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

Second Criticism by Huan [Xuan]

82a

The Collection for the Propagation and Clarification of Buddhism, Volume II is limited to the teaching on morality and ethics (i.e., Confucianism). Today śramaṇas are not the subjects of princes and nobles. Therefore [the requirement that they must] bow to them is abolished. "

You criticized,

"The fact that [Buddhism] has not changed over the duration of [the three dynasties] cannot be considered as a testimony. Formerly there was almost no one among the Chinese who believed in the Buddha. All śramaṇas and their followers were various kinds of foreigners. Moreover, the [Chinese] kings did not make contact with [foreign śramaṇas and their followers]. [The kings] simply let them practice their own local customs without restriction.

"

I reply,

"The reason I wrote in my previous letter that [Buddhism] has continued for many years is exactly that there must be a reason for [the kings] to have allowed and supported the [Buddhist] Way. I did not mean that there is never a reason to change anything that has been accomplished. This was probably said by mere chance; it is not a point to which I stubbornly hold fast. Foreigners did not make contact with [Chinese] kings. This is again just as [you pointed out in] your lofty discussion. The reason the issue [of śramaṇas bowing to the king] was not discussed in former ages probably lies in this [historical] fact.

"

You criticized,

"This is likely the achievement of the Buddhist Dharma, not a benefit brought about by śramaṇas' boasting. If we are sincerely respectful to [śramaṇas] now, there will be nothing more to strengthen their help [in edifying the people].

"

I reply,

"I respectfully examined the discussion in your letter. It does not bring a false charge against Buddhist doctrines. The act of boasting merely damages the great edification (i.e., Buddhism). This is truly as you admonished; really, just as you admonished. I think that the way of śramaṇas can be said to be peculiar but it is not [comprised of] such boasting. "Presently, in these latter days, a thousand years [after Śākyamuni passed away], simple and sincere customs and traditions have declined and those who dishonestly wear [the Dharma] robe have become numerous. They are unbecoming [to other śramaṇas]. How could I not feel ashamed of them? "I simply think to control myself and keep silent now. I should put aside speaking about other human beings and speak only of the [Buddhist] Way. I wrote in my previous response,

'[This is really to value that the Way exists,]

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not to weigh the importance on account of a [particular] individual. ' My

humble intention lies in this point.

"

You criticized,

"If gratitude is always to be omitted when the achievement is deep and there is great benevolence, is Śākyamuni's virtue deep or shallow? If it is shallow, we should not throw important [human] relations into disorder [in order to follow] his minor ways. If it is deep, how could it be possible that [śramaṇas] seriously pay respect among themselves yet reject bowing [to the king]?"

I reply,

"I think that the Way of Śākyamuni is deep, indeed profound, and those who look up to him respectfully consolidate their respect more and more. This is probably because those who reach the Way must rely on the achievement of practice, and nothing is more esteemed than the virtue of the achievement of practice. Just like this, accumulating practice is the base cause, the key to one's next existence. Moreover, it is still difficult to restrain [a śramaṇa's] achievement [of the practice] of paying respect to his teachers and seniors. Furthermore, in drawing the mind toward the ultimate, is it possible to neglect courtesy? Therefore, even if one were to bend or lift his head [to show respect] for numerous kalpas, this does not mean that he expresses his gratitude for the blessings [he has received].

"

Second Criticism by

Huan [Xuan]

I examined your letter. I still have not settled some uncertainties. In accordance with your letter, I once again roughly express my criticism. How is it allowable for there to be two different principles for feelings and paying respect? Everything is simply from the inside (i.e., feelings) and influences the outside (i.e., actions of paying respect). Since we have already entered the realm of beings who possess feelings and consciousness (sentient beings), it is impossible to do without [respect]. If, just as you said in your letter,

"[The way of] the ruler . . . is the same, in reason, as the Creator. . . . It has never been the case that those who receive its blessings are thankful to [the Creator] for them. No one has felt obligated to the foundation of reason (i.e., the Creator),

" this means that [the ruler's] achievement is profound, his reasoning is deep, and nothing is greater than this. How could the Buddha's edification surpass this?

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Third Response by Lord [Wang Mi]

The Collection for the Propagation and Clarification of Buddhism, Volume II 82b

Nevertheless, you said in your discussion,

"Since [śramaṇas] are simply

different from us (i.e., secular people) on the path to ferry [beings to the yonder shore], they do not bow [to the king] according to what is right" and "[The reason śramaṇas admire and respect their teachers and senior monks is truly because] when they share the same goal younger monks give precedence to elders, and in their relationships with [their teachers and senior monks] who support and lead them to [the goal] their actions comply with their minds. "

If [the ruler's] reasoning lies in his own foundation and his virtue is deep and has reached culmination, then how is it possible to say, "[Śramaṇas] are simply

different from us on the path to ferry [beings to the yonder shore]" and "[they do not] bow [to the king]"? What is their goal? If studies are considered to be their goal, what scholars learn originally spring simply from the essential qualities of Nature. If Nature exists [first of all] and [what scholars learn] is received from it, then it is easily known that Nature is the foundation. The awakening that is attained by one's teacher's support and guidance merely further illuminates its final point. How is it possible that "actions comply with the mind" applies here but does not [apply] over there?

Moreover, you said,

"The edification of the Duke of Zhou and Confucius

is to rescue [the world] from a very harmful situation. Consequently, [the instructions spoken by them] are limited to a lifetime and do not explain the path [of the principle of causality] for myriads of kalpas. "

When one edifies the people by means of the mysterious, the teaching is easily practiced. This is different from the teaching that urges [and encourages] people to practice benevolence and righteousness, which is limited to human affairs. Therefore, the followers of the Yellow Turbans who aroused people with wild talk all advanced just as clouds do, [to fight the enemy]. If this [teaching] is the truth and is also easily practiced, why do sages reject the practical way that is easily practiced and take up minor things that are difficult to carry out? It is also clear that this cannot be so. In edifying those of various customs, the principle lies in salvation through expedient means. The purport of exaggerated talk can be known [as a matter of course]. Furthermore, you said,

"[Regarding] the homage paid to a ruler by his

subjects, the principle is limited to the teaching on morality and ethics. Today śramaṇas are not the subjects of princes and nobles. Therefore [the requirement that they must] bow to them is abolished. "

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Why is this so? Regarding the principle of respect, I have explained it in detail in my previous letter. The homage paid to a ruler by his subjects arises entirely spontaneously and is firm in the foundation of feeling in reason. How could this be a matter of the teaching on morality and ethics? In my previous discussion I said,

"[As the Book of Changessays,] 'The great virtue

of Heaven and Earth is called life.

