [their power to inflict] punishment. When we inspect reason based on the reward and retribution [in the traditional meaning], there are already examples that do not fit [this notion]. When we examine examples from ancient and modern times, our suspicions merely increase. Scriptures and history books, however, record such cases as evidence of encouraging [people to do good acts] and warning [them against committing evil acts], and say that one out of ten thousand images still bears its full fruit. It is better than a statement that censures Buddhism. "[As for Buddhism,] in reason there is a purport that should be axiomatic and believable, and in examining the fact there is also no fault of being perverse or absurd. Furthermore, familiar efficacies bestowed by Avalokiteśvara Mahāsattva all immediately manifest in experiences of one's lifetime, and the people see them together with their own eyes. In a family that offers prayers, whatever [they pray for] comes true, one after another. This is the reason to encourage [people to do good acts] and warn [them against committing evil acts]. Therefore [Buddhism] bears its full fruit. How can we talk [about Buddhism] with that (i.e., Confucianism) in the same breath? "Nevertheless, a cohort of ignorant people improperly proceed to slander [Buddhism], neglect what is important yet die for what is unimportant. They stick to trivial matters and miss out on what is important; they resent that Buddhist monks and nuns cut off their offspring and hate that red and purple paint is wasted on Buddhist images and pagodas. This is similar to the case that people receive favor of Heaven and Earth yet they do not talk about [this favor] in daily life, or that civil officials suffer from their duties to conduct official sacrifices and sometimes denigrate [the sacrifices]. The case of Huilin and [He] Chengtian is probably like this, too.

"As for the system reported by Xiao Mo[zhi], I do not think this is entirely wrong, but the worst people, who hurt and harm the Buddhist clergy and laypeople, exist among Buddhist monks and nuns who do no religious practice, and it is difficult to sort them out based only on internal and external behaviors. We have not yet been able to imprudently remove them. Even though more and more gold, copper, soil, and wood are wasted [to make Buddhist images and build Buddhist temples], this is assuredly what is brought about by meritorious deeds. It is also difficult to promptly stop this. I was thinking to deal with this matter seriously these days, but I had difficulty in settling my course 136

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Fascicle Eleven

of action. Today I graciously received with respect [Your Majesty's] virtuous voice, and I am truly at ease.

"

At that time, Yang Xuanbao, Gentleman of the Ministry of Personnel, was present. He stepped forward and said,

"This discussion surpasses the ultimate of heavenly and human beings. How could this be something in which I should meddle? I am personally afraid that when we discuss plans to build up military power [just as] the states of Qin and Chu did, or when we make an elaborate plot to annex other states [just as] Sun[zi] and [Wuzi] did, we should take something from this [example]. "

His Majesty said,

"This is not a preparation for [war between states of] the Warring States period, but the issue is truly just as you (i.e., He Shangzhi) said. "

[He] Shangzhi then said,

"While a recluse is treated with due honor, soldiers are treated coldly. When benevolence is valued, military esprit de corps declines. If Sun[zi] and Wu[zi] are considered ideal and we engage in gobbling up other states, then the Way of [the sage kings] Yao and Shun is useless. Is only Śākyamuni's teaching [useless]?" His Majesty was delighted with [Shangzi's statement] and said, "That Śākyamuni's school has you (i.e., He Shangzhi) is comparable to that Confucius' school had Jilu. It is simply a case of 'Evil talk does not reach my ears. '"210

The Responses of Two Dharma Masters,

[Dao]gao and [Fa]ming, to Li Miao of Jiaozhou, Who Criticized the Matter that the Buddha Does Not Manifest Himself, and Li [Miao]'s Letters [Li Miao's Criticism]

The Way abides in purity and emptiness. The principle of the four that are great is permanent,

211 but there is the Dharma gate that wondrously goes beyond a multitude of spheres. If it is said that benefiting the people with efficacy and delivering immeasurable [people] are what is taught [by the Buddha], why doesn't he make a true appearance in this world, why does he give empty talk that lacks substance? I am now surely going to ask you about the origin of [the teaching established] in the West. I am humbly solicitous of you, Great Precept Master, to have compassion on me, take ahold of my mind, and freely bestow upon me your marvelous words. I, your disciple Li Miao, bow.

137

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The Collection for the Propagation and Clarification of Buddhism, Volume II [Daogao's Response]

I, Shi Daogao, respond.

