The Exposition of the Correct
Hyeonjeong non 顯正論
By Gihwa 己和 (Hamheo Deuktong 涵虛得通)
Translated from the Hanmun Text
By Charles Muller
Table of Contents
[HBJ 7. 217a5]
體非有無而通於 有無、本無古今而通於古今者、道也。有無因於性情也。古今因於生死也。性本 無情、迷性生情。情生智隔 想變體殊。萬象所以形也、生死所以始也。
Though its essence neither exists nor not-exists, it permeates existence and non-existence. Though it originally lacks past and present, it permeates past and present: this is the Way. Existence and non-existence are based in nature and sentiency.1 Past and present are based in birth-and-death. The nature originally lacks sentiency, but when you are confused about the nature you give rise to sentiency; with the production of sentiency, wisdom is blocked—thoughts transform and the essence is differentiated. It is through this that the myriad forms take shape and birth-and-death begin.
[HBJ 7.217a9]
夫情也、有染淨焉、 有善惡焉。淨與善、聖之所 以興也。染與惡凡之所以作也。故知情若不生、則凡 之與聖悉無得而興焉。菩 薩性、雖已覺、而情猶有所未盡。故稱之云覺有情也。 菩薩尚爾、況餘二乘乎。 三乘尚爾況餘人天異類乎。佛則覺滿而智無不周。淨極 而情累已盡。故情之言、 不可加於佛也。唯佛一人之外、皆稱有情者 以此。
The sentient have both defilement and purity, good and evil. Purity and goodness are the means by which sages appear. Defilement and evil are the means by which we have ordinary people. Therefore we know that if sentiency does not arise, neither ordinary persons nor sages have the occasion to come into being. Even though the bodhisattvas have already become enlightened to their nature, they still have sentiency that has not yet eliminated. Therefore they are called "enlightened but possessing sentiency." 2 If it is like this with the bodhisattvas, how much more so in the case of the practitioners of the remaining two vehicles?3 And if it is like this with the practitioners of the three vehicles, how much more so is it in the case of human beings and gods?4 The enlightenment of the Buddha, by comparison, is complete, and there is no place where his wisdom does not reach. His purity is thorough and the accumulation of sentient disturbances has been completely extinguished. Therefore the term "sentiency" cannot be applied to the Buddha. This is why all those outside of this one person—the Buddha, all are called "sentient."
[HBJ 217a18]
夫三乘五乘、皆所以 治其情也。人天乘所以治其染垢。 三乘所以治其淨垢也。染淨垢盡然後、方親造大覺 之境矣。五戒所以生人道也。十善所以生天道也。諦緣所以成二乘也。 六度所以成菩 薩也。竊觀三藏指歸、只要令人去情顯性而已。
Practitioners of the three vehicles and practitioners of the five vehicles each have their own means of counteracting sentiency. Humans and gods (etc.) have their own means of counteracting their impure defilements and those of the three vehicles have their own means of quelling their pure defilements. Once pure and impure defilements are both extinguished, one intimately creates the state of great enlightenment. The five precepts5 are the means that lead to rebirth as a human being. The ten virtues6 are the means that lead to rebirth as a god. The practice of the four noble truths and [contemplation on the twelvefold] dependent origination result in the realization of the two vehicles. The six transcendent practices7 are the means for the production of bodhisattvahood. We can then, summarize the gist of the entire content of the Tripiṭaka as none other than inducing people to abandon sentiency and manifest their original natures.
[HBJ 217a24]
情生於性、猶雲起於長空。去情顯性 猶雲開而現 大清也。情有薄者焉、有厚者焉。猶雲有淡者焉、有濃者焉。雲有濃淡之異、而 掩天光則一也。情有厚薄之殊、而礙性明則同也。雲起也、日月收照而天下暗然 也。雲開也光被大千而宇宙廓如也。
The sentient disturbances that are born from our nature are just like clouds appearing in the sky. The removal of sentiency and the coming-forth of the original nature is just like the dispersion of the clouds and the vast clarity that appears. Among sentient disturbances there are both insipid and dense, in the same way that among clouds there are both airy and thick. But even though clouds show the distinction of airy and thin, they are all the same in their function of obscuring heavenly illumination. And although among sentient disturbances there are the differences between light and heavy, they are the same in their basic function of veiling the luminosity of the true nature. When the clouds appear, the illumination of the sun and moon is veiled and the earth is darkened. When the clouds disperse, the illumination extends across the great cosmos and the universe appears limitless.
[HBJ 217b6]
佛教比之、則若清風之掃浮雲也。欲所見之廓如、 而厭清風者惑矣。欲自他之清泰、而厭吾道者失矣。若教人人依此而修之、則心 可得而正矣。身可得而修矣。可以齊家 可以治國 可以平天下矣
The Buddha's teaching is like the clear wind sweeping away the floating clouds. If you desire to gain this kind of limitless view, but you don't like the clear wind, then you are indeed disturbed. If you desire the expansive peace that extends from oneself to others, but don't like our (Buddhist) way, then you will lose it [the way]. If you teach people to rely on this teaching and practice it, then their minds can be corrected, and their selves can be cultivated. You can regulate your family, you can govern the state, and you can bring peace to all the world.8
2. Distinctions in Levels of Teaching
[HBJ 217b11]
機之利者、可以爲菩薩、可以爲聲聞、可以爲緣 覺。機之劣者、可以生天、可以成善人矣。苟如是而世不治 未之有也。何則。 厭罪報則應斷諸惡。諸惡雖不斷盡、而足以去一惡矣。去一惡則息一刑。一刑息 於家、萬刑息於國矣。忻福緣則應修諸善。諸善雖未盡修而足以行一善矣。行一 善則得一慶。一慶興於家、萬慶興於國矣。
Those who are of sharp faculties are able to accomplish the realizations of bodhisattvas, direct disciples and solitary realizers. Those of weak faculties are [at the least] able to obtain rebirth as gods, or as good people. There has never been a case where this kind of transformation occurred and the world was not well-governed. Why? If someone doesn't like to experience the painful results of evil actions, then they should cease all evil activities. Even one does not succeed in curtailing all evil activities, one's effort will certainly suffice to remove a single evil. When one evil action is removed, it will result in the elimination of a single punishment. When one punishment is removed in the family, then myriad punishments will disappear within the state. If someone enjoys fortuitous karma, then they should endeavor to cultivate all kinds of virtuous behavior. Even if they do not succeed in fully cultivating all kinds of virtuous behavior, this effort will suffice for the creation of a single virtuous behavior. In practicing one virtuous behavior, this person will experience a single instance of good fortune. If one instance of good fortune arises in each clan, ten-thousand instances of good fortunes will arise throughout the state.
