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

Kong Zhigui’s Letters, together with [Prince Xiao’s]Answer

73a

The Collection for the Propagation and Clarification of Buddhism, Volume II As for resting one's mind and coming to have faith, it is not that the virtuous people of former times did not have this determination. I consider now that following wholesomeness is my happiness. Therefore I try to take the conceit out of myself when meeting with people. If you think that your virtue surpasses those of the ancient wise people, your sacredness exceeds that of former virtuous people, your intelligence excels that of a large number of people, and your rank is the highest of human nobility, then you can enjoy a free and leisurely life outside the mundane world, edify people in your own way, place your mind at a lofty level, have nothing more to seek, and be selfsufficient. Moreover, if you step back and imitate the virtuous people of former times, I am afraid that you will not be able to be far apart from them. You vainly hold the two paths (i.e., Buddhism and Daoism) in hand. You alone are separate from the wonderful Dharma.

If we were to meet each other in a leisurely manner I would not have said anything from the beginning. My intention is not light; I simply show you what is in my mind. I will see you one of these days and discuss all of this in detail. Recently I wrote a two-fascicle work, the Explanation on Dispelling Delusions(Shizhi). I think you may have already seen it at some other place. I now send it and show it to you. If you have already read it, please send it back to me. I would be happy if there is no need for you to further trouble yourself [with it]. If you have not yet read it you should read through my intention for my sake. Originally I did not hope that other people would change their minds [by reading this]. It was written only to dispel my own doubts and delusions. When you read this you will surely clap your hands in glee. I, Xiao Ziliang, have thus written.

Kong Zhigui's Letters, together

with [Prince Xiao's]Answer

[Kong Zhigui's (447-501) Letter]

I, Zhigui, explain.

I receive with respect your benevolent favor from early on. I have deeply enjoyed the instruction given by you together with great mercy. Thanks to your kindness I will assuredly complete my life. I dare to now show my sincerity and humbly pray to illuminate your mind. 154

Fascicle Eleven

My family has occupied a noble position for a long time, respectfully following [the teaching of] Li Lao (i.e., Daoism). We set our minds to become void and calm and make our conduct pure and moderate. We tread upon all the depths of wholesomeness in our behavior and expect for the abode of the highest level of obedience in our minds. I revere and hold to the path my ancestors followed and cut off [defilement] even as tiny as a speck of autumn dust. I still do not dare lose what my faith heads toward. Regarding the brilliant teaching of the Great Awakened One and the right origin of transcendental wisdom, these are what I have come to respect in the course of my life. I have not been against them from the beginning. Usually when I infer the ultimate principle, [all] principles come to the same point. When I place them in the culmination of the ultimate law of nature, I see that the culmination of the ultimate law of nature does not hold more than one. Since the time I began to respectfully receive your instruction, I rely on and come close to your style. You guide me through the right vehicle (i.e., the right teaching), and lead me with the universal precepts. You caused me to promptly remove the six kinds of hindrances,

238 and to precisely clarify

the five desires. I reformed myself. I bow with my head to the ground and join my hands [in reverence]. I am willing to abide by this. I respectfully take refuge in [Buddhism]. I have pure faith from early on. Regarding the important precepts and minor articles, I have already observed half of them. The reason I have not converted to the [teaching of those who hold the three kinds of] robes and an almsbowl (i.e., Buddhism) and admire the teaching of the Yellow Emperor and Laozi is in fact based on my family profession. It would simply be unbearable for me to one day suddenly give up [Daoism]. There is an origin in the world of my mind. I do not wish to conceal myself with regret throughout the morning. Since the two teachings (i.e., Buddhism and Daoism) are almost the same, I originally do not dare be unwilling to transfer my mind [to Buddhism]. In fact, I truly praise the profession of my ancestors and simply cannot bear to give up the determination of my family. How could I not happily think of the Mahayana teaching and cordially make up my mind to pursue [the teaching of] the One Vehicle? Needless to say, I respectfully rely on you who equally govern propriety and morals. Furthermore, I must recite with reverence your pure faith. 155

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The Collection for the Propagation and Clarification of Buddhism, Volume II As to the preface to the Jingzhuzi(Jingxing Famen) that you wrote, you clarify the hearts of ten thousand gates [of teachings] and propagate the profound tenor of a hundred million sections. Even though I think to say something against this, my mind is unconsciously infatuated with it. Further, I did not foresee the greatness of your skillful guidance was so wondrous. Extensiveness and simplicity are arranged from point to point and the exquisite light shines out. Even if I intend to stop this, I am still unable to do so. Even if I did want to go against this how could I avoid facing it? Until now I was not intelligent indeed but from now on I will make it my business to practice your words.

239

My silly mind just adheres to my family law. I dare not distinguish Śākyamuni from Laozi in my mind. For the first time I made inquiries about the past of my family. We once clarified the significance [that Buddhism and Daoism are] related to each other. On one occasion, we taught this to Zhang Rong, who then wrote the Discourse on the Way to Reach the Origin [of the Two Teachings] (Tongyuan lun). His [pseudonymous] name is Shaozi. What Shaozi clarified [in the Discourse] is how to combine Daoism and Buddhism. [Zhang] Rong's comprehension of this derives from my family. Since my family's [view] is exactly so, how could I obstruct [that way]? In the beginning I hesitated to take this trace but now I always respect both [Buddhism and Daoism] from the bottom of my heart. On one hand, I have not vainly abandoned [the teaching of] the Yellow Emperor and Laozi, but on the other I take refuge in [the teaching for] the right, perfect enlightenment. I do not expect to suddenly attain great awakening one morning. [But if I am able to attain] awakening, it will be entirely owing to your guidance. I am extremely happy about this.

Sincerely yours.

[Kong Zhigui's Second Letter]

I am writing to you.

Again, I have personally investigated how Daoism differs from Buddhism. [The difference] simply comes from the fact that [Daoism] does not completely discuss the ultimate. When Daoists discuss the ultimate they say that it exists in all the heavens, but Buddhists despise this [assertion] and say that it does not go beyond the three realms of existence. This is [the difference] between 156

Fascicle Eleven

the exquisite and the coarse, or between far and near. [If we see only from this point, Daoists] would really feel ashamed of themselves in the great system, but when we examine it the Daoist teaching establishes a stratagem, which is similar to the idea found in Confucius' books, that the ultimate is only Heaven and Earth. This probably comes from the fact that what common people see are only the two polarities (i.e., Heaven and Earth). Teachings are originally based on the mind and are adaptable to all people. [Teachings] employ whatever people see, and then the people follow them. On the point of [people] following [a teaching], both [Buddhism and Daoism] make an exhaustive study of wondrous things. Therefore the "pair of bellows" mentioned by Laozi and the "non-self" spoken of by Vimalakīrti match Heaven and Earth in virtue.

