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

Fascicle Thirteen

Essentials for Believing in the

Dharma by Palace Secretary

Chi [Chao]329

The threefold refuge (Skt. triśaraṇa-gamana) refers to taking refuge in the Buddha, the twelve kinds of Buddhist scriptures, and the Buddhist order. You must always worship and repent your sins to the buddhas of the three temporal worlds of past, present, and future in the ten directions [of the universe], the doctrine of the scriptures of the three temporal worlds in the ten directions, and the Buddhist order of the three temporal worlds in the ten directions. We must take refuge with an utmost mind in each part of [this triad]. At the same time, we should think of all sentient beings with compassion and benevolence and pray that they will all attain liberation. What is called namoin the foreign language (Skt. namas) means "to surrender oneself to" in the Chinese language. [The word] "buddha" means "awakened one" and [the word] "sangha" means "a group" in the Chinese language. The five precepts [for lay Buddhists] are: (1) not to kill, nor to cause others to do so, and to always be sure to observe [this precept] firmly to the end of one's life; (2) not to steal nor to cause others to do so, and to always be sure to observe [this precept] firmly to the end of one's life; (3) not to commit adultery nor to cause others to commit it, and to always be sure to observe [this precept] firmly to the end of one's life; (4) not to speak falsehoods nor to cause others to do so, and to always be sure to observe [this precept] firmly to the end of one's life; and (5) not to drink intoxicants, nor to give intoxicants as a gift or a treat [to others], and to always be sure to observe [this precept] firmly to the end of one's life.

When an intoxicant is used for medicinal purposes the dosage must be weighed; it is important to stay within the limit of sobriety. Drunkenness causes thirty-six faults and the scriptural teachings take this as a serious precept. If there are no acts of killing [all creatures] can live a long time. If there are no acts of stealing [the world] will always remain peaceful and safe. If 235

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The Collection for the Propagation and Clarification of Buddhism, Volume II there is no adulterous conduct, we remain clean and pure. If there are no falsehoods people will always respect and trust each other. If there is no drunkenness our spirits are clear and in good order.

After [mastering] observation of the five precepts, we then perform purification for three periods every year and six days each month. The three periods in a year for purification are from the first to the fifteenth day of the first, fifth, and ninth months. The six monthly days for purification are the eighth, the fourteenth, the fifteenth, the twenty-third, the twenty-ninth, and the thirtieth day of each month.

On all purification days fish and meat must not be offered. We eat before noon and must not partake of anything such as sweets and delicious food in the afternoon. We cleanse our minds, keep our minds on the [Buddhist] Way, take refuge in the three revered ones (i.e., the Three Treasures), repent our sins, reproach ourselves, and practice the four immeasurable minds. We stay away from the inner chamber (i.e., engagement in sexual relations) and do not become attached to the six desires. We must not whip or curse others, nor ride in an oxcart or horse-drawn carriage, and we must not carry weapons. Regarding [lay]women, over and above these [rules of deportment] they must abstain from adorning themselves with perfume, flowers, and cosmetics, correct their minds, rectify their thoughts, and strive to remain docile. The purification is extensively performed for the sake of one's acquaintances and relatives, both those who have passed away and those who are still alive, as well as for all sentient beings. Everyone will come to awaken the aspiration [for enlightenment] (Skt. bodhicitta) on the basis of this utmost sincerity. Once our minds have become inspired [toward enlightenment] we will finally avoid the suffering caused by the sins [we have committed]. Therefore, loyal and filial people make effort and encourage themselves to perform [purification]. This is really for the merit of liberation of all people, not simply for one's own sake.

On the day of purification we must devote ourselves solely to practicing the profound contemplation and recite the words of the Dharma. If we are unable to practice [the contemplation on] emptiness, we must learn the six kinds of mindfulness (Skt. ṣaḍ anusmṛti). The six kinds of mindfulness refer to: (1) mindfulness of the Buddha, (2) mindfulness of the [Buddhist] scriptures, (3) mindfulness of the sangha, (4) mindfulness of donations, (5) mindfulness 236

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of the precepts, and (6) mindfulness of Heaven. What is meant by "mindfulness of Heaven"? The ten wholesome acts and the four immeasurable minds are considered to be the acts [that lead us] to be reborn in Heaven. Moreover, it essentially means to exert ourselves to the best of our ability to save all sentient beings.

The ten wholesome acts refer to not committing the bodily sins of killing, stealing, and adultery, not committing the mental sins of envy, rage, and ignorance, and not committing the verbal sins of telling lies, engaging in idle talk, being duplicitous, and using abusive language.

What is meant by "not killing"? We must always be compassionate toward all living creatures, including vermicular animals. Even in desperate circumstances we must never harm them. Whenever sentient beings are facing a disaster or danger we must devote all our energies to rescue them and return them to the water or the land, according to wherever they used to live. In the case where there is doubt whether [a living thing] was killed for our benefit (i.e., slaughtered for food) we must not receive [any benefit from the killing]. What is meant by "stealing"? This generally means to take things that are not our own possessions, regardless of size, as well as to become corrupt when in an official position. These are all called "stealing. "

What is meant by "adultery"? All kinds of attachments are generally called "excessive desires.

" As applied to sexual desire, we must not engage in sexual relations with anyone other than our officially married spouse. In addition, since [adultery involves having an illicit] secret [relationship with someone] that cannot be made public, it is simultaneously a sin of "stealing. "

What is called "envy" is jealousy. When we see others' good points, or we see that other people are virtuous we all must replace [any sense of envy] with great joy. We must not give rise to rivalry or thoughts of jealous hatred. What is called "rage" is that the mind harbors wrath and keeps defilement within it.

What is called "ignorance" is to have no faith in the great Dharma and to doubt the scriptural teachings.

What is meant by "telling lies" is to consider nonexistence to be existence and to fabricate groundless assertions.

What is meant by "idle talk" is rhetorical embellishments and sweetsounding words, which may be beautiful but lack substance. 237

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The Collection for the Propagation and Clarification of Buddhism, Volume II What is meant by "being duplicitous"? This means to say different things to one's face and behind his back, and be self-contradictory. What is meant by "abusive language"? This refers to reviling [others]. Some people say that abusive language also refers to speaking unwholesome things and cause people to blindly follow [this speech] and commit sin. On the whole, we must not give rise in the mind to any of these ten [unwholesome] behaviors even for a moment. These are the ten wholesome acts and [refraining from them is] also called the ten precepts. The five precepts regulate bodily acts and the ten wholesome acts serve to protect one's mind from evil. There is a difference between crudeness and fineness in acts. Accordingly, there is a difference between light and heavy reward and retribution [for these acts].

Generally, the relative world [where sentient beings transmigrate from one life to another] is collectively called the three realms of existence, within which there are five paths, those of (1) heavenly beings, (2) human beings, (3) animals, (4) hungry ghosts, and (5) inhabitants of the hells. Those who completely observe the five precepts will possess a human form. Those who complete the ten wholesome acts will be reborn in Heaven. Even those who complete only one [of the five] precepts will be able to become human beings. There are differences among people regarding their social rank or life span. These [differences] are due to how many precepts one has observed [in his or her previous existences].

The opposite of the ten wholesome acts are the ten evil acts. Those who have committed all ten evil acts will fall into hell.

330Those who are bellicose

and obstinate, who disregard sincere remonstrance, whose minds are full of poisonous thoughts, and who deceive others to profit themselves fall either into the realm of animals or are reborn as snakes or vipers. Those who are stingy and greedy, who monopolize profits, and who always complain of dissatisfaction fall into the realm of hungry ghosts. Those whose sins are somewhat light but who often keep [their misdeeds] secret, and whose personal feelings are not fair and clear, all fall into the state of spiritual beings (guishen). Even though they may enjoy a little happiness they cannot avoid suffering from pain. These [three realms] (i.e., hell, the realm of hungry ghosts, and the realm of animals) are called the three lowest realms of existence (santu) and also called the three evil paths (san

'

edao).