I received a question from you about whether or not the greatest sage manifests himself. The taste of your principle is profound and extensive, and the significance of your words is luminous and clear. The more times I read this, the more highly your virtue resounds. The fences and the walls of your house are high and large, and this naturally makes it difficult to find the gate. Then, I will try to exhaust my humble opinions and emulate Wangxiang, [who was able to find] a mystic jade [for the Yellow Emperor]. 212

There are generally three instances in which the Tathāgata responds to the people. The first is emitting light and causing the earth to quake, [which are equivalent to] manifesting himself. The second is that the True Dharma, which is equivalent to the Buddha, exists in this world. The last instance is the edification with the aid of an image [of a buddha], a model which closely resembles [the Buddha]. The model which closely resembles [the Buddha] corresponds to feelings of today's people. The people's feelings receive the saving power from images [of buddha]. What else then do they want to see? Therefore, the Vimalakīrtinirdeśa-sūtra states that [the Buddha] is able to clarify the characteristics of existing things and know the faculties of sentient beings.

213 With regard to the three assemblies held under the dragonflower tree at Kukkuṭārāma [in the city of Pāṭali in Magadha state, when Maitreya descends to this world from Heaven], people perceive in their minds [Maitreya Buddha's present existence]. What is then hidden? Hence, the Lotus Sutra states,

"At that time I (i.e., the Buddha) appear together with many monks at Vulture Peak.

"214It can be expected that the palace of [the wheel-turning king (Skt. cakravartin)] Saṅkha, [who appears when Maitreya descends to this world,] is lofty. [Nevertheless,] how is it that the origin [of the teaching established] in the West cannot be seen? Furthermore, many people of the world who have such doubts say that the descriptions in Buddhist scriptures do not coincide with reality. They have little inclination to rely on something obscure, and so they all produce delusions because they have not seen [the Buddha]. We learn all about the Three Augusts, the Five Thearchs, the three ancient dynasties (i.e., Xia, Shang, and Zhou), the Five Powers (i.e., the Qi, Song, Jin, Qin, and Chu states in the late Zhou dynasty), the Duke of Zhou, who established the system of propriety, and Confucius, who revised the Book of 138

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Odes,in history books. [But] who actually experienced all these [events or actually met these people]? Śākyamuni let the Dharma drum resound at the Deer Park, and Confucius raised his virtuous voice in [his native land,] the Zou region of Lu state. We cannot actually experience any of this with our own ears and eyes; we believe them all based on written records. If you do not believe in this (i.e., the histories and records of China), I am not troubled by the fact that you have doubts about that (descriptions of the Buddhist scriptures). You are, however, able to understand [the histories and records of China]. Why then do you stick so firmly only to [your doubts about Buddhism]? If you, for whom His Majesty has deep consideration, clearly see [the law of] the three periods of existence, hope for and seek the teaching [of the Buddha, whose] life span is inexhaustible, take up, as a recent example, the trace of Dīpaṅkara Buddha and Māṇava Bodhisattva,

215and infer, as an example from the recent past, the great assemblies of Mahābhijñājñānābhibhū Buddha,

216 then through these actions you will dispel many people's obscure delusions, just as the sun disperses heavy clouds.

My statements are superficial and my expressions are poor. Although I speak, I cannot articulate my thoughts. I simply hope that on the day we personally see each other I must speak of your criticism. Stated respectfully [by Daogao].

[Li Miao's Response]

I, Li Miao, bow.

I immediately examined your discussion. This is closely reasoned. Your expressions are arranged beautifully, and there are many points with which I happily agree.

As you say, [the Buddha's Way] to reform the people varies according to the time, and [the edification by] the True [Dharma] (i.e. the Buddha) or that [with the aid of] an image [of the Buddha] differs from people to people. You illuminate Buddhism by invoking non-Buddhist teachings. You verify facts by inquiring into writings. I respectfully take your purpose as a model, with which I can find no flaw.

Nevertheless, the cause to attain awakening is assuredly based on examining by seeing [the Buddha]. To rely on something obscure produces doubt. Doubt is not the foundation of awakening. If what exists in written records 139

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is uniformly understood by various different generations, we do not have to wait for a sage to appear as our teacher after countless generations. If we resign ourselves to [the Buddha's] voice and trace equally, his words and image are interdependent. Once the great justice is disregarded, the antagonism just like that between Confucianism and Mohism will flourish. Then not only right faith will not be clear, but also slander and misunderstanding will increase our sins. Is it impossible to obtain the testimony of [the Buddha's] manifestation and strengthen [our faith] with the seal [of the Dharma] and signs [of the Buddha]?

With the wisdom of nonobstruction the Great Sage (i.e., the Buddha) bestows benevolence without being asked to do so. Why does he have to spare bright light, make his two xun-tall body obscure, cut off sentient beings' hope after he entered nirvana, and cause them to commit sins prior to the three assemblies [held when Maitreya descends to this world]? If straw dogs are futilely displayed, are they able to awaken you? If ritual instruments and images are pointlessly set up, are they able to cause you to have faith? Regarding the [Five] Thearchs, the [Three] Augusts, the Duke of Zhou, and Confucius, their teachings are limited to this world. Matters of the next life were left intact and they did not discuss them. Therefore they did not discriminate about hiding or appearing, declining or rising, expedient or reality. The Tathāgata's teaching completely threads through the three periods of existence and his compassion universally profits [sentient beings]. This cannot be limited to the present existence. Since many confused people seek liberation, he cannot consider nirvana to be the ultimate. Therefore, edification and salvation are not confined to scriptures. The Buddha's altruistic activities are fully arranged, successively and innumerably.