240In the School of Changes there is the Grand Terminus. 241

Based on the fact that people worship Heaven, this caused people to further worship what is even more wondrous. Accordingly, if there is a ground at the end of the ultimate, its profundity would certainly tower over Heaven. Laozi also says,

"There was something undefined and complete, coming

into existence before Heaven and Earth.

"242This means that the Way already

exists beyond Heaven. Rather, [Laozi] does not take Heaven as the Way. How is this different from the fact that in the Buddhist school an arhat is indicated as one who has attained the fourth fruition and yet, just as in the Shengman jing (Skt. Śrīmālādevīsiṃhanāda-sūtra), it is known that he still has more steps [to cultivate for enlightenment]? Daoists' worship of the zenith of Heaven is similar to the Buddhists' [notion of] the fruit of arhatship. The Buddhist intention is not limited to arhatship. The Daoist [intention] is not confined to Heaven, either. Then and only then do I believe that what Daoists consider to be the Way is definitely connected with the Buddhist Way in origin. What my present mind relies on, then, follows the same direction as yours. The Daoist school asserts abiding by wholesomeness. This is consequently the same as the Buddhist school. In the points common to both [Buddhism and Daoism] I do not carelessly abandon the Daoist teaching. In the points where Daoism differs [from Buddhism], I follow and join your Mahayana teaching. I beg you to dare not lay down a further difference [between Buddhism and Daoism] today.

157

The Letters of Two Dharma Teachers, Daoheng and Daobiao, Responding to Yao [Xing Zi]lüe, the Usurper Ruler of the Later Qin Dynasty, Who Exhorts Them to Give up the [Buddhist] Way, together with the Letters of the Ruler Yao

73c

The Collection for the Propagation and Clarification of Buddhism, Volume II I truthfully keep [your instruction] in mind and stick to it. I have respectfully written of my sincere view. I humbly wish for you to take notice of the penitence of an insignificant person [like me] and understand my initial position [as a follower of Daoism]. I will withdraw and repent of my initial [position]. I am in awe and reverence. Sincerely yours.

[Kong Zhigui's Third Letter]

On the twenty-ninth day of the eleventh month, a man of the province, Palace Aide to the Censor-in-chief Kong Zhigui explains. I am very glad for a chance to completely express my thoughts. Originally reason is not dual. People make their choice from many paths, discuss with and criticize one another's views, and so on. This is something I usually deplore, sighing. It is, however, proper if one is led to Daoism in the beginning. Those who are taught and learn [a teaching] cannot [understand this], but since you have extensively proven various Buddhist scriptures, I am not concerned that you will fall into and remain in that path. I will meet you one of these days and differentiate one from another. [Prince Xiao's Answer]

Prince Xiao's answer says,

"This letter from you is very good. You should show it widely to those who have not understood the point. "

The Letters of Two Dharma Teachers, Daoheng and Daobiao, Responding to Yao [Xing Zi]lüe, the Usurper Ruler of the Later Qin Dynasty, Who Exhorts Them to Give up the [Buddhist]

Way, together with the Letters of the Ruler Yao The Ruler Yao's Letter Given to Two Eminent Monks, [Dao]heng and [Dao]biao

You are delighted with the tranquility of the essence of the Way. You keep the Dharma gate in mind and stick to it. Your immaculate integrity is truly commendable.

I, however, reign over the world and require talent to govern the nation. I desire to summon [able] people who live in sylvan seclusion with satisfaction and to search for [talented people] who live in obscurity at a butcher's shop. 158

Fascicle Eleven

Needless to say, you two [Dharma teachers] seriously attend to [Buddhist practice]; I am already fully aware of this. Each of you receives the ability to manage the trend of the times, and yet hides yourself in a place to keep yourself clean and pure. Does this indicate the most genuine feeling with which I seek the wise and the deep interest by which you both propagate [the Buddhist teaching] together? The ancient people had a saying, "There is a

very fast horse in the country but no one rides it, and the people only anxiously search for it.

"243 This refers to us.

Today I will make an Imperial edict to Director of the Imperial Secretariat [Yao] Xian, in order to take up your meritorious minds of the two vehicles. Wouldn't it be great for you to glorify the times and benefit the world through the capacity of your spotless fame? If someone keeps the significance of the [Buddhist] Way in mind, is it necessary for him to be a monk or layman? I hope you will understand my thoughts about this. You cannot make "to remain faithful to your principle" a good excuse.

[The Letter of Daoheng and Daobiao, Responding to Yao] We respectfully received the Imperial decree dated the twenty-eighth day of the last month. You will make an Imperial edict to the Director of the Imperial Secretariat in order to take the Dharma robes from us, Daoheng and Daobiao. Since the moment we received the decree we have been sad in fear. We have lost our composure and are ashamed and bewildered in every action. There is nowhere to place ourselves.

We, [Dao]heng and [Daobiao], are truly stupid and incompetent in natural abilities and endowments. It has not been long since we were imbued with the Dharma. What we keep in mind is serious and our attachment to [the Dharma] is also deep. We humbly received the favorable edict in which we are praised above what we deserve. You make explanations, instructions, and encouragement for us. Even though you speak and reason in every possible way, we really feel that we have no moment of ease. We made a vow that throughout our lifetimes we will be under Dharma robes. Concurrently, we have been learning the Buddhist Dharma since our youth and we are not familiar with worldly affairs. If we vainly accept an extraordinary appointment we will end up having made no special achievement. Even though we have a reputation for outstanding capability, we are 159

74a

The Collection for the Propagation and Clarification of Buddhism, Volume II useless to benefit the times. Before seeing even a small amount of help there would be a loss as large as a mountain. We thus do not accept [your offer] for your sake, Your Majesty. Even Emperor Guangwu [of the Later Han dynasty] could allow the recluse Yan [Guang Zi]ling to think freely, 244 and

King Wen (i.e., Cao Pi) of the Wei kingdom kept Guan Ning's moral principles intact.