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Form, perception [consisting of pain (tong) and pleasure (yang;literally meaning "itch")], conception [consisting of thinking and recollection], volition [consisting of arising and extinction], and consciousness are called the five skandhas (Sk. pāñcaskandha). Generally all external things that have a shape and are visible are called form. Losing this [form] and becoming sad and distressed is [the perception] of pain. Having this [form] and being greatly delighted is [the perception] of pleasure. Considering beforehand what has not yet taken place is thinking, and looking back at what has already happened is recollection. That mental functions begin to take place refers to arising, and that recollection has ended and consciousness has been extinguished refers to extinction. That which formerly was involved [in the mind], stored there, and never forgotten is consciousness. Consciousness still germinates in the mind after having passed through a succession of kalpas. Even though its derivation is obscure it is deeply rooted [in the mind] and is secretly linked to [other consciousness]. What is as small as a hair's breadth in the beginning becomes as large as a huge gulf or high mountain in the end. For this reason those who learn [Buddhism] try to be prudent even in things in which they are well versed.

The five hindrances that cover one's mind (Skt. pañca-nivaraṇā) are: (1) greed and excessive desire, (2) anger (hatred and resentment), (3) ignorance; (4) holding wrong views, and (5) dallying [with someone of the opposite sex].

331Speaking of each [hindrance] separately, the desire to seek something is greed; extreme attachment to things is excessive desire; the external expression of [anger] is a hateful glare and smoldering [anger] is resentment; and being bound by defilements, offending the right path, and being perverse and confused are ignorance. Ignorance is the foundation of the causality of birth and death. All kinds of various attachments entirely begin with ignorance. Painful torment in hell mostly results from anger. A sutra says, "The sin of

committing murder in an unexpected fight is still light, but if one harbors poison in the mind and conspires [to commit a murder] the sin coagulates more and more through a succession of kalpas and the person has no time for liberation.

"332

The six feelings (Skt. ṣaḍ-āyatana), also called the six [elements of] decay or the six desires [corresponding to the six sense organs,] are the visual perception of form, the auditory perception of sound, the olfactory perception 239

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The Collection for the Propagation and Clarification of Buddhism, Volume II of smell, the gustatory perception of flavor, the tactile perception of touch, and the mental perception of recognition. Recognition is consciousness of [the five] skandhas mentioned above. I am inclined to think that the five skandhas and the six desires [corresponding to the six sense organs] are the origins of the transmigration of birth and death and [thus] the source of all sin and suffering. The methods to remove and control these are set forth in detail in numerous sutras.

A sutra says,

"The mind makes one a heavenly being. The mind makes

one a human being. The mind makes one an inhabitant of hell. The mind makes one an animal. Even those who attain the Way owe [this accomplishment] to the mind. "333

Whenever a thought is impelled by the mind, each and every thought is subject to reward and retribution. Even if an action has not yet taken place the hidden response is constituted in the unseen world. Thoughts arising from feelings move swiftly and smoothly. They abruptly emerge one after another, without cessation. The mechanism [of causality] very slightly moves but then fills the universe. Fortune and misfortune [as reward and retribution] and one's physical form and destination (Skt. gati) [in the next existence] entirely derive from [thoughts arising from feelings]. Good or bad luck, repentance or regret, are determined in a moment. Therefore, those who practice the [Buddhist] Way must mentally exercise caution when alone to obviate [evil thoughts] while they are still minor, to take the beginning [of a matter] into account, to consider the highest doctrine to be like a city wall and moat [that provide a barrier against evil], to manage the foundation always in order to control the end, and to not rashly give rise to thoughts simply because any action [arising from thought] has not yet taken place. How could they be concerned only with "[Good] words expressed in a house are responded to from a place a thousand liaway,

"334or that one is prudent in his bodily actions

because "nothing is more visible than what is secret"?335 The second translation of the Sutra of Twelve Gates(Shiermen jing) says, 336

"If one has a good point he should always hide it. If one has a bad point he should bring it forth.

"

A gentleman does not set his mind either for anything or against anything. 337

If one has faults and does not repent [of his folly], certainly he will not feel satisfied with himself. [Therefore,] he had better abandon the course of action 240

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within the circumstance he has been given. How can one worry about the matter of whether [his actions] are known or hidden? If this is so, the application of the teaching lies in [our mental attitude] in ordinary [daily life]. When we examine the laws of nature working in evil acts and meritorious deeds, we see that the more [an evil intention] leaks out, the lighter [the sin] will be, and the more [an evil intention] is inwardly accumulated, the heavier [the sin]. Once an [evil] act is set forth in the human world retribution in the unseen world will certainly be lessened.

Moreover, boasting about wholesome acts and making a display of one's meritorious deeds are the grand reality of human beings. Covering up one's faults and speaking of one's demerits in fine language are common among all people. If wholesome conduct is apparent, the achievement becomes known. If the achievement becomes known, public praise centers on one [who has made wholesome conduct]. If someone is concerned about stopping [evil] and encouraging [virtue] in his feeling, and if public praise centers on him from the outside, he will then harbor greed [to retain praise], which certainly fills him from within. Furthermore, a gentleman among human beings is still a small man of Heaven.

338 [Even so he is a gentleman,] not to speak

of one whose benevolence is immature and whose fame does not match with reality. Such a person certainly deserves punishment in the unseen world. Except for those who possess virtue, we all surely have some incompleteness. If one were to frankly expose [his transgressions] to everyone [his sin] will disperse along with [his transgressions]. If he allows an unjust thought to become imprinted on his mind, harbors it, maintains his honor outwardly in order to avoid others' reproach and win worldly fame, he then greatly insults the laws of nature. The punishment of nature will be even heavier! Therefore, Zhuangzi said,

"If one does evil secretly and stealthily, spirits can punish him.

"339

Moreover, regarding human feelings, one does not feel shame before the laws [of nature] yet does before the public. If his fault is revealed he will be blamed. If he is blamed, he will be ashamed. If that feeling occurs and if he compensates for [his fault], no further transgression will be accumulated. [On the other hand,] if one presumes that [his fault] will not be revealed, he will not reform himself after all. In addition, if heavenly blame [for his fault] fills one's mind and he fears that it will be revealed, he will inwardly worry 241

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The Collection for the Propagation and Clarification of Buddhism, Volume II about everything and take precautions even more skillfully. He will thus be in distress for the rest of his life about this one matter. Disasters from Heaven and the troubles of the human world will surely and suddenly visit him in the end. This is probably because he did not refrain from giving rise to the [evil] scheme at the beginning, concealed the fault, and did not praise what is wholesome.

The Sutra on the Formal Purification(Zhengzhai jing) says, 340"You may

simply speak of a hundred good things of others, but you must not speak of even a single evil thing of others.

" When we speak of others' wholesomeness

we give rise to a wholesome mind. When we speak of others' evils we give rise to an angry intention. Even though [such a wholesome or unwholesome] intention may be small at first, it gradually grows by accumulation. For this reason, a good thought produces an immense amount of wholesomeness, while an evil thought produces a vast amount of unwholesomeness. Ancient people said,

"The prosperity of a military family does not last

more than three generations.

" Chen Ping also said,

"Because I have laid

many plots, my descendants will not become prosperous. "341 If we refer to

[these words] and take them as a teaching, it is truly worthy to propagate [Buddhism in China].

Nevertheless, in [the royal families of] of Qi state and Chu state [whose founders committed evil deeds], their descendants enjoyed [power] generation after generation, while the descendants of [such virtuous people] as Yan [Hui] and Ran [Boniu, who both died young], received no prominent reward. Since it is already obvious in these cases [that the subject of reward and retribution lies in oneself], this is not a matter that can be clarified logically. Moreover, Gun was put to death but [his son,] Emperor Yu, became prosperous. Xi and Fu were [both brothers of the Yangshe but they] differed from each other in appearance.