I have a question. Where do "the Buddha's altruistic activities" exist today? If the situation is just as you say, then you believe in this (i.e., Buddhism) and testify to that (i.e., Confucianism). The Sage, however, does not appear in the world. Confucius and Śākyamuni have different paths. Speaking in touch with reality, there are all contradictions. How could this be a testimony?

I cannot hold my tongue and refrain from [asking questions]. I have just expressed my thought in words. I would be happy if you could further investigate in detail. I look forward to seeing your clear explanation. 140

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[Daogao's Second Response]

I, Shi Daogao, inform you.

I have again respectfully received your deep instruction. Your meaning is splendid and the purpose is profound. I read it three times and thought of it several times and I finally came to admire your profound meaning. The wisdom of predecessors and the ultimate principle are not what a common person can fathom, and sublime words and abstruse expressions are not something in which a lowly and ineloquent man is concerned. I will now attentively act in accordance with an ordinary man's indiscretion and roughly explain what I have in mind.

A myriad of wholesome acts all become teachings. The means [for teaching] are not only one. Some people sit and meditate in a grove; some cultivate meritorious qualities in the vicinity of the city; some bow and snap their fingers; some sing gāthās and chant poems [to praise the Buddha]. All these [actions] are comprehended through the ears and eyes. Actions are immeasurable. This precisely corresponds to the case that the ferry by which one attains awakening is caused by relying on something obscure. Why is it always the case that to attain awakening is based on examination by seeing [the Buddha]? Why is it always the case that to rely on something obscure produces doubts? Doubt is also the foundation of awakening. Please let me discuss this.

When one has a doubt he seeks a resolution [of that doubt]. When [the doubt] is resolved one is able to become awakened. When awakened, one enters the Way. If this is not the foundation, then what is? Even though Confucianism and Mohism vied with each other in rising and the nine schools discussed right and wrong, [this is as if] the torches have not been put out and it is not that the sun and moon no longer shine brightly. Why do you anxiously urge [the Buddha's] manifestation and hurriedly return to the same point? The present world is indeed in the last period of the [Decadent Dharma], when there is no realization. It is also not incorrect to produce an effect in order to prove sincerity.

"The Great Sage spares bright light.

" Those in the

world who have this doubt are arrogant and they do not see [the Buddha's appearance]. Subsequently they end up being long confused in a great dream and perversely sink and drown in [the transmigration of] birth and death. Scholars of the past and ancient sages have made old statements on this for 71a

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The Collection for the Propagation and Clarification of Buddhism, Volume II the most part. There are not several traces of wheels on the [right] path. In that case, I transmit [their points] but will not state [my own views]. If we efface ourselves and sincerely devote ourselves to [Buddhism], we will assuredly sense [the Buddha]. When we sense him, we equally see him. If we do not sense him, we do not see him. Those who have seen [the Buddha] tell this to those who have not seen him, but those who have not seen him certainly do not believe it. How could it be that the Sage does not exist? How could it be that sentient beings do not see him?

People hear the sound of the Dharma and praise it as good. [This] does not mean [the case of] "straw dogs are futilely displayed. " People see

[Buddhist] images and bow to them. Would this be the case when wonderful ritual instruments [and images] are futilely set up?

The Duke of Zhou and Confucius tried to save decadent worlds. Their strength was, however, not adequate to complete their task. How did they have time to spare to instruct people about future existences? If Confucius and the Duke of Zhou had been born [in the time of purity and sincerity,] when knotting rope [was a recording method], they would have endlessly clarified [the law of] the three periods of existence. You asked me, "Where

do the Buddha's altruistic activities exist today?" We bow our heads and join our hands [in prayer]. All these are the Buddha's altruistic activities. There are, however, [various] methods to bring people to be deeply awakened. Even though the paths may vary they all arrive at the same point. Regarding what I referred to in my previous letter, that "having a doubt in this (i.e., Buddhism) and believing in that (i.e., Confucianism), " this is

precisely because since people of the world do not see [the Buddha] and then say there is no Buddha, I simply used the example of the Duke of Zhou and Confucius, whom we have also not seen. This follows [naturally] even if we remain indifferent with folded arms. How could this be called contradiction? Your innate intelligence is perfect and original disposition is spontaneous. You hold a rank in the place of the Imperial throne and plan with your great resources. You roam in the park of philosophic principles and wander in the garden of books. In spare moments from your busy duty, you enjoy carefree time for a long day. Once your virtuous voice is given, there is no one who does not listen to you attentively.

