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

Fascicle Fourteen

The Collection for the Propagation and Clarification of Buddhism, Volume II devote myself to [the Buddhist Way] and abide by the law. I am afraid to overstep what I am told, to completely reject reason in order to testify to statements, to not understand meanings inferring in accordance with [similar] categories, to vainly make things vast and scheme to complicate things, and further to increase suspicion and invite fear. I realize that I have skillfully made a display of my wisdom and astonished people. Therefore I will lay down my brush and stop thinking. I put one corner (i.e., my humble view) in my rough purport. I will wait for someone who has clear knowledge to embody truthfulness.

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

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Written Appeal to Mount Tai

by Zhu Daoshuang

I, Śramaṇa Zhu Daoshuang, dare to address the Spiritual Government Office and the messengers of the Overseer of Mount Tai, the Eastern Mountain [of the Five Sacred Mountains]. When the profound primordial vapor (xuanyuan) began its disintegration399 and the two polarities (i.e., Heaven and Earth) began to separate from each other, the first four stars of the Big Dipper were arranged above, helped by the light of the sun, moon, and stars. The god of earth was placed below and guarded by the Five Sacred Mountains. The yin and yang spread Nature's nourishment throughout the eight directions. All things were born in this [environment].

Therefore, Mount Tai occupies the region of the blue dragon (east), Mount Heng and Mount Huo are located in the body of yang(south), 400the mountain

of Huayang (i.e., Mount Hua) manifests itself in the area where the sun sets (west), Mount Heng and Mount Tai line up near the place of the profound turtle (north), and Mount Song juts out in the middle of the great river and suppresses the banks of the Four Holy Rivers (i.e., Yangzi, Huai, Yellow, and Ji). These [Five Sacred Mountains] receive pure vapor, make use of the truth, and have no impurity of evil. They are the Way of the Spirit; they are spontaneous, dignified, and not false. They follow the laws of Heaven and Earth. They are sincere, honest, upright, straight, tranquil, calm, profound, and pure. Advancing, they lead the beginning of the operations of the four seasons. Retreating, they follow the essence of the teaching of the five kinds of principles of human relationships. 401They conceal the disposition to understand

what is subtle within and clearly show the brightness of the Way and its outflowing operation without. At the upper level they master absolute vacancy and at the lower level they nourish the masses. They cherish virtue and secretly understand it thoroughly. There is no place, no matter how far away it may be, that they cannot penetrate. They roam around the nine cliffs (i.e., the edges of the world) and fly with a flap of the wings to Mount Xuanque [in 267

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The Collection for the Propagation and Clarification of Buddhism, Volume II the north]. Consequently, it can be said that they do not have an exact beginning for their formation, that they breathe the yin-yang,grasp Heaven and Earth (qian kun) in their hands, and walk all over the world. The Eastern Mountain (i.e., Mount Tai) is the starting point of the east and springtime, and the vapor of pure yang.It nurses, moves, and produces [all things]. It is in the rank of king or father, just like the constellation Nanji and the Big Dipper that are the central stars in the nine heavens, or the King-Sire of the East (Dong wanggong) and the Queen Mother of the West (Xi wangmu) who are the former rulers of the ultimate of nonbeing (wuji). 402

[Mount Tai] flies like a phoenix riding on vapor and goes to this subtle and profound world, which is clearer and more still than the primordial substance, 403and in which human beings do not exist. All filthy things are cleansed there. Its Way is spontaneous.

Nevertheless, why do you use apparitions and other prodigies or specters under the pretext of the Way of the Eastern Mountain, or numinous beings who dwell on the mountain, and mislead the ignorant feelings of secular people on the basis of the wild deceptions of the wandering spirits of the dead? You make books about deities and artificially erect images of them. There is originally no record and in the end nothing to ascertain the truth. In your appearance there is a poisonous vapor caused by destroying the lives of living creatures, and within you a hundred evil spirits prevail. During the day grains and cooked rice are greatly offered to you; during the night numerous evil spirits haunt in the yard. These are all spirits of wolves and snakes. Owls and pythons vainly cry out. From the time the Three Augusts established the foundation up to the present time, when the tradition is transmitted, I have never seen such a divine message among what has been respected for successive generations. Therefore, the Records of Minor Conquest (Lingzheng ji) says, 404 "When the spirit is right, its light is hidden in

dimness. It goes up high above to the celestial bodies, and plays below at Mount Xuanque [in the north]. It roams around in the clouds' shadows and soars like a dragon to the eight ends of the universe. A wind rises and rain is distributed. Nature's nourishment is [dispersed] just like thunder and lightning. Even though no lunch basket is provided, foods of numerous flavors are spontaneously offered. [The right spirit] bears benevolence and holds the [primordial] substance in hand. [Consequently,] its kindness benefits the 268

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masses. Its favor surpasses that of parents. Its kindness is as bright as the morning sunlight. If you eat in accordance with Heaven, you will not destroy the life of numerous living creatures.

"

This is a subtle principle regarding the wonderful soaring and the Way of the Spirit that is pure and free from prejudice. If the spirit is not right, it offends all things. According to the circumstances or when taking advantage of divine messages, [the wrong spirit] conveys to secular people things that confuse them. [The wrong spirit] causes calamity, damages the simple nature [of people], agitates their minds, squanders their fortunes, and leads to the most atrocious destruction of life. The lives of numerous living creatures are cut off, living creatures who are in the middle of their lives are unfairly killed and their bones and flesh are put on a cutting board [in order to offer them to the wrong spirit]. The people's minds then become scattered and their primordial energy (yuanqi) is painfully injured. How could the deity of the Eastern Mountain be considered in this way? Therefore, the Zhenzhong jie(Admonitions on the Pillow) says, 405"Those

who bear vapor, those who wriggle, and numerous insects should not be harmed.

406 Never eat the eggs of birds. They have spirits within them. [All living things] receive life from the primordial energy of Heaven and form their bodies in the yard of Earth. At their origin they received [their lives and bodies] from the two polarities (i.e., Heaven and Earth). How could these lives be destroyed?" These acts are all against reason and go against the essential principle of the Way. Many people bear benevolence in mind, so they do not kill others, obeying [the mandate of] Heaven. It is needless to mention the taking of the lives of pigs and sheep and drinking their blood [for rituals]. From this, we can infer that [the deity you name] is not the [right] spirit. Furthermore, the true deities of the Five Sacred Mountains are the symbols of the spirits. They are modeled after the first four stars of the Big Dipper above, and they abide by [the laws of] Heaven and Earth below. They receive the Way, so they are pure and free from prejudice. They have neither voice nor sound. They take no pleasure in being respected and they do not feel sadness even if they are disrespected. They have no sense of benefit or loss even if they are praised a thousand times or slandered ten thousand times. Nevertheless, you falsely say,

"[The deities of the Five Sacred Mountains],

disguised as living people, become angry groundlessly and eat butchered 269

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The Collection for the Propagation and Clarification of Buddhism, Volume II [animals]. Those who follow them are granted favors, but those who disobey them receive misfortune.

" Your course of action is unjust and false. You eternally have no rule, as do the wise. You defame and disgrace the true deities. It is not their Way.

Therefore, the section called the "Record of the Midst of Profundity" (Xuanzhong ji) of the Huangluozi jing (Sutra on Huangluo) says, 407 "One

who claims to be the deity of a mountain is most certainly a python or a snake. One who calls himself the deity of a large river or the sea must be a sea turtle, an alligator, a fish, or a freshwater turtle. One who represents himself as the parent deity of Heaven and Earth is certainly a wild animal such as a cat or raccoon dog. One who assumes the title of the deity of generals must be a bear, brown bear, tiger, or leopard. One who calls himself the deity of officials must be a small or large monkey. One who refers to himself as the deity of a household is most certainly a dog, sheep, pig, or cow. " Mischievous spirits incarnate themselves as categories such as a door, a well, a furnace, or broken utensils. They all call themselves deities but they are only vapor of vicious spirits that frighten people. The energies of obscene spirits are all recorded in scriptures and clearly analyzed in commentaries. More than six years have passed from the time you made the assertion of fortune and misfortune. You invite people from remote places in the four directions. There is no one who does not promptly respond to you. Those who escort a sick person and come to you, [seeking your help,] are like a small stream flowing to the sea, but the grief of those who take their dead back from you fills the road. A person with a severe illness soon dies; you then say that that person has exhausted his life span. A person with a minor illness easily recovers; you then praise yourself [for giving] your good fortune to him. If it is difficult for you to save someone with an advanced disease, you have no favor. The disease of the ancient state of Zhongrong was not cured by you.