342It has been a constant rule for a hundred generations to punish the four criminals (i.e., Gonggong, Huandou, the chief of Sanmiao, and Gun)343 yet not to blame [their families and relatives]. Even when sage kings ruled over the world there was no unjustifiable [punishment]. How much less so when the profound response of nature works without private influence! Nevertheless, [if someone were to say that] reward and retribution fall wrongly and good and evil are not made clear, then that person brings a false charge against the laws [of nature]. This is also serious, without doubt. 242

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Furthermore, in the Qin dynasty the [practice of exacting] punishment on three generations of family members along with the offender was instituted. 344

They still took the offender to be the principal, but after the principal offender was punished his kin were then also subjected to punishment. If a punishment is not inflicted on the offender while disasters (i.e., punishments) befall the offender's kin, and if this practice is legislated, it would not only be allowed in rules made by sages but would also certainly be rejected even by [penologists such as] Shen [Buhai] and Han [Fei]. Therefore, the Nirvana Sutra says,

"If the father does something evil the son does not suffer for his father. If the son does something evil the father does not suffer for his son, either. One who does good obtains a reward by himself, and one who does evil receives retribution by himself.

"345How truthful this is! These words fill our

minds and accord with the laws [of nature].

If we investigate [why] the worldly teaching [that ancestors' good or evil conduct results in their descendants' happiness or misery] originated, isn't it because [people] feel that the way [of reward and retribution] does not stop even after they themselves have been punished? The more widely [reward and retribution] spreads, the deeper the people's prudence and fear will be. Therefore, [the sages who established the worldly teaching] conceal the truth, just as if they were placing [a beautiful gem] in a case, 346 and they often

explain this by [giving] a familiar example in order to teach and guide ordinary people of the secular world. This way is not deficient in punishing [evil] and urging people toward [virtue], and it accords with that with which the people are content. Those who have [the Buddhist teaching] in mind should leave out events [they experience], know this point, and understand the profound intentions. If one sticks to written words without understanding thoroughly the expedient way, if one recklessly follows the teaching without reaching the heart of the teaching, and if one measures himself by this [prejudiced] way and tries to comply with the truth, aren't such people misdirected? Regarding evil acts and meritorious deeds in [the law of] right and wrong, there are certainly reward and retribution without fail. If one is ignorant of this truth he will have no fixed position for right and wrong and his mind will have no authority in which to trust. When we examine [the law of karma] only in regard to the present existence, [we find that] it is truly vague and there is scant evidence. There is no mistake or unreasonableness in the law 243

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The Collection for the Propagation and Clarification of Buddhism, Volume II [of karma] but the actual fact is not constantly apparent. How could we not consider it all to be due to conditions from our previous existences that extend to future existences? Consequently, those who set their minds on the law [of karma] ascertain the undeceivable [certainty of this law, just as] a shadow [follows a form] and an echo [follows a sound], reject verifying [the law] in phenomena, and rely on the unseen world. Because we understand that "The meshes of the heavenly net are large, far apart, [but they let nothing escape], "347

we hope that nothing will escape. We realize that time continues without interruption, see ten thousand kalpas to be the same as a brief space of time, lump the three periods of existence together and take them all to be one, and seek the final result as that which inevitably comes. [If we think in this way,] why should we reform ourselves depending on revealing or concealing [our sins], or why would we have to change our thought depending on whether [reward and retribution] will come slowly or quickly? This is the chief foundation for those who have the initial faith [in Buddhism] and something that is deeply hoped for by those whose minds are bound by karma. The Sutra of the Twelve Gatessays,

"Sometimes, if you think of yourself

that you are correct and good, you must then examine yourself [in the following way]. There is nothing in your body but liver, intestines, stomach, lungs, bones, blood, excrement, and urine. What good things do you possess? Moreover, when you observe other people's bodies, [be aware that] their impurities are all the same as these.

"348 If stinginess and greedy intentions

arise, you must remember that all your property and jewelry and valuables neither came with you when you were born, nor will they go with you when you die. [Time] passes and [everything] changes; it is even impossible to guarantee that [something that happens in] the morning [will be the same in] the evening. Your body does not last long and nothing has a permanent possessor. In the present existence we should bestow favor on others and show kindness to them, offering money to the poor and saving the sick with medicine. We must delightedly live all day long diligently watching over others and providing relief to them. If an angry intention arises you must deeply produce [a mind of] equality and concurrently observe the ten precepts. The Kṣemaṃkara-paripṛcchā (Chamojie jing; i.e., Pusa shengdi jing) says,

"Among the bodhisattva practices forbearance is the greatest. If bodhisattvas are called names they keep silent and express no reaction. If they are 244

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beaten they receive [the beating] and never retaliate. If they encounter an angry person they face him with compassion. If they are slandered they do not think of the slanderer's vice.

"349 Furthermore, the Dhammapada(Faju

jing) says,

"When you are disgraced, your mind should be [as firm as] earth. When you practice forbearance, you should be like a doorsill. "350The examples

of "earth" and "doorsill" are probably used because these are things that are covered with dust, soiled with mud, and trampled upon all day long. The Sutra on the Complete Accomplishment of the Light Samādhi (Chengju guangming dingyi jing) says,

"If a person inflicts the four kinds of [verbal]

transgression on you, you will be aware of the verbal faults. You should respond to such a person with well-intentioned words and peaceful expressions. You should be greatly sincere and not ostentatious. "351The four kinds

of [verbal] transgression refer to being duplicitous, engaging in abusive language, telling lies, and engaging in idle talk, as mentioned above. When someone comes to you with evil and you respond with wholesomeness, if his mind is not that of a senseless being he will be moved in reason. You should be concerned only that you may not always cope with such a case in this way and do not accumulate [merit] by developing this manner. If you can keep forbearance in mind on every occasion, regret and stinginess will disappear in this life and a happy reward will appear in the future. The Sutra on the Virtue of a Wise Person (Xianzhede jing) says, 352 "If

your mind is unstable, never bite at others.

" Speaking in familiar language,

this is the way of magnanimity. If we infer this to the highest point, it is the meaning of the four immeasurable minds. What are the four immeasurable minds? They are benevolence (ci), compassion (bei), joy (xi), and protection (hu).

353 What is meant by benevolence? It means to feel pity for sentient beings, to regard all beings as equal to yourself, to be merciful in putting yourself in another person's position, to pray to be able to provide for all beings to be easy and comfortable, to extend your love [to all beings,] even to insects, and to have a feeling of nondiscrimination. What is meant by compassion? It means to love others universally, to save [all beings] equally, to let [compassionate] tears fall like rain, and to exhibit innate mercy. You must cause a real achievement to reveal itself secretly. It is not [enough] to simply have a mind [of compassion]. What is meant by joy? It means to be joyful, happy, and gentle and to make donations without regret. What is meant by 245

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The Collection for the Propagation and Clarification of Buddhism, Volume II protection? It means to save living things, skillfully following the expedient case by case, to understand the way to liberate people, and to strive and think broadly of salvation for them.

Those who can practice the four immeasurable minds are the most esteemed in the three realms of existence. However, if you are unable to efface yourself in the state of no portent, then your fate is sealed to certainly come to an end. Therefore, the [Taizi ruiying] benqi jingsays, "Although all

heavenly beings have a happy time, when their merit is exhausted [their happiness] comes to an end, too. When you reach the apex of glory, the way to Heaven is right across from [the way to] hell.

"354The Sutra on the Complete

Accomplishment of the Light Samādhifurthermore says,

"Fortune has suffering, defilement, vexation, and coming and going (i.e., the transmigration of birth and death).

"355The Nirvana Sutrasays,

"In the five realms of existence

there is no peace. Only nirvana is pleasurable.

"356

The sutras say,

"Those who practice the [Buddhist] Way must first reject the eight worldly matters: gain and loss, slander and fame, praise and ridicule, sorrow and joy.

"357[Those who practice the Buddhist Way] are neither pleased when they hear about wholesomeness, nor fearful when they hear about unwholesomeness. If one's faith is spontaneously firm, neither encouragement nor discouragement can change his will. Since the truth has become rooted in him, objects of the external world cannot offend his thoughts. Moreover, whatever he encounters in this existence must have been caused by conditions from previous existences. Conditions caused in previous existences mysteriously keep moving, and their working is just the same as the operation of the four seasons. It is impossible to guard against their advent or to stop their passing away. Assuredly we must submit to this, be content with it, and delightedly complete it. If we cordially enhance ourselves in the training of Buddhism, expect various things and yet are unmindful of them, since the retribution upon one's body has ceased one will attain the great peace. The truth is founded in the mind, and reward and retribution manifests itself in a factual matter. [This relation] is compared to the fact that if a form is upright then its shadow appears straight, too, or if a sound is peaceful then its echo is agreeable to the ears. This is the profound response of nature. How could there be one who does this?