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I have rough and shallow learning. I am deeply ashamed of my poor skill in correspondence. I submit my absurd and coarse reply to you, [though]. I fear that I will stain your glorious writing with particles of dust. My awe and shame increase afterward and I am in an incessant cold sweat. Stated respectfully [by Daogao].

[Li Miao's Second Response]

I, Li [Miao], bow.

Your discussion clarified that the ferry to reach awakening is accordingly attained through doubt; to rely on something obscure is sufficient [for awakening]; there is no need to examine by seeing [the Buddha]; and [actions such as] bowing and reciting praises are all enough to reach [the Buddhist] Way. The more I read this, the more I see what is profound and complicated [in it]. Nevertheless, you say that the Dharma of a [buddha] image departs from the True [Dharma]. [In this case] your logic of seeking for awakening is vulgar. [You say that] if people understand the tenor by making use of expedient, there is no need to avail oneself of [the Buddha's] manifestation. This is certainly why the Duke of Zhou and Confucius gave instructions and emitted a brilliant light and why they taught the normative law. To take this from secular books serves the purpose sufficiently. Why must [the Buddha] emit light and cause the earth to quake without any reason? If right faith is not confined to merely bending and lifting one's head, and the Buddha's altruistic activities are completely performed through body and speech, then what the Great Awakened One depends on is his wonderful physical form, which is the foundation at the beginning when one first becomes involved and seeks [faith]. Therefore, it is known that those who first come to believe in [the Buddha] certainly doubt [the Buddha's manifestation] based on Confucian or Mohist [teaching] and even those who learn [Buddhism] still feel sorry about a lack of testimony [of the manifestation of the Buddha]. There is no trouble with the Three [Augusts] and the Five [Thearchs] even if they spare bright light, but it is a fault of [the Buddha of] the ten epithets to hide morality. Wouldn't this be the case?

In addition, you say that the Duke of Zhou and Confucius were engaged in relieving the decadent world and had no time [to discuss] the next life. [You also say that] if they had existed in the time [of purity and sincerity,] 143

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The Collection for the Propagation and Clarification of Buddhism, Volume II when knotting rope [was a recording method,] they would have spontaneously clarified [the law of] the three periods of existence. This is not the case, either. The future is included in the meanings spoken of in the Seven Classics. Issues expounded and recorded in Buddhist scriptures are confined to reward and retribution based on causality. Therefore the Book of Changessays, "[The

family that] accumulates wholesomeness is certainly to have superabundant happiness, and [the family that] accumulates evil surely to have superabundant misery.

"217 The [Vimalakīrtinirdeśa-]sūtrasays,

"There are no self, no one

who creates [karma], and no one who receives [reward and retribution], yet good and evil karma does not perish.

"218 This precisely indicates that the

teaching of causality (i.e., Buddhism) usually indicates being gradual while the teaching that includes [instruction for the future] (i.e., Confucianism) is very magnanimous. Could it be said that what [Confucianism] is engaged in lies in this, and what it lacks lies in that?

Your discussion is beautiful but it is, from the beginning, merely speech that goes around and around in circles. I hope that you will pick up new [elements] and expound something different in order to wash away the delusions of all ages, make the level and easy way wider and smoother, and greatly pierce through the accumulated hindrances. I deeply wish that you, Great Precept Master, will graciously accept my clear sincerity. Presented respectfully by your disciple Li Miao.

[Faming's Response to Li Miao]

I, Shi Faming, inform you.

A great discussion has been bestowed on me here. I spent time to respectfully read this. This [discussion] is as fragrant as an orchid that blooms in a dark gorge, and as clean as a gentle breeze. My caliber is not as sharp as peaked frost, and my movement is not [as skillful as] that of chef Sheng. 219

I am inclined to be contrary to reason and alone am frustrated by many doubts. This is truly because my expression is poor and my point of argument is not lucid, and [therefore] severe criticisms are ranged just as stars [in the sky]. I, a silly person, think that doubting something obscure, placing one's mind in what is wonderful, examining through seeing the [Buddha's] manifestation, bowing and singing praises, and being moved by [the Buddha who] mysteriously transforms are all guides to reach the [Buddhist] Way and 144