[HBJ 7.217b20]
夫五戒十善教中之最淺者也。本爲機之最下者而 設也。苟能行之則足以誠於身、利於人矣。況於諦緣乎。況於六度乎。儒以五常 而爲道樞。佛之所謂正戒、即儒之[217C]所謂五常也。不殺、仁也。不盗、義也。 不婬、禮也。不飲酒、智也。不妄語、信也。
The five precepts and the ten virtuous forms of behavior are the most shallow among the Buddhist teachings, originally designed for those of the weakest of faculties.9 Nonetheless, if one succeeds in practicing them, it is sufficient to bring about sincerity in oneself, and benefit to those around oneself. How much more so in the case of contemplation on the four noble truths and dependent origination? And how much more so again in the practice of the six transcendent practices? The Confucians regard the five eternal principles to be the pivot of the Way. The moral precepts of Buddhism are none other than the these five eternal principles of Confucianism: [the Buddhist precept of] "not-killing" is the same as humaneness (ren 仁); "not stealing" is the same as "due-giving" 義; "not engaging in sexual excesses" is the same as "propriety" 禮; "not drinking alcohol" is the same as wisdom 智 and "not speaking falsely" is the same as trust 信.10
[HBJ 7.217c3]
但儒之所以教人者、不以德行、即以政刑也。故 云導之以政、齊之以刑、民免而無耻。導之以德、齊之以禮、有耻且格。夫導之 以德齊之以禮、非聖人不能。故云默而成之、不言而信 存乎德行。 導之以政齊 之以刑、則未免有賞罰分明。故云賞罰國之大柄也。
However, the way that the Confucian scholars teach people is not through the example of virtuous action, but through laws and punishments. Therefore it is said "if you lead them by laws and regulate them by punishments, the people will avoid these, but will be without shame. If you lead them by virtuous action and regulate them with propriety, the people will have a sense of shame and reflect on themselves." 11 "Leadership by virtuous action and regulation by propriety" is something of which only sages are capable. Therefore the saying: "accomplishing silently; not speaking yet being trusted constitutes virtuous action." 12 In the case of "leading by laws and regulating by punishments" one cannot avoid the clarification by reward and punishment. Therefore the saying: "reward and punishment are the great basis of the state."
[HBJ 7.217c9]
夫默而成之、不言而信、固吾佛之化也、而兼以 因果示之。示之以賞罰 則或不過面從而已。[218A]示之以因果則服、乃心服也。 今於世上目覩其然也。何則。若勸之以賞禁之以罰、則止惡者、畏其威而止之。 爲善者、利其賞而爲之。故其從化也面從而已。非心服也。
"Accomplishing silently; not speaking yet being trusted" is strongly characteristic of the Buddhist method of teaching,13 where it is used in conjunction with the teaching of cause and effect. If you teach people by the method of reward and punishment, then there will invariably be some who will follow you only superficially. If you teach them with the concept of cause and effect, then they will be changed—and changed in their inner minds. Such a situation can be readily observed in this present world. How so? If you encourage them with rewards and discourage them with punishment, then the stopping of evil actions will only be the result of the people's fear of authority. Virtuous behavior will only occur as the result of seeking the benefit of rewards. Therefore the change that occurs will only be superficial. It will not be a change in the inner minds of the people.
[HBJ 7.218a5]
若人欲知今之所以窮達者、則示之以宿種。欲知 後之禍福者、則示之以現因。則達者忻前世之種善而益勤。窮者悔前世之不修而 自勉。且邀福於後世者、則孜孜於爲善。避禍於後世者、則必慎於爲惡也。此則 不服則已。服則心服 而未嘗有面從者也。
If people want to understand the reasons for the successes and failures in the present life, then teach them regarding the seeds sown in prior lifetimes. If they want to know about the fortune and misfortune to come in the future, then teach them regarding present causes. Then those who have enjoyed success will rejoice in the knowledge of the goodness of their seeds and redouble their efforts. Those who have failed will regret their lack of cultivation in prior lives and discipline themselves—and if they seek to invite good fortune in subsequent lives, they will apply themselves unstintingly toward goodness. Wanting to avoid misfortune in subsequent lives, they will grasp the necessity of being careful not to act in an evil way. If people are taught in this way, if they are not influenced, then that will be the end of it. But if they are influenced, they will be influenced in their inner minds, and there will never be a case where someone only goes along superficially.
[HBJ 7.218a12]
雖然安 得使人人皆可以心服也。其未能心服者、則姑以賞罰而導之。使駸駸然心悦而誠 服也。故示之以因果之外、亦有賞罰之訓存焉。所謂應攝受者而攝受之、應折服 者而折服之、是也。此則近於儒也。所以儒與釋、皆不可廢也。
Even so, how could you possibly cause every single person to change his inner mind? So those who are not able to change their hearts can be guided for the time being through reward and punishment. This will cause their hearts to become increasingly joyful and they will sincerely change. Therefore, in addition to the teaching of cause and effect, we may also retain the expedients of reward and punishment. This concept is reflected in the saying "gently lead those who can be gently lead; force those who must be forced," 14 —which is close to the Confucian way. Seen this way, neither Confucianism nor Buddhism should be rejected.15
[HBJ 7.218a18]
佛之將化也、以其法、付之君、付之臣。盖欲以 其道 導天下而爲治世之大助、而令共蹈乎修眞之路也、吾佛之教不論在家出家。 只要令人不違道用而已。不必剪其髪異其服然後爲也。所以云隨方解縛假名三昧。 又云無有定法名阿耨菩提。佛之心如此、豈小通哉。
The Buddha's way of transforming people is to take his dharma and confer it on the princes and ministers. If you want to use this Way to lead all the people and play a major role in governing the realm, causing all to tread together on the same path of cultivation of truth, then our Buddha's teaching does not advocate either staying home (remaining a householder) or leaving home (becoming a monk). All that is required is to have people not act contrary to the Way—and nothing more. It is not necessary to shave one's head or wear special clothes in order to practice. Therefore the sayings "unloosening the bonds according to the situation is metaphorically called samādhi," and "there is no set entity named perfect enlightenment." 16 With the Buddha's mind being like this, why should there be such a limitation in approach?