245 [In either case] the monarchs controlled their lofty ideas and let an ordinary person fulfill his trifling determination. Lenient with the masses, [the monarchs] were content; not to mention Your Majesty who manages the people by means of the [Buddhist] Way. You concurrently propagate the Three Treasures, gather scholars of philosophical principles from all over the world in the capital city, and circulate new and unfamiliar Buddhist scriptures in remote as well as near places. The great Dharma flourishes and prospers upon this. Now you certainly expound and propagate the magnificent edification, assist in clarifying [the teaching], and arouse its brightness. You have inherited the sound transmitted from Prince Jeta's garden, and you fan the air that remains on Vulture Peak. You have established a model for the coming one thousand years as a path to guide future generations [toward enlightenment]. [Given all of this,] how could we, Daoheng and [Daobiao], alone submit to this bright time and be unable to appeal to you for our ambition? We humbly pray that you will examine our intention, especially bestow the unrestrained principle which is understood by the less educated, grant a brilliant decree again, and concede our insignificant thought. Then we will bear our gratitude to you even in the underworld and appreciate your virtue, kalpaafter kalpa.We cannot stand trembling with fear. We respectfully report to you. [The Ruler Yao's Response]

I examined your report, in which you gave a thorough account of your intention. The reason you have to submit to me now is because you are needed by the times. Do not come to this [conclusion] through pushing your true intention. Feel vexed about your politeness, expand your horizons, and respond to my interest. I think you both always have an experience [like this]. I will not grumble anymore. You are only expected to respectfully accept the current government order and make efforts to follow the bodhisattva path. 160

Fascicle Eleven

[The Second Letter of Daoheng and Daobiao]

We, Daoheng and [Daobiao], recently presented [our intention], hoping you would understand when you examined it. We again received your brilliant decree. We are not favored by your sympathy and benevolence. We humbly read it with sorrow and anxiety. We are nearly out of our minds. Your Majesty, your benevolence is as great as Heaven and Earth, and you cause the people to be delighted in their nature. We, [Dao]heng and [Daobiao], received training in Dharma edification when we were young. What our stupid minds hope is that upon our oath, we will be able to complete our trifling lives in the Dharma robes. Nevertheless, you bestow on us undeserved favor, kindly forget our ignorance, and encourage us to propagate the bodhisattva way to save [all sentient beings] without distinction. There is, however, a limit to our determination and power. This [appointment] is really something for which we are not adequate. [Our intention] is not only to excuse ourselves from [the appointment] because we want to live [in a careless way] in our remaining years; we personally think that we must live up to what we foolishly keep in mind. We humbly pray that you will examine and excuse us for our wholehearted sincerity, and will not blame us for being stubbornly biased, grant us a special benevolent imperial decree, and accede to our trifling feelings. We repeatedly invite your brilliant decree, and accordingly gasp for breath in fear. We are overwhelmed by [the prospect of occupying] the highest [position] of the common people.

We report with reverence to you again.

[The Ruler Yao's Second Response]

I obtained your second report in which you give details. The situation is just as I explained thoroughly in my previous decree. You must open your minds and follow the current government order. Do not annoy me again and again!

[The Third Letter of Daoheng and Daobiao]

In our previous petition presented to the throne the issues to which we, Daoheng and [Daobiao], hold with foolish intention have been thoroughly stated. But since our purity and sincerity are wanting we were unable to move and awaken Your Majesty's mind. We repeatedly received an Imperial decree in 161

Report to the Throne by the Three Dharma Teachers Senglüe, Sengqian, and Kumārajīva, in Response to the Letters of the Ruler Yao, who Tried to Suspend [the Monkhood of Dao]heng and [Dao]biao, together with the Ruler Yao’s Letters

The Collection for the Propagation and Clarification of Buddhism, Volume II 74b

reply [to our petition] but we have not been placed under your benevolence. We are anxious and fearful in our everyday life and our minds are not [restful]. Your Majesty cherishes the Way, you efface yourself and accept everything, and there is no limit to your support for the people. We pray that you will reveal your kindness [as vast as] Heaven and Earth and allow us to accomplish one-tenth of our determination. [We wish to be able to] keep the sincerity to which we adhere without fail until we die. If we take part in the offense of breaching an Imperial decree we will contentedly take responsibility for it without resentment. We frequently asked you to listen to our winding [intention]. Consequently, we gasp for breath with fear. We cannot bear the feeling of [committing] transgression [against you].

We report with reverence to you.

Report to the Throne by the Three Dharma

Teachers Senglüe, Sengqian, and Kumārajīva,

in Response to the Letters of the Ruler Yao,

who Tried to Suspend [the Monkhood of

Dao]heng and [Dao]biao, together with

the Ruler Yao's Letters

The Ruler Yao's Letter Given to Kumārajīva

Several tens of days have passed since I saw you last. My mind is carried back to the day [we met]. It is gradually getting warmer and warmer. How have you been these days? A petty savage tribe started hostilities in a remote area and there is no way to deal with them. I am simply confused in my mind. Everything is mournful. I need talented people in order to manage these things. Recently I issued an Imperial edict to Daoheng and [Daobiao] and ordered them to take off the robes for arhat and seek the bodhisattva's trace. I think that they are simply hesitating. The Way exists everywhere. You, Dharma teacher, must persuade them. If I only mean to cause them to give up their minds of seeking the Way, why would it be necessary for me to do this (i.e., summon them to join the administration)?

Please convey my best wishes to Holy Priest [Seng]qian. How has he been since I saw him last? I do not know how Superintendent [Seng]lüe has been, either. Since I have too many things to do I am not able to write in 162

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detail. [Dao]heng and [Daobiao] may trouble all holy priests. Please persuade them and cause them to advance in the bodhisattva practice. The Ruler Yao's Letter Given to Sengqian and Others

I examined what you have presented in your letter, which gives a detailed account of each matter. I think that the virtue of self-righteousness is not as good as the merit of saving both oneself and others, and to remain faithful to one's own principle is not as great as to deliver the people [from suffering]. [Yan Guang] Ziling emulated Emperor Guangwu, [Yan] Junping was arrogant in a marketplace of Shu,

246Zhou Dang refused a stipend from the Han court,

247

and Du Wei told Zhuge [Liang] (i.e., Kongming) that he was deaf. 248 All

these people stubbornly esteemed righteousness. How sufficient are they to judge the essential points [and determine] whether to be silent or to speak out, and to understand the tenor of loftiness and excellence? At present China is not governed well and the common people have hardships. Having little virtue, I alone try to deal with this bad situation. I expect to find many talented people with whom I might peacefully have the highest level of administration. Even though you Dharma teachers have a quiet concentrated mind in the Dharma gate, you also assist the world and propagate the teaching. Even if you were unable to lead people, edify the times, encourage the people, or manage the state, you praise Xu You, who refused the world in a remote time, and esteem Xie Fu, who had disheveled hair [and resigned from worldly affairs] in the recent past. If the nine tributary streams of the Yellow River overflowed and all the people were to become fish, how could you Dharma teachers, who assist the world and propagate the teaching, apply [your current way]? Furthermore, for a long time Daoheng and [Daobiao] have kept the instructions of the Dharma in mind. Moreover, their talents are useful enough to help accomplish worldly affairs. Therefore, I simply wish to remove their determination against their will in order to assist my ignorance in administration. If there is a manifestation of meritorious reward [for good conduct] and if the Buddha does not lie, then regarding the achievement of delivering the world from an emergency and the honor of benefiting the times and peacefully governing the country, the merit exists here [in this existence], not over there [in the afterlife]. You should instruct and explain this to each other in order to meet my hopes.