Fascicle Eleven

a happy occasion to cleanly ascend [toward the attainment of buddhahood]. Therefore, placing one's mind [in what is wonderful] and examining through seeing [the Buddha's manifestation] may both be recommended, and both doubt and verification should be practiced. Would it be possible to give up seeing the manifestation [of the Buddha], promptly forget the [Buddha's] brilliant appearance, [consider that the Buddha] equalizes the path with that of the Duke of Zhou and Confucius, take [Buddhism] to follow the same pattern as worldly instruction, and think that [the Buddha's] emitting light and causing the earth to quake are empty speech for nothing? The dharmakāyais quiet and still and the wondrous physical form [of the Buddha] is calm. Therefore he is able to hide and show himself in accordance with the times, and his course of action is inscrutable. When he manifests himself he appears taking advantage of thusness (Skt. tathā). When he hides himself he is well gone (i.e., attains emancipation; Skt. sugata). When we seek the purpose in conformity with these words, what mistake could there be between [the Buddha's appearance and disappearance] and the ten epithets?220 The glow after [the Buddha hid himself] shines brightly enough for the decadent world. How can those who have faith [in the Buddha] be more doubtful about [the Buddha's manifestation] since [the glow] is just like the [weak] light of a firefly or candlelight? How can Buddhist monks who properly face the [bright] morning sun stand shoulder to shoulder with Buddhist laypeople? Buddhist pagodas, images, scriptures, and books are replete all over the world. How can those who learn [Buddhism] feel sorry about a lack of testimony? Furthermore, in the meanings of the Seven Classics to which you refer, the future is included; [for instance,] "[The family that] accumulates wholesomeness is certainly to have superabundant happiness and [the family that] accumulates evil is surely to have superabundant misery. " [In Buddhism,]

even though people are born and die one after another and successively change into a new generation, it is impossible [for them] not to receive the reward and retribution for good and evil karma [they have created]. This is extensively clarified in [the law of] the three periods of existence, which is even clearer than the Seven Classics. I have inquired into this in writings and inspected it in reality. Thus I accept what you say. You say in your previous discussion, [however,] "Regarding the [Five] Thearchs, the [Three] Augusts, the Duke of Zhou, and Confucius, their teachings 145

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The Collection for the Propagation and Clarification of Buddhism, Volume II are limited to this world. Matters of the next life were left intact and they did not discuss them. Therefore they did not discriminate about hiding or appearing, declining or rising, expedient or reality.

" This seems to contradict

[your assertion above]. Which point shall I take in reason? "A man yields to no one when he is doing what is right.

"221I humbly wish to hear your profound

opinion about this.

In my previous letter I gave a rough account of the appearance and latency of the Highest Sage (i.e., the Buddha), but the significance [of my argument] is unclear and my expressions were vague. I will carefully make a further examination in detail. I would like to propagate the highest Way together with you. Sentient beings enjoy a long sleep in the three realms of existence. Their consciousness is eternally confused in the six dusts. They secretly move [from one life to another] and become mere subjects to be preyed upon. They successively go through the transmigration of birth and death. The body serves as an inn and the spirit is equal to a guest who rests there on its way. They suffer transmigration in the three lowest realms of existence. They have hardships passing through the eight difficulties. Happiness and joy are temporary pleasures; anxiety and fear are unending. After the body dies and decays they receive another body.

Even a person who is knowledgeable about worldly affairs and eloquent, who peruses numerous books, who understands thoroughly [the studies of] various schools of thinkers, who completely masters [the theories of] the nine schools, who knows that "Birth and death have their determined appointment, and wealth and high position depend on Heaven, "222 from whom even

spiritual beings demand nothing, and about whose future sages and saints are unable to predict, may not avoid the case of clouding his mind with wrong views, disturbing his thought with suspicion, relying on sorcery, surrendering to talismans and incantations, hoping for right by sticking to wrong, expecting the truth by depending on falsehood, stupidly loitering between two different thoughts, or hesitating [at the parting of] two ways. Even if [the Buddha] were to emit light and cause the earth to quake, could [a person in such a condition] see it?

Consequently, profound scriptures are circulated and expedients wait in array for a chance to take action. When action is taken, [the minds of sentient beings] assuredly sense it. After sensing it there is a response to it. If we let 146

Fascicle Eleven

our determination rest in the tranquil house and settle our moral fortitude in the profound state, we will clarify that our life is as transient as the morning dew and discern that [the law of the three periods of existence] is not unfounded. We slacken the reins in the way of purity and tighten them in the streets of evil and falsehood. If we plant virtue and remove weeds, virtue will grow densely and luxuriantly. If we plant merit and pour [the water of] right on this, [merit] will branch out with a thick foliage. If we cultivate integrity and maintain it through hardships, competing for time even in a very short period, if we keep ourselves free from immorality, vying with the sun setting in the west, and if we embrace sincerity and hold aspirations, then our minds will be consequently understood. How could we not be intimately illuminated by the brilliant luster [of the Buddha] and see his mysterious transformation? Taking examples from what the ears and eyes perceive and what may be seen in a dream, [there are the following cases]. Emperor Ming of the [Later] Han dynasty awoke to the Sage (i.e., the Buddha) on the basis of a dream he had. The great Dharma was thereupon transmitted [into China]. Monarchs sincerely devote themselves to take refuge in [the Buddha's] virtue. Outstanding persons adjust themselves and abide by the [Buddhist] edification. Śramaṇas stand shoulder to shoulder with princes. Buddhist monks and nuns do not bow to emperors. Who considers the ninety-six [heterodox schools] to be as lofty as [Buddhism]?