[HBJ 7.218b1]
[218B]然若無忍力者、則居塵不染、在家成道難 矣。所以教人出家、令修遠離行也。儒之言曰、男有室女有家、以嗣家業不絶厥 祀可謂孝矣。今浮圖氏絶婚姻去人倫、長往山林、永絶後嗣。豈可謂孝乎。昏定 晨省、承顔順色。出必告、反必面。今浮圖氏不告父母、自許出家。一自出家、 終身不返。生不奉甘旨死不計厚葬。豈非不孝乎。
However, if one lacks self-control, then it is extremely difficult to live in the secular world without becoming polluted, and extremely difficult to accomplish the Way as a householder. It is because of this that people are taught to leave the secular world and are encouraged to cultivate the practices of detachment. The Confucian saying goes: "The man has his house and the woman has her family" 17 in order to perpetuate the family business and not cut off the ancestral sacrifice—this can be called "filial piety." The Buddha ended his marriage and abandoned the basic societal relationships, wandering long through the mountains and forests, severing his posterity. How could this be called filial? [the classics say:] "At night prepare the bed, in the morning inquire;" "be sensitive regarding the face and accord with their expressions" 18 and "when going out, let them know, when returning, announce yourself." 19 Now the Buddha, without informing his parents, left the household by his own authority. Once he left home, he never returned for the rest of his life. While his parents were alive, he did not offer them sweet meats, and after they died, he did not provide a rich funeral. Is this not quite unfilial?
3. The Constant and the Expedient
[HBJ 7.218b10]
試嘗論之曰。經權爲道之大要也。非經無以守常。 非權 無以應變。經以守常、權以應變、然後得夫道之大全、而無所徃而不可也。 不知守常、無以正人心。不知應變、無以成大事。夫人也、托父母而受生。寄君 國以得存。入孝出忠固臣子之所當爲也。又婚姻祭祀亦人倫之大經也。非婚、生 生之理絶。非祀、追遠之法廢。
This can be tested, though, by observing thus: The constant and the expedient are the great essentials of the Way. Without the constant there is no way to preserve eternal principles. Without expediency, there is no way to adjust to circumstances. When you are able to use the constant to maintain the principles and use the expedient to adapt to circumstances, you can attain to the great completion of this Way and there will be nothing that you cannot accomplish. But if you don't know how to maintain principles, there will be no way to correct the human mind. And if you do not understand adaptation to circumstances, there will be no way for you to accomplish great tasks.
People receive their lives from their parents. They are able to continue in life by the graces of the ruler and the state. "When inside the home, be filial; when out in society, be loyal" 20 this is certainly the behavior appropriate to citizens and children. Furthermore, the ceremonies of wedding and ancestor worship are certainly the great bonds of human relationships. Without marriage, the connection of the continuity of life would be severed. Without the sacrifice, the method of honoring one's ancestors would be lost.
[HBJ 7.218b18]
然爲臣子而盡忠孝者難矣。婚姻而終身守正、奉 祀而盡心致齊者、又其難矣。盡忠盡孝、而謹守其職守正致齊、而終身不輟 然 後生不失善名。死、得生人道。此經以守常之效也。
Nonetheless, it is not easy for ministers and children and be perfect in their loyalty and filial piety.21 It is also quite difficult to go through a lifelong marriage and maintain perfect constancy, or to always be able to offer the sacrifice in a state of perfect mental purity! One who is able to maintain perfect loyalty and perfect filial piety and at the same time conduct one's livelihood—to be constant in marriage and pure at the sacrifice and not waver in the slightest to the end of one's days will undoubtedly be spoken of highly after his death, and subsequent to his death, will be reborn as a human being. These are the merits of holding to the eternal principles. {locus classicus for this}
4. Śākyamuni's Attainment of Freedom from Attachment
[HBJ 7.218b23]
然生得善名而已、斷愛欲者幾希。死、生人道而 已、免輪廻者難矣。愛爲輪[218C]廻之本、欲爲受生之緣。夫人者、既未免妻子 之累、愛欲其可斷乎。苟未斷於愛欲、則輪回其可免乎。欲免輪回、先斷愛欲。 欲斷愛欲、先去妻子。欲去妻子、須出塵寰。不出塵寰、不去妻子。斷愛欲、免 輪回、大聖垂慈大權示迹之外。庸人凡俗、其可得乎。
Yet though one does not fail to attain a good reputation, those [who go on to] eliminate attached love and desire are exceedingly few. And although one does not fail to attain a human rebirth, escaping cyclical existence is difficult indeed. Attached love is the root of transmigration and desire is the precondition for receiving life.22 So if someone has not yet escaped the fetters of wife and children, how can he eliminate attached love and desire? And if attached love and desire have not been eliminated, how can one escape from cyclical existence? If you want to escape cyclical existence you must first sever attached love and desire. If you want to sever attached love and desire, you must first forsake spouse and children. If you want to forsake spouse and children, you must first leave the secular world. If you do not leave the secular world, you cannot forsake spouse and children, sever attached love and desire, nor escape cyclical existence. Aside from the great expedient example of the great sage who offers his compassion, can ordinary, unenlightened people be capable of [living in the world and attaining liberation]?
[HBJ 7.218c7]
夫如是者。億億世而難遇、萬萬人而難得。夫愛 緣、如磁石與鐵偶相似。無忍力者、居塵世而難免。如本師釋尊居兜率而稱爲護 明菩薩、降王宮而名曰悉達。此豈無忍力者哉。可謂玄曦慚其照遠 上界恧以緣 銷者也。
This kind of person is difficult to meet, even in a trillion generations, and is hard to catch, even among a hundred million people. The attraction of attached love is like that between steel and a magnet. If one is deficient in forbearance, it is quite difficult to avoid attached love while living in the secular world. To be able to do like our founding teacher Śākyamuni who abode in Tuṣita Heaven with the name "Guardian of Light Bodhisattva" 23 and then descended into [this world in] the palace of the king, with the name Siddhārtha: how could he have been lacking in forbearance?! It would be like the sun being ashamed of its far-reaching illumination, or the formless realm's being embarrassed about its erasure of conditioning.
[HBJ 7.218c13]
雖渉愛緣、應不爲愛緣所染也。將欲爲後世垂範、 以金輪之嫡子。不告父母而辭入雪山。輕生苦節、安忍不動、待其情累蕩盡。眞 明朗發然後、返郷而覲父、登天而訪母。爲説法要 皆令度脱。此聖人之所以權 以應變而反常合道者也。
Even while passing through the clutches of attached love, he was never to be defiled by his entanglement in attached love. He would aspire to become the example for future generations—the rightful heir to the golden wheel. Without any announcement to his father and mother he slipped away, entering the Himalayas. Showing little regard for his own life, he practiced strict discipline, steadily, without wavering, waiting out the full extinction of all his sentient disturbances. Only after the true luminosity had shown in its full brilliance did he return home for audience with his father and ascend to heaven to pay respects to his mother. Through his teachings on the essentials of the dharma, he brought both of them to liberation. This is an example of the sages' merging with the Way by utilizing expedient methods to adapt to conditions even though they act contrary to eternal societal principles.