' [The virtue] to make life all over the

country and arrange all things lies in sovereigns.

" If what makes life possible

all over the country lies in these (i.e., sovereigns), how could it be possible that [the sovereign] is not valued by Nature?

In addition, you said,

"Those who reach the Way must rely on the achievement of practice . . . accumulating practice is the base cause, the key to one's next existence. . . . Furthermore, in drawing the mind toward the ultimate, is it possible to neglect courtesy? [Therefore,] even if one were to bend or lift his head [to show respect] for numerous kalpas, this does not mean that he expresses his gratitude for the blessings [he has received]. "

Please allow me to follow your purpose in your letter, avail myself of it, and offer criticism. According to your letter, paying respect is the beginning of practice, and sincerely paying respect is important. The achievement of practice must be simply calculated based on the effort one has made toward its achievement. How could it be possible that one merely reveres Śākyamuni and then claims that there is nothing more esteemed than this [action]? Gratitude for blessings is beyond expression. This is something about which wise people have no doubt. In reason, however, [homage paid to a ruler] is extremely deeply rooted in feeling. It is simply impossible to go about without respect. How could subjects' paying homage to their king be [the same as] showing gratitude for blessings?

Third Response by

Lord [Wang Mi]

I respectfully received your words, together with your gracious second criticism. I accept your lofty purpose. The principle of this issue is profound and it is extremely difficult to discuss. Furthermore, it is a matter of grave concern for our generation. We should thoroughly discuss this in detail before it is too late. My talent is not outstanding and I particularly lack the ability for close investigation and analysis. Moreover, your wondrous criticism is of an 211

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The Collection for the Propagation and Clarification of Buddhism, Volume II extremely advanced level. I become more uncertain and confused. Nevertheless, since your lofty purpose has reached me I dare not keep silent. In this case I will again recklessly respond to your admonition in accordance with my shortsighted view. Please pardon me if there is nothing [here] to inspire you. I am merely restless. I pray that you will inquire of various Buddhist monks and versatile scholars [about this issue] and remove my imperfect points.

You said,

"What is their goal? If studies are considered to be their goal, what scholars learn originally springs simply from the essential qualities of Nature. If Nature exists [first of all] and [what scholars learn] is received from it, then it is easily known that Nature is the foundation. "

I think that [śramaṇas'] goal is the highest Way toward which they are heading. Studies are an expedient that we use daily. As we now intend to go to the utmost degree there, it is simply impossible to advance without borrowing the expedient [means of study]. Therefore, we know that achievement of [the expedient of study] that we are borrowing is not the utmost point. One who goes to the utmost point [of the Way] through the accumulation of learning certainly goes up coarse steps and reaches a wondrous stage. After the fish is caught the bamboo fish trap (i.e., an expedient) is abandoned. This principle is seen here.

You think that it is easy to edify [people] by means of the mysterious, and difficult [to urge and encourage] the achievement of benevolence and righteousness. [You said,] "why do sages reject the practical way that is easily practiced and take up minor things that are difficult to carry out? It is also clear that this cannot be so.

"

I think that the Buddha's teaching is absolutely different from that of the Chinese sages. Since it is said that they differ from each other, they are not on the same level as a matter of course. At present we are discussing Buddhist doctrines. Therefore, we must establish our statements on the basis of its foundation. Only then we can know in detail which aspect [of Buddhism] goes smoothly and which aspect is blocked.

The reason I mentioned in my previous response about benevolent and wholesome practices and the teaching of non-killing [of Confucianism] is because they are similar to and can be seen to be the same as [Buddhist tenets]. Therefore I simply cited them. Regarding your observation, I would 212

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like to argue against it. What the teaching of the Buddhist precepts aims for is assuredly too difficult to be considered the same as [that of Confucianism]. Nevertheless, as far as my ignorant view is concerned, Buddhism is more difficult. Why do I say this? According to what the Chinese sages have now clarified, it is believed that when one sends forth his words, if they are good, they will receive a response, just as a shadow [follows a form] and an echo [follows a sound]; and if the [words] are evil, they will be opposed by people as far as a thousand li distant.

312 In this way, good or bad conduct soon

responds [to the one who performed the action], and fortune and misfortune [as their results] appear before his eyes. Moreover, [as Confucius says,] "Benevolent conduct is from a man himself.

"313 If one broadens [his path]

it is good enough. There are, however, still those who reject right and comply with evil, and those who go against the Way and follow [their own] desires. Moreover, in Buddhism one's lifetime is explained as of very brief duration, like the time it takes to snap one's fingers, and reaching the essential destination is expected to take place after an eternal kalpa.It is said that mysterious things have no fixed status. Reward and retribution is provided [in the future, even though] no indication of our existence is given. Isn't it also difficult to accept these and believe [in Buddhism]? For this reason, even though the edification [of the Buddha] was introduced into China there are only a small number of people who have become awakened. Therefore, the [Taizi ruiying] benqi jingsays,

"Words that are strictly true sound paradoxical.

"314 This is

what is meant.

You said,

"The achievement of practice must be simply calculated based on the effort one has made toward its achievement. How could it be possible that one merely reveres Śākyamuni and then claims that there is nothing more esteemed than this [action]?"

Please let me try to say more about this. I think that the Buddhist Way is great and vast, and its doctrines are complicated. It may be believed that there are more than one practice for training one's spirit and attaining the Way. In the case of someone who has no weariness in his mind and is able to effort to do anything, to revere the ultimate is merely one of the achievements of practice. I said in my previous response, "Nothing is more esteemed

than this.

" What I meant was that in drawing the mind toward the ultimate Way, it is difficult to esteem anything more than the principle. I did not mean 213

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Fourth Letter by Huan [Xuan]

The Collection for the Propagation and Clarification of Buddhism, Volume II that worship counts for nothing as a practice. As I am yet only in the unsettled stage I cannot but hope that I might be led [to the ultimate Way]. Even if something is very insignificant, it is certainly what is needed for the closing period. You said,

"The homage paid to a ruler by his subjects arises entirely spontaneously and is firm in the foundation of feeling in reason. How could this be a matter of the teaching on morality and ethics?"