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If this is so, those who harmonize their minds with the Way of the Spirit should expect assuredly to lead their minds to the truth, strive to have the far-reaching thought, efface their minds, correct themselves, and have no expectation of obtaining help from others. They must neither be in contact with vile and profane things, nor make demands according to their feelings. These are the keys for those who hold [Buddhism] in their minds, and the points to which those who learn [Buddhism] should attend. Some people say,

"If a thought surely brings reward and retribution and this law is as inevitable as the relationship between [a form and] its shadow or between [a sound and] its echo, then we should solely rely on ourselves. Certainly this has nothing to do with what is dark and abstruse. "

When we investigate why the teachings of the scriptures were established, we see that the reason is probably to make us aware of relying on ourselves. In the way to rely on oneself, however, there is no awakening that is not based on the teachings. If awakening is based on the teachings the merit [one may obtain from relying on oneself] derives from the Way of the Spirit. If exultation arises within the mind, [this feeling] certainly takes a definite form in phenomena. It is just like when simply singing a song is not enough [to express an exultant feeling], so one [also] dances for joy. If this is so, to admire and respect [the teachings] is probably not necessary in reason but it cannot be rejected in feeling. We should efface ourselves and master thoroughly the tenor of the teachings and absorbedly and joyfully think of [the teachings]. We must place ourselves in sentient beings' place in order to lead them with our own bodies. Consequently, we can secure the ambitions of new followers [of Buddhism] and cause them to have the determination to consign their feelings to [Buddhism].

A sutra says,

"Birth is suffering, aging is suffering, sickness is suffering, death is suffering, meeting one's enemies is suffering, separation from loved ones is suffering, and not obtaining what one wants is suffering. "358 If you

encounter any of these types of suffering you should think that such suffering is simply a result from what you have done in previous existences, and concurrently you should realize that this is an evil falsehood. You must awake from [these delusions] through a farsighted view and enlarge [merit] with the [four] immeasurable minds.

247

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The Collection for the Propagation and Clarification of Buddhism, Volume II Moreover, our brief lifetimes are as short as the time it takes for a white colt to pass a crevice.

359 Even though we all have different circumstances,

we all pass away in the end. The number of our successes and failures certainly does not deserve counting. If you practice the several ways [mentioned above] concurrently, this thought (i.e., counting up one's successes and failures) will naturally cease. Furthermore, if you do not enter the [Buddhist] Way, weal and woe arise alternately. In the collecting and dispersing [of the vapor] (i.e., birth and death)360 or in going and coming (i.e., transmigration in birth and death), both the wise and the foolish attain the same thing. Therefore, sutras say,

"If there is peace, then there is danger. If there is gain, there is loss. If there is a meeting, there is separation. If there is birth, there is death. "361This

is probably the common force of nature and the fixed rule that inevitably visits you. If you infer [this rule] and pacify [your mind], you will be at ease in whatever you do.

The Vimalakīrtinirdeśa-sūtrasays,

"All phenomenal things take form following the workings of a mind. "362 If this is so, there is a sign of a [mental]

activity at the beginning and then a phenomenon responds to it later. A thought arises and then there is [a phenomenon]. When thought ceases there is no [phenomenon]. When your mind is stable you are at ease in whatever circumstance you encounter. When your feelings are hindered you are inactive wherever you go. Speaking from this point, the cause of doing something smoothly or being inactive lies within oneself, not in the external world. If fear arises in the mind, a misfortune from the external world takes advantage of [your fear]. When misfortune from the external world takes advantage, fear increases in the mind. If you are anxious that you may lose something, there is nothing to which you will not proceed.

363 Therefore, a sutra says,

"When a person (zhangfu) is fearful, non-human beings (i.e., ghosts or apparitions) take advantage of [his fear]. "364If you are able to abide by the [Buddhist]

doctrines and the natural bastion is firm in your mind, other people and spiritual beings will have no chance to take advantage and the predetermined response will spontaneously cease. In all phenomena there will be nothing that can disturb you and no evils will be able to assail you. The four types of impermanent things are (1) impermanence (Skt. anitya), (2) suffering (Skt. duḥkha), (3) emptiness (Skt. śūnyatā), and (4) non-self (Skt. anātman). The fact that our bodies change as we go from young to old 248

Fascicle Thirteen

or that a hill and a valley change places [as time goes on] is called impermanence. That arising and falling away alternate or that joy at its summit certainly turns into grief is called suffering. That all phenomena finally end in nothingness is called emptiness. That the spirit does not have a permanent dwelling and transmigrates without cessation is called non-self. A sutra says,

"If you place yourself in delusive pleasure you will be aware of [the truth that] there will inevitably be a response of suffering to this. "365

This is probably to regard changes as going and returning and to discern that when pleasure departs, grief arrives. Therefore, even if you reside in peace you still worry about danger, and if you enjoy a good reputation [during the day] you become anxious [about losing it] in the evening. To deeply concentrate one's thought on suffering is called clarifying the truth (Skt. dṛṣṭa-satya). This is to realize that having a mind means to have hindrance, and having hindrance means that suffering exists. Even if one were to become the noblest in the heavenly and human realms and concurrently have a high rank, the more significant one's position, the deeper his arrogance. The greater one's pleasurable feeling, the more suffering there will be in the law [of reward and retribution]. Therefore, a sutra says, "The

three realms of existence are full of suffering; there is nothing pleasurable. "366

Moreover, [another sutra] says,

"Sentient beings in the five realms of existence are all in a large prison.

"367As long as your mind is bound to the world of existence, weal and woe are linked together. This is why the three realms of existence are collectively called a large prison. The Buddha [once] asked his disciples what impermanence means. One [disciple] answered,

"[Life] is unwarrantable even for a single day. This is impermanence.

" The Buddha told him,

"You are not my disciple.

" Another

said,

"[Life] is unwarrantable even for as brief a time as it takes to have a meal. This is impermanence.

" The Buddha said,

"You are not my disciple.

"

Another said,

"One has transited to the next life before even his exhaled breath has returned to him. This is impermanence. " The Buddha said,

"You

are truly my disciple.

"368

The evident testimony of impermanence is displayed before [our eyes] every day, yet [people of] all generations continue to act in the same ways and no one realizes [the reality of impermanence] after all. They have no peace even for a moment and yet they make a plan for their whole lifetimes. 249

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The Collection for the Propagation and Clarification of Buddhism, Volume II If fear does not exist before [their eyes], they neglect to do everything. If they try to improve their virtue in this manner, they will not have even as small an achievement as overturning a basket [of earth]. 369 If they control

the mind in this way they will be indolent in what they learn. Consequently, gentlemen who have a grasp of the Way pay heed [even] for a few minutes and regret the passing [of time]. They continually strive for improvement, lashing the laggards, and cultivate themselves through competing with [the passage of] time. Because they do not have enough time, deluded thoughts have no cause to arise and the conditioned response to [these thoughts] has no derivation from which to arise. The six pāramitās refer to (1) giving (dāna), (2) [observance of] precepts (śīla), (3) forbearance (kṣānti), (4) diligence (vīrya), (5) meditation (dhyāna), and (6) wisdom (prajñā). To be capable of giving away [money and property] that you have accumulated in order to benefit and save sentient beings is giving. To respectfully observe the ten wholesome [acts] and ward off evils by sincerity is [the observance of] precepts. To not retaliate [for any outrage you have suffered] and to always remain humble is forbearance. To practice industriously what you have learned and never be idle, day or night, is diligence. To concentrate your thoughts, maintain your intention, and concentrate multiplicity through simplicity is meditation. Generally, if these five matters are practiced with thoughtfulness, this is called the worldly pāramitās, and if they are operated with the [non-thought of] concurrently forgetting everything, 370 this is called the wisdom of the Way, [the last of the six pāramitās]. The [Taizi ruiying] benqi jingsays,

"There are ninety-six different teachings. Each believes in what it serves. They all hope for peaceful living. Who [among them] knows their own delusions?"371 To be delighted with gain, hate losing, enjoy living, and lament over death are probably the ordinary delusions of young wanderers (ruosang) and the common feelings of sentient beings.