163

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Report to the Throne by Senglüe, Sengqian, Kumārajīva, and Others Requesting [the Ruler Yao] to Cease Removing [Dao]heng and [Dao]biao from the [Buddhist] Way

The Collection for the Propagation and Clarification of Buddhism, Volume II Report to the Throne by Senglüe, Sengqian,

Kumārajīva, and Others Requesting

[the Ruler Yao] to Cease Removing

[Dao]heng and [Dao]biao from

the [Buddhist] Way249

We hear that in the highest [governance] people are educated by means of the Way and the people personally take this to be positive, and in the second best a person of virtue governs the world. Therefore brilliant monarchs of ancient times discerned that it is difficult to govern if they go against nature, and they became aware of the reason it is easy to let the people conduct affairs without restriction. Thus, Yao freed Xu You in Mount Ji, Ling (i.e., Lord Wen of Wei state) allowed [Duan] Ganmu to retire to his hermitage in Wei state, 250 the

founder of the Han dynasty released the four bright men to Mount Zhongnan, 251

Shudu (i.e., Huang Xian) was summoned for the government during the Han dynasty and yet declined,

252Zai Kui of the [Eastern] Jin dynasty put on coarse

clothes in Shan county [in order to avoid the king of Wuling's summon], 253

and Xie Fu became a recluse on Mount Ruoye with disheveled hair. They probably considered that following the nature of the wise is virtuous. Therefore, there are a wise ruler above and those who wear a leather girdle (i.e., common people) below. The manners of hermits give a lesson today. Regarding Daobiao and [Dao]heng, their virtue is not perfect and prominent now, and their lot lies in remaining faithful to their principle. Furthermore, they learned the profound edification when they were young and they keep the Buddhist Way in mind and maintain it. They are earnestly sincere and their determination is certainly firm, without agitation. As for expounding the subtle Buddhist scriptures and studying what is obscure, they are sufficient to enlighten even children and to help edify [people] about merit. When one can cause people to discern what is evil and what is meritorious, he has the benefit to deliver them from suffering. If the Buddha does not lie, [Dao]biao and [Daobiao] are propagating the teaching [of Vimalakīrti] of Vaiśālī. We personally heard that recently [Daoheng and Daobiao] often received a favorable Imperial decree that aimed to take the Dharma robes from them. This is like removing feathers from kingfishers perching upon a wintry tree branch, or illuminating lotus flowers under a thick ice. This indeed indicates 164

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Your Majesty's benevolence and friendliness; you spread kindness that is uncommon in the world. Certainly we, [Seng]lüe and other monks, will remember this with tender feelings. We personally have a foolish thought: we think that Your Majesty shakes the rope of morals in order to maintain the whole wide world and spread the net of the nine kinds of virtues in order to catch the world. You fan the profound air before the future millennium and mold love and justice for countless future generations. Even beings outside the universe are moved by your pure virtue and are widely edified [by you]. Within China people make free use of the profound ferry [to enlightenment] and enjoy a free and leisurely life. Ordinary people have no bitterness due to dying in the gutter and widows do not lament stopping weaving [because of the lack of the] woof [thread]. This is really why you bestow the good edification within the country and why [the people in the country] respectfully rely on you. We, foolish monks, think that although [Dao]heng and [Dao]biao are insignificant individuals and differ a little from others in maintaining their views, they are originally within your net; that is to say, they are subjects for whom Your Majesty edifies the Way.

Formerly Bei assisted in governing the world for twelve years. We have not heard that his Dharma robe was taken away and he [heeded] worldly opinions about his appearance. 254If a person is helpful for the times he will greatly benefit [the world] even if he wears a Buddhist surplice (Skt. kaṣāya). Why is it necessary to take away [the Dharma robes from Daoheng and Daobiao]? Buddhist monks and secular people differ from each other in terms of their aptitude. In former times Chao[fu] and [Xu] You upheld their high principles, both Yao and [Xu] You were lofty, and the four bright men [of the Qin dynasty] did not surrender to [the founder of the Han dynasty]. [In these cases] the ruler and the ruled are all equally good. This is the same principle throughout all ages and has been the common manner for one hundred generations. Moreover, [Daoheng and Daobiao] are not as virtuous as Guan Zhong. They do not deserve having a magnificent carriage [as Guan Zhong had] in the Tangfu village.

255They are not as intelligent as [Zhuge] Kongming. Would they be good enough to receive three calls at the thatched cottage [in the way that Kongming was visited by Liu Bei]?

We pray that Your Majesty will bestow bygone favors on them and comply with their trifling determination. If a ruler does not give too much kindness 165

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The Letter of Dharma Teacher Huiyuan of Mount Lu in Response to Huan Xuan, Who Urges that [Huiyuan] be Removed from the [Buddhist Way], together with Huan Xuan’s Letter

The Collection for the Propagation and Clarification of Buddhism, Volume II and the ruled do not lose their lot, the edification of Emperor Tang (i.e., Yao) will reemerge here and the guests near the Ying River and under Mount Ji (i.e., Chaofu and Xu You) will appear again today.

We, [Seng]lüe and his fellow monks, are ignorant, yet we foolishly present this petition of honest words [to the Throne]. We are afraid of offending your dignity and we gasp in fear afterward.

Senglüe and his fellow monks speak.