I respectfully keep your valued discussion in mind and stick to this. It is faultless. Therefore, I said in my previous response,

"As far as the way of

the ruler and his people is concerned, I personally agree with your lofty purport. " My intention lies in this.

Regarding the homage between a ruler and his subjects, the issue is limited to the decorum of bowing with one's hands folded in front. Therefore I simply took this to be [the decorum of] the teaching on morality and ethics (i.e., Confucianism). I did not mean that [expressions of respect] between [ruler and subjects] is limited to this behavior.

Please let me explain again in order to completely express my humble intentions. In the world of greatest antiquity a ruler and his subjects were each in their own rank and they had a natural feeling of [mutual] love. Namely, righteousness was apparent in the foundation of edification. The forms to show respect of that time are never heard [of today]. The way of the ruler was openly carried out. Consequently, the operation in which [a ruler and his subjects] do not engage with one another was peaceful. The way of the subjects was moved and influenced [by their ruler] imperceptibly. Therefore, they were completely content with any aspect of matters. Inferring from this point, it is almost clear that the forms to show respect have nothing to do with one's mind. Later, when [people] gave rise to love and praise [for their ruler], this decorum developed. Can it be denied that [this decorum] was established by a sage of later ages and developed in accord with the need of the times? This logical sequence is abstract and extensive. It is truly difficult to explain this. If I am wrong, please let me receive your lofty words. Fourth Letter by

Huan [Xuan]

Your counterargument is very beautifully written. It is particularly striking. I thought it could dispel my doubtful points but it still has not come to [that 214

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point]. Thereupon, we have attacked and criticized each other but we have not come to a conclusion. If we now again consider the essentials, clarify the principle of the three most revered people, and argue with regard to the gravity [of the ruler and the Buddha], then the reason why [śramaṇas] do or do not bow [to the king] can be understood. I think that the achievement of closely investigating something subtle must lie in going through such trouble and making a judgment.

The eighth day of the month has already come. I have now written to Right Chief Administrator [Yu Heng] and ordered him to enforce [the custom that śramaṇas must] bow [to the king] and revere the way of the ruler. I caused no one in the world to not bow [to the king]. Even though the Buddhist Way is the most respectable, can it be acceptable for [śramaṇas] to not have complete good conduct?

Although this matter has already been put into operation no one should hesitate to discuss this. We should investigate it exhaustively. I think that there are some among you who have analyzed the issue more closely. They may show [their views to Yin] Zhongwen (d. 407).

Additional Criticism

by [Huan Xuan]

The other day I received your letter and all the gentlemen's discourses but none of these have resolved our doubts. While we make criticisms about this issue we merely change from one point to another. Today I will repeat what I previously thought and go into details. I hope that you will rein in a white horse (i.e., stop quibbling) and simply understand that there are rules in debating. 315

What is important in Buddhism is to completely value the human spirit. For this reason, a teacher and his disciples mutually believe in this incomparable principle. Generally, each side of the spirit's light and darkness has its own part. There is the foundation from which each part receives its nature when it arises. The teacher's achievement lies in developing [his disciples' natural abilities] and awakening them. This can be compared to the achievement of polishing a rough jade from Mount Jing until it becomes smooth and glossy. If the real substance is not fine jade [to begin with], what benefit can be expected if one were to chisel and polish it? This means that the good and bad dispositions of people exist naturally. Profound virtue exists in a 215

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Fourth Response by Lord [Wang Mi]

The Collection for the Propagation and Clarification of Buddhism, Volume II person at the beginning of his life. The achievement of polishing [his disposition] until it becomes smooth and glossy truly comes at the very end. One holds [his virtuous disposition like] a jade within himself and works on it in order to make [it as useful as a serving] vessel. Except for the way of the ruler nothing prolongs and completes one's life and leads one to devote himself to the Way. This is why in [ranking] the importance of the three most revered people, the teacher is at the bottom. How can this be said? It is because the way of the ruler holds that of the teacher simultaneously, but [the way of] the teacher does not hold [the way of] the ruler concurrently. To propagate [the Way] through teaching and regulate [people] through laws is the way of the ruler. Isn't this so? How could it be possible for [the teacher, who is] less important in the principle [of the three most revered people,] to deprive [the ruler, who] should be more highly respected, of homage? I repeated this reason three times. I have even greater suspicions [about your views] and I am surprised by them.

The purport that [the sages] created [decorum] lies in that (i.e., the ruler), but not in this (i.e., the teacher). When we mistakenly employ this the harmful influence becomes more serious. I further hope that you will understand the purport [that the sages created decorum], value this issue highly, and comprehend it, [just as Zhuangzi understood beyond the scope of words on the dam] over the Hao River.

316

Fourth Response by

Lord [Wang Mi]

Thank you again for your excellent instruction!

You said that the Buddha's teaching values the human spirit; each side of the spirit's light and darkness has its own part; the teacher's principle lies in developing [his disciples' natural abilities] and awakening them; and, regarding the way of the ruler, it can prolong and complete one's life and leads one to devote himself to the Way. You indicated that the teacher does not have virtue to lead [the people] inclusively, but the ruler holds the virtue of the teacher simultaneously. You promote the grand decorum to venerate the ruler and analyze the depth of the three most revered people. Everything is exactly as you said. You are truly right, sir.

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The reason I recently spoke of my humble views impertinently and corresponded with you is this: as inquiries [about this issue] gathered around me and I was not allowed to hide them. Therefore, I further argued some reasons separately, but this is not a delusion that I have usually had. I have already carefully looked again into your wondrous purpose. Your reason is quite great and extensive. The phrase "Seeing clearly as if a film has been removed from my eyes" applies here.

317

I was told that you had already ordered Yu Heng to enforce the custom [that śramaṇas must bow to the king]. This issue has been settled just in time. We, the people and I, feel very happy about this.