[HBJ 7.218c19]
且佛者、三明六通而悉備、四智八解而圓具。其 德播天下後世而使天下後世。稱其父母曰大聖人之[219A]父母。以其姓姓一切姓 使出家者、皆稱之曰釋子。豈不謂之大孝乎。孔不云乎、立身行道、揚名於後世、 以顯父母孝之終也。以其道、導天下後世、而使天下後世聞其風、感其化。隨其 機之大小 禀其法而得度。豈不謂之大慈乎。孔不云乎、一日克已復禮天下歸仁。
Furthermore, the Buddha was replete with the three awarenesses24 and six superknowledges,25 of the four kinds of wisdom26 and eight types of liberation.27 His virtue would be known to all the world in later generations. Because of this, all in the world in later generations would praise his parents as the parents of a great sage. All of those descendants of his lineage who renounced the world came to be praised as "children of the Buddha." Who can say that this is not great filial piety? Did not Confucius say: "Establishing yourself and practicing the Way, your name is known in later generation. This is the full manifestation of filial piety." 28 Through this Way he gave guidance to all people in later ages, causing all those of later ages to hear his teaching and experience his transformation. Adapting to those of both great and small capacity, they received his dharma and attained liberation. How could this not be called "great compassion" ? Did not Confucius say: "If for a full day you overcome yourself and return to propriety, all under heaven will return to humaneness." ?29
[HBJ 7.219a9]
曰、人生斯世、當盡忠於君、傾誠輔國。今浮圖 氏不朝天子、不事王侯。高棲遐擧、坐觀成敗。豈可謂忠乎。曰、教中使爲君者、 先受戒品、潔淨身意然後方登寶位。又令凡出家者 莫不朝梵夕點而祝君祝國。 可不謂之忠乎。
[The Confucians argue,] saying: Those who are born into this world are obliged to be fully loyal to their ruler, to support their state with utmost sincerity. Now the Buddhists do not come for audience with the emperor, and do not act in the service of the nobles. Far removed from the concerns of the secular world, they sit and observe its vicissitudes. Can this be called "loyalty?"
[But I] say: In [Buddhism] it is taught that one who would become a ruler must first receive the precepts, purifying his body and mind. Only after this may he ascend to the jeweled throne. The teachings also call for all monks not to fail to chant the sutras in the morning and light incense in the evening, praying for the ruler and the state. Can this not be characterized as "loyalty" ?
[HBJ 7.219a15]
且、君者 爵祿以勸善、刑罰以禁惡之外、吾佛示之以爲善招慶 爲惡招殃。人之聞者、自 然收其惡心、發其善意。吾佛之教 不假爵賞之勸、刑罰之威。令人靡然趨化。 豈無輔於君國乎。
Furthermore, while the ruler encourages goodness through the awarding of rank and emolument, and discourages evil through the enactment of punishments, our Buddha teaches the people that doing goodness brings happiness and that doing evil invites disaster. When people hear this, they naturally reign in their evil thoughts and arouse good intentions. Our Buddha's teaching does not encourage through provisional awarding of rank and emolument, nor use authority to enforce penalties. Instead, it leads people to be convinced and stimulated toward self-transformation. How could this not be a great help to the ruler and state?
[HBJ 7.219a20]
曰、人食物、物給人、固其自然也。而七十者、 非肉不飽故、養老者不可不以此供之。又春蒐夏苗秋猫冬狩、乃先王之所以爲民 除害。順時立法、不可易也。且犧牲從古于今、奉祀之禮物。尤不可[219B]廢也。 今浮圖親老而食不甘、不供之以肉。教人亦廢先王之制、犧牲之禮。豈非過歟。
[The Confucians argue,] saying: People eat living creatures and living creatures sustain people—this is certainly the natural course of things. And if those in their seventies are not fed meat, their stomachs will not be filled. Therefore those who take care of the elderly cannot fail to serve them with meat.30 Also, the methods of hunting for spring, summer, fall and winter are the means by which the ancient kings helped the people to avoid difficulty. These systems, which are established according to the change in seasons, cannot be altered. Furthermore, sacrificial animals have been used as the ceremonial objects for making offerings from ancient times to the present. This practice also clearly cannot be abandoned. Now the parents of the Buddhists become aged, but they do not feed them sweet foods, nor do they serve them with meats. They also teach people to abandon the systems established by the ancient kings and the ritual of sacrifice. Is this not excessive?31
[HBJ 7.219b4]
曰、暴殄天物、聖人之所不與也。況天道至仁 豈 令人殺生以養生哉。書云、惟天地萬物父母、惟人萬物之靈。亶聡明作元后、 元后作民父母。天地既爲萬物之父母、則生乎天地之間者、皆天地之息也。天地 之於物也、猶父母之於子也。子有愚智之殊、猶人與萬物之有明昧也。父母之於 子也、雖愚不肖、亦愛而愍之。猶恐不得其養焉。況其加害乎。
[But to this, I] say: the doing of violence to heaven's creatures is something in which the sage will have no part. How much less so could one who manifests the heavenly Way and perfectly accomplished humanity encourage people to kill life in order to nourish life! The Book of History says: "Heaven and earth is the parent of all creatures, and of all creatures man is the most highly endowed with intelligence. Only the most intelligent among men becomes the great sovereign, and the great sovereign becomes the parent of the people." 32 Since heaven and earth are already the mother and father of all things, then those things which are born within heaven and earth are all the children of heaven and earth. So the relationship of heaven and earth to its creatures is just like that between parents and children. Children naturally differ in terms of stupidity and intelligence, just like the difference in mental endowment between human beings and the myriad creatures. But even if a child is stupid, the parents will not turn away from it—in fact, they will love it and treat it with special care. They will even have special concern as to whether or not it is able to attain its proper sustenance. How could they possibly go as far as to inflict harm upon it?
[HBJ 7.219b13]
殺生養生、如殺同息以自養也。殺同息以自養、 則於父母之心爲如何哉。子之相殺、非父母之心也。人物之相殘、豈天地之意乎。 人與萬物既同得天地之氣。又同得天地之理、而同生於天地之間。既一氣一理之 所賦、焉有殺生養生之理哉。如云天地與我同根 萬物與我一體。此釋氏之言也。 仁者以天地萬物爲一己。此儒者之言也。爲行一如其言然後、方盡仁之道矣。
Killing life in order to nourish life is like one's own children killing each other in order to nourish oneself. If children are killing each other in order to nourish themselves, how are the parents going to feel about this? To have their children killing each other is certainly not the wish of their parents. So how could the mutual inflicting of harm between human beings and the other creatures be the will of heaven and earth? Human beings and the myriad things already share in their possession of the vital energy of heaven and earth. They also share in their possession of the principle of heaven and earth, and dwell together in the space of heaven and earth. Sharing, as they do, in the same vital force and the same principle, how could there be a principle that condones the killing of life in order to nourish life? It is like the saying: "heaven and earth and I share the same root, the myriad things and I share the same body." (Zongjing lu T 2016.48.915a8) These are the words of the Buddha. "The man of humanity forms one body with heaven and earth and the myriad things." 33 These are the words of a Confucian. Only when one's actions fully accord with these words can we say that someone has fully achieved the Way of humaneness.