At the time Emperor Wu of the Song dynasty first ascended to the throne, he dreamed of a Buddhist monk, carrying an almsbowl to beg [for food], who then addressed him,

"You gave a bowl of food to Vipaśyin Buddha in

your previous life. [Because of this] you attained the throne in this life. " [The

emperor] dispatched a messenger to ask Eminent Huiyan (363-443) to prove whether [what was said in the dream] was true or false. Eminent Huiyan immediately sent the Sutra on the Seven Buddhas(Qi fo jing) to present [to the emperor] for his perusal.

Sun Quan (181-252), a ruler of Wu state, was at first doubtful of Buddhism. He thought that as there was no mysterious efficacy [the teaching] should be stopped and discarded. Sun Quan subsequently obtained a relic [of the Buddha]. [The relic] cast bright light in his palace, it could not be broken [by hitting with] metal or iron [rods], and it could not be melted through metallurgy. 147

The Letter of King Wenxuan Givento Kong Zhigui, Palace Aide to the Censor-in-Chief, in Order to Dispel Doubts, together with the Answer

72a

The Collection for the Propagation and Clarification of Buddhism, Volume II Jianchu Temple seen today in the capital was [built in connection with this incident].

223

In Wu County there was a stone Buddhist image that floated on the sea. Daoist monks, sorcerers, and more than a hundred of their followers held talismans and danced to the beat of drums but they were not able to move [the image] even an inch. Five or six Buddhist monks and four men whose family name was either Zhu or Zhang approached and respectfully welcomed it. Then they succeeded in lifting up [the image]. [This image] remains now at North Temple in Wu County. Among those who are extremely sincere there is no one who does not have the receptivity [of the Buddha's power]. The Zhu and Zhang families believe in Buddhism from generation to generation because they saw this miracle happen. 224

Guo Wenju greatly worshiped the Three Treasures. His right faith was firm and clear. He once groped for a fish bone [that was stuck a tiger's throat]. He had deep discernment regarding what is safe and what is dangerous. Eminent [Yu Fa]lan brushed off a heavy coat of snow from a ferocious animal.

225 Eminent [Zhu Fa]hu moved a dried-up spring, from which water flowed out in response.

226

All [these people] were equally outstanding in lofty conduct and surpassed ordinary people in pure spirit. They all exhibited extraordinary behavior which was fully recorded by the people of the world. In addition to these [there are more miraculous events], but they are too numerous to mention. I have been lazy in studying since my youth up to now, when I have gray hair. I feel solitary and uncultivated, with but little information. I simply tried to show [my opinion] with sincerity. My words are impolite and my expressions are plain. It may not be necessary to take notice of [my opinion]. I am afraid that this does not serve as [anything good]. I am humbled by shame and awe as a consequence of [my criticism].

Presented respectfully [by Faming].

The Discourse to Clarify Buddhism composed by Layman Zong [Bing] of Jingzhou says,

227 "Bo Yi said in the Book of Mountains and Seas(Shanhai jing),

'In the country of Shendu the people are very dear to others and love one another.

' In Guo Pu's commentary on the book it is said,

'The country

we formerly called [Shen]du is Tianzhu (i.e., India) where Futu (Buddhism) originated.

'" (The term futuis fotu,

"the Buddha's purpose").

148

Fascicle Eleven

"Liu Xiang's Biographies of Arrayed Transcendents(Liexian zhuan) states that seventy-four [of the transcendents] are found in the Buddhist scriptures. These are scholars' [views of limited scope]. Again, it was not [during the reign of] Emperor Ming of the [Later] Han dynasty that [Buddhism] began [in China]. "

"The eminent Buddhist monk Fotudeng was a kindhearted sage at the time of Shi Le and [Shi] Hu. [Fotudeng] told Shi Hu,

'In the city of Linzi

county (in present-day Shandong province) there is the old site of Ayuwang (i.e., King Aśoka) Temple where there is still a [buddha] image, and the dew basin is buried in the earth more than twenty zhangunder a big tree in a deep forest.