372However, once the unseen power secretly responds, no matter how one may strive to attach to [these feelings] he cannot keep them. When the [karmic] response arrives he receives retribution. How could [this process] be controlled by intellectual functions?

Accordingly, those who learn [Buddhism] must unite their minds in the foundation of transformation and understand and view the profound ultimate. When one appreciates and values [the profound ultimate], all [worldly] 250

Fascicle Thirteen

thoughts spontaneously disappear. When [all thoughts] disappear, one has [no thought of] forgetting [everything]. When one has [no thought of] forgetting [everything], causation is cut off. Retribution due to causation is therefore already cut off and then one will enter [the state of] nonarising. Since he or she is not reborn, he or she will not trouble to die. Therefore, the Lalitavistra (Puyao jing) says,

"There is no place from which things arise

and they arise everywhere. In all places they arise, there is no place where they arise.

"373The Nirvana Sutrasays,

"When your mind and consciousness

cease, you neither die nor are reborn.

"374The mind is like a seed, actions are

like the soil, and reward and retribution are like the resulting fruit. It is just as one sows each seed according to its kind. When the time has come [the plants] sprout, and no one can stop it. The above section gives a minute account of what kind of rebirth one will receive when the precepts of the ten wholesome acts are planted.

In addition, when one plants the seed of the four abodes of emptiness (sikong) in the realm beyond material elements through dhyāna,he or she will receive the noblest position in Heaven. Several sutras dwell upon the meanings of the four abodes and dhyāna. From the first heaven up to the twenty-eighth [heaven]375 merit gradually increases according to what one has done. When one plants the truth of impermanence through meditation, goes against the world of existence, and places himself in the world of nonexistence, he is able to enter the nirvana of the arhat. Not shunning the world of transience, not being bound by contemplation on emptiness, uniting tacitly with all principles, having no attachment, and depending on nothing results in nothing planted. Since there is nothing that has been planted, one is not subject to retribution. Being unprejudiced and profoundly extinguished is the nirvana of the Buddha.

Nirvana is translated as wuwei(nonaction) in Chinese, and it also called miedu("liberation of extinction"). The Vimalakīrtinirdeśa-sūtrasays, "Those

six [heretical] masters say their partial teachings are the Way. Those who follow these masters are enmeshed in various [deluded] views, fall into prejudice, and end up in the eight difficulties. They are unable to leave behind the way of birth and death.

"376 Even though the profound mental state is

repeatedly practiced, if [your mind] moves even slightly you will also be detained in [the way of] limited existence, just as the six [heretical] masters 251

89a

The Family Code: Clarification of Two Issues by Chamberlain for the Attendants Yan Yanzhi

The Collection for the Propagation and Clarification of Buddhism, Volume II were. How much more so in the case of those who cling to existence, who hold biased views, who have self-attachment, and who oppose the edification [of Buddhism]! Even if their merits go beyond mountains and rivers and they are the most noble in the three realms of existence, fortune and misfortune alternate with each other377 and return to them. They will fall into punitive suffering in the end. How can they attain the great achievement of pacifying their spirits [and enjoy] calm, restful, profound peace? Living creatures inevitably have feelings. This is the natural course of Heaven. If they do not settle in wholesomeness they will surely dwell in unwholesomeness. Consequently, those who begin to practice the [Buddhist] Way need something on which to rely. That on which this reliance is based is invariably grounded on existence. That on which existence avails itself invariably avails of tedious things. So a sutra says,

"If you want to build a

mansion in the air, it is impossible to accomplish this after all. [Equally,] if you want to take hold of the buddha lands it is not [possible only] through [understanding] emptiness.

"378If this is so, the [first] five [of the six] pāramitās and the four immeasurable minds cannot be disregarded. [Beginners] simply have to remove all malicious intentions [in applying those practices] in accordance with their practical use [in our daily life]. When you take refuge in the Buddha [you will realize that] there is no emancipation [to be found] in the Buddha. When you take refuge in the precepts [you will realize that] there is no merit [to be found] in the precepts. Then the truth [that is realized through] dhyānaand the five skandhas will be deeply united. The function [of the precepts] as secondary and contemplation as fundamental will be equally complete. Even though numerous practices may be concurrently arranged, this is originally only to practice emptiness within emptiness.

Some people may think,

"In emptiness there is nothing to practice. If it

can be practiced, then it is not emptiness. Since there is already practice, isn't it [instead] to lose emptiness?" Emptiness is a term of no-thought, not a designation of [an actual place like] a government office or a residence. Nonbeing is truly nonbeing. If we existentialize nonbeing, we will completely remain in the limited [world]. Being is really being. If we forget both [being and nonbeing] then we will attain profound realization. If this is so, being and nonbeing derive from the mind and they have nothing to do with the 252

Fascicle Thirteen

external world. Although physical objects and phenomena (i.e., being) are displayed in their practical use [in daily life], when sensations cease they deeply unite with the principle (i.e., nonbeing). How could there be nonbeing after the extermination of being? How could we reach exhaustion only by means of gradual decrease? Speaking from this viewpoint, being is indeed not in itself a hindrance. It is only because we are hindered by being that we go against the ultimate Way. If we reverse the current, return to the origin, and entrust ourselves to the foundation we will spontaneously be without limit. Therefore, bodhisattvas' profound practices unify [delusion and realization] consistently. [Bodhisattvas] understand that all things in the universe are always deeply united, they profoundly apprehend [the truth] availing themselves of what is consigned to them, they know that all things that come to them are originally empty, they continually comprehend [all things] with the same view, they realize that the four physical forms (i.e., the four great elements) are devoid of self, and they discard all things following ultimate truth. Since they ascertain the nature of all things in the universe they see, they leave no trace behind no matter what they practice. In the profound Mahayana sutras the three periods of existence are always combined in one, and the phenomena we see right in front of our eyes are usually not considered to be existent. Accordingly, the purpose of "to practice emptiness within emptiness" is [clearly] seen here. The Family Code: Clarification of

Two Issues by Chamberlain for

the Attendants Yan Yanzhi

[There are three methods] to discern that [Buddhism, Confucianism, and Daoism] are equally wholesome and to become proficient in divergent subjects. First is to speak [based on] the Way; next is to discuss [based on] the mind; and the last is to examine [based on] reason. To speak [based on] the Way is to talk in conformity with Heaven; to discuss [based on] the mind is to argue on the basis of human beings; and to examine [based on] reason is to take [reason] in phenomena. When we distinguish [the three teachings] following [these methods], we separate them from one another and arrange each by its path. When we summarize and understand [these three teachings we find that] they all reach the same point in the end.

253

89b

Sunshine by Wang Gai

The Collection for the Propagation and Clarification of Buddhism, Volume II Things like profound and marvelous [Buddhist] scriptures and extremely brilliant [Buddhist] doctrines all offer clues of these three significances (i.e., the Way, the mind, and reason) and reach the highest point of nonduality. The language [of Buddhist scriptures], however, originates in a foreign region. Therefore [the Buddhist teaching] has been disliked by worldly scholars. The teaching was established in [a place with] different moral principles [from those of the Chinese]. So [Buddhism] is considered to be wrong in Chinese common practice. In the Way bestowed by Heaven there is no difference between foreign countries and China. Whenever a person receives the spirit [in his body], how could it be that [the spirit] is limited to a specific place, either outside or within [China]? When we consider this, there can be no arbitrary judgment.