[HBJ 7.219b22]
醫書以手足痿痺爲不仁。蓋手足一身之微者也。 雖微病焉則氣不通矣。仁也者、天地萬物融[219C]爲一體、而無所間然之謂也。 深體此理者、則雖微物未嘗有所加害也。可謂得仁人之道矣。
The term in the medical texts for numbness in the hands and feet is "non-humaneness" 不仁. The hands and feet are the extremities of the body. Even with a slight sickness the vital energy will not penetrate them. Therefore humaneness implies the interpenetration of heaven and earth and the myriad things into a single body, wherein there is no gap whatsoever. If you deeply embody this principle, then there cannot be a justification for inflicting harm on even the most insignificant of creatures. This, indeed, can be called the actualization of the Way of the "humane man"
[HBJ 7.219c3]
如鵝珠草繫比丘、蓋其人矣。不如是則人與物 氣 [?]而不旼 理礙而不通。如手足之痱也。醫書所云可謂善狀其仁矣。
It is like the stories of the goose and the pearl34 and the monk tied by the grass.35 This is the kind of person we are referring to here. If one's actualization of humaneness is not like this, then between humans and the creatures, vital force is obstructed and does not flow; the principle is blocked and does not penetrate. It is like the numbness of the hands and feet. This is why the name in the medical texts for a healthy condition is "humaneness."
詩云、一發五豝。論語云、釣而不綱、弋不射宿。 孟子云、君子遠庖厨也。聞其聲、不忍食其肉。又云數罟不入汚池、魚鼈不可勝 食。此皆爲仁而未盡其道也。何不契於一己之言乎。中庸云、言顧行行顧言、君 子胡不慥慥爾。今何至此乎。此儒者之所以善論爲仁之道而未盡善也。既要殺少、 何必發矢。既憐其宿、何射不宿。既遠庖厨、何必食肉。小既傷殘、何須害大。
The Book of Odes says:
One arrow for five boars.36
The Analects say:
"When fishing, the Master would not use a net; when hunting, he would not shoot at a perched bird."37
The Mencius says: "The Superior Man keeps his distance from the kitchen, for if he hears the screams of slaughtered beasts, he cannot stand to eat their meat." (Mencius 1A:7.)
It also says: "If fine-mesh nets are not used for fishing, there will always be fish and turtles for eating in abundance." (Mencius 1A:3).
These are all examples of an incomplete practice of humaneness. Why don't they live up to the assertion of forming a single body with the myriad things? The Doctrine of the Mean says: "His words reflecting his actions, his actions reflecting his words—how can this Superior Man not be sincere through and through?" (Doctrine of the Mean, section thirteen) Now where have we seen this actualized? This is a clear example of the Confucians' skillfully expounding the Way of humaneness, but not being exhaustively good. If you think that it is necessary to minimize killing, then why is it necessary to even shoot the arrow at all? If you take pity on birds that are perched, why shoot at them when they are not perched? If you are already going to keep your distance from the kitchen, why is it necessary to eat meat at all? If the small are already being subjected to injury, why is it necessary to inflict harm upon the large?
[HBJ 7.219c15]
佛於大戒以不殺居先。又慈心因緣不食肉經云、 如佛所説、食肉者、此人行慈不滿足。常受短命多病身、迷没生死不成佛。 又、 教中所以教持漉嚢者、恐傷微命也。昔有二比丘、同欲見佛、行於曠野。渇遇蟲 水。一人云但得見佛、飲之何罪。即飲。一人云、佛戒殺生。若破佛戒、見佛 [220A]何益。忍渇不飲。死生天上、先見於佛得佛讃嘆。此乃仁人之眞語實行、 而冥相契於一己之言、慥慥之訓也。
In his Mahāyāna vinaya, the Buddha placed the precept of not taking life first. Also, the Sūtra on the Causal Conditions for Great Compassion in Not Eating Meat says: "The eating of meat reflects a deficiency in one's practice of compassion. One will inevitably shorten one's life and experience numerous sicknesses, becoming lost and submerged in birth-and-death and unable to perfect one's buddhahood." (T 183.3.458c3-4) Furthermore, Buddhism's recommendation of the usage of water-filters is based on a concern for taking the life of minute creatures. Once upon a time there were two monks who, intent on seeing the Buddha, traveled through a desert. Being thirsty, they happened upon some water that had bugs in it. One monk said, "we are just going to see the Buddha. What harm can there be in drinking?" and so saying, went ahead and drank. The other monk said, "The Buddha has prohibited the taking of life. If we break the Buddha's prohibitions, even if we see him, what benefit can there be?" He restrained himself and did not drink. After dying he was reborn in the heavenly realm, where he was able to directly see the Buddha and receive his praise. We can call this the genuine words and true actions of the humane man, which accords precisely with the claim of "forming a single body" and "being sincere through and through."
[HBJ 7.220a3]
余未出家。有釋曰海月者。讀論語於予。「至博 施濟衆 堯舜其猶病諸」註云「仁者、以天地萬物 爲一己之言」。置巻而問予曰、 孟子仁者乎。曰、然。鷄豚狗彘彘萬物乎。曰、然。曰、仁者以天地萬物爲一己。 此眞稱理之談也、孟子苟爲仁者。而鷄豚狗彘又爲萬物 則何以云鷄豚狗彘之畜 無失其時、七十者可以食肉乎。予於是辭 窮而未能答。考諸經傳、而無有殺生 稱理之論。博問先知、而無有釋然決疑之者。
One time, during the period when I still had not yet entered the Buddhist order, a monk named Haeweol was reading the Analects to me. He reached the passage that says:
[Zi Gong asked:] 'Suppose there were a ruler who benefited the people far and wide and was capable of bringing salvation to the multitude, what would you think of him? Might he be called humane ' ? The Master said, 'Why only humane? He would undoubtedly be a sage. Even Yao and Shun would have had to strive to achieve this.' (Analects 6:28.)
He commented with the phrase "The humane man forms a single body with heaven and earth and the myriad things." With this, he put the scroll aside and asked me: "Was Mencius a humane man?" "Yes." I replied. "Are 'fowl, pigs, dogs and swine' to be counted among the 'myriad things?' " "Yes." I replied. [Haeweol continued, citing Chenghao:] "The humane man forms a single body with heaven and earth and the myriad things." If this statement is to be taken as a true expression of the principle, how are we supposed to see Mencius as humane? If 'fowl, pigs, dogs and swine' are to be counted among the 'myriad things' then how could Mencius say: "If, in the raising of fowl, pigs, dogs and swine, their breeding times are not missed, then people seventy years old can eat meat.'" 38 I was completely stymied by this question, and could not answer. I pondered over all of the classical transmissions, and could not come up with a single text that could support a principle that condoned the taking of life. I inquired widely among the brightest thinkers of the day, but not one of them could offer an explanation which could resolve my perplexity.