408You had no efficacy in these two cases. How can you render service to [people]? You try to cause a large number of people to join themselves to you and take refuge in you. Without a good physician and good medicine, even those who take the tonsure (Buddhist monks) cannot subdue [the demon of disease]. Even after ten days or a month have passed, there would be no sign and response [in recovering from illness]. Inferring from this point, what efficacy do you possess?

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Furthermore, at the great beginning of the country King Huan was installed as a feudal lord.

409 He bestowed virtuous relationships on the six states, restrained the assistance of the Three Communicating Agencies (santai), and glorified the Imperial house. The masses were delighted with his benevolence. Heavenly calamity, [however,] accidentally befell him and his body was attacked by a minor illness. He thought that your god of the land (qi) could reveal the mysterious virtue. Consequently, he propagated your virtue and believed in your command. He visited your sanctuary, offered three kinds of livestock (i.e., cows, sheep, and pigs), and gave an additional gift of rare and precious things. If you represent the sacred Way, if you can communicate with Heaven, and if you can achieve what is subtle, why is it that you could not remove his illness and attain peace for him by informing the Nine Augusts (the Great Bear and two assistant stars) above, consulting with the god of the earth (houtu) below, gathering a hundred numinous beings, manifesting a miracle, or utilizing the good assistants of the country? Since there was no prompt efficacy [in healing], [King Huan] suddenly passed away. We have verified these kinds of falsehoods. Why are you [trust]worthy enough to be believed?

Moreover, in ancient times the stones on Mount Tai stood by themselves and the altar of the god of the land (she) moved. Divine spirits sent down omens. This legend has been passed down for ten thousand generations. This is a case where Heaven and Earth responded to [Mount Tai] and [the response] manifested as auspicious events of the time. You claim the sacredness [of Mount Tai] for yourself. You are not able to manifest supernatural virtue by raising clouds and causing rain at all. You plot evil in order to damage the true Way. Even if you are able to move chopsticks along the surface of a tray and completely drink wine by lifting a cup, it is similar to performing supernatural magic. [These performances] are not of a real deity. Moreover, there is no evidence that you do. What deity is there?

Furthermore, Mount Tai is ruled by King Yama. His domain is dark and obscure, different from this world in its mysteriousness. The messengers of the Overseer send down [good or bad omens] in the same manner as deities do. One's life span is laid down in the light of the great record (huangji), and the register of life spans is examined at the heavenly office. Myriad evils are all recorded, even if they are trifling. Trivial acts of wholesomeness 271

Written Appeal to the Demon by Shi Zhijing

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The Collection for the Propagation and Clarification of Buddhism, Volume II are unimportant but nothing is left out [of the record]. All spirits [of the dead] are completely collected [in the heavenly office]; it is not a government office with which living people must comply.

Nevertheless, why do harmful spirits falsely state this purpose, throw off all restraint at will among human beings, and deceive and jeopardize people in all respects? Among the trees of a dense forest or in a field full of magpies, they draw together or move around. They are enumerated in books of ceremonies from remote [times] to the present [time]. They assemble men and women and plant earthly desires in their minds. Their foul vapor invites misfortune from the external world. The hooting of an owl spreads out into the distance. Their poisons accumulate in the king's territory, become harmful, and increase exceedingly.

Clouds and fog cover the sky. Various kinds of evil conceal what is right. Many things are harmed through your weird and peculiar means. Even though I am but an insignificant follower, I fully step up to the rank of the Three Seasonal Tailoring Groups (sanfu). I often read classic books and commentaries and now I see these calamities. Inferring from ancient matters and examining present matters, [I can say that] evil does not go along with good. I will wash away impurity and brightly raise the sacred Way. I inform you that I will strictly investigate the faction of mischievous spirits and make them return to the graveyards to roam about there. If they eat fruit and drink spring water, it is enough for them to open a path to living. This then causes the masses to cut off the trouble of exhausting their wealth and the birds and animals to not be killed in snares. If there are still some spirits that turn their heads around, feel a persistent attachment [to this place], and do not leave here, hoping for food, then I will summon deities such as the divine king Vaiśravaṇa and Rāṣṭrapāla, to whom I will grant vajra.I will station a military division of true [spirits] that are brave and sternly powerful. They will rigorously move the trichiliocosm. They are fierce; [their enemies] are difficult to endure. The mere posture of couching their shining spears or drawing their bright swords can break a mountain into pieces, subdue dragons, and bring demons to their knees. No one among them does not bow with his head to the ground.

You are a minor spirit. If you dare to touch the sun, moon, and stars, you will be like a swan's feather that goes in charcoal [and is burned up], or like a fish that swims in a cauldron of boiling water, or like a fire that is extinguished 272

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by all the water of a large river, or like the morning dew dried up by the sun. I think of benevolence and feel pity for you for what you do. When I warn you of this danger and worry about you, my heart hurts. Quickly appear before me and return to your original form! Go on a long journey myriad miles back to blue waves on the seashore! Do not stay here any longer! Show your submission and do as I have ordered!

Written Appeal to the Demon

by Shi Zhijing410

I, Shi Zhijing, repeatedly bow to you with my head to the ground. O Brilliant General! Your Excellency and I have traveled on different ferries in the profound path, but human beings and Heaven are unified. Even though our most honored masters differ from each other, we are fundamentally the same in terms of being in the three realms of existence. I often plan to have a good meeting with you and speak various issues of long standing, but what we profess is not yet profound. This therefore results in the separation between you and me. At the present time the Dharma King manages the world and everyone in the ten directions desires to follow him. The marvelous net is precisely spread and the large rope of the net is seized completely. There is the tide for the Great Pervader to prevail411 and the lofty assembly will soon be held. I cannot stand up eagerly longing for it, so I am simply writing this to make my intention clear.

The times that are blocked have a way to be opened. When a negative situation ends it becomes peaceful. A thousand sages hand [this belief] on from one to another. A great number of teachers inherit this in succession. In ancient times, our great founder, the heavenly king Ultimate Source (Benyuan), embodied the functions of all changes and ascended the throne in the original region [of his kingdom,] in accordance with an auspicious omen sent down from Heaven. He relied on the expedient form and subjugated all countries. He exerted the axe of benevolence and covered the whole wide world. He powerfully washed away the four evils412 and cleansed the three realms of existence. He duly stretched the majestic rope toward the whole world and spread the marvelous net over the entire universe. He brought calmness to the remote backward regions in the seven directions and pacified and unified the nine lands (i.e., China).

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The Collection for the Propagation and Clarification of Buddhism, Volume II Nevertheless, the profound laws of nature were not sympathetic to him. His true appearance became tranquil. The double brightness [of the sun and moon] stopped the luminosity and waves capsized an empty boat. Consequently, this caused evil [thoughts] to arise one after another, just as when ants [swarm], and [wrong] views like an owl to develop fiercely. The true path was dimmed and polluted. Pure people became stained and confused. Cruelty accumulated among the masses. Poison flowed for myriad kalpas. Sentient beings who cherish the Way in mind have different thoughts from one another but they come to anger in the same way.