' An envoy of [Shi] Hu looked for them, relying on the illustration, and found everything [Fotudeng] had mentioned. Recently, when Yao Lüe's uncle was a king of Jin, he saw a bright light at the site of Ayuwang Temple, so called by the elders, in Puban of Hedong. Seeking [the origin of the light,] he had [his men] dig there and obtained relics of the Buddha in a silver case placed inside a stone container. The brightness was extraordinary. Following [Yao] Lüe, [the king of Jin] came out onto the bank of the Ba River to see [the relics arrive]. Today bhikṣus live in a new temple [where the relics are worshiped].

"From the observation of these facts, [we can see that] a long time has passed since Buddhist practices were transmitted to the land of Qi and Jin. The reason [the transmission of Buddhism] was not mentioned in the three commentaries [on the Spring and Autumn Annals] (i.e., the Zuozhuan, the Gongyang,and the Guliang) is similar to the reason why in the history books written by Gan Bao and Sun Sheng (i.e., the Jinjiand the Jinyangqiu) there are no remarks about the Buddha. The subtle [Buddhist] edification is, however, really obvious. During the Jin period [Buddhism] flourished in the Jiangzuo area (present-day Jiangsu province).

"

The Letter of King Wenxuan Given

to Kong Zhigui, Palace Aide to

the Censor-in-Chief, in Order

to Dispel Doubts, together

with the Answer

I closely read your letter line by line. I have long worried that groundless words always impair the right path and drastic measures harm purity and 149

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

"A monarch should not be fond of wisdom. A

monarch should not be fond of courage. Excessive courage and wisdom produce trouble and disasters. What he abides by is exactly that he should take love and justice as the foundation.

"228 Today, since studying Śākyamuni's

teaching I have realized for the first time from where this statement derives. By pledging to and practicing [this statement], I would like people in both high and low positions to equalize their good points. Furthermore, I will use an illustration for liberation: "Nothing is gained and nothing is lost. The small contains the large.

"229 Regarding the phenomenal world, it does not

spontaneously deserve to be mentioned.

The goal of the teaching of the truth (i.e., Buddhism) and the secular teaching (i.e., Confucianism) is simply the same. Because those who practice [either of the teachings] have not mastered this, inconsistent views arise indiscriminately. You say,

"One who accumulates karma stays in faith.

" In

that case, this would mean that speech and action go against each other. Can it be said to be great filial piety that while attending one's parents a person respects his parents on the one hand and injures or wounds [his own body, a gift from his parents] on the other?230 I have never heard of such a thing. The deeds of a person of virtue are not something to injure heartlessly but something to increase his goodness. The moral conduct of an honest person does not form his virtue through greed and theft. If things were like this, would it be possible to reject taking refuge in the Three Treasures and observing the five precepts even for a moment? Would it be possible to abandon the ten wholesome acts and the eightfold holy path to enlightenment even for a short time? I have not seen a case where the foundation is treated lightly while the branches are valued. This is what is called "The root has already been inclined and its branches and leaves follow it afterward.

"231 Now you say,

"The two

paths are separate and different from each other. How could it be possible to follow [both]?" I see that this statement is merely superficial talk. It is not that you have not seen what is discussed in sutras and Vinaya texts. Why do you incline your determination only to one side (i.e., Confucianism) and bury the [common] path [to Buddhism and Confucianism]?

A person of learning does not usually leave the secular world to give instruction. The teaching that conforms to the ways of the world can be understood. If it is said that this Dharma vainly consists only of deception and 150

Fascicle Eleven

falsehood, the doubts of [the people] increase and [they think] it should be destroyed. I will, then, precisely state the cause. After all, how many people who are filial to their parents and respectful to their siblings at home are there in our numerous communities? Would it then be possible to reprimand various instructions and admonitions for the reason that there are not many [such good people], and to burn all the classics, history books, and admonitory works? At present you are hesitant to accept Buddhism. How different is [your case] from this example? Therefore, those who take refuge in the excellent Dharma originally do not show their minds with decorum and respect, and those who respectfully admire and worship [Buddhism] do not, from the beginning, forget other people and think only of themselves. Today, those who courteously overcome their own desires are precisely only your group of people. Together you now intend to leave behind arrogance, remove haughtiness, restrain sensual desires, control greedy desires, cultivate politeness and modesty, learn how to be respectful, admire benevolence and righteousness, and deepen your filial piety toward your parents and respect for your siblings. You impose [these practices] upon yourselves through extensive charity, propagate them with philanthropy, praise them with outstanding talent, and promote them with wondrous capability. Why would you then be ashamed of yourselves in the eyes of spiritual beings? To diligently urge yourselves to carry out the practices is exactly seen here. Although I am not able to respectfully follow [your opinion], I do not forget this in my mind. [The jade that] glows in the night has not yet been thrown to you but you have already stood up and placed your hand on your sword [for naught]. 232