I look up respectfully to the meaning I understand, which lies in encouraging us to adhere to fidelity [to the ruler]. As for your instruction [that we should comprehend this issue just as Zhuangzi understood beyond the scope of words on the dam] over the Hao River, I dare not accept your order. Letter in Response to Huan Xuan Regarding

the Issue that Śramaṇas Should Not

Bow to the King by Dharma

Teacher Huiyuan of Mount Lu,

together with Huan Xuan's

Two Letters

Letter Given to Dharma Teacher [Hui]yuan by Huan Xuan As for the issue that śramaṇas should not bow to the king, this is already not understood in my feeling and not clarified in reason. It is a matter of grave concern for our generation. We cannot make this establishment inappropriate. Recently I wrote to the Eight Executives. Today I show this to you. Please explain why [śramaṇas] should not pay homage to [the king]. This custom (i.e., bowing to the king) must be put into practice. I will have every single thing sent to you. I hope that you will certainly have explanations for my doubtful points. Commandant Wang [Mi] seriously intends to take charge of this matter. Recently I visited Xie Zhong along with [Wang Mi] and consulted with [Xie Zhong] about it face to face. I differ from these two (i.e., Wang Mi and Xie Zhong) in regard to the principles on which we base [our arguments]. So we have not dispelled our doubts. I will order Guo 217

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The Collection for the Propagation and Clarification of Buddhism, Volume II [Changzhi], [the Regional Chief of] Jiangzhou, to accept your response. Please deliver your opinion to him.

Response [to Huan Xuan] by Dharma Teacher [Hui]yuan

I carefully examined your proclamation in a separate envelope and the letter given to the Eight Executives.

You ask me my opinion regarding the issue that śramaṇas are disrespectful to the king. Your intention lies in revering the ruler and, in turn, establishing the order of moral justification. In order to prove it, you refer to Laozi and take princes to be the same as the three great elements, [Heaven, Earth, and the Way].

318 Since the way [of the ruler] is what supports [all things] to grow and [the heavenly bodies] to move smoothly, we must value the throne. If we infer the foundation [of all beings] in order to look for its origin, all beings receive the [yin-yang] vapor from the two polarities (Heaven and Earth) and their bodies from their parents. That is to say, the way to perpetuate lives and cause Heaven and Earth to move smoothly is magnanimous. The principle on which we depend for our existence and which we employ every day is great. Consequently, [śramaṇas] should not abandon showing courtesy to [the king] as long as they receive his virtue. They should not reject paying their respects to him as long as they benefit from his kindness. This is the foundation of your purpose, our donor, and I do not have a different thought from yours. When I look into the issue from [the standpoint of] Buddhism and seek the way of śramaṇas, [however,] the situation is not so in reason. Why? According to what is clarified in Buddhist scriptures there are two groups [of Buddhists]. One group are those who stay in the secular world and propagate the teaching. The other group are those who renounce the world and pursue the [Buddhist] Way [as monastics]. For those who remain in the secular world, the courtesy to serve the ruler, paying respect to one's parents, and the righteousness of loyalty toward the ruler and filial piety toward one's parents are found in compositions in Buddhist texts. The instruction [to value] the three most revered people is evident in the sacred books (i.e., Buddhist scriptures). This is the same ordinance as that of the Imperial system; they are just like a pair of tallies. This point is entirely what you, our donor, have clarified. A divergent view is not allowable in reason. Those who have renounced the world are visitors from beyond the mundane world. Their way of life is beyond that of worldly people. The teaching 218

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for them is to master [the fact] that afflictions are caused by having a body and that afflictions are ended by not preserving the body, to know that [the operation of] life after life is derived from receiving the principle of the mutation [of birth and death in the phenomenal world], and to seek the ultimate law of Nature by not following the principle of the mutation [of birth and death]. Since they seek the ultimate law of Nature by not following the principle of the mutation [of birth and death], they do not value the support of [a sovereign who] manages the movement of [Heaven and Earth]. Since they bring an end to afflictions by not preserving the body, they do not esteem the advantage of [the sovereign's] welfare [toward the people]. This means that the principles and forms go against each other and monks and secular people are contrary to each other. Accordingly, in general those who have renounced the world live in seclusion in order to pursue their aspiration and they become different from secular people in order to realize their way. Since they are different from secular people, their clothing code must not be the same as in secular rule. Since they live in seclusion they must follow a lofty lifestyle. On this basis, they are able to save secular people who are drowning in the deep stream [of the transmigration of birth and death], uproot their deep roots [of karma] for numerous kalpas, profoundly lead [others] to the ferry of the three vehicles, and open the broad path to the realms of heavenly and human beings.

For this reason, while privately a śramaṇaopposes his family's valuable [attachment to him and becomes a monk] he does not go against filial piety, and while a śramaṇamay lack the courtesy of paying respect to the ruler in public he is not impolite [to the sovereign]. This kind of person makes a vow for himself by taking the tonsure at the beginning, and his determination is accomplished in his later years. If someone completes the virtue [of a monk], the Buddhist Way diffuses [virtuous influence] over his family members of the six relations and the benefit spreads to all people. Even though [śramaṇas] are not placed in the rank of princes, [their way] is certainly compatible with the fundamental Way by which the emperor rules over the world, and they provide extensive protection for the people. Their situation is just like this. Do they receive the [ruler's] favor by doing nothing and vainly benefit from his kindness in the same way as those wise people who receive a stipend without ever rendering any service?

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The Collection for the Propagation and Clarification of Buddhism, Volume II You recently considered that there are [monks] who put on [Dharma] robes, yet there is no one [who is qualified to wear the robe]. Therefore, you put the situation in order by selecting monks and training them; you purged and weeded out [unqualified monks]. Since the time this edict was issued, all monks have increased their sincerity a hundred times over and their fulfillment has become much deeper. This is beyond all description. If you further explain what Buddhist monks should be in order to propagate the Buddhist Way, then those who are free from prejudice (i.e., Buddhist monks) will follow [the Buddha's] footsteps, and those who rinse their mouth with the water of the stream [of the Dharma] will taste the remaining drops. If, after purging and weeding out [unqualified monks], your mind is still not settled, if true and false [monks] are mixed together in [the Buddhist order (bhikṣu sangha)], and if you are unable to distinguish between [the muddy water of] the Jing River and [the clear water of] the Wei River, then you may remove evil monks by means of the [Buddhist] Way—however, you assuredly must not abolish the [Buddhist] Way because of [such evil] monks. If you remove evil monks by means of the [Buddhist] Way, it is appropriate to take away their [Dharma] robes. Even if you abolish the [Buddhist] Way because of [evil] monks you must keep the framework of [the Buddhist] ceremonies. If the [Buddhist] ceremonies remain, the [Buddha's] purpose for establishing the [Buddhist] teaching can be sought. If the traces [of the teaching] (i.e., the framework of the Buddhist ceremonies) are abandoned, there will be no basis for the pleasure of accomplishing our determination.