Our Dharma King received the mandate [of Heaven, appeared in this world] as occasion demands in order to rectify confusions. He was born as an heir of a noble house of the upper level [of society], and charged himself with numerous people's minds on the lower level. He held in hand the star called the Heavenly Banner (Tianqi) and encompassed the trichiliocosm. He took a firm grip of the sacred chart and caused the great enterprise to prosper. Clouds arose in the four palaces and the auspicious bird luanflew to India, when the spirit [of Śākyamuni] descended to Kapilavastu and made the moat of time around the city. [Śākyamuni] pacified the masses and nicely ease highranking officials' minds. He encouraged and led people's minds and offered comfort and instruction to the sick. He adorned his heart with the axe of wisdom, wore the wondrous armor on his body, sympathized with the eighteen innocent people,

413 and felt sad that the path to the three kinds of emptiness was cut off. He was determined to relieve [even those who live] in the end of the world and had to conquer many difficulties. All the people in the countries of numerous regions respectfully bowed before his excellent edification. I have heard [the following] about you. You are unafraid that serious delusions may cover you; you are deeply attracted by silly thoughts; so you stick to false views; like a wolf, you occupy a heaven of the realm of desire; like an owl, you hoot at a mysterious watchtower; you betray and leave [your allies] at national borders; you oppose the divine principle; and you think that you are able to ascend the Throne and change great laws. Looking at even just two or three of these issues causes me to draw a deep breath. Formerly Mahābhijñājñānābhibhū governed the world and all regions depended on him, just as a shadow follows [a form]. There was a deceitful idiotic heavenly demon who did not observe the right principles, disobeyed 274

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the will of Heaven, and disturbed deities' minds. Soldiers led [by him] filled the empty sky, took temporary forms, and variously transformed. Their fine armor gleamed in the sunlight and their pointed spears wiped out the area. Mysterious drums vied with one another in their loud pounding. [The drumbeats] went to the world beyond this world. [The demons] vigorously walked about or ran around, thinking themselves to be strong and energetic. Once King [Mahābhijñājñānābhibhū's] army rose in force the group of evil spirits was brought to an end. Many deluded beings reformed themselves, adored [Mahābhijñājñānābhibhū] from a distance, and were subjugated by him, just like a shadow [is subject to a form]. Needless to say, you are only a single general and try to be valiant. Even if an upright person employs many people, if he has no set rules he cannot form them into a brigade. Never theless, you intend to go against [the Dharma King], usurp and oppress the splendid capital city, seize the powers of the spiritual world, and fly over the Supreme One (i.e., the Buddha). If you disgrace truth with falsity, you are really wrong. Today Śākyamuni governs the world. His Way has flourished since the time of the beginning of this kalpa. His subtle edification is vast and his supernatural net is stretched even in remote places. Intelligent people are harmonious. They are counted as numerous as clouds; they cover the world. Warriors [for Śākyamuni] leap like dragons. There are myriad troops of archers. Arhats strategize together and their clever schemes are outstanding. Consequently, they give orders [to the generals].

Sadāprarudita, Commissioned with Extraordinary Powers, Vanguard General-in-Chief, Commander-in-Chief of Jambudvīpa, and the Marquis who Pledges Allegiance to Justice, you alone received the heavenly wonder and flew from the capital Mysterious Mirror [to this world]. Your spirit is as lofty as Mount Sumeru. Your brave energy encompasses the world. You are skilled in military affairs and you have completed literary arts. Your loyalty is famous in the Imperial palace. Lead forty trillion people, collect your horse, and go to battle!

Guru (Skt. nara-nāyaka),

414 Commissioned with Extraordinary Powers,

General-in-Chief of the Subjugation of Remote Lands, Commander-in-Chief of the Four Heavens, and Duke of Trāyastriṃśa, you are preeminent in military skill and your literary skill surpasses great schemes. Your subtle thoughts are beyond earthly affairs. Your mind stays outside of this illusory world. 275

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The Collection for the Propagation and Clarification of Buddhism, Volume II You are concerned about the times and forget yourself. You are determined to save the world by all means. Lead a hundred trillion people and fly like the great bird luanto the thoroughfare of Heaven!

Vimukticandra, Commissioned with Extraordinary Powers, General-in-Chief of the Expeditionary Force Against Demons, Commander-in-Chief of the Six Heavens, and King of Tuṣita Heaven, your subtle thoughts are very profound, and you loftily walk outside of this world. Your strategy is on the same level as that of [bodhisattvas] in the eighth of the ten stages (Skt. kumāra-bhūta) and your merit is equal to that of [bodhisattvas] in the ninth stage. You mournfully feel compassion for beings in the three lowest realms of existence. When you become angry you go so far as to indulge yourself in destruction. When you draw your sword you are impassioned by lamentation and indignation. You think to rise up in force, going around and around just like a dragon [in the sky]. Lead four hundred trillion people and revolve around the heavenly gate just as clouds do!

Vajragarbha, Commissioned with Extraordinary Powers, Proficient in Subtlety General-in-Chief, Commander-in-Chief of the Seven Heavens, and King of the Four Meditation Heavens, your bright disposition shines and reflects. Your golden face illuminates even remote places. Your kindness is greater than the place where the sun rises. You have the physical strength to overthrow mountains and seas. When you glance to your right, waves splash in the Meng and Fan Rivers. When you gaze to your left, even the gleam of the divine tree called fusang is diminished.

415 There is no place that your

virtue does not illuminate. There is no one who does not submit himself to your dignity. Lead seven hundred trillion people and glare fiercely, just like a tiger, on Mount Sumeru!

Great Vimalakīrti, Commissioned with Extraordinary Powers, Garrison General-in-Chief, Commander-in-Chief of the Nine Heavens, and King of the Bodhisattvas of the Eighth Stage, your outstanding schemes are marvelous. With the axe of the Dharma you invigorate [people] in remote lands. You bear a lofty air. Your temporary manifestation exceeds myriad transformations. When you breathe, all the people of the world follow you, just as the clouds flow [in the sky]. When you command, all people in the ten directions obey you, just as trees and plants bend before the wind. You grieve for innocent 276

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people who have many hardships. Lead nine hundred trillion people and let the horses drink water at a ferry of the sky!

Great Mañjuśrī, Commissioned with Extraordinary Powers, General-in-Chief of Illuminating the Coming Age, Commander-in-Chief of the Thirteen Heavens, Military Supervisor of the Small Thousand Worlds (Skt. sahasraścū ḍika-lokadhātu), and King of the Bodhisattvas of the Ninth Stage, you are a descendant who has received the origin from remote times. Your body is as bright as the sun, moon, and stars. You are descended from [the Celestial Thearch of] the Palace of Purple Tenuity (the constellation to which the polar star is central). Your mind is lofty and your physical body is great. In responding to [the requests of sentient beings] you have a thousand paths to reach them. Your profound schemes number in the tens of thousands. You feel various kinds of movements upon yourself and [are able to] calm numerous worries in one moment. You deeply hold benevolence in mind and possess all the four methods of winning people over (Skt. catur-saṃgrahavastū) in your heart. Lead people as numerous as particles of dust and soar up from this land! Avalokiteśvara, Commissioned with Extraordinary Powers, General-in-Chief of Reforming the World with the Teaching, Military Supervisor of Recording of Demons, Commandant Against Various Evils, and King of the Middle Thousand Worlds (Skt. dvisāhasra-madhyama-lokadhātu), your resources are profound. With the axe of wisdom you invigorate [people] in remote lands. You clearly master the four ways to enlightenment (Skt. caturpratipadā) and brightly examine the three kinds of defilements. You sometimes appear among numerous evil beings and rise with irresistible force to perform a feat. You sometimes manifest yourself in temporarily transformed forms in the eighteen [hells] and stop the direst distress in those places. When you wave your hand the iron rocks of Mount Iron Surroundings (Skt. Cakra vāḍa) are smashed. When you exhale a single breath from your mouth the drifting clouds [are blown and] break apart on a cliff. In all directions you are able to be a friend who helps people without being asked to do so. Lead people as numerous as a miraculous number, take up arms, and howl like a tiger!

Great Maitreya, Commissioned with Extraordinary Powers, General-in-Chief of the Promulgation of Edification, Commander-in-Chief of the Three 277

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The Collection for the Propagation and Clarification of Buddhism, Volume II Realms of Existence, and King Who Will Take Up a Buddha's Place [in the Next Life], you have an excellent body with which you cast the net [of the law]. Your natural constitution is outstanding. Your body is stronger than vajraand your mind encompasses the world beyond this world. Your brave energy soars into the clouds and with the axe of wisdom you invigorate [people] in remote lands. The insight of nonarising (Skt. anutpattika-dharmakṣānti) revolves in your mind. With the wisdom of expediency you conform to the outside of this phenomenal world. Regarding what you plan with your determination, you are successful wherever you go. You exercise both power and kindness and equally exert noumenon and phenomenon. Lead eightyfour thousand people and wait for our order, taking strict precautions! The trichiliocosm is brimful of brave warriors. Vajrafighters fill the eight ends of the universe (i.e., the entire world). They all wish to help in this military action and sweep across the world. They ride the honorable chariots of all the pāramitās, guard the long eightfold holy path to enlightenment, sit astraddle on the divine horses of the six supernatural powers, and control the spiritual reins of the ultimate law of profound emptiness. They draw the powerful bows of the four stages of meditation (Skt. catur-dhyāna) and shoot the sharp arrows of a temporary manifestation (i.e., an incarnation of a buddha or bodhisattva). Great horses neigh ferociously and their light hoofsteps are strong and powerful. [All the troops] receive orders from the Imperial court. They have never failed.