Even though you seek to hope for morality together, don't you instead feel more ashamed? This must be because you have not seen the situation. Therefore you merely have expectations in ordinary faith. What I have in my mind is not this. I often take it seriously that [my faith] is not yet great enough. The Office of the Minister of Education and Cultural Affairs primarily exhorts the teaching of the five kinds of principles of human relationships. 233

Together we earnestly perform these good acts in order to act in accordance with freedom from desire and cause those who deceive and flatter others to reform themselves through merely viewing the gate [of the Office of the Minister of Education and Cultural Affairs], or cause those who make an outward show without sincerity and who have loose morals to improve their 151

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The Collection for the Propagation and Clarification of Buddhism, Volume II behaviors only through stepping into the yard [of the Office of the Minister of Education and Cultural Affairs], equalize [the Office of the Minister of Education and Cultural Affairs] to that mansion which sets our hearts at rest (i.e., a Buddhist temple), and make [the Office of the Minister of Education and Cultural Affairs] equal to the tower of freedom from desire (i.e., a pagoda). Wouldn't this be good?

First, we respectfully follow the benevolence bestowed by the emperor all over the world. Second, we respectfully receive the affectionate wholesomeness granted to us by the crown prince. Simply, what I am vigilant of morning and night is precisely the concern that my feeling about this is not satisfied. [People of the world] are fond of idly speaking on a great variety of subjects. They say they do so because they wish for wholesomeness. They have not been aware of the important point of harming the edification. Even if someone tries to be loyal to his country and filial to his parents through deception, if he tries to show love and justice through flattering and pleasing others, if he tries to make the complaisance proper to the rule of propriety through false actions, or if he tries to be irreproachable through pretense, if he can overcome his own desires even for a single day all under Heaven will ascribe perfect virtue to him,

234 not to mention that if he were able to do so for more than ten days or a month [the conditions] would be better than expected. Frankly speaking, I certainly feel bitter about the fact that there are not many cases like this in which wrongs have been corrected. If [you think that] this trouble has not yet spread, I, an old vulgar shallow person, deeply regret it. Certainly you must admonish yourselves to correct the contradictions and develop what you have not yet mastered. Why do you think that [Buddhism] hurts the basis of filial piety and damages the foundation of principles? Alas! To have trouble in my mind is not something I wish for. If this issue can be abandoned I would be happy to hear other good points.

Furthermore, you say that it is not necessary to exhort the people to observe the precepts, and that instead we should cause those from the lower stratum of the society to do good acts voluntarily. If a teaching is propagated in this way without fail, Fangxun (i.e., Yao) should have waited for the four wicked ones to reform themselves and attain sagehood [instead of banishing them to the four distant regions],

235and Yu Shun should have waited for [his unworthy son] Shangjun to become wise and his virtue to become clear. Is it possible 152

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to hope to fulfill wholesomeness in this way? Your intention like this should have what is broadly corrected. In that case, we should question the frugality of the earthen steps of Yao's [residence],

236 praise the beauty of a temporary

abode for an emperor on a tour, speak ill of the stinginess of Yu's [residence with its roof of] couch grass and thatch, esteem the distinction of the Efang Palace [of the First Emperor of the Qin dynasty], feel ashamed of the correct attitude of Ji An [in the service of Emperor Wu of the Former Han dynasty], and honor Zhu Tuo's obsequious manner.

237 Regarding all other honorable

conduct, such as the virtues of integrity, purity, sincerity, modesty, and courteousness, we must change our ways and turn away from them. What practice would we then be able to cultivate?

Generally, when we hear a speech we assuredly judge the [speaker's] behavior. When we see a behavior we certainly search for the reason [behind that behavior]. If your reason does not contradict [the truth] and your behavior does not transgress, please do not reach for strange doctrines. Truly different paths arrive at the same goal. You need not be consistent in a minor point. Recently there are many people who agree with you in this intention. Today, I convey my opinion in this letter. Those who do not concentrate their attention harbor doubt and delusion in their minds. His Majesty made this known publicly and widely. I have briefly expressed his thought but it seems that nothing is clear. The issue easily becomes troublesome in a letter. I cannot completely express my intention after all. I will meet with you one of these days and make this clear at that time.

Everyone has a mind of his own, just as everyone's face is unique. Could it ever happen that every person's face is the same and his or her intelligence is equal [to that of others]? When we examine that there are differences in the physical appearances of people, we fully see that their spirits are separate from each other. Once this determination has been made, the issue is no longer something that requires further discussion. Once someone goes against the [right] path, how could [his mind] be changed by explanation? When I saw you, even though you clarified the issue completely in your statement we did not reach this point. This is truly because there was already a difference between the two parties, yours and mine. It would be fortunate if each party could maintain the same small difference [as there is now]. There is simply no need to fruitlessly discuss right or wrong and slander each other without restraint. 153