[HBJ 7.220a14]
常蘊此疑 久未能決。越丙子許游三角山、到僧伽寺、與一老禪夜話話次。禪云、佛有十重 大戒、一不殺生。予於是釋然心服 而自謂此眞仁人之行也。 而深體乎仁道之語 也。從此不疑於儒釋之間、 而遂有詩云。素聞經史程朱毀、未識浮圖是與非、 反復潛思年已遠、始知眞實却歸依。
This doubt remained buried within my mind for a long time without being resolved. Then, while traveling around Samgak-san in 1396, I arrived to Seungga-sa, where I had the chance to chat with an old Seon monk throughout the night. The monk said: "The Buddha has ten grave precepts, the first of which is to not take life." Upon hearing this explanation, my mind was suddenly overturned, and I recognized for myself that this was indeed the behavior of the truly humane man. I was hereupon able to deeply embody the teachings of the Way of humanity. From this time forth, I was never again to be confused regarding the differences between Confucianism and Buddhism. I subsequently composed a verse, which went:
Up till now, knowing only the teachings of the classics and histories, and the criticisms of Cheng and Zhu
I was unable to recognize whether the Buddha was wrong or right
But after reflecting deep in my mind for long years
Knowing the truth for the first time, I reject [Confucianism] and rely upon [the Buddha dharma].
[HBJ 7.220a21]
夫巣知風穴知雨。蜘蛛有布網之巧、蜣蜋有轉圜 之能。 物皆如是、同禀靈明。至於好生惡殺之情、亦何嘗異於人哉。方其殜然 奏刀[220B]愬然就死之時、盻盻然視、卣卣然鳴。豈非含怨結恨之情狀也。而人 自昧耳。所以人與物、相作而不覺、相償而無休。安有仁人、見其如是而忍爲之 哉。
The creatures that make nests understand the wind; those that dig holes understand the rain; spiders possess the skill of weaving and dung beetles are adept at rolling things. All creatures are like this, sharing in the same inherent spiritual awareness. Furthermore sharing in the emotion of loving life and hating to be killed, how do they differ from human beings? Hearing the sound of ripping flesh and the cutting of the knife, they are in utter fright as they approach their death. Their eyes are wild and they cry out in agony. How could they not harbor bitter and resentful sentiments? And yet people are able to turn a deaf ear. In this way human beings and the creatures of the world affect each other without awareness and compensate each other without pause. If there were a humane man present, how could he observe such suffering and continue to act as if nothing was wrong?
[HBJ 7.220b4]
以我之嗜味、較彼之忍痛。苦樂皎然、而輕重可 忖。報應之説如其妄也、則一任其作。如其不妄、來苦難當。可不慎歟。夫春蒐 夏苗秋獮冬狩、雖先王之法制、今有大山之中、海島之間、畋所不及之處。人與 物各遂其生、各安其所而善終天年者。以此觀之、則夫民也、何必因其獵而遂其 生也。
The satisfaction of our addictions of taste count for more than the pain that they must bear. While pain and pleasure are clear as day, light and heavy can be estimated. When the teaching of cause and effect is neglected like this, one pursues one's activities with abandon. If one does not ignore cause and effect, then the impending suffering is to be expected. Can one afford not to exercise due caution? Even though the variations of hunting of spring, summer, fall and winter are the customs established by the kings of antiquity, there are also presently places between the great mountains and within the islands and seas to where the practice of hunting has not reached. Human beings and animals each pursue their own lives, each at home in their own places, living out their naturally-ordained years with satisfaction. Observing this, why should it be necessary for these people to depend on hunting to be able to live out their lives well?
[HBJ 7.220b12]
古人教以不合圍不掩群。此知其殺之不可、而事 出乎不得已也。大抵不得已底事。或中而不必合理也。既不合理、何以爲大經乎。 易云、古之聡明睿智神武而不殺夫。蓋四時之畋、聖人托此、示之以神武、預防 其外冦爾。豈以殺爲心哉。此乃爲天下者之大權者爾。
The ancient sages taught men to live without corralling and trapping wild beasts.39 By this we know that they thought killing was not permissible, yet killing was carried out within this non-permitted condition. Why was it not permitted as a general rule? In some cases it was found that it was not necessary to adhere to this principle. Still, why should the cases of non-adherence to the principle of not-killing end up becoming the Great Norm? The Yijing says: "The ancients were sharp of sense and keen in intelligence; they utilized supernatural martial power without killing." 40 Now, the sages took the hunting methods of the four seasons and instructed the people how to utilize supernatural martial power to ward of foreign invaders. How could be that they had killing as their basic intention? This is merely a great expedient for all under heaven, and nothing more.
[HBJ 7.220b19]
以此觀之、則夫畋也、正同嫂溺援之以手之義。 嫂溺手援暫時之用爾。何以爲人間之常法也。至於犧牲。則人居平日、以肉爲甘 旨。則其死也、以其所嗜、祭之宜也。然潑水添冰 罪必加矣。昔人有殺羊祭先、 其先[220C]托夢而禁之。此其驗也、迹此觀之、則犧牲、雖曰盛禮亦廢之可也。
If we observe the matter in this way, then the correctness of this "hunting" is exactly equivalent to that of "extending one's hand to save a drowning sister-in-law." Extending one's hand to save one's sister-in-law41 is just an action that one takes according to the necessity of the moment. How could [the physical contact with other women] ever be regarded as a constant principle of human relationships? We can extend the same argument to the matter of the sacrifice of animals. People live out their daily lives, regarding meat as the most prized delicacy. Because of this addiction to the taste of meat, when they die, they think it most appropriate for meat to have a place in the ritual. In this way, beyond the sprinkling of water and the covering with ice, a crime must also be included. Once in the past, there was a man who, prior to the killing of a lamb for the sacrifice, had a dream in which the killing was forbidden. This was an omen, and if we take due note of it, then we can say that even though the killing of animals is considered to be an essential part of the sacrifice, it is also something which can be abandoned.
[HBJ 7.220c3]
曰、酒所以合歡之藥也。調和血脈以却風冷。又 於祭祀酒令降神。不可無也今。浮圖設戒以禁不酤不飲。豈非過歟。
[The Confucians argue] saying: alcohol is the lubricant for festive gatherings; it relaxes the blood flow and wards off the effects of the cold. It also is used to summon the spirits at the sacrifice. It is not something that we can do without. But the Buddha has forbidden it in his precepts. Is this not excessive?