The Letter of Dharma Teacher Huiyuan of

Mount Lu in Response to Huan Xuan, Who

Urges that [Huiyuan] be Removed from

the [Buddhist Way], together with

Huan Xuan's Letter

Huan Xuan's (369-404) Letter

The ultimate Way is far and remote. The Buddhist principles are subtle and profound. How could this be what ordinary people, who spend time idly, can learn and seek? A śramaṇa leaves behind his affection for his family members of the six relations, disfigures his appearance, abstains from delicious food, wears coarse clothes fastened with a rope belt, lives in a mountain resting his head on rocks, separates from worldly affairs eternally, all in the hope that he might have just a bare moment [to attain buddhahood] for a hundred generations. [Nevertheless,] Buddhist monks of the present world, even though they disfigure their appearance, have more [worldly desires] than secular people. What they talk about is the boundary between the Buddhist clergy and secular people. It can be said that they are similar to the man who tried to learn the art of walking at Handan [but forgot his original way of walking] and [finally] crawled back home from there. 256 A sage of

former times had a saying,

"While you do not know life, how can you know

about death?"257[Buddhist monks,] however, torment their bodies and minds throughout their lifetimes and seek the imperceptible happiness of the nether world. This is all a narrow view. They have not mastered the great edification. If they get lost and yet recognize [the need] to return, they will not be far from the right path. They have to consider this well. The movement of Heaven does not let a person stay at a standstill. We will quickly become old [if we waste 166

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time]. It is too late to try to recover [one's youth]. I confer these few words of the utmost importance for you. I will be happy if you can accept my words. Dharma Teacher [Hui]yuan's Response

The Great Way is profound and its principles are abstruse. I cherish this lofty purpose, which is really as you say. Nevertheless, I have renounced the world; accordingly I am a guest from outside this world. Even though I have not fulfilled the virtue of ancient wise people, I am earnestly determined [to seek enlightenment], remove worldly clothing and dress, decline fame, and seek truth. If the other world exists I originally and certainly do not fall short of secular people [in studying it]. [Judging from] my outward appearance, I may seem incomplete [in my determination], but in my mind I have the firmest determination that could cut metal. It can be said that even though you see the appearance [of Buddhist monks] you have not yet come to the truth [behind it]. How sad this is! How sad this is!

[Those who wear coarse clothes] fastened with a rope belt and [who live in the mountains] resting their heads on rocks are [simply hermits]: they look majestic but they are unsubstantial. They are people of a narrow view, not worthy of envy. Even though they discipline their original nature in mountains and forests, how different are they from trees and shrubs? The Way exists in the mind but they falsely consider refining the body to be the true Way. Bian He wept aloud on Mount Jing because he was troubled by the fact that people could not distinguish [jade from stone].

258 Formerly we heard the name [of

Bian He] and now we see a person [like this]. Therefore, Zhuangzi sighed in lament and said,

"Man's life between Heaven and Earth is like a white

colt passing by a crevice, [briefly glimpsed and then it suddenly disappears]. "259 Examining this, who would be able to stay [in this world] for a long time? Shouldn't you make merit for your future life? You mentioned that a person who learned the art of walking at Handan had no achievement in the new [style of walking] and lost his original way [of walking], so he employed a man of Handan and crawled back to his hometown. [You also noted] that in a hundred generations there is only a moment [to attain buddhahood]. How can you mix these [two analogies] together to lead to your point?

167

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The Letters of Dharma Teacher Sengyan to Decline the Provincial Governor of Qingzhou Liu Shanming’s Recommendation for the Official Appointment of the Cultivated Talent (Xiucai), together with Liu Shanming’s Responses

The Collection for the Propagation and Clarification of Buddhism, Volume II I already go against worldly affairs. I temporarily place myself amid popular customs because among them I would like to edify those who have not yet been edified. Even though one receives favors [from the emperor] and becomes arrogant, how can he deal with doubt and defilement [in his mind]? [Temporal] glory of one's lifetime is as momentary as a flash of lightning. Whenever things meet, they [eventually] come to part. It is not worthwhile to be greedy. People of shallow views are confused on this point. It can be said that "The scholars of the lowest class, when they hear about the Way, have a great laugh at it.

"260They can really be said to be people who are confused and do not know how to return [to the right path]. My body is no better than others' and my talent does not meet the requirements of the world. Therefore, I disfigure my humble appearance (i.e., shave my head) and wear patchwork clothes (Skt. vastraccheda). In reason my mind has been unable to deeply meet the profound edification, but nonetheless I keep the institution established by the Great Sage for a long time. How could I give up my original ambition and realize your lofty instruction? I am growing old with the passing of time and I have not recovered from illness. You then graciously bestowed on me your brilliant consolation. I have mingled feelings of appreciation and joy. Oh, our donor (Skt. dānapati)! Your faith is deep and you serve as one to whom the great Dharma entrusts itself. How could you cause even a single wound and damage the foundation [of the great Dharma]? [Your statement] is not the words of Pāpīyas, [the devil king,] who tried to distract [the Buddha's determination]. My expression is poor and I have little knowledge. I did my best to respond to your lofty order. Now this is simply my intention to not go against [your expectations]. The Letters of Dharma Teacher Sengyan to

Decline the Provincial Governor of Qingzhou

Liu Shanming's Recommendation for the

Official Appointment of the Cultivated

Talent (Xiucai), together with

Liu Shanming's Responses

[The Letter of Dharma Teacher Sengyan]

I renounced the world in my youth and separated from secular affairs from my early years. I enjoy myself with the Buddhist teaching in my mind 168

Fascicle Eleven

and in my determination I have turned my back on the Confucian teaching. Even though I have not accorded with the place where the Buddhist Way is practiced I am originally far from the instruction of [Confucius, who was born near] the Zhu River. I am just now thinking to feed my body to a beast, hoping to achieve the merit (i.e., the attainment of buddhahood) beyond nine kalpas,

261 and to share my flesh to feed a dove, intending to ride on clouds [beyond the four seas]. How could I let my wings hang down in the middle of agricultural land, turn back the path [I have come] toward the place of confinement, give up the comfort of being in this path, and hold these nuisances of the Imperial court in my arms? Moreover, officials are [selected] based on [their good] ability, and good talent is certainly necessary for official ranks. There has not been a case where someone who is favored by an undeserved recommendation can maintain his glory to the end. Therefore, I respectfully return the order to you and I pray that you will withdraw the excessive favor. Please do not cause me to make you sigh in lamentation again, just as Lord [Cao, who lamented the talented people who had declined his rewards], and do not make me feel ashamed of myself once more, just as Wang Zhou did. The summons for replacement of the Cultivated Talent is not something for which I am fit. I, Shi Sengyan, present this.

[Liu Shanming's] Response to the Buddhist Monk Sengyan The book Zhuangziexplains that it is a mistake to leave one's native place in his youth.

262A Buddhist scripture depicts the confusion of a poor son [who does not know how to return to his father].

263 Every time I read these books

I heave a long sigh.

It is important to respectfully care for our own hair and skin, to become famous in future history, and to reverently make [the names of our forebears] well known. I will humbly make [one's family name] widely known. When we seek sacred words far away, this teaching (i.e., Buddhism) is superlative. When I apply the various familiar matters to me, the reality confuses my reason and feeling. If Gautama were to see this he would not oppose [my observations] indeed. Moreover, you possess skill in debating and arguing others down over trifling points and knowledge to penetrate ancient and modern times. If you tear my cap and do not doubt, or if you pull out my root and 169

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The Collection for the Propagation and Clarification of Buddhism, Volume II are not aware of it,

264[beings of] the nether world will be surprised and people in both distant and near regions will be startled.