The guru of your domain has only five hundred distinctive people. You should deeply examine the mandate of Heaven and come to submit to our king's edification. His Majesty (i.e., Śākyamuni) will open his heart to you, be moved by your intention to submit, confer official positions and titles of nobility upon all of you, and award fiefs as well. Your achievement will be considered equal to that of vassals of long service. Your reputation will spread over myriad regions. Nevertheless, what frame of mind do you possess? You unreasonably give rise to a peculiar plot. You are haughty in a deserted border region and scheme to strengthen a permanent position. [Consequently] harmful influence will break out among the masses and disasters will flow eternally. How sad this is! It is really wrong!

Formerly, according to circumstances, you were misled by [external] objects. Your mind was unrestrained and confused. You plunged yourself 278

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into danger and escaped to the non-Buddhist teaching. If someone makes a single mistake out of a hundred acts, even though he may be wise and virtuous he loses his normal state [of mind]. I have said this for a long time. If you become aware of this, turn back from ignorance, plead guilty to your sins at the palace gate, restrain yourself, take the tonsure, study together with many prominent people, and entertain yourself with the Way, honor and fame will then be yours from beginning to end.

Why do you choose ignorance, cling to absurdity, and seek merely temporary ease in an evil position? You commit yourself to the mountain of ignorance and consider yourself to be lofty. You rely on the grove of wrong views and rest in comfort. You indulge in the defilements of the six desires, amuse yourself with evil delusions, and please your spirit. You raise the standard of arrogance aloft, lead the ferocious battle array of ignorance, stride along a deserted path, and make light of the sacred treasures. You try to usurp the heavenly palace and compete with the sun and moon. I am afraid that you will not be successful.

[Regarding actions such as] reflecting back the light of the sun, moon, and stars by raising the hands, or filling a huge ocean by grasping the earth, even if you intend to do so, these are illusions and difficult to carry out. You, General, have planted merit at the profound ferry and I heard that it originated a long time ago. Your splendid features are bright and shining and you are the center of public attention. It is easy for you to ascend to the fundamental [status] of the descendant of a respected family. Merit that you have made from the very first should be valued. You should reflect on your past conduct, cultivate yourself for the future, and quickly submit to us. You should apologize for your faults at the red gate [of Buddhism]. When everything is set in order by the Way, family and nation coexist, the sovereign and his vassals are equally eminent, your body and fame are secure, you are able to understand with a philosophic eye, and your dependents are peaceful and easy. How good this is!

The [Dharma] King's army now sets the time to take the field. In the ten directions the reins [of the horses] are raised. [Warriors] carry trumpet shells in their hands. A group of sages dance in unison. The axe of the Way glitters in [the corps of] the vanguard and mysterious drums roar in the rear guard. Once the spiritual bell has been struck the ten directions will be overturned, 279

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The Collection for the Propagation and Clarification of Buddhism, Volume II the waves of the sea will splash, and lands will quake, just like a boiling [spring]. At this moment, Mount Sumeru is enclosed within a particle of dust and Heaven and Earth revolve within a millet grain. [The land of] Akṣobhya is put in the left palm and [the lands of] wondrous happiness shines in the right palm. Given that the supernatural power [of the Buddha] is like this, how could you face it?

Our Dharma King who has mastered the Way is benevolent. He has scruples about easily attacking you, temporarily stops all military forces, and collects the reins of divine [horses] for the moment. At the very moment to go to the front, he had me send this letter to you, hoping that you will order your deluded vehicles to about-face. You should decide soon what is good for you, tie your hands behind your back, submit yourself at our gate, leave your fate to our Imperial court, and enjoy untroubled ease in the profound realm. Your glorified name will then shine within you and your freely moving body will sojourn in the external world. Who else but you, then, could take an official post of the celestial realm?

Wisdom is to clearly know a crucial point; intelligence is to value avoiding calamities. To know to return at the time of coming to the end is what a gentleman considers to be good. This is precisely the best time to turn misfortune into a blessing and a good opportunity to secure merit.

In ancient times, when King Jie of the Xia dynasty was a tyrant, King [Tang] of the Yin dynasty subjugated him; when King Zhou of the Shang dynasty was the principal of disorder, King Wu of the Zhou dynasty took up arms against him. These are exactly [clear matters] that were divined with stalks and tortoise shell, and they serve as comprehensible lessons for generals [of all ages]. Even though you and I are against each other in these years, our intellectual style in the sense of the [Buddhist] Way should be the same. Human and heavenly beings are uneasy and troubled, but why is it worth causing a separation between us [on this point]?

I would like to quickly send an order through this writing. Why I secretly feel sad about these words and yet still send a letter describing all this in full detail is that I do not wish to cause a fragrant orchid to wither in summer or cut its stalk until it is destroyed (i.e., I do not want to cause you to come to ruin in the prime time of your life). Deeply think about my statements! Make a good consideration by yourself! Do not cause yourself 280

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to fall into the three lowest realms of existence! Do not cause the six heavens [of the realm of desire] to raise worthless grass! I feel anxious when I take a quick sidelong look at your situation. I send you this letter on the verge of taking the field. I am confused with various feelings in my mind so I cannot fully express my thoughts in words.

Written Appeal to Destroy Demons

Composed by Shi Baolin

On the first day of the month when the five defilements vigorously arise, just as water in a cauldron boils up, and the current life span of people is a hundred years, in the year of the minutest particle of the trichiliocosm in the Auspicious Kalpa (Skt. bhadrakalpa,the present cosmic period), your vassal Vajragarbha, Commissioned with Extraordinary Powers, Commander-in-Chief of All Military Affairs in the World of Gaṅgānadīvālukā, General-in-Chief of an Expeditionary Force Against Demons, Regional Inspector of the Pure Province, and King of the Bodhisattvas of the Tenth Stage; your vassal Vimukticandra, Commissioned with Extraordinary Powers, Commander-in-Chief of All Military Affairs in the World of Eighty Thousand Pāramitās, General of Destruction of Defilements, Commandant of Leading Demonic Barbarians, Minister of War, Regional Inspector of the Brahman Province, and Duke of the Bodhisattvas of the Eighth Stage; and others bow with our heads to the ground, bow with folded palms, and present [a written appeal] to the Imperial Secretary of the Imperial Court.

We think respectfully that the whole world is equally illuminated by the numinous mirror (i.e., the sun), numerous streams return to the king of all the valley streams (i.e., large rivers and seas),

416 myriad transformations are

equal to what is empty and profound, and all wonders take absolute intelligence as the foundation. This is most likely because there is unity in the foundation of truth, and in phenomena there is nothing with which to gather together different kinds of things.

Therefore, the Tathāgata went beyond the serious darkness of confusion and alone arose. He diligently accumulated abundant merit for numerous kalpas, emitted lofty bright [light] into the three lowest realms of existence, uprooted immense ignorance that exists from the beginning of the creation of the world, mastered the innermost of the sacred virtue, investigated 281

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The Collection for the Propagation and Clarification of Buddhism, Volume II exhaustively the abstract tenor of nonarising, examined the vital element of the transformation of things, and grasped the large rope to control the great virtue. With regard to the fact that his distinguished appearance is outstanding and extraordinary and his supernatural light is glorious, even if a thousand suns shine at the same time, [the Tathāgata] is assuredly unparalleled. [The Tathāgata] manifests in myriad forms but this does not mean that [his manifestations] are too numerous. His true form unites with what is the most subtle but this does not mean that it is the same. He manifests in the five realms of existence corresponding to [sentient beings' needs] but this does not mean that he is born [in those realms]. He demonstrated entering [nirvana] through physical death but this does not mean that he was extinguished. He is elusive and inaudible. 417 He is indeterminable and fleeting.