曰、酒爲亂神敗德之本、而尤害於道也。故律中 指其過曰三十有六。儒博亦明其失云、内昏其心志、外喪其威儀。斯言善明 爲 過之甚也。内昏其心志故、妨其自修也。外喪其威儀故、妨其化道也。非惟無益 於自他。亦乃招殃禍於無窮也。由是儀狄獻之而致踈於禹、羅漢飲之而見呵於佛。
[In response to this, I] say: alcohol is the root cause of dissolution of the spirit and the decay of virtue, bringing deep harm to the Way. Therefore the Vinaya contains over thirty-six entries that point out its dangers. The Confucian scholars themselves have clearly noted its faults, saying: "Inside, it dulls the will, outside, it ruins one's deportment." These words well clarify the extreme nature of its dangers. Dulling the will within, it blocks self-cultivation; ruining one's deportment without, it impairs one's ability to teach others. Not only is there no benefit for oneself and others: it invites calamity without limit. Therefore Yidi's offering of drink resulted in enmity with Yu and the arhat's drinking resulted in being scolded by the Buddha.
[HBJ 7.220c13]
夫禹之所以踈儀狄、佛之所以責羅漢者、豈非以 酒之爲害。當使人婬荒迷亂、至於滅身、敗道、亡國、失位者乎。禮將有事於天 地鬼神、必先數日齋、然後行一日祭。齋者、不茹薫[葷]酒、專誠而致潔也。以 誠不專潔不至、則神不享矣。佛之齋戒也、誠則長誠[221A]而無雜。潔則終身而 不汚。若以數日比之、天地何遠。既知齋之爲是、何必數日而已哉。數日之外無 祭之時、其可放緩乎。此儒之所以與佛有間者也。
Given Yu's enmity with Yidi and the Buddha's scolding of the arhat, how could one not see the perils of alcohol? It inevitably leads people to licentiousness and dissolution, including the destruction of self, the ruination of the Way, usurpation of the state and the loss of position. One who is preparing to make an offering to the spirits of heaven and earth is expected to first engage in several days of purification (in the form of abstinence). Only after this may one carry out the one-day ritual. "Purification" entails abstention from consumption of pungent foods42 and alcohol, along with the maintenance of the attitude of utmost sincerity in order to attain to a pure state. If one's sincerity does not attain to utmost purity, then the spirits will not receive the offerings. With the purification of the Buddhist discipline, sincerity endures long without disturbance. In purification, the entire self is without pollution. How long-lasting are heaven and earth in comparison with these several days? And once you know this kind of purity, how can you be satisfied with a mere several days? Outside of the several days connected to the sacrifice, shall we behave with utter abandon? In this, we can see a significant difference between Confucianism and Buddhism.
[HBJ 7.221a5]
曰、珍財人之所頼以生。當用之有節、畜而不費、 以遺夫子孫。令不墜其宗祀、不見其窮露。今浮圖、逃於四民之外、不事王事。 亦已足矣。更誇人以布施報應、令人盡持奉佛、而經至於飢寒窮露。豈非過歟。
[The Confucians] say: Wealth and possessions are things on which people depend for their livelihood. They are to be used in due measure, to be saved without being wasted so that they can be handed on to their descendants, ensuring the continuity of the family sacrifice, such that [one's descendants] do not fall upon hard times. Now the Buddhists hide themselves outside the range of society, and do not serve the king. Isn't this already enough? But they go even further and deceive people with the doctrine of the making of offerings for karmic reward. Causing these people to exhaust their finances in offerings to the Buddha, they end up hungry, cold, and destitute. Is this not excessive?!
[HBJ 7.221a11]
曰、珍財長貪取禍之具也。布施清心致福之方也。 儒博豈不云乎、財聚則民散、財散則民聚。佛之所以勸人行施者、非爲自利而然 也。只要令人破除慳貪以淨心田而已。佛誡比丘、三常不足。三不足者、衣食睡 眠皆不足也。既以此誡其徒也、豈爲衣食於人、而勸之以施乎。若以衣食爲心、 則佛之教豈到今日。
[In response to this, I] say: Wealth and possessions are the instruments of eternal craving and the summoning of disaster. The making of offerings is none other than a means of purifying the heart and inducing good fortune. Don't the Confucian scholars say: "When wealth is gathered then the people scatter; when wealth is scattered then the people gather." 43 The Buddha did not encourage people to make offerings for his own benefit. His only intent was to enable people to destroy their stinginess and craving—to purify the mind-ground and nothing more. The Buddha also admonished his bhikṣus regarding the three "not enoughs." These are clothing, food and sleep—the three things of that people can never get enough of. Given the fact that the Buddha admonished his disciples about this, why would he ask people to make donations just to get clothing and food?! [If the simple acquisition of food and clothing were his only aim,] how could the Buddha's teaching have [had the power to] reach down to the present day?
10. Defense of the Doctrine of Karma and Rebirth
[HBJ 7.221a19]
至於報應之説、則豈獨吾教乎。易云、積善有餘 慶、積惡有餘殃。又如洪範、人合乎皇極、則天應之以五福。違、則應之以六極。 此非報應歟。形存而其應已然。及其死也、形雖謝而神存、善惡之應。豈不然乎。 佛之言曰、假饒[221B]百千劫、所作業不亡。因緣會遇時、果報還自受。豈欺人 哉。
As for the theory of karmic reward: how can it be suggested that this is only the teaching from our school? The Yijing says: "When you accumulate virtue you will have abundant good fortune; when you accumulate evil you will have abundant calamity." 44 Another example is the teaching given in the Great Plan to the effect that when the people accord with ultimate principles, heaven rewards them with the five blessings. When they are at discord, then heaven responds by bringing about the six extremes.45 What is this, if not karmic reward? It is already obvious that there is karmic reward while the bodily form is still present. But also in death—even though the body disappears, the spirit remains to reap the good and evil fruits. How could it not be so? The Buddha once said: Even after the passage of a hundred thousand eons, the karma that one has created does not disappear. When the right causes and conditions are encountered, the fruits of each action return to oneself.46 How can you deceive people?
[HBJ 7.221b3]
曰、人之生也、陰以禀其質、陽以禀其氣。一陰 一陽、配爲魂魄而成形。及其死也、魂昇魄降而就盡。夫人之所以有知覺者 以 其心也。心也者、魂魄之合而一身之主也。其死也、與氣倶散、而更無有形、神 尚留於冥漠之中。誰更受福受殃。今浮圖、忻之以天堂 怖之以地獄、令人致惑。 天是蒼蒼而所有者、曰月星辰而已。地是土石而所載者、人與萬物而已。謂之不 亡者、存而感天堂地獄者、豈非妄乎。
[The Confucians] say: Human life comes into being through the combination of yin and yang. We receive our material substance from the yin and receive our material force from the yang. One part yin and one part yang are distributed as the hun and po souls, and the human form takes completion. Upon dying, the hun soul rises and the po soul sinks, such that they completely disappear.