[Issue One]

Those who practice Daoism are of the school that came out of the Way of the [Divine] Transcendents. Therefore, refining the form is considered to be primary. Regarding those who worship the Buddha, the origin lies in enlightening the mind. Accordingly, controlling the mind is considered to be foremost. Those who follow the school of refining form must go to a deep and spacious place, where they try to return to flying spirits. They take cinnabar as food and consume the essence of numinous mushrooms. Consequently, they become rejuvenated, reject aging, prolong youthful charm, and preserve the bright appearance of youth. They intend to unite their bodies with the light red clouds and spread their traces all over the empty sky. These are their strong points. If false [Daoists] practice this, [however,] they fear divine punishment, force people to offer crude prayers, mix male and female together, and throw evil and justice into disorder. In these points, they are consummate villains. [Issue Two]

In the art of controlling the mind, people must part from their relatives and wives, restrain themselves [from committing vice] in both body and mind, revere the Pure Awakened One (i.e., the Buddha) as their teacher, and believe in causality and [former] lives. Therefore, they return to nonarising and are able to achieve the sacred enterprise; their intelligence is brighter than the sun and their aspirations are [as extensive] as innumerable kalpas are narrow. These are their distinguished points.

254

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If those who go against [the Buddhist Way] practice this, they take advantage of [the appearance of monks by] taking the tonsure, become overly familiar with high-ranking people, attend those who have honor and fame, and seek profit. These are their severe deceptions.

In anything there is a case of not-so; in any matter there is nothing without harm. Even if we measure something with a weight and check it every day, we still worry about finding a difference. Moreover, the Way of the Spirit is formless and assuredly something of which numerous matters avail themselves. If one is not suspicious that there is no spirit before he is able to comprehend the spirit, I think that this is because the nature of numinous beings is subtle and obscure. We can understand [the spirit] by accumulating principles. Great change happens abruptly [and cannot be seen by our eyes, but] we can rely on great conformity (i.e., the laws of nature). [The Way of the Spirit] shines just as the clear sky does, and it is as cautious as when one looks into an abyss. Those who can consider that principles and [great] conformity make a person can altogether say that there is the spirit. If someone slanders the truth and blames [the teaching] for its disadvantages, he has simply not yet developed discernment. Sunshine by

Wang Gai

When I inquire [I see that] the scriptures of the highest Way (i.e., Buddhism) explicate the origin of birth and death, indicate reward and retribution for good or evil conduct, and explain that there is a ferryboat to take us beyond this world. The instructions and precepts are clearly stated and fully enumerated, going into particulars. Nevertheless, "sincere words are not beautiful.

"379

The compositions [of the scriptures] are complicated and the expressions are vague. Profound [reasons] piled up one after another are extremely obscure. Waves separate us from the deep pool [in which a pearl worth a thousand ounces of silver is found].

380 Therefore, those who learn [Buddhism] have

not attained its gate or they have not paid attention to it. When the profound music of Xianchi[composed by the Yellow Emperor] is taken up even a little, it accidentally becomes the common music heard in the streets. When we avail ourselves of the small in order to reach the great, we may unexpectedly come close to secular customs. To assist Heaven and to enhance brightness is called sunshine.

255

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The Collection for the Propagation and Clarification of Buddhism, Volume II I was influenced by my pioneer leader's (i.e., the Buddha's) great admonitions, and opened a lock with a profound key at the numinous gate. I go all around the Grand Void in order to look far into the distance, enjoying myself. I investigate exhaustively what is magnificent and do not come to an end. I tread on an [expansive] terrain [as if walking on] a small piece of land, and I wear the round sky [as if on] an overturned bowl. I see the boundlessness of the three realms of existence far in the distance, and I encounter the vigorous yin-yangvapors. I seek the profound origin of the Grand Creator and survey the deep root of Nature's nourishing. Then [I find that] the body that avails itself of the four great elements will dissipate like foam, while the spirit that is subtle among all things exists permanently. This is the state understood by those good people. Consequently, [the transmigration of] birth [and death] is sad and [the permanence of] the spirit is pleasing. As for all living creatures, the spirit has no set pattern. Regarding the species of wriggling living creatures, their disposition is impermanent. To come [into existence] occurs as swiftly as flowing water, and to entrust [one's life to this world] is [as brief as] a spark. [The spirit] follows and entangles us. It alternates between withering away and spreading fragrance. It goes and returns, appears and disappears. It is imperceptible and vast. It flows around in the great sea [of birth and death] and transmigrates in the great change [of Nature]. It rides upon the waves and drifts far away. What stepping stone does it have in order to cross [the stream]? It transmigrates in the three lowest realms of existence and stagnates in the environment of the eight difficulties. It is pitiful that there is no hope to attempt to break [free from this environment and escape]. It is lamentable that there are hired people (i.e., lowly people) who return to [the three lowest realms of existence]. We regard respectfully that virtue should be quickly exalted, and we consider that the accumulation of evils must be delayed. This is the easy point to see the accomplishment of this undertaking (i.e., edifying people). The mental movement of foresight is not weak. The five kinds of happiness arise from performing correct things, and the six extreme evils are formed by following evils. 381It is natural to be moved by the truth. Imperceptible responses take shape profoundly. Who creates happiness? Who launches disasters? Water moves and makes a pool in a lower level. The way of human beings hates arrogance. Sins are caused by the accumulation of wealth and blessings 256

Fascicle Thirteen

are brought about by the promotion of modesty. When even a child acts correctly, evil spirits run away. When even an adult man does evil conduct, the mischievous spirits insult him.

When we look at the pair of a form and [its shadow], or of a sound and [its echo], or when we examine a pair of signs such as weal and woe, the principles exactly fit our thoughts. With our own eyes we can see that the traces correspond to [the principles], just as a round wheel holds a pair of compasses or a carpenter's ink string is attached to a straight rafter. The blue dog, [a reincarnation of Ruyi, who committed suicide because Empress Dowager Lü had murdered his concubine,] was begotten of his father, Emperor [Gaozu, the founder of the Han dynasty].

382The yellow bear, [a reincarnation

of Gun, the father of Yu,] helped the sage [Yu in his work of building an embankment].

383 If they had transformed yet did not save [their relatives], how could we say that familial relations are reliable? To seek happiness sincerely lies in oneself, and to become a good person truly lies in one's own [actions]. Alas! Those who breathe have nothing permanent. We have no idea to where they arrive after suddenly departing. If that (i.e., cause and condition) is not what people can accumulate, wouldn't there be something from which vapor begins? We sympathize with a young beauty who dies at a tender age. She might return [to this world] reincarnated as a pig owned by her former household. She was raised with great love and care in her former life but in her current life [as a pig] she will be slaughtered [as an offering] in a sacrificial ceremony. The spirit subtly and continually dwells within us but our bodies undergo changes and transform into other bodies. Even before ten years have passed after our deaths we will be forgotten. We should sigh deeply and weep for this. This is not only what one person does—we ignorant people all act like this.

When we investigate why intelligent species [usually] have a small number of offspring and comprehend the reason that insects reproduce in vast numbers, [the former] is compared to an incessant drizzle that is seen as a light rain, while [the latter] is like overturning a full bag from which rice grains spill out. The latter are restlessly prolific, day after day. Who knows how to secretly clear up the cause of this? It is not something I can surmise. I may be wrong but I have learned as follows.

257

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The Collection for the Propagation and Clarification of Buddhism, Volume II People who turn things upside down and those who idly live in vain abruptly and secretly go far away when rumors of war reach their ears. Even though the Way of the Spirit is obscure, the law of spirits is particularly clear. [The spirits of the dead] wander around in the intermediate state between death and a new life (Skt. antarā-bhava), and they go to the iron city [of hell] where Wang Shu (i.e., the driver of the moon) is terminated in the night and where there is no sun in the daytime. The occupants [of that hell] are in fetters. They have to pass through a yard of burning charcoal. On the mountain of sharply pointed blades knives are piled up. The forest of swords that raise up their sharp tips are awe-inspiring and exquisite. There is a vast expanse of melted copper that gushes out like the sea. In a huge cauldron boiling water undulates and makes a sound like thunder. King Yama supervises inspections [of the dead], and beside him the wardens of hell hold prongs in their hands. [The wardens] place their triple-forked prongs between the two middle fingers of their left hands, and once they wield [the prongs] myriad things are piled up and arranged. There are venomous birds called zhenwith sharp beaks, bright and scintillating fiery carts, sharply pointed nails, pointed spears, and dogs called jiaothat bare their fangs.