Why do I say this so plainly? Even though the śramaṇa's regulation of clothing and Buddhist implements are not like those found in the rules of the six generations,

319 they are themselves the distinguished system for the Buddhist school and they are excellent articles beyond the secular world. If such excellent articles are mingled with [secular ones], phenomena go against the foundation. If phenomena go against the foundation, the [framework of the Buddhist] ceremonies loses its function. Accordingly, those who love ceremony certainly do not damage such excellent articles. What you have attained cannot be lost. There is a reason for this.

One who abides by the Classics of the distant past (i.e., Confucius) still keeps the sacrificial sheep connected with the inauguration of the first day of each month.

320If the sacrificial sheep can still preserve the ceremony, how 220

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much more so could the Dharma robe of the Tathāgata [preserve the Buddhist ceremonies]! Inferring from this, I say that even if the [Buddhist] Way does not [actually] exist we should certainly preserve the ceremonies. If the ceremonies are preserved the Dharma can be promulgated. If the Dharma can be promulgated the [Buddhist] Way can be sought. This is common throughout the ages and it is the immutable great law.

Furthermore, the Buddhist surplice is not the type of clothing [for monks to wear] when they have an audience with the emperor at court, and [a Buddhist monk's] earthenware almsbowl is not a vessel to be used in the Imperial court. The clothes [one wears to participate] in military affairs differ from those [worn when one takes part] in state affairs. The customs of non-Chinese people are not mixed with those of the Chinese. If [a monk] who shaves his head and disfigures himself were to suddenly participate in various Chinese ceremonies, this is a phenomenon in which two different kinds of things are mingled. It is also something with which I am personally not content. You, our donor, have an outstanding personality, towering over others since the time you were young. Your refined taste surpasses that of people of the decadent world. You still call on and study with wise people of the time in order to seek the truth. From this point I infer that you would surely not ignore [good] words just because the person [who expresses those words is flawed].

I am in the evening of my life, just [as when the sun] goes down in the west. I avail myself of my remaining time, awaiting my final day. How could what I value highly in my mind only be in order to keep my existence? If I hold fast to my assertion without yielding, it is likely because I merely wish to restore the Three Treasures in this illustrious time and honorably transmit [the Buddha's] bright virtue to the coming hundred generations. If this issue [of requiring śramaṇas to bow to the king] is enforced even once Buddhism will be ruined for a long time, the Tathāgata's immutable law will vanish without a trace at this point, heavenly and human beings will lament, and Buddhist monks and laypeople will change their minds [and stop following the Buddhist Way]. How, then, could what I secretly and sincerely expect also be realized?

According to the abundant kindness [with which you treat me], I have frankly expressed here all of what I have in my mind. While writing this I 221

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Response [to Huiyuan] by Defender-in-Chief Huan [Xuan], together with the Decree to Stop Śramaṇas from Bowing [to the King]

The Collection for the Propagation and Clarification of Buddhism, Volume II felt sad and resentful. I was unaware as my tears and nasal mucus unrestrainedly flowed. Response [to Huiyuan] by Defender-in-Chief

Huan [Xuan], together with the Decree to

Stop Śramaṇas from Bowing [to the King]

I came to know that [śramaṇas] abandon their bodies because they are [visitors from] beyond the mundane world, and therefore they do not value the benefit of maintaining their lives. [You said,] "Since they seek the ultimate law of Nature by not following the principle of the mutation [of birth and death], they do not value the support of [a sovereign who] manages the movement of [Heaven and Earth].

"

Moreover, you said,

"While privately a śramaṇa opposes his family's

valuable [attachment to him and becomes a monk] he does not go against filial piety, and while a śramaṇamay lack the courtesy of paying respect to the ruler in public he is not impolite [to the sovereign]. "

If the situation is just as you describe in your letter and all principles between father and son are originally not important, then we have nothing to follow in extending a feeling of filial piety. If the task of [śramaṇas] has nothing to do with the support and guidance [of the ruler], they need not again have the significance of extending respect [to him]. If you admit that [śramaṇas'] feelings for the ruler and their own fathers have not come to an end, why then do they reject [paying respect] to convey their feelings? Worries exist in mental delusions, not from the form of bowing. Probably the form of bowing is simply [the manifestation] of the mental function. If in the basis (i.e., the mind) one rejects the form of bowing, this is again something I do not understand. Furthermore, you said that Buddhism is propagated by two groups; there is the teaching for those who stay in the secular world; there is also the teaching [for śramaṇas,] the benefits of which spreads to all people of the world; the way [attained by śramaṇas] diffuses [virtuous influence] over their family members of the six relations; [the way of śramaṇas] is assuredly compatible with the fundamental Way by which the emperor rules over the world; and [śramaṇas] do not vainly benefit from [the ruler's] virtue. 222

Fascicle Twelve

Buddhism exists in acts. By each [act Buddhists] comply with circumstances. There is the origin of cause and condition and there is surely a result, without fail. If [Buddhism] is like this, how can those who follow the [Buddhist] Way disobey [the doctrines]? Therefore Śākyamuni's Way was not able to cause his father, King Śuddhodana, to ride the ferry beyond [to nirvana]. Even though [King Śuddhodana] did not attain the stage of entering the stream of the sacred law (Skt. srotaāpatti-phala), originally this is simply the same as what his people received. Just as you said in your letter, there is a reason for this. The achievement of profound virtue is assuredly not what "those who should teach [Buddhism]" (i.e., śramaṇas) of today can consider and deliberate. I have not been able to seek the reason [of this issue] together with you in your letter. I have only been greatly disappointed. Accordingly, I have not yet clarified the issue. I hope that you will become free from confusion and the stagnant ideas that you have held for a long time, and not make a mistake in employing feeling and reason.