He has neither name nor image. His depth is immeasurable and his breadth is unknown. He responds to many people's feelings yet he is not troubled. He provides for myriad movements but he is always tranquil. He quickly goes through as many kalpas as there are grains of sand in the Ganges River. He relieves the whole world momentarily. Even if the two polarities (i.e., Heaven and Earth) were to fall down he can never be harmed. Even if a strong man were to carry him off on his back and try to move him secretly, [the Tathāgata] would not change [position from his original place]. If he is visited by a disastrous fire he will not be not burned. If he is immersed in a torrent he will not drown. Even Heaven and Earth are beneath his virtue. Someone who possesses profound literary knowledge is still unqualified to clarify the [Tathāgata's] Way. The enormity [of the Tathāgata] contains the whole world, but this cannot describe his greatness. His fineness goes into infinitesimal space between things but this cannot describe his minuteness. So he nourishes the masses. His edification holds both the Originator and the Mother of all things. He has no desire. He does nothing [just for the sake of doing it], yet there is nothing that he does not do. 418 He soars on the path

of complying with mutation and saunters about in the world beyond existence and nonexistence. He is outstanding and prominent and the visible embodiment of a multitude of sages. He is peaceful in the state of nirvana. The two vehicles (i.e., of śrāvakas andpratyekabuddhas) conceal their thoughts in the tenor of emptiness as emptiness. Bodhisattvas of the tenth stage stop thinking at the pivot of movement. The Brahmā King sighs with praise and 282

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takes refuge in the [Tathāgata's] virtue. Śakra-devānām-indra keeps [the Tathā gata's virtue] in mind and detests being in the rank [of the lord god of Trāyastriṃśa Heaven]. The Tathāgata's sacredness goes to extremes [in this way]. Thereupon [Śākyamuni] responded to Dīpaṅkara's prediction and verified Mahā bhijñājñānābhibhū's prophecy. [Śākyamuni] went out of the five realms of existence and rose just like a dragon. He is prominent in the world beyond emperors. His Way is the most powerful in the three realms of existence and his virtue covers the ten directions. The areas [he governs] near the capital are as numerous as grains of sand in the Ganges River and his capital city is the trichiliocosm. He is at rest in the comfortable room of the nine kinds of meditation (Skt. navā-anupūrvasamāpatti), ascends the lofty mansion of the seven factors of wisdom (Skt. sapta-bodhyaṅgā), washes in the clean pond of the eight kinds of meditation leading to liberation (Skt. aṣṭa-vimokṣa), and roams about in the spacious garden of dhāraṇī.Thereafter he resides in the palace of benevolence, places himself on the seat equal to emptiness, wears the [eighty] minor marks of physical excellence as his imperial ceremonial dress, and has a topknot (Skt. uṣṇīṣa) as his heavenly cap. He appoints the one who belongs to Maitreya as Minister of the Left and a peer of Mañjuśrī as Minister of the Right. Graceful hymns of Mahayana sutras are sung before him and the bells and whisks of the four methods of winning people over dance behind him. He is guarded by officers who have mastered the contemplation for bodhisattvas of the eighth stage, and he is attended by numerous eminent transcendents who have attained the four fruits. Officials of the Three Communicating Agencies are all sages and the Six Tax Supervisors have only wise people.

419Thereupon, the Duke of Zhou

and Confucius propagate the teaching. Yao and Shun preside over [China]. King Tang and King Wu elevate the great authority. The Regional Governors are the Three Augusts.

When [Śākyamuni's] edification is accomplished the level thoroughfare of the eightfold holy path to enlightenment (Skt. ārya-aṣṭāṅgika-mārga) becomes evener, the ferries of the three vehicles are opened to all directions, the wonderful residences of wuweiare arranged, [people who have] severe suffering are liberated from defilement, the crooked paths of the three lowest realms of existence are closed off, pleasure is opened to heavenly and human beings, the stage of fruition [attained through cultivation] is considered a 283

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The Collection for the Propagation and Clarification of Buddhism, Volume II title of nobility, and the meal of nectar (Skt. amṛta) is taken as official pay. Those who have great merit are rewarded with a fief of the Pure Land. Those who have small merit are directed to the peace of the city created by supernatural powers (Skt. ṛddhi-maya-nagara). This is what goes beyond the great enterprises of all kings and the highest administration of the world of great peace. The five realms of existence are the pure Imperial court for government officials. The four modes of birth are the culmination for those in the officers' ranks. Nevertheless, people are deluded and gravely ignorant. They waste time going against the truth. They are pleased by familiar satisfaction, just as [fishes] that keep one another wet by tiny bubbles on the surface of water completely forget about distant rivers and lakes.

420

Therefore Devil King Pāpīyas planted the root of ignorance in himself at the very beginning, accumulated delusions in his mind in the illusory world, drifted on the turbulent waves of the three major evil passions, 421and entered

the dense forest of perverted views. Consequently he has come to stealthily make sport of the sacred treasures, avail himself of falsehood, and profane the truth. He boastfully reigns over the heavenly palace and divides the high mountains and lands [among his vassals]. He issues a command to the six heavens of the realm of desire as he likes and indulges in the power of prejudice. Internally he designates various poisons as the three dukes (three paramount aides to the ruler) and the nine kinds of defilement (Skt. nava-saṃ yojanā) as ministers. Externally he employs the six coverings (greed, breaking precepts, anger, indolence, distraction, and ignorance) as his generals and the four kinds of defilement (delusion regarding the self, the view that the self exists, self-conceit, and attachment to the self) as soldiers. Internally he rampantly acts in defiance of authority; he is not afraid of ordinances of the August (i.e., the Buddha). His light is as feeble as the glow of a firefly yet he still competes with the sun for brightness. Consequently he has recently challenged the divine authority and risen in arms against the bodhitree. He raises his voice just as Lord Thunder makes a sudden peal of thunder, and he arranges people in a line just as Mount Khadiraka belches out fire. Furthermore, Vasudhāra Bodhisattva became confused in his meditation room422and Sadāprarudita Bodhisattva cried mournfully [over military maneuvers] at a marketplace. 423 These are all due to the fact that the crazy idiot

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(i.e., Pāpīyas) indulges in savagery and damages the holy principles. He has caused disorder in China for a long time.

The Sage King (i.e., the Buddha) laments that confused people are deaf and blind [to the True Dharma]. He is saddened by the fact that a young person who has lost his way [to return home] grows more homesick. He will unite numerous evil people in order to equalize [and correct] their views, and will assemble [the followers of] the nine heretical schools in order to cause them to get on board the same ferry.

Hereupon, [the Buddha] orders his followers who have great powers to be his generals and selects soldiers from among the vajra[wrestlers]; these are men who eat gold and chew iron and people who can break up ice or walk through fire. Brave soldiers are as numerous as particles of dust and sand. There are myriad intrepid people. They move like a shooting star, rise like a wind, and prance like a dragon in the devils' territory. The corps is stationed according to a carefully thought-out plan and [the soldiers] press their enemies to the field of inevitable death.

Nevertheless, the devil rebels do not behave themselves prudently. They dare adhere to the ignorance of the savage tribes in the south. They oppose us by ignoring the order, just as the states of Zong and Kuai did, 424 unfurl a

commanding flag in the land of self-conceit, and solidify defilement on the steep mountain of a multitude of delusions. [Devil rebels] impertinently approach again and again, waywardly repeating [their actions], one after another just like the scales of a fish. Moreover, as for their situation, the mountain of ignorance is high, steep, and firm in front of them, the vast river of lust swells behind them, the forest of evils luxuriantly covers their left flank, and the deep abyss of the mountain stream of ignorance gloomily lies on their right. The soldiers of [the four kinds of] defilement alternately watch for [a chance] just like jackals in a border region. The generals of the six coverings walk just like tigers on a long thoroughfare. When you gaze into the distance, it looks just as it does when clouds rise and cover the sky and fog envelops the whole world. The vigor of [the devil rebels] is a rare case since the creation of the world.