Licentious people are burned on an illusory pole. Hungry convicts are laid out to dry up on dirt and sand. Even though [the dead] avail themselves of a light and clever numinous quality, they are easily subjected to more and more pain and humiliation, tormented for a long time. [This suffering] lasts for numerous kalpas. Is there anything crueler than this? It is impossible to list all of the harsh punishments of the eighteen [hells]. There are a thousand different severe [torments] and they cause diverse types of suffering. You cannot go through it without gasping for breath. You suddenly arrive in [hell] and forget your home. I have briefly described [hell] in a short period of time, but you will tremble with fear and be distressed until you die. Thereupon, there are those who observe the five precepts without failure and who are perfect in performing the way of the ten wholesome acts. When they pass away, just as the evening sun sets, they fortunately ascend to the nine heavens where they will see a dazzling holy palace hall and a stately mansion built in the air. There are altogether a hundred beautiful buildings and nearly a thousand clean households. The Gate of Gold shines as brightly as crystal; the lanes made of gems sparkle as attractively as lapis lazuli; pearl 258

Fascicle Thirteen

trees line the streets and the fabulous birds luanand phoenixes sing in the tree branches. Fragrant flowers are dignified, splendid, and elegant, and an aromatic breeze blows gently, diffusing the aroma. If you merely think of clothing, a beautiful garment is put on you. If you think of eating, fragrant food appears in abundance before you.

Xi He (the driver of the sun; i.e., the sun and moon) goes on a long journey, and one day [there] is as long as ten thousand years [here]. No one ever does anything to offend his nature. [The inhabitants] are always naturally calm. They look at the splendid flower buds glittering. They narrow their eyes and see that beings lightly fly around. They master the highest level of music of wonderful sounds. They go to the end of existence prolonging their lives. They abandon this vulgar world and ascend. Accompanying their outstanding peers, they ascend higher.

If this is so, delicacies are served daily in order to provide a feast for the virtuous people of the past. This land is barren; agriculture cannot take place. Even if there were a large accumulation of resources, how could they be inexhaustible? Even if someone is blessed with longevity, his life will come to an end at last. When the three disasters (i.e., fires, floods, and windstorms) arise even the palace buildings will be lost. When the seven symptoms reach there384 the revenues conferred by the Lord of Heaven will cease. When the great autumn season comes and [the plants,] having fulfilled [their growing season,] wither away, there is no distinction between the legendary tree called dachun,[whose life span is enormously long,] and a [short-lived] fungus. Therefore, the Tathāgata, the Great Sage, clearly illuminates us with the three transcendental knowledges, feels compassion for those of us who are in trouble and ignorant, and explains clearly the essentials of the [Buddhist] Way. He washes away [our defilements] with skillful expedients and [leads us,] sometimes broadly and sometimes subtly, just as the dark sea turns the currents [within] or the sun bestows daylight on us. A superior person opens wide his mind and forgets what he wished to say,

385 but a mediocre person

tenaciously holds to his aspiration and sticks to the teaching. The [Tathāgata's] teaching has no fixed pattern; it follows whatever people do. [For instance,] if one is traveling on land he should go by a vehicle, but when he is traveling on water he requires a boat. [The Tathāgata] lays down various [expedients] and extensively speaks in numerous and abundant ways. 259

90b

The Collection for the Propagation and Clarification of Buddhism, Volume II The "Section on Pasture" (Jiong) [of the Praise Odes of Lu] does not comprise all of the three hundred odes (i.e., the Book of Odes). The key point [of the teaching] lies in one point: profundity. If we grasp the outline of all profundity, put away minor matters into a fur bag, and extensively encompass the great instruction, then we will develop our intelligence. There is nothing unequal in the teaching but there is sharpness and dullness in individuals' temperament. He who goes to [the Tathāgata] empty will come back full. 386 Each person

will be content in mind. The foolish and the wise are guided equally; dragons and spiritual beings are edified together. Myriad paths come together and return to one through transcendental wisdom. This can be compared to the fact that one cannot cross the sea in anything other than a ship. If we urge numerous people to move to a place where the Buddhist Way is studied, they will complete wuwei (i.e., attain nirvana) and cease transmigrating [in the cycle of birth and death].

Originally in the beginning, the three vehicles equally returned to one: nonexistence. Each individual, however, differs in his or her natural abilities and intelligence. So, for practical purposes, [the vehicles] are differentiated. Arhats dismiss existence from their minds and seek emptiness. Consequently, they are absorbed in emptiness and are peaceful and contented. Pratyekabuddhas understand troubles through knowing the minute (wei). Accordingly, they move to a profound place and do not dwell [in a fixed place]. Though their subtle traces are lost again [because they have left the world of existence, they still make an impression] as if they remained there. Bodhisattvas have released all the things that may detain them and have nothing to which to attach in their doings. How would they need to remove anything? They understand clearly before they examine. They keep [the truth] in mind and unite it in their initial intention. Their principles are important and deep, beyond words. Who else is able to clearly see and act just as they do? In former times, when ancients met the Imposing One (i.e., the Buddha) whose light shined upon them, they were able to personally receive the sacred instructions. The people who adored [the Buddha] respectfully gave their eyes and ears to him. Some were enlightened by the sound of a single cough from him and some repented and reformed themselves on account of receiving a single meal [he provided to them]. They were all edified on the basis of language and there was not a single person who was not liberated. 260

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[The teaching of] one who has attained emancipation (Skt. sugata) extends to today, even as the fortune of the [Buddhist] Way has begun to decline. The great teaching still exists, but those who appreciate it are rare. Sandalwood is considered to be as fragrant as smartweed or purple perilla. Moonlight is considered to be as bright as a firefly.

Yu [Falan] transcended the secular world and realized the profound tenor [of Buddhism]. He led the life of a recluse in the hills and valleys and his benevolence moved even tigers and water buffaloes. Eminent [Zhu Fa]hu was pure and peaceful. His morals were profound and good. When he chanted in a feeble voice in a deep ravine water in the dried-up spring gradually arose and increased. Elder Que [Gongze] ascended to the sky and Wei [Shi]du belonged to the [Buddhist] path, but they were both indifferent to nonarising, so they left their bodies and became immortals.

Today, Zhi Dun (314-366) is particularly outstanding. He understands and grasps the profound symbols. His great enterprise is deep and pure and his spiritual manner is clean and reverent. When he utters a single word the obstructions people have collected [in their minds] disperse. When one contacts [Zhi Dun] time and time again, the serious obscurity of his mind becomes bright. To see him is enough to wash away one's stinginess. By hearing his [teaching] one can leave behind arrogance.

[Zhi Dun] humbly cleansed himself in the stream [of the Buddhist teaching] in order to depart from worry and suffering. He fulfilled his original [purpose] and now enjoys composing poems on the eastern mountain. What kind of deep appreciation must he have in order to live such a simple life and to consider that the great treasure is as light as a very tiny thing? [It is probably] because the guidance of the Way instigates him to do so and he has reached the deep state of enjoyment in untroubled ease. If no one has difficulties in his talent, the wise is not valued. If the fool is not laughed at, sages are not lofty. Profound music seems shallow to vulgar ears. Who [but Confucius] could forget the taste [of meat] when he hears the Shao,[the music composed during the time of the sage Emperor Shun]?387 Wherever we go there is the Way. There are spirits wherever we go. There are exquisiteness and coarseness in principles. There are able, virtuous people and people of the greatest sincerity. The great occupies the position of an exquisite lord and the minor becomes a minister of great virtue. Winged birds follow the sacred bird called 90c

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The Collection for the Propagation and Clarification of Buddhism, Volume II garuḍa.The creatures that have a shell belong to the asuras. The two polarities (i.e., Heaven and Earth) take the Grand Terminus as their origin. 388All the

stars link to the North Polar Star.