Imperial Decree to Allow Buddhist

Monks Not to Bow [to the King] by

Huan [Xuan, Former King of] Chu321

My people! The Buddhist Dharma is too vast and unintelligible for me to understand. I infer your serious feelings for [Buddhism] and purposely join you in your respect for it. Today [I have ascended the throne], so the issue [of whether or not śramaṇas must bow to the king] is already at my discretion. If the issue is not completely understood, I would sooner follow the course that [śramaṇas] are exempt [from bowing to the king]. Everyone, do not force [śramaṇas] to bow [to the king] any more, and let all the people know about this. [Response to Huan Xuan's Decree

by Bian Sizhi and Yuan Kezhi]

On the third day of the twelfth month, we, Palace Attendant [Bian] Sizhi and Gentleman Attendant at the Palace Gate and Palace Attendant Yuan Kezhi, speak.

The Imperial decree is just as mentioned above. The Way of the Spirit is profound and obscure and the Imperial will is profound and remote. What 223

84c

[Response to Huan Xuan’s Decree by Ma Fan and Bian Sizhi]

The Collection for the Propagation and Clarification of Buddhism, Volume II Your Majesty propagates is great. This has accordingly reached Buddhists who believe in the Buddha. Within the territory of your state all people are Your Majesty's lieges. Nevertheless, [Buddhist monks] place themselves as equal in courtesy to the emperor who commands ten thousand chariots, because they formerly began wearing the Dharma robe [and became monks]. We are discontented with this. How can practicing the decorum of bowing [to the king] with one's head to the ground and standing up damage their way? The important human relations between the nobles and the humble people should not be discontinued at all. If you allow that those except Confucianists may be excused from the deportment of bowing, please reject granting them an audience immediately. This statement should be kept in mind. Humbly yours.

[Decree by Huan Xuan]

What is the problem? You must follow my Imperial decree. [Response to Huan Xuan's Decree

by Ma Fan and Bian Sizhi]

On the fourth day of the twelfth month of the second year of Taiheng (403), we, Director of Interpreter-Clerk Ma Fan and Palace Attendant [Bian] Sizhi, speak.

We report to you. Again we received your brilliant Imperial decree. You honor the highest degree of deep modesty and walk the way of glorious humility. We are always concerned about you and we personally feel uneasy. Even though there are various ways to govern the world, all principles come to the same point. In revering one's ruler and parents the Dharma teaching (i.e., Buddhism) does not go against [the Chinese teaching]. The four that are great (i.e., Heaven, Earth, the Way, and the king) advocated by Laozi are equal in nobility.

322 Even though [the teaching] of which śramaṇas avail themselves differs from [that of secular people,] their traces (actions) do not go beyond this world. How could it be possible that they are not the same as those whom Heaven made?

Your Majesty sincerely intends to promulgate [the custom that śramaṇas do not have to bow to the king] above others. Nevertheless, the decorum between the humble people and nobles is the statute to govern the world. We 224

Fascicle Twelve

think you must condescend and follow popular sentiment and uphold [the custom that śramaṇas should bow to the king] as an eternal system for the future. Please do as we have stated previously.

Humbly yours.

[Decree by Huan Xuan]

Leave this issue as it is! Let each person act in his own way! This is also to love the nine schools without distinction and to let each fulfill his own way. [Response to Huan Xuan's

Decree by Bian Sizhi]

I, Palace Attendant and Libationer Sizhi, speak.

Again I was granted the Imperial decree, as mentioned above. Your Majesty's highest virtue is perfectly free from prejudice. You let [the wind] blow so that each of the myriad [apertures] makes its own sound. 323

Each of the nine schools shows its good point. Both the eminent and the dark attain their summit. Your marvelous kindness secretly flows. There is no one who does not hold this thought in mind. This is why all people rely on your support and guidance, and this is why heavenly and human beings feel comfortable together. I have heard that Buddhism takes spiritual wisdom as the foundation and reaching the goal as the achievement. Except for these points, this [teaching] likely only has the function of edifying and leading ordinary people of the secular world.

The mysterious principle is obscure. We seek it beyond the world of form. If [Buddhist monks] respectfully bow [to the king] with their heads to the ground and then stand up, there is nothing in this that will damage their observance of [Buddhist] precepts. If they practice the [Buddhist] Way without losing respect [for the ruler], and if the laws of the land are equally revered in the territory of your state, then both the [Buddhist] Way and the [king's] constitution will flourish and Buddhism and the non-Buddhist teaching (i.e., Confucianism) will be entirely harmonious.

I was previously appointed to a post in a foreign land and I was rarely informed of your words. Therefore I did not know about your brilliant discussion on this issue last spring. Recently I was directly granted the Imperial 225

[Response to Huan Xuan’s Decree by Bian Sizhi]

85a

The Collection for the Propagation and Clarification of Buddhism, Volume II decree. I then frankly stated my silly thoughts, which I was afraid did not meet yours. After returning here, I precisely saw the reality of this issue and received your marvelous writings. Your purpose is boundless and your logical analysis is profound. These are not things that I, an incompetent man, am able to praise merely by clapping my hands.

In former ages it was already practiced that śramaṇas place themselves as equal [to the king]. Today you, a great bright man, ascended [the throne] and your edification of the Way reaches all people without exception. In order to rule the country there should not be any deficiency in important human relations. As I previously stated, please keep control over those except [Confucianists] and put this into operation.

Humbly yours.

[Decree by Huan Xuan]

Now that both Buddhism and the non-Buddhist teaching are promulgated concurrently, why do you employ the principle of former ages? You are too meticulous about this issue. Again, this is not praise for the way [of the ruler]. [Response to Huan Xuan's

Decree by Bian Sizhi]

I, Palace Attendant and Libationer Sizhi, speak.

I respectfully received the Imperial decree again.

Now that both Buddhism and the non-Buddhist teaching are promulgated concurrently, the Imperial decree is deeply understood and [Your Majesty's] way holds the premier position over those of a hundred kings. I humbly read [the Imperial decree] and exclaimed with reverence. This is beyond my reach. To revere the ruler and respect the law is the fidelity of vassals. Therefore, I diligently and incessantly stand on [the custom that śramaṇas must bow to the king].

Your brilliant decree is transcendental and your profound strategy is eternal and fair. I am ignorant, shallow, and illogical. As a result, I am ashamed of myself. I will follow [the Imperial decree] and consign this [matter] to the external bureau. I will propagate, regulate, and abide by this. Humbly yours.

226

Fascicle Twelve

Presented on the twenty-fourth day of the twelfth month of the first year of Yuanshi (403).