We, the vassals [of the Buddha], hereupon receive the lofty authority from the Imperial court and devise a superior wonderful strategy. 285

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The Collection for the Propagation and Clarification of Buddhism, Volume II We set up splendid plans with excellent wisdom and extensively make an enclosure of profound stratagems. Skilled cavalry and foot soldiers surround [the devils] a thousand or ten thousand times over. Covering the battle field, the reserve forces are stationed at positions of strategic importance. General Dāna (giving) in the front line watches the flag of parsimony and advances straight ahead. General Vīrya (diligence) in the rear pushes [the devil] soldiers of indolence to the back. [General] Dhyāna (meditation) captures the cavalry of sloth on the left. [General] Śīla (precepts) defends against [the soldiers of] wickedness on the right. [General] Upāya (expedient means) of the outer army moves the cavalry to a steppe and causes the soldiers of frivolity to run swiftly to the point under cross-examination and submission. We spread out the brave brigades and we are in high spirits. We set up the dangerous machinery in hidden places. [General] Prajñā (wisdom) of the central army grasps the subtle mirror of the profound pivot, handles the wonderful art of victory, controls myriad powerful generals, and possesses as many strong soldiers as there are particles of dust and sand. Hereupon all our forces act in concert and vie with each other in advancing on myriad paths. Their minds move the world and their voices shake Heaven and Earth. Exercising their authority, brave men move quickly like waves. The brightness of their drawn swords dazzles people's eyes even more than sunshine. The sound of the Dharma drums mixes with thunderclaps. [Spirited] horses run and prance. Swift elephants jump and run around. The bow of meditation is like smoke going up or clouds rising. The arrows of wisdom fly like a shower and drift into the air. [Soldiers] wield the whip of provisional name (Pāli saṃmuti) and tread onto the steppe of does-not-exist (Skt. asaṃ pravṛtti). They burnish themselves through the lion's roar (i.e., the Buddha's exposition of the Dharma), pierce [their enemies] with the sound that suffering is emptiness, wield [the famous sword called] Ganjiang and cut [the enemy solders] to pieces, and brandish spears and lances, vying with each other to win victory.

We lay the corpses of defilement down and cover the field with them. The blood of the defilement runs just as a long river does. We demolish the high and steep mountain of ignorance, dry up the great stream of lust, drive those who defy [authority] to the cave of various wrong views, and crush impertinence in the nest of the seven kinds of self-conceit. 286

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Thereupon, even if the devil rebels can make their way, they have lost the spirit to oppose. Even though they try to retreat, they have no hiding place where they hope to escape [from their difficulties]. They exhaust their resources. Their path comes to an end. They run about anxiously but there is nothing on which they can depend. Devil King [Pāpīyas]'s hands are tied behind his back and he is brought before the military tribunal. His subordinates bring death upon themselves at our camp gate. All heavenly beings arise just as lightning flashes and take refuge in [the Buddha's] edification. Confused people come swiftly as the wind to receive their first light of the sun (i.e., the Buddhist teaching). The power of the August (i.e., the Buddha) wipes out [the devil rebels] just as the sun melts morning frost or the whole water of a great stream is poured to extinguish a bonfire. Therefore, in the morning we cause the enemies who have absconded for myriad generations to collapse just like a landslide and purge the difficulties from ancient times in China within a brief moment. This is truly the wonderful achievement of the spiritual assembly by the holy August (i.e., the Buddha), and an excellent meritorious deed that is rare in the world.

Formerly King Tang of the Yin dynasty [defeated King Jie of the Xia dynasty and] established merit as great as a cloud in the outskirts of the Xia dynasty; King Wu of the Zhou dynasty exterminated [King Zhou of the Yin dynasty] and cleansed the atmosphere in the pasture of the Shang (i.e., Yin) dynasty. These are, however, simply the heroic and wonderful incidents of remote ages. How could it be possible to view [these achievements] as equal to the achievement of our Sage?

Thereupon, I reverently propagate the Imperial plan and pacify those who adhere to [Buddhism] for the first time. I content them with the house equal to emptiness, fill them with the stream of the eight kinds of meditation leading to liberation (Skt. aṣṭa-vimokṣa), defend them from [evils] through the propriety of the [five] precepts and the [ten] wholesome acts, and cause them to follow the breeze of the six pāramitās. Old people understand to follow the truth in a new song, and young wanderers hear for the first time the sound of "Let me return [to Buddhism]!"425

To be punished in accordance with Heaven's decree is the way of the Spring and Autumn era. To render a meritorious deed and suppress a rebellion are acts that are praised by former kings. When a great criminal follows the 287

Afterword to the Collection for the Propagation and Clarification of Buddhism by Shi Sengyou

The Collection for the Propagation and Clarification of Buddhism, Volume II sacred law by respecting peace, the world is equally bright and this world is reformed and purified. The profound breeze incites [people of] remote areas. Those within the territory of our state have joy in their minds. In the imperial court there is the song of "[all affairs] will be happily performed!"426 and outside the government there is the song of "happy borders!"427 [The Buddha's] merits are high and his Way is great. They are beyond expression. His sacred thoughts are deep and profound, and they cannot be described in words. I have briefly itemized the Imperial authority and the methods of wonderful schemes. Moreover, I have displayed the vigorous power of our military. Our courier who travels as fast as lightning goes quickly, like a shooting star, [carrying this appeal to you]. We respectfully inform you with this written appeal. We, the vassals [of the Buddha], sincerely humble ourselves and clap our hands in joy.

Having become free from giving sermons, I again somehow prolong the day (i.e., have leisure time). With allegory I created this fictional account, hoping to clarify the Great Way. I hope that those who are fond of the wrong way will return before they go too far.

A sutra says,

"Nirvana is nonarising and yet there is nothing that is not brought into existence. The most genuine intelligence is non-illuminating and yet there is nothing that is not illuminated. Only the Tathāgata [possesses both of these].

"428Victory is not won through the merit of shields and spears. To invade territory is not achieved through a powerful army that is well known in the world. An emperor or king is not esteemed just for being in that rank. Regarding supreme rulers' vassals, not only those of Lord Huan [of Qi state] or Lord Wen [of Jin state] are noble. The teaching of Confucius and the Duke of Zhou is far [from that of the Buddha] at this point. The words of Laozi and Zhuangzi appear to be similar to [those of the Buddha] but they are not equal to [the Buddha's words]. Therefore, we know that the foundation of truth exists beyond the views of the common people, and that the most August (i.e., the Buddha) is the king within the true mirror. Middle-class people hesitate between existence and nonexistence. The ignorant people of the lowest class are surprised and laugh in a state of permanent confusion. I hope now that those who read this will abandon their conceit, which is just like that of Hebo, [the deity of the Yellow River,] who was happy about the abundant water in the river in autumn, [showing that he had no knowledge 288

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that there is more water in the Northern Sea], and that they will go to a distance and enjoy themselves at the profound gate of Ruo, [the deity] of the Northern Sea who ruled over vast expanses of water].

429We should not bind our minds

with the familiar teaching or frighten our spirit with absurd doctrines. Afterword to the Collection

for the Propagation and

Clarification of Buddhism

by Shi Sengyou

The[Collection for] the Propagation and Clarification[of Buddhism] I have compiled is intended to guard the Dharma against [heretical] insults. It consists of erudite people's well-intentioned discussions and distinguished scholars' excellent statements. It is also completely equipped with the fort to destroy evils and break delusions and the moat to propagate the [Buddhist] Way and protect the Dharma. The wise, however, are free from confusion, and those who are confused contradict wisdom. If we lead people by [only speaking of] the profound Dharma, we will end up causing them to understand nothing. Therefore, I have further collected instances from secular writings and point to issues with evidence. These words are not glorious or elegant but their logic is simple and concise. I pray that those who have gone astray will return to [the Buddhist Way] before too long and that they will completely dispel all doubts. Therefore, [this] is entitled the Collection for the Propagation and Clarification[of Buddhism].

I say [as follows]. The twofold truth (i.e., absolute and relative; Skt. para mārtha saṃvṛti) differ from each other. So Buddhists and non-Buddhists are separated from each other in this point. The way to enlightenment (Buddhism) is [the teaching of] emptiness and tranquility, and it encompasses the three realms of existence and it regards them equally. The worldly teaching is confined and stagnated; it directs only [the affairs of] a country and it limits the mind. If your mind is limited to [the affairs of] a country, you will be doubtful of all things except for whatever you can directly hear and see. If you regard the three realms of existence equally, then the law of the mutation of the spirit (i.e., the transmigration of birth and death) will always be understood. To be seized with doubt and waver in understanding is the reason that sentient beings are submerged [in the transmigration of birth and death] forever. 289

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The Collection for the Propagation and Clarification of Buddhism, Volume II When we closely inspect the worldly teaching and examine and clarify the Five Classics, only Heaven is revered and only sages are given as paragons. [The worldly teaching], however, does not survey the shape of Heaven and does not infer the minds of sages, either. People respect [the teaching] and have faith in it, but it is still obscure to them and they do not understand it. Much less do they understand the Buddha, who is more honorable than Heaven, or the Dharma, which is more wonderful than sages' [teaching]. The [Buddhist] edification goes beyond the world and its law is beyond the world in which we cling to language. Even Jian Wu was frightened by the Milky Way.