Therefore, the ninety-six [non-Buddhist] schools abundantly spread their branches, slight and abandon the important root, and rashly reject what is tranquil and great. Their followers all claim that they participate in sacredness. Each school arbitrarily operates in its own area. Some move to a mountain and dwell near a stream, and some are short-lived. They command beautiful beings who wear heavenly garments, howl at the savory odors in a numinous kitchen, glorify the atrocity of the orderly returning troops, transform a pebble into a fine piece of jade, exhaust every means of transformation, and tower above others in eccentricity. They regret that what they rely on has no perpetuity. These are pleasures within the limited world and they are not as good as even the chaff and bran of the highest Way (i.e., Buddhism). Regarding those found in the [Biographies of] Arrayed Transcendents and those who [practice to] refine the body, they pass their time like a [dormant] bear, stretch and twist [their bodies] like a bird, 389 and breathe in the

Grand One. In the evening they consume the brilliant moon along with the moisture of an elm tree, and in the morning they take the bright rosy clouds together with the red sun. Chifu lived long by taking cinnabar. Juanzi flew into the sky by eating glutinous millet. An [Qisheng] enjoyed longevity by eating pine resin. Fengren lightly lifted his body to the sky by eating nuts of the cypress tree.

What the elixir imbues is enough to support life and sustain the body. Inwardly they are not peaceful if they rely on their outward appearance. They vainly climbed into the clouds, fell, and died. They tie up a sack in order to try to strengthen the ground for resentment.

390As a matter of course, even if they all

go out of the same gate together they will not ascend to the hall of Yan [Hui] in reason and will be eternally blocked from gazing at Confucius' home. It is esteemed to be able to fly, yet even moths and butterflies can fly high. It is wonderful that one hardly grows old, yet even turtles and snakes live long. While we make ourselves comfortable in this inn (i.e., this transient world) only the mind should be treasured. Those who wish to sustain the body are not worthy of discussing the spirit with us. Those who are familiar with secular customs cannot talk about the Way with us. 262

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What is it that is called the Way? There is no method to ask or answer this. Those who try to inquire about it are at a loss in asking, and those who try to answer are confined in themselves. To keep silent about it is to understand it. When it is spoken of, it is exhausted. As for the dark-colored pearl (i.e., the essence of the Way) and the explanation of the Way, I would say that [the former] has no phenomenon and [the latter] has nothing to say. If we keep still and silent, there are admonitions in the profound response. Even if we intensively investigate superficial sounds we do not understand the profound sound. The more we expect to know [the Way], the more mistakes we make. The more we seek it, the deeper it sinks. Ever since a man of Ying, [the capital city of Chu state,] died, who can serve as a chopping board for the artisan [Shi]?391 (i.e., what can we do without those things on which we have relied?) Even if one [has completed preparations to know the Way, just as one] sets up a bamboo fish trap in deep water or sets a snare in a dense vegetation, waiting for a fish in the river or a rabbit in the forest, if he attains the meaning beyond what is spoken then as soon as he has seen it he should abandon the mind.

Before no movement is observed [people] abruptly go and come back. Wise people suddenly arrive and abide in this world (Skt. sahā-lokadhātu). 392

A great number of teachers have educated people [in this land]. Now, for the first time, we can cross over [the limited world like] a die. Maitreya is now glorious. We respectfully expect [Maitreya] to benevolently edify us. Who could say in blame that[Maitreya's edification] is far from us? When you catch a glimpse of it you will be dazed. Even though the divine reins move swiftly, the mechanism of causality is unending. There is no beginning and no end in it (i.e., the mechanism of causality), but there is a beginning and end with oneself. People temporarily take steps [in the world as feebly as] the end of a streak of bright lightning, and they breathe amid violent winds that carry stones and gravel. They know to fear [the dangers of] a path and to be terrified of bandits, but they puzzle over the fact that the desires caused by objects of the six sense organs have invited the foreign [teaching]. People neglect what is profound and superb yet covet what is familiar to them. They think that luxury and frugality are both aspects of wealth. They do not protect [trees] from becoming leafless when there are violent sandstorms. After the strong winds have stripped [away all the leaves], they think 263

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The Collection for the Propagation and Clarification of Buddhism, Volume II to return to the beginning and try to make [the leaves] more beautiful than before. Even if they feel regret myriad times, how could their [desires ever] be satisfied?

Consequently, those who have made a great oath burn their fingers and bore through rocks [to create Buddhist niches]. They secretly expect to attain [their goal] without [having the wish] to wait for it. They accumulate [good conduct] for their aspirations, deepen the moat of intelligence, and raise high the wall of wisdom. They draw the divine sword and brandish the halberd of the [Buddhist] precepts. When [wild] thoughts are about to be harbored in their minds, they exterminate [those thoughts]. When [vulgar] feelings are about to arise, they sever and remove [those feelings]. They weed out the six thieves (i.e., the six sense organs) from their minds and try to put an end to an expedition (i.e., transmigration) in the five paths. Folding their hands (i.e., not taking any action), they regulate what is internal in themselves and completely have the decisive mind to attain Dharma wisdom (Skt. dharma-kṣānti). The [confusions of] the three periods of existence will then all be extinguished and their minds will become entirely open. Even if they commit their ears to hearing what is not clear and consign their eyes to seeing what cannot be relied on, defilements will fruitlessly fall away following [the causes] and impurity will futilely dissipate along with them. The spacious and wonderful awakening makes everything true in the light of expedients. It universally saves people and peacefully ferries them across [to the yonder shore]. Who commiserates with great benevolence? People entrust [their bodies] to the lodging house (i.e., this world) in order to [mingle with the world by] tempering their brightness. They customarily ramble about and abide in what is deep and dark. They act like Heaven [during their life], and [at death] they undergo transformation just as [all] things do. 393They are

just like someone who treads water with no worry [of drowning]. If through the subtle wonders of supernatural transformation one regulates miracles, he can lift up the trichiliocosm on his palm, cause a mustard seed to contain Mount Sumeru394 and the four seas to be held within a single pore of one's skin,

395 and make the seven treasures [last] longer than the period of a kalpa.

396These can be believed but they cannot be sought; these can be followed but they cannot be understood. These are not what are propagated 264

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through talking or chanting. How could these be revealed by writing on pure white silk (i.e., paper)?

How good are the words expounded by the Buddha of his own accord (Skt. udāna)! Even if the world were full of wise people and one of them had a hundred heads, and one of those heads had a hundred tongues, and one of those tongues explained a hundred meanings with sharp and outstanding oratorical talent, and even if all those people gathered and praised the [Buddhist] Way, [the value of their praise] would still be less than one ten-thousandth [of the real value of the Buddhist Way]. Only by the fact that awakened ones sigh in wonderment [the value of the Buddhist Way] spreads out and manifests itself entirely. Moreover, I, an ignorant bigot, respectfully give an account of [the Buddhist Way] under the pretext of being ambitious and too hasty. Am I one who tries to raise the brightness of the glow of a firefly and who intends to increase the light of the sun in order to assist the sun? Alas! The repository of numinous beings outside of this secular world is excessively far and vast. Of all that is subtle and wonderful, the innermost is immeasurable. People of minor attainment cannot walk in it. Those who have great words unexpectedly lose [their words].

The virtue of Earth is deep. It contains all things. We are startled when we hear about immense gullies. We are surprised when we see lofty mountain masses. Chinese classical books carry [the virtue of Earth] in their grasp of them. Foreign scriptures record this as if listing doors and windows. Zhuangzi was already versed in [things] but he could not settle this. So he believed in the lowly and disgraceful stories of the Qi Xie.

397He saw the bird called peng

and the fish called kunand indicated that they are large, but he did not see the king of birds (Skt. garuḍa) or the mother of fishes (Skt. makara). Alas! Alas! Unusual and extraordinary things have accumulated but they are too subtle and extensive to record. How could they all be described and recorded? [Numerous things] are extensively arranged in the book Huanglan. This book is worthy to search for what is profound or to learn singular phenomena. How can we shallowly detest [the record of the sword that can] cut jade? Furthermore, why would we largely bring a false charge against [noncombustible] textiles [that can be washed in] fire?398 Moreover, below these there is the tenor of the teachings bound together, but these are the expedient baits of Emperor Yao and Confucius. I always 91b

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