Letter Given to Huan Xuan to Discuss

the Evaluation of Śramaṇas by

Huiyuan of Mount Lu, together

with Huan Xuan's Decree

Decree Given to the Staff to Intend to Select Buddhist Monks by Regent Huan Xuan

The Way of the Spirit is obscure. This is something of which sages do not speak. Nevertheless, when we think about what their works promulgate, it seems that we will be able to see [the sages' idea regarding the Way of the Spirit]. What the Buddha treasures is wuwei(i.e., nirvana), and his cordial intention lies in cutting off desire. These days, however, [his teaching] has fallen into decadence and consequently these tenets (i.e., nirvana and cutting off desires) are lost. In the capital city [of Jiankang, Buddhist monks] vie with each other in having an extravagant life. Opulent [Buddhist] buildings are numerous in the Imperial court as well as in the city. Because of this, public funds in the Imperial treasury are decreasing. Rankings and the proper equipages [for ceremonies] have become wicked and corrupt due to this fact. Those who run away from corvée labor gather together in every county. Absconders fill the Buddhist temples. Consequently several thousand [runaways and absconders] gather in every county and form a lawless community. The drones of society gather in groups in every town. In every place outlaws flock together. These people have already caused harm to the government and profaned Buddhism; they assuredly exhaust both that (i.e., the government) and this (i.e., Buddhism). They really corrupt the standard of customs and cultural influence. We should immediately issue the following strict orders. Among all the śramaṇas in every place, those who are able to explain the teachings of Buddhist scriptures in detail and can fluently expound the Buddhist doctrines; those who orderly cultivate religious practices, who observe the precepts without deficiency, and who always reside in a hermitage (Skt. araṇya); and those who live in the mountains to ennoble their aspirations and who are not deluded by popular custom—all these are worthy to be in charge of propagatingthe 227

Letter Given to Defender-in-Chief Huan [Xuan] to Discuss the Evaluation of Śramaṇas by Dharma Teacher [Hui]yuan

85b

The Collection for the Propagation and Clarification of Buddhism, Volume II great edification. Therefore they will show people what the Way is, propagate the teaching, and serve as a model for the people. Fortunately they practice Buddhism and the non-Buddhist teaching concurrently.

324

[Buddhist monks] who do not fall within the purview of the abovementioned should all be purged from [the Buddhist order]. In each place where an institution is located the registers [of the Buddhist monks] must be managed and strictly controlled. This should be promptly decreed and, at the same time, [the measures we take] should be listed and reported to me. Mount Lu is the only place where virtuous Buddhist monks reside and it is excepted from the investigation for this decree.

Letter Given to Defender-in-Chief

Huan [Xuan] to Discuss the

Evaluation of Śramaṇas by

Dharma Teacher [Hui]yuan

It has been a long time since Buddhism gradually began to decline and became obscene and odd. Every time I think about this, my heart fills with indignation. I am always afraid that [Buddhism] will unexpectedly encounter bad times, get mixed up [with evil], and altogether sink into ruin. This is why I lament and worry from early morning until night without sparing myself. I have read, our donor, your decree to put all Buddhist monks in order. This truly conforms to my true intention. If the Jing River were separated from the Wei River, the clear water will flow separately from the muddy water. If what is crooked is straightened by what is upright, those who lack virtue will spontaneously disappear. Inferring from this point, I say that once Heaven's auspicious decree is put into practice we will certainly be able to distinguish between the two principles (i.e., good and evil). Most certainly [monks] who make a plausible outward show will cut off their false path by themselves, and [those] who believe in the [Buddhist] Way and embrace the truth in their minds will not be suspected of turning their backs on the secular world. Thus, the [Buddhist] Way and the secular world will flourish together and the Three Treasures will again prosper here.

The reason I live in the Jiangnan area is because I wish to rely on the one who practices the [Buddhist] Way in order to maintain the great enterprise 228

Fascicle Twelve

(i.e., Buddhism). The rise and fall of the [great] enterprise truly depends on this person. I happened to meet in these years when you, our donor, [have come to the forefront]. This is the best time for me to restore [Buddhism]. My secret feeling to rely on you was already formed in our former existences. Accordingly, in letters I often sent to you I considered that relying on you is the foremost point. Every time I find that your letter comforts me, I keep your favor in my mind and never forget it. I am simply afraid that as I grow older and older with the change of times I will not be able to see your prosperous edification through to the end. Therefore, I now confer with you about several articles, as [outlined in] the attached paper.

According to what is stated in the teachings of the Buddhist scriptures there are generally three classes [of Buddhists]. First is the class of those who enter the subtle [state] through meditation; second are those who recite and appreciate the scriptures left [by the Buddha]; last are those who perform meritorious acts. These three classes are truly separate from one another but they all make acts based on the Vinaya as the foundation. [The three kinds of Buddhist monks] recently [identified by] you, our donor, in your decree appear to be almost the same as these classes. There is no question about these [three classes of Buddhist monks].

[Nevertheless,] among those who establish meritorious acts there are some who do not violate the precepts in their minds yet live in a place other than a hermitage; there are those who recite many Buddhist scriptures and chant them continually, yet they cannot smoothly explain the doctrines; or there are those who are already aged and do not fall under the three classes [mentioned above], yet whose essential nature is pure and virtuous and who do not do serious evil. Generally, people like these are suspect. When I make a thorough investigation on the regulation of your [decree] to banish [unqualified monks] now, these people should not be targeted for interrogation; otherwise, the people of the world will be anxious and confused [about your decree] and no one will be able to feel peaceful. Therefore I clearly state this. It is easy to examine outward appearance and manner but difficult to distinguish truth from falsehood. Except for someone who has a deep ability to examine and study, it is truly difficult to clarify this. Śramaṇas who reside in the metropolitan city and whom you, our donor, can [directly] see and 229

Letter Given to Huan Xuan to Discuss that the Provincial Office Requests to Register Śramaṇas by Dharma Teacher Zhi Daolin