430 How could it be possible that worldly scholars would not be suspicious of or surprised by the ocean of enlightenment? If they are surprised by the ocean of enlightenment, their surprise is the same [as that of Jian Wu when he heard about the vastness of] the Milky Way.

Their first doubt is that what the Buddhist scriptures expound is preposterous and exaggerated and cannot be verified. The second doubt is that since one's spirit perishes when one dies, it is hardly possible that [the spirit will transmigrate] in the three periods of existence. The third doubt is that people have never seen the real Buddha and [that his teaching] has no benefit to the governance of the state. The fourth doubt is that the Dharma teaching did not exist in ancient times and only recently emerged during the Han period. The fifth doubt is that the [Buddhist] teaching should exist only in the region of the western tribes and its edification is not for Chinese people. The last doubt is that the Dharma was rarely [practiced] in the Han and Wei periods and began flourishing only during the Jin period. Because of these six doubts, no faith is planted [within the people]. We must save people from being drowned [in delusion]. Therefore, I will clearly discuss these matters. If people have the doubt that what the Buddhist scriptures expound is preposterous and exaggerated and it has no verification, this is probably because [in the Buddhist doctrine] the periods of time are infinite and the world is boundlessly vast. People in the present world all know that it will certainly last tens of thousands of years, well beyond a hundred years, yet they do not believe that after the lapse of tens of thousands of years it will reach innumerable kalpas (Skt. anādi-kāla). This is because they measure the Creator only with their limited minds. All the people are aware that there are surely the four polar regions outside of China,

431 yet they do not believe that there

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are even more worlds far beyond those regions. This is because they adhere to their own views in judging the Grand Void (i.e., the universe). Formerly King Tang [of the Shang dynasty] asked [Xia] Ge, "Is there a

limit to the universe?" Ge replied,

"There is more boundlessness outside the

boundless, and there is more limitlessness within the limitless. " [The king

then said,] "I, therefore, know [that the universe is] boundless and limitless. "432

The great wise man of ancient times taught the sage king according to reason, and it completely tallies with [the teachings of] the Buddhist scriptures even after a thousand years.

With what information do a group of people of limited knowledge object to [the Buddhist teaching]? They look to themselves with their narrow minds and make mistakes. With small round eyes they cannot see things and complain that their view is blocked by a wall. Moreover, they intend to disgrace the esteemed Buddhist scriptures, go against the holy doctrine, and bring false charges against [the teachings of] the infinite time period and the worlds [beyond the four polar regions]. This is the first point for which they should be pitied and lamented.

If people have the doubt that because one's spirit perishes when one dies and it is hardly possible that [the spirit will transmigrate] in the three periods of existence, this is a case where someone falsely accuses his own spiritual nature and despises and casts away his ancestral shrine. The Duke of Zhou and Confucius, however, drew up statute records in which they spoke the excellent words of spiritual beings. The Book of Changes says,

"[The union of essence and breath form things]. The wandering away of the anima (hun) produces changes. Therefore we know the sentiments and the appearances of spiritual beings.

"433 Since [spiritual beings have] both

sentiments and appearance, would they be shapeless? The Book of Odes says, "The three sovereigns reside in Heaven and King [Wu] is in charge of the capital.

"434 Spirits ascend to Heaven. Can it be said that they perish? The Book of Ritessays,

"Under the Xia dynasty it was the [administrative] way to give honor to the nature conferred on people; they served the spirits of the departed (gui) and respected the spiritual beings (shen). "435How could what

Great King Yu revered be viewed as unreal and preposterous? The Book of History says,

"When the Duke of Zhou tried to sacrifice himself for King Wu, [who was critically ill,] he said,

'I am capable of serving spiritual beings

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The Collection for the Propagation and Clarification of Buddhism, Volume II (guishen).

'"436 Is it possible that the Duke of Zhou's prayers to his ancestors were deceptive?

If one dies and yet his spirit [continues to] exist, then [the law of] the three periods of existence is as clear as a mirror. Who can know the end of the transmigration of birth and death? Worldly scholars cling to ceremonies and betray the Five Classics. They not only falsely accuse the Buddha but also disgrace the sages. If they believe in the spirit (gui) found in the Five Classics but doubt the spirit (shen) spoken by the Buddha, such people are assuredly deaf or blind. They are unspeakable. This is the second point for which they should be pitied and lamented.

If people have the doubt that they have never seen the real Buddha and [that his teaching] has no benefit to the governance of the state, then offering sacrifices to Heaven and worshiping the deities of mountains and rivers should be discontinued. Why? Who can see the Supreme Thearch's face in the deep blue sky? How could we recognize the appearance of Houji on the vast earth? People plough the field with their own hands. What help do they receive from the god of the land? People create the footpaths between the fields. Why do the zhadeities get credit for this?437Nevertheless, people still spend a lot of money on the sacrificial offerings and perform numerous seasonal religious services [for these deities]. Isn't this because it is considered that such unseen numinous beings should be revered and the people are taught to render good returns [to the numinous beings]?

Moreover, the Buddha's wisdom prevails throughout the realm of ultimate reality and his divinity takes shape beyond the world. On the basis of [the Buddha's] compassion in creation the Supreme Thearch achieves [the functions of] Heaven. The sage kings rule over the people depending on [the Buddha's] nourishing precepts. If you revere the Dharma the six heavens are all delighted. If you reject the Way myriad deities are vexed. People today have never seen the appearance of [the Lord of] Heaven, yet they say that offering a sacrifice to Heaven and Earth brings them happiness. They have never seen the golden countenance [of the Buddha], yet they say that there can be no reward even if they respectfully serve [the Buddha]. They make light of the root and value what is insignificant. This is the third point for which people should tremble in fear.

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If people have the doubt that the Buddha's teaching did not exist in ancient times and only recently emerged during the Han period, [I would like to say that] the miraculous edification [of the Buddha] is now in and now out of our sight. Who can gauge its beginning and end? When we think of the far distant time of [Fu]xi and [Shen] Nong, even their administrative achievements are obscure. If the Dharma teaching existed during their times, how could we have learned about it?

Formerly Fotudeng knew that there were an old [buddha] image and a dew basin under the stone buried in the earth in the city of Linzi. 438Jiantuole

perceived the foundation of an old temple on Mount Panchi. 439Many people

tried to dig there and found that everything was just as he had said. These are the vestiges left behind over many generations that were revealed in the Jin period. Who can conclude that the Buddha's teaching never existed in ancient times?

The Liezisays,

"During the reign of King Mu of the Zhou dynasty, a wizard came from the far west. He could enter water and fire [without being harmed], pass through metal and stone, overturn mountains, cause river streams to flow backward, and move cities and towns. He stayed in the air and never fell down. He was not obstructed when he ran into solid substances. He performed various transformations without exhaustion. He was able not only to change people's physical forms but also to change their thoughts. King Mu respected this wizard as if he was a god, and served him as if he was [the king's] master. "440When we observe the [wizard's] mysterious conduct we see that there were already edification by a bodhisattva and the foreshadowing of the great Dharma at the outset of the Zhou dynasty. It was not during the Han period that the portent of the Buddha's responsive activity in conjunction with human beings' receptivity first occurred. Nevertheless, people firmly stick to this single period (the Han period) [when the Buddha's teaching emerged]. This is the fourth point for which they should sigh in lamentation. If people have the doubt that the [Buddhist] teaching should exist only in the region of the western tribes and that its edification is not for Chinese people, this would mean that the sages of former times stood on specific regions in order to lay down their teachings; it would not mean that they established their teachings in order to teach the people.

293

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The Collection for the Propagation and Clarification of Buddhism, Volume II A long time ago the Three Augusts edified the people with wuwei, the Five Thearchs did so by means of virtue, the Three Kings did so through observing the proprieties and inflicting a punishment, and the seven states [of the Warring States period] did so through wielding power and influence. The region [they ruled over] was always China, yet the worldly teaching changed nine times. Today, when we return to the origin of the highest path and take lessons from great wisdom, [the teaching of Buddhism] touches us and consequently we understand it thoroughly. Is there any region where the teaching does not spread?