In ancient times Lü Shang (i.e., Taigong Wang) held a fishing rod at the age of eighty and set his mind on fishing. This is because his time had not yet come. You have not yet come to drown and perish. I simply hope that you will be able to have as many good points as other people have. If you do not do so, wouldn't that be sad?

I am grateful to have been appointed to an office in my native place, where I hope to find bright people who live in obscurity. I will recommend them to the Imperial court. They will certainly put their talents and virtue to the best use. Therefore I would like to lead those who have not been led and cause those who have not risen [in the world] to rise. Many of the things you said in your letter are contradictory to your true intention. If you were to make an absurd statement would this be what I expect?

Formerly Wang Xiang [of the Jin dynasty] was a woodman at [Lin]yi and, at the age of sixty, for the first time he assented to a provincial order. 265 Gongsun Hong [of the Former Han dynasty] pastured pigs on a beach. When he already had gray hair he was only then recommended to serve in the central government as a wise man from a local school. He finally attained the rank of prime minister, had an audience with the emperor, and improved the situation of the world. 266 His way was luxuriant in those days and his reputation has been transmitted for a long time. What do you think about this? I respectfully declare my true thoughts and feelings. Please reconsider [my request]. I, Liu Jun reply to you.

Sengyan's Second Letter in Response [to Liu Shanming]

You again gave me a gracious instruction!

An excellent purpose again descended upon me. You give the Zhuangzi in evidence and invoke a Buddhist scripture. The basis of your theory is bright. When I wish to yield to the principles [of the Zhuangziand the Buddhist scripture] and argue with my feelings I merely have no ground. Even though lofty righteousness appears as a phenomenon and subtle words enter into mind, things in which my despicable mind persists can be still understood. The reason is because one who knows people is wise and one who examines oneself is intelligent. I truly feel uneasy if I were to forget my lot and 170

Fascicle Eleven

rush on recklessly. Formerly Wei Zhi complied with an order and had the humiliation of losing his reputation at last, and Zun Zu was invited for service because of his ability and in the end he invited disgrace like that of the swan who tried to perch on a willow branch.

267 If I forget my lot and intend to

imitate them (i.e., Wei Zhi and Zun Zu) in order to follow the traces of Wang [Xiang] and Lü [Shang], I am afraid that I will be like [the carp that failed to ascend a waterfall and become a dragon,] exposed its gills at Longmen, and injured its forehead many times. The ability [to steal] is the same crime as [actually] stealing things. To recommend an incapable person results in both the recommender and the recommended being simultaneously despised. Shouldn't we refrain from this?

Moreover,

"They say,

'It is according to the rules of propriety,

'" but this

does not mean only gems and silk by propriety.

268 Is the practice filial piety

limited to maintaining only one's own skin? Therefore, even if [King Sivi] cut his own flesh [in order to save a dove], no one jeered at him in former ages, and even if he had his hair cut he still had the chance to join [the administration of the state] in the past. This likely means that even if one were to cut off his own hand, if he preserves the rest of his body perfectly, what he has kept is great [indeed]. Why is this strange? I pray that you will pardon my foolish persistence and grant a favor to allow me to achieve my humble ambition. I, Shi Sengyan, present this.

[Liu Shanming's] Second Response

I received a letter from you again. I see for the first time your deep ideas. Your clear realization can be said [to cause] both sides to look at each other and smile. You have the knowledge to examine many currents [of teachings] and the wisdom to embrace the innermost of principles. Every time you investigate the source of the relationship between [people's] receptivity and [the Buddha's] responsive activity, you look for a theory as thoroughly as if you were sorting stones. Why don't you always come to the point in every sentence and clearly see the foundation of the principles? Furthermore, if your humility makes you more brilliant, you go against the manner of yielding a seat to the wise. You are just like someone who follows an overturned chariot and has no regret about falling in its tracks. 269While it is not difficult

to recognize this, it is not easy to practice it.

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The Collection for the Propagation and Clarification of Buddhism, Volume II Three years after a person leaves his country he is happy when he sees someone who looks like a member of his family. Isn't it sad that he left his hometown such a long time ago? Today, if you make a vow to let go of the heavy burden [as a Buddhist monk] from your shoulders and sit idly, you will feel like giving up being a traveler and returning home. You will ascertain good aspects of brotherly love and deepen good relations to the nine degrees of your kin. You will go to the gate of your house joyfully and enjoy great happiness. Moreover, this is a time when the civilization controls the movements of Heaven, just as when the Duke of Zhou and Lord Zhao mutually helped in political affairs; thinking of wise people and praising the Way, they forgot to take a meal until the evening came. If you use your talent, enlarge your virtue, put on gems, make yourself known at the court, wear a luxurious robe, and awaken the people of distant areas, then your achievements will benefit ways of the world and you will become famous after you die. How is it possible to talk [of such merits] at the same level with the disgrace of shaving one's head and the suffering of being a bachelor? We have worked sedulously in defiance of hardships; we have wished for a long time to train our deep determination. If I hide a wise man like Zhan Qin [of Lu state], I will be reproached for being as disloyal as Zang [Wen Zhong].

270Therefore, I have done my best to quickly inscribe this in my mind and explain it again in my response. I am in the last years of my life; time does not wait. You should make effort; and do not end up with bitter regrets. I, Liu Jun, reply to you.

Sengyan's Third Letter

The issue I wrote about the other day should have somehow caused you to have fun, and I did not think your favorable purpose was that profound. I have often received a letter from you. Your kindness to encourage and instruct me extends this much. Before I humbly read [your letter] completely I broke into a cold sweat. My despicable determination is unimportant and was expressed in my previous letter. Moreover, even in the prime of life I was still not as good as others. Now I have already grown old. How can I now do something [significant]?

If an elderly man commands others and accomplishes tasks, he is given special powers by the Green God [who takes charge of spring (i.e., rejuvenation)]. 172

Fascicle Eleven

Someone who acts for him will fail the task. In assisting an outstanding person who ascends the throne or helping a leader who overturns a dynasty in order to establish his own dynasty, if you intend to place the shadow of a farmer of the east land or an old water-drawer man of the west garden on the side of the glory of former times and get them involved in following the tracks of ancient people, then this would be no different from whipping an old, worn-out horse's legs in order to make [the horse] equal to Hualiu [which could gallop a thousand li in one day], or from binding a pheasant of the marshes in order to make a pair with a phoenix or crane. These are beyond comparison. Do you need to wait to examine this deeply? Formerly Zitai (i.e., Tian Chou) obeyed [Liu Yu's] order and held his principle against Gongsun [Zan]. 271 Yu [Rang], who lacquered his body, took

revenge upon [Viscount Xiang of Zhao state] on behalf of Zhibo [of Jin state] and had no regrets about ruining himself.