85c

The Collection for the Propagation and Clarification of Buddhism, Volume II hear assuredly have nothing that makes them suspect. If government offices in the border regions are remote and [clear] information does not reach them, and [the people in these offices] do not understand the purpose of your decree, then they may take advantage of Heaven's auspicious decree and unreasonably include good people in [the purge]. This is my deepest concern. If an executive official of each office has no detailed idea [about the decree], and if at that time there are no experienced and reputable śramaṇas who can make a correct judgment, please have the reports sent to the central government office in order to be examined by you. Then it will be great in reason. I think that you, our donor, have wondrous thoughts and already understand this. This is merely my commonplace feeling. Therefore I could not stop speaking to you about it. If among the sons of powerful families there are lineages that are originally exempt from corvée labor, those [whose families] follow the great Dharma from generation to generation or who are known to be intelligent by nature when they are young and who wish to renounce the secular world, enter the [Buddhist] Way, and strive to become a śramaṇa, then when I infer from the regulation [of the decree] and think of the intention, it seems that [these cases] will not be blocked from their pure path. However, you must confer and settle this point and cause those who purify their minds and head toward the goal to have no doubt about themselves. In former times many foreign kings applied their minds to sacred [Buddhist] scriptures. Moreover, in accordance with the times, some kings helped the propagation of the great edification, protected [the Buddhist Way] from danger, and saved it from disadvantage. Truly there are reasons for this. Since you, our donor, often hope to equalize your frame of mind with those of ancient [wise] people, I again briefly state what I have learned. Letter Given to Huan Xuan to

Discuss that the Provincial Office

Requests to Register Śramaṇas

by Dharma Teacher Zhi Daolin325

On the fifth day of the fourth month of the third year of Long'an (399), we, śramaṇas of the metropolitan city, bow with our heads to the ground and speak. If there is the fundamental [principle] in the culmination of manifestation, those who rely upon this will reach it. If the law agrees with what is supernatural and profound, we will more deeply receive favor. Therefore, Confucius 230

Fascicle Twelve

emptied his room [to travel around] and Yan [Yuan] forgot to go home because of pleasures elsewhere. Isn't it the case that they both had abundant morality but simply forgot to return home?

Even though we have an ordinary personality and are frivolous in practice, we respect the Three Treasures and cultivate ourselves with them. Our affection [for Buddhism] came from Heaven and we had faith [in Buddhism] before learning it. As for the merit (i.e., enlightenment) attained by diminishing day after day,

326 however, we place our hands on our chests and increase our lamentation. Throwing ourselves under the wings of sage rulers and sagacious kings, we are personally able to further propagate the [Buddhist] Way. You enable those who live in the mountains to have their own way in cultivation and those who live near a city to be quietly proficient in [the teaching]. Because the Imperial favor is broadly poured on us, even the decayed trunk of a tree may be covered by lush vegetation.

Nevertheless, the status of śramaṇas in the world may be simply compared to that of unloaded boats that converge at a great gorge. When they come they do not think anything, and when they go they take advantage of tranquility. Somewhat to our surprise, there is no abode for them in this world. If the country is in a troubled state they travel alone, shaking a walking stick. When the [Buddhist] Way is diffused they gladly gather together. Therefore, there is truly a reason for śramaṇas to come from distant places. You try to raise great disciplines in the period of decadence and extend sincerity for a hundred generations, but these days we are frequently requested by the provincial office to present the register of śramaṇas. The situation has become acute and very urgent. We have not yet understood your lofty purpose for this. Rustics easily become fearful and deeply anxious. Consequently, this causes people who meditate to lose their calmness and gentlemen who practice diligently to discontinue their practice. We lose the essence and vital energy and cannot sleep until dawn. We are uneasy and do not know how to calm ourselves.

We humbly pray that our bright lord will raise the customs handed down from [Tao] Tang (i.e., Emperor Yao) to a high rank and treat Buddhist monks kindly under these conventions. Please allow those who hold the [Buddhist] Way in mind to attain liberation and all those who have the noble aspiration to achieve their goal. Their bodies will perish and they will exhaust their bodies 231

Report to Emperor Wu of the QiDynasty to Discuss the Issue ofthe Inspection and Examinationof Buddhist Monks by ShiDaosheng of Tianbao Temple

86a

The Collection for the Propagation and Clarification of Buddhism, Volume II and complete their lives here. Your Majesty's thought and judgment is extremely far-reaching. Though we have not yet written everything, we respectfully submit this to Imperial hearing. Having done so, we are humbly frightened. Report to Emperor Wu of the Qi

Dynasty to Discuss the Issue of

the Inspection and Examination

of Buddhist Monks by Shi

Daosheng of Tianbao Temple

I, Shi Daosheng of Tianbao Temple, report.

Formerly Confucius educated three thousand disciples. Among them, those who studied astronomy wore a round cap and those who studied geography put on rectangular shoes. Zhuang Zhou of Chu state visited Lord Ai [of Lu state] and said,

"I have heard that there are quite a few people who are well acquainted with astronomy and geography in this country. Please let me test them.

" Lord Ai immediately sent out an official announcement through the country, ordered those who were versed in astronomy to wear a round cap and those who were learned in geography to put on rectangular shoes, and commanded all to come to the gate [of his palace]. Confucius alone arrived at the gate and answered all the questions. Therefore it is known that all the other scholars adopted the [Confucian style of] dress arbitrarily. Śākyamuni emeged into this world, expounded the Four Noble Truths and the six pāramitās, and established various precepts and deportment. [His disciples] such as Śāriputra all attained arhatship. Accordingly, it is known that the great Dharma is not something that has no fundamental truth. Nevertheless, from that time (i.e., the time when the Buddha resided in the world) on people's faculties have become dull and we have become far removed from the [Buddhist] Way. Our minds are bound with defilements. If we can leave behind the thought [of desire] we will be in accord with the precepts and codes of conduct. If not, we will be [like] those who arbitrarily put on [Buddhist] robes.

I humbly pray, Your Majesty, that with your holy brightness you will deeply understand this principle and not assume that [we śramaṇas are simply] ordinary people who seek the Way of the Sage.

232

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In ancient times Zichan of Zheng state was praised as a great wise person but he still was unable to correct his faults and was jeered at by Shentu Jia. 327

This goes without saying for bhikṣus of the present time, in the age of the Decadent Dharma. How can they correct their faults? If one cannot correct his faults he will certainly give rise to evil intentions. How can the three administrative monks of the temple fulfill your order? There is criminal law in the country. I pray that you will decree that the local government office should punish [evil bhikṣus] according to the offense [they have committed]. We would be happy if we do not confuse you [by doing so]. Illness due to old age rages within me, but I admire the complaints board of remote antiquity328 and dare to express this. I bend down over the paper and break into a cold sweat.

Sincerely yours.

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

233