Yu (the legendary founder of the Xia dynasty) is from the western tribe Qiang, and Emperor Shun was born in the eastern Yi tribe. Who would say that these sages' birthplaces were humble and therefore he rejects them? Confucius wanted to reside in the region of the Yi tribe and Laozi went to the western region of the Rong tribe. How can a place be fixed as the location for the teaching? When even the sages of the mundane world founded their teachings, they did not concern themselves with the location, whether China or a non-Chinese region, not to speak of the Buddha who governs over the trichiliocosm. How could he restrict his edification to the western region? According to the "Chapter on Royal Regulations (Wangzhi)" in the Book of Rites,

"Within the four seas [China occupies] a space of three thousand li square.

"441The space that China occupies is not very large, either. The regions along the Yi River and the Luo River originally used to belong to China, but in the end they became the Rong tribe's territory. The Wu and Chu areas [along the Yangzi River] were originally non-Chinese territory, but they became part of China. The Way moves and flows everywhere, yet the land is not placed under constant edification. Moreover, the earth is boundless and each large area is governed differently. The polar star is seen in the northwest. Therefore, we know that India occupies the center of the world. Today [Chinese people] call this small middle land "the prosperous land (hua)" and reject the True Dharma. Even though they want to estrange themselves from [the True Dharma], the miraculous edification [of the Buddha] is continuously transmitted [into China]. This is the fifth point for which they should feel mournful. If people have the doubt that the Dharma was rarely [practiced] in the Han and Wei periods and began flourishing only during the Jin period, this is only because the fortune of the Way has its ups and downs. We cannot 294

Fascicle Fourteen

investigate this thoroughly. If we believe that śramaṇas cultivate Śākyamuni's teaching, how different is this from Confucius' giving an account of [Tao] Tang (Emperor Yao) and Yu (Emperor Shun)? Confucius studied the Five Classics and left a model for all kings of later generations. Nevertheless, the feudal lords of the Spring and Autumn era were not willing to follow and employ [the model left by Confucius]. In the Warring States period [Confucius' instruction] was slighted and at a low ebb. In the time of the first emperor of the Qin dynasty [the Confucian canon] was burned to ashes. Did this happen because Confucius was unworthy or the Book of Odesand the Book of Historywere shallow and superficial?

More recently, in the reign of Emperor Wu of the Han dynasty, Confucianism began to be celebrated. Those who were well versed in the Classics were appointed as ministers and the art of Confucius was honored. How could it be possible that [Confucianism] is discarded in later ages because it was slighted in the seven states [of the Warring States period]? The preface to the Biographies of Arrayed Transcendentscompiled by Liu Xiang in the reign of Emperor Yuan of the Han dynasty says, "Seventy-four

[transcendents] are found in the Buddhist scriptures. " Therefore, we know

that the Buddhist scriptures were first transmitted to China a long time ago. When Emperor Ming dreamed [of the golden man], Fu Yi called [that man] the Buddha. Thereafter, Qin Jing went on a mission from the east (China), and Kāśyapa-mātaṅga came [to China] from the west. After that, a [buddha] image was drawn on the watchtower outside of the Kaiyang Gate [of Luoyang], and Buddhist scriptures were deposited in a room of Lantai (the palace library). [Nevertheless,] the profound scriptures were not expounded and the people did not acknowledge the heart of the scriptures. Therefore, King [Ying] of Chu built a shrine for benevolence and purity and Emperor Huan established worship under a lotus flower-shaped canopy. The Buddhist doctrine did not unite with [people's minds]. [The Buddha] was only worshiped as a deity, nothing more than that.

During the Wei dynasty Emperor Wu intelligently examined [the scriptures] and explained the subtle edification in his writing. Sun Quan, [the founder of the Wu kingdom,] carried out a grand project and built a Buddhist temple. At the beginning of the reign of Emperor Wu of the Jin dynasty, [Buddhism] had a chance to take root deeply [in Chinese society]. Jīvaka brightly showed 295

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The Collection for the Propagation and Clarification of Buddhism, Volume II traces of supernatural powers. Zhu [Fa]hu collected the [three] stores of the Dharma treasures (Skt. tripiṭaka). Consequently the princes and dukes as well as officials made progress in virtue by cleansing their minds. Numerous intellectuals of myriad countries painstakingly reformed their ways. In the Jin dynasty Emperor Ming was perspicacious and awakened. He concentrated his mind preserving the one and drew treasured images with his own hands to depict [the Buddha's] appearance, which he enjoyed looking at. Shortly, Master Daoan spread the Buddhist scriptures in the eastern region of Mount [Taixing]. Kumārajīva propagated the Dharma in the Guanyou area (i.e., Chang'an). The profound meaning [of the Buddhist Dharma] completely extended and the ultimate reality [of things] was increasingly illuminated. People of outstanding ability and wisdom verified the [Buddhist] doctrines together, kept them in mind, and adhered to them.

We know therefore that the Dharma clouds began to rise [from a very small place where] pebbles touch each other, and the wisdom water began to flow from [a tiny pool], the water which was only as much as could be held in a wine cup. It is the normal state of the miraculous edification [of the Buddha] that there are certainly gradations in the teaching. The [mysterious] responsive activities [in conjunction with] people's receptivity are in accordance with the times. If we are in no condition to receive them, what can we do about them? [It cannot be helped.]

Accordingly, it is not that Confucianism was unintelligent in the Qin dynasty and only became intelligent in the Han dynasty. It is simply a matter of whether or not [Confucianism] was adopted [in those respective times]. It is not that the Buddhist Dharma was unimportant in the Han dynasty but became important in the Jin dynasty. It is solely a matter of whether or not [the Buddhist Dharma] was clarified. Consequently, we know that the Five Classics are continually wholesome and their ups and downs follow the turning of the wheel of fortune and that, [similarly,] the Buddhist edification is always thriving and whether or not it spreads widely depends on the conditions. Once you think about it in this way, you can no longer harbor deep doubts. The [worldly scholars who have doubts about Buddhism], however, stick to their doubts and have never been awakened. This is the sixth point for which they should bitterly grieve.

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Believing in and following [Buddhism] is the foundation of good fortune. Being confused and engaging in slander is the gate to misfortune. How much more should dark people do so! The majority of them do not estimate their own abilities. On the basis of their ignorance they falsely accuse the Awakened Precursor's omniscience, and on the basis of their lack of observation they slander the discernment of the Perfect One (i.e., the Buddha). They contrarily tell everyone that those who are experts on [the causality in] the three periods of existence are perverse. Devoted only to immediate events, they consider themselves to be intelligent. Thereupon, their minds are choked by confusion and doubt and calumny fills their mouths. They expiate their hasty arguments with heavy suffering and they bring on themselves punishments of the unseen world through their conspicuous slander. Their words do not have even a trifling amount of merit; their thoughts do not have even a hairbreadth's amount of benefit.

A river flows as fast as if flying. If a hill is hidden [in a marsh] [it may be carried away] as quickly as a flash of lightning.

442 Before an exhaled breath

comes back, we suddenly leave this world behind. Retribution follows us just as a shadow [follows the form]. If you repent of your folly would it be possible to try to recover?

The mutation of the spirit (i.e., the transmigration of birth and death) is endless. We go through this world and the netherworld alternately. We experience the transmigration of birth and death in the five realms of existence. Is there any [realm] we would not go to? The heavenly palace is the clear evidence that was bestowed upon Zhao Jian[zi] and Lord Mu of Qin state. 443

Retribution that alternately comes from the spiritual world is seen in the cases of Du Bo and Pengsheng.

444 The case that good fortune visits those

who cultivate virtue is verified by the examples of [Tai]wu of the Yin dynasty and Lord Jing of Song state.

445 That misfortune falls upon those who kill

many people is proven by Bai Qi and Cheng Pu.

446 Obscure and marvelous

things in this world are minutely recorded in ancient books. The beneficial activities of unseen divine beings in the next existence are extensively explained in venerable [Buddhist] scriptures.

The laws of dependent origination and the Buddha's responsive activity in conjunction with human beings' receptivity are, however, recondite, and 297