272 My virtue that you excessively

praise today is as good as those of the two wise men. I really regret to say that my time draws near [to the end just as the sun approaches] Mount Yanzi [where it sets], and my life [is coming to the end] as quickly as the Meng and Fan Rivers flow. Swallowing charcoal [as Yu Rang did for revenge] or deserting to the enemy camp [as Zitai did] are eternally far from my wish. Facing letter paper, I felt sad. I did not know what to express. I would be happy if you can stop your excessive favor of me. Please do not write back to me again. I, Shi Sengyan, present this.

[Liu Shanming's] Third Response

When you talk about Heaven and Earth your feelings are [as bright as] a mirror. When you grasp a writing brush and write a letter, your wisdom and thought enter [the letter] deeply. Nevertheless, you lost the root of reason when you were young, and now move unsteadily, losing the course when you have gray hair. I value highly your talent. Therefore I always sigh in lamentation. Even though your mind is above the clouds your body remains in a pit in the ground. Since you form a group with titmice I am afraid that you will lose the beauty of a phoenix (yuezhuo). Therefore I acted in accordance with formal propriety in inviting scholars for service. Compromise [your integrity] and comply with my recommendation for service in which we have a relationship between guest and host. You deigned to write to me 173

Fascicle Twelve

The Collection for the Propagation and Clarification of Buddhism, Volume II 76b

three times and I have replied to you twice. Even if you are modest and firmly decline [my recommendation] with the excuse of your old age, I consider your virtue to be exactly "penetrating (i.e., the assemblage of excellences)" and great good fortune.

273 If you are not able to lessen your determination you should fly around in the air, choose a perch, rest on a Chinese parasol tree, and eat bamboo seeds indeed.

274 Why is it worthwhile [for you] to

descend for a despicable order and an unimportant summons? I respectfully defer to your clean breeze and reverently follow what you esteem. From the beginning our intentions oppose each other. I decided [to give up the recommendation but] I am still ashamed of myself [for this decision] and concerned for you.

I, Liu Jun, reply to you.

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

174

Fascicle Twelve

[The Collection for] the Propagation and Clarification [of Buddhism] I have compiled is a complete collection of discourses to protect the Dharma. Moreover, the reason I have cited written reports and petitions to superiors and emperors is because the issues are serious.

When I make an inquiry, I see that once śramaṇas renounce the world they are not bound by worldly dignities and emoluments. Since the time of the Han and Wei periods successive distinguished sages (i.e., rulers) all extended their greetings [to śramaṇas] and no ruler requested them to bow before him. Nevertheless, Lord Yu [Liang of the Eastern Jin dynasty] monopolized power and absurdly gave rise to heterodoxy. Huan [Xuan] doubted the brilliant [teaching] (i.e., Buddhism) and followed Yu's groundless views. If Lord He [Chong] had not said that [śramaṇas should not bow to kings], the Dharma would have been hidden eternally. If Virtuous Master [Hui]yuan had not argued about [this issue], practical works of the [Buddhist] sangha would have suddenly come to an end. When I look at what has happened in the past and have regrets, why shouldn't I make a compilation [of discussions] about [the issue that śramaṇas do not have to bow to kings]? The section of gulines (guyao) of the Book of Changessays, "not to serve

either king or feudal lord.

"275The "Chapter on Scholars' Behaviors" (Ruxing)

of the Book of Ritessays,

"not to take the high office of being a minister of

the son of Heaven.

"276 Among the four classes of people (i.e., scholars, farmers, artisans, and merchants) in the secular world, there are people who do not bow [to kings], not to speak of those who abandon secular life and follow the [Buddhist] Way. How can they be adomonished to pay the vassal homage to kings? [This problem], therefore, does not exist during happy and bright times, yet frequently emerges in a time of decadence. Regarding [Dao]heng and [Dao]biao, who declined [Yao] Lüe's [summons], and Eminent [Hui]yuan, who rejected [Huan] Xuan's [offer], [the actions of] all [these monks] were assuredly not to make a display of their eccentricity but they are adequate to sincerely encourage [other Buddhists]. The Essentials[for Believing in] the Dharmaand Sunshineare discourses 175

76c

Letter Given to Shi Daoan

The Collection for the Propagation and Clarification of Buddhism, Volume II to awaken secular people. The hermits' three written appeals are also statements made in order to destroy devils. 277 Therefore I also include them in

[this work].

Letter Given to Shi Daoan

by Xi Zaochi

On the fifth day of the fourth month of the third year of Xingning (365), I, Zaochi (or Zuochi), bow my head to the ground and worship (Skt. vandana). I hear that you, the arhat, follow the right [path], you are smart and cheerful, your merciful instruction shines upon us equally, and Buddhist clergy and laypeople are equally indebted to you. Those who believe in emptiness realize the tenet of impermanence, and those who preserve themselves in the phenomenal world master the expedient of having a transient body. The cool breeze adorns China. The voice of the fabulous luanbird encourages [people] all over the world. You have deep taste and a far-seeing plan. What is as glorious as these? I, your disciple, hear that what causes rainfall throughout the whole world before the dawn are the clouds that fill the sky, and what spreads from the source and moistens the universe are the four great rivers. The [clouds] simply bring rainfall spontaneously and all things in the universe rely on its benefits. Even though this is originally an unintentional work, lands both high and low receive moisture. Moreover, [the Buddha,] sympathizing with [all the sentient beings of] the world, descended to this world and, feeling pity for the times, was reborn. [All sentient beings] owe their beginning to him. [This fact] is related with [his activity,] delivering sentient beings [to the yonder shore]. Clarifying the Way lies in training secular people. [The Buddha] rides a carriage free from suffering in order to go to an immensely far place. He has the vehicle of a transient body prepared in order to respond to requests from the ten directions. Moreover, he is able to obtain enough gems to embellish an entire mountain and enough ice to freeze a whole gorge. Even if [the Buddha] obtains a view of Mount Langfeng (i.e., the immortals' abode), he does not desert the Buddhist rules of conduct. How could he be someone who rejects this world and would not teach [people] the way to salvation? Furthermore, it has been more than four hundred years since the great teaching was transmitted to the East (i.e., China). Among feudal kings and 176

Fascicle Twelve

unemployed scholars there were occasionally those who believed in [Buddhism], but traditional Chinese teachings were practiced in primeval times before [the introduction of Buddhism]. Even though reason changed with the lapse of time, not all people in the secular world were awakened. Those who took delight in the great wave (i.e., Buddhism) were only scholars of the lowest class.

Only Emperor Ming, Suzu [of the Eastern Jin dynasty (r. 322-325)], is truly one upon whom Heaven bestowed virtue. For the first time he respected this Way (i.e., Buddhism). He drew the Tathāgata's countenance with his own hands and appreciated the purpose of samādhiby chanting. His practice in compliance with the precepts he had received was more rigorous than that of a hermit in a mountain cavern. His profound foundation reaches the state of nonarising. Since the Great Mass [of Nature] (i.e., Emperor Ming) has already chanted, just as myriad apertures began howling, 278 all wise people

and gentlemen take refuge in the ultimate Way of nature (i.e., Buddhism). Even though the sun and moon are far away, the light gets brighter. There is no time when the practice of the [Buddhist] Way flourished more than now. Isn't this like "Moonlight Boy (Skt. Candraprabha) will first enter the tranquil state and then be reborn in China"279 or "the mysterious bowl will move to the east and suddenly produce an effect in this place"?280 In addition, I hear that three thousand monks who attained the Way are all in Nanyang (present-day Henan province) and the bodhisattva of brilliant learning (i.e., Daoan, 312-385) expounds words of mystic truth and edifies them. In the upper level I examine the instructions to attain the stage of a sage, and in the lower level I survey the effects of Buddhist practice. Who else but you could uphold all these profound sutras? I cherish the [Buddhist] Way in my mind and make effort to practice the teaching. Who [except you] would descend to lodge here? Therefore, all Buddhist monks in this region admire you wholeheartedly. They rejoice to see the golden-hued auspicious [image of the Buddha] and wish to hear the supreme admonitions. Both old and young equally wish for this, and Buddhist clergy and laypeople think in the same way. Their feelings of deep admiration are not expressed in ordinary ways. If auspicious clouds move to the east, if a maṇigem rotates and shines, if you even once ascend the seat of the seven treasures, if even for a short time you show the sage's lamp, if you cause nectar to rain on the grass that 177

77a

The Letter of the King of [Nan]qiao to Discuss Confucius and Śākyamuni

The Collection for the Propagation and Clarification of Buddhism, Volume II grows thick, and if you plant sandalwood trees on a riverbank then the Tathāgata's teaching will again be revered today and the profound waves and outstanding sounds will cleanse this generation once again. I cannot hesitate any more so I decided to write and convey my thoughts. How can I fully express what I have harbored in my mind? I, your disciple Xi Zaochi of Xiangyang, bow with my head to the ground and worship.

(Yu Chan's preface to the Hymn for the Hall of Happy Wise People[Lexian tang song] also says that Emperor Ming, Suzu, was very fond of the Buddhist Way and copied a wonderful portrait [of the Tathāgata] with his own hands.) The Letter of the King of [Nan]qiao

to Discuss Confucius

and Śākyamuni281

In Buddhism, in regard to evil acts and meritorious deeds, the relationship between cause and effect is just like that between [a form] and its shadow or between a sound and its echo. The sacred words are clear and precise and cause the people to feel their blood run cold. Nevertheless, from ancient times—the eras of the Five Thearchs, the Three Augusts, Emperor Wen (of the Han dynasty), Emperor Wu, the Duke of Zhou, and Confucius—the Regulations (dian), Counsels (mo), Instructions (xun), and Announcements (gao) have been completely provided. There is, however, nothing that gives a clear account of the law of the three periods of existence or that clearly describes reward and retribution. All of the sages [mentioned above] exhaustively probed the very root of the truth, discerned thoroughly [every] nature, and clearly understood what cause phenomena. How is it possible to see without compassion that people are driven into or drowned in [delusion] yet be unwilling to help them, and to have never spoken even a single word to instruct on the path to the ferry [to enlightenment]?

Furthermore, [Confucius] angled but did not use a net. He shot, but not at birds perching.

282 However, when fattened cows and sheep and plump pigs are offered, the Supreme Thearch receives them. From this viewpoint, it is probably difficult to understand [the laws of the three periods of existence and of reward and retribution]. I hope you will explain the gist [of these concepts] and relieve me of my delusions with clear evidence. 178

Fascicle Twelve

Zhang Xin'an's

Response

I look again at your profound meaning, which is not a shallow teaching. I humbly think I am still immature. I bow and offer this insignificant reply to you. I personally think that to successfully reach [the Buddhist Way] is achieved through one's receptivity [to the Buddha's responsive activity], and to cross over to enlightenment is accomplished through availing oneself of [causes and] conditions. If we are indeed weak in [creating] good causes we will give rise to delusions as vast as the Milky Way.

From old days, to wait to be questioned is compared to a bell when it is struck,

283 and in order to awaken people we wait for them to be anxious to explain themselves or eager to get knowledge. One who is awakened to what is mysterious or who probes into the very root of the truth is a sage or deity whose light shines throughout the eight directions. He can see the nine provinces (i.e., China) in an instant. Nevertheless, we live at a time when the human life span is only a hundred years. If what is profound (i.e., enlightenment) is myriads of kalpas away, isn't it that the good conditions [for enlightenment] have not [yet] been established and, accordingly, there is no truthfulness in the edification of karma? Therefore the holy spirits [of Confucianism] did not make the track and nothing regarding this issue was recorded in the cause of truth. It is impossible to clearly seek for the ultimate point of reason and indicate the ultimate principle. What is subtle manifests, gently completes, and secretly moves to a far and high place. "To be fond of life,

" [as is said in the Book of History,] is the origin of [the law of] the three periods of existence.

284 The phrase "to accumulate

wholesomeness" [found in the Book of Changes] follows in the same wake of [the law of] reward and retribution.

285 The fact that [Confucius did not

use] a net [for fishing and did not shoot at perching birds] shows his benevolence. [The expression] "[spring] hunting and [summer] hunting" [found in the Zuozhuan] propagates honesty.

286 Since the people have been gradually

imbued with these teachings and became familiar with them, stinginess and defilement has lessened day by day. Then the [Buddhist] Way reached the brilliant Han dynasty. The teaching spread during the Yongping era (58-75). The people had no doubt [about the teaching] and bowed to it just as grass sways in the wind. We know precisely that in the age of Fang[xun] (i.e., Yao) 179

77b