That which enables human beings to have intelligence is the mind. This mind is the master of the body that is formed by the combination of the hun and po souls. At death, it separates from the material force: the bodily form becomes non-existent, and the spirit ascends to abide in the realm of darkness. Who is there to be the receiver of fortune and calamity? Now the Buddhists try to encourage people with the concept of a heavenly realm, and to scare them with talk of hell. This leads people to perplexity. Heaven is something clear and spacious. It consists of the moon, stars and other celestial bodies, and nothing more. The earth is made of soil and rock, and those who are supported by it are humans and the myriad beings47 To claim that the person dies not disappear, but continues to exist in the experience of heaven and hell—isn't this nonsense?
[HBJ 7.221b14]
曰、陰陽、固人之所賴以生者也。陰陽合而受生。 陰陽散而就死。若固有之眞明、則不隨形生、不隨形謝。雖千變萬化而湛然獨存 也。夫心有二。曰堅實心、曰肉團心。肉團心者、魂魄之精也。 堅實心者、眞 明之謂也。今所謂心者、眞明也、非肉團也。夫心者、身之主也。形者、心之使 也。善惡等事、心君命之、形臣作之。至於報應、生則君臣等受。死則形臣已謝、 而心君獨受。詩云、文王陟降 在帝左右。陟降之者 豈非在天之靈乎。
[I respond to this by] saying: There is no doubt that humans depend upon the forces of yin and yang for their coming-into-existence. It is through the meeting of yin and yang that we receive life. It is because of their parting that we arrive to our death. If humans possess an intrinsic intelligence, then it neither arises nor disappears dependent on form. Though it passes through myriad transformations it remains still, and independent.
There are two kinds of mind, known as the "intrinsically real mind" and the "corporeal mind." The corporeal mind is the essence of the hun and po souls. The intrinsically real mind refers to the real intelligence. The mind under discussion here is the intrinsically real mind and not the corporeal mind.
Mind is the master of the body, and the body is the servant of the mind. The various activities of good and evil quality are ordered by the mind-lord and carried out by the form-minister. When it comes to the point of receiving the karmic reward for this actions, if one is alive, then the lord and minister both receive them. If one is dead, then the form-minister has already passed away, and the mind-lord receives them alone. The Book of Odes says: "King Wen ascends and descends on the left and right of the Lord-on-high." 48 If he is "ascending and descending," how could King Wen not be a spirit abiding in heaven?
[HBJ 7.221b24]
昔有秀[221C]才曰王淮之。自小不信佛法。一日 死而復蘇曰、向者自謂形神倶滅。今始知佛之所謂形謝而神存、信不誣矣。
Long ago there was a man of ability named Wang Huaizhi.49 From his youth he did not believe in the Buddhist teachings. One day he died and upon his rebirth said: "In the past I was sure that the bodily form and the spirit both perished together. Now I know for the first time that the Buddha's teaching that the body disappears and the spirit lives on, is the truth, and not a deception." 50
[HBJ 7.221c3]
又宋人李源、與僧圓澤交。相約世世無相棄。一 日同遊 澤見夫人之汲者、曰、此婦姓王氏。吾當爲其子。十二年後、杭州天竺 寺外、須公相見、以明交義。至暮澤果死。源果十二年、赴其約、聞葛洪川畔有 牧童扣牛角而歌、曰、三生石上舊精魂。賞月吟風、不要論。慚愧情人遠相訪。 此身雖異性長存。及相見、曰、李公眞信士也。 而又歌、曰、身前身後事茫茫、 欲話因緣恐斷膓。呉越山川尋已徧。却回煙棹上瞿塘。
There is also the story of Liyuan of the Song and his friend, the monk Yuanze, who promised to stay with each other age after age. One day, while traveling together, Yuanze, seeing a [finely-dressed] woman drawing water, said: "This woman is from the Wang family, and I will be her child." Twelve years later, the two met briefly outside of Tianzhu temple in order to clarify their intentions. Yuanze eventually reached the end of his life and passed on. After the passing of another twelve years, Liyuan, proceeding towards the keeping of his promise, heard that there was lad leading an ox along the banks of the who sang the song: "An ancient spirit, three lives on top of a stone; appreciating the beauties of nature, discourse is not required. Embarrassed, my intimate friend comes from afar to meet; although this body changes, the nature is everlasting." When they met each other, he said: "Mr Li— my trusted gentleman!" He again sang: "Before this body and after, affairs are without limit; I desire to speak of causes and conditions, but I fear the pain; I sought throughout the mountains and rivers of Wu and Yue, returning in a light boat, going up to Jutang." 51
[HBJ 7.221c14]
至如羊祜爲李氏之子、王子爲蔡氏之孫。余曾觀 此傳、 爲羊李頌云。羊李只一人、往復非異環。誰知七歳子、滅已五年還。 爲 王蔡頌云。昔日王家子、今爲蔡氏孫。不因一點墨、同異議紛紜。
In addition, there are the stories of Yanghu who was discovered to be the son of Mr. Li in a former lifetime,52 and the son of the Wang family who [was reborn as] the grandson of Cai.53 Having related this story, I offer a verse for Li-Yang:
Li and Yang are only one person
the bracelets in his departure and return were not different.
Who would know that a seven year old boy would return after five years?
For Wang Cai, I offer this verse:
The boy who was formerly of the Wang family
Is now a grandson of Mr. Cai.
Not depending on a single speck of ink
The argument of sameness and difference is confused.
[HBJ 7.221c18]
觀此數事、則足知靈明之不隨形變也。謂之人死、 而形神倶滅、豈非昧乎。至於天獄 則非是實然固有。乃人之業感自然如是也。 孔子嘗曰。吾不復夢見周公久[222A]矣。蓋夢者、人之神游、非形之使然也。夫 子之所以夢與周公見者、蓋平日心存周公之道、專而行之故。其精神自然相感而 然也
Reflecting on these examples, we should be able to realize that the spiritual luminosity does not change following the bodily form. Is it not ignorant to say that at death, the bodily form, together with the spirit, both disappear? As far as heaven and hell are concerned, these are not inherently existent places—they are the natural experiences of people's karmic activity. Confucius once said: "Alas, it has been a long time since I have dreamt of the Duke of Zhou!" 54 . Dreams are the play of the human spirit, and are not the agents of the bodily form. The reason that Confucius used to dream of the Duke of Zhou was because his mind was constantly dwelling in the Way of the Duke of Zhou and he strove to act accordingly. Since his spirit was naturally attuned to this Way, he had this experience.
[HBJ 7.222a4]
人亦如是。日於善惡、爲之既專。則善者夢見其 榮。惡者夢見其辱。所以然者、善者亹亹然、惟義是從。惡者恈恈然、惟利是求。 善者惟義是從故、事事而適宜。惡者惟利是求故、事事而違義。 善者事事而適 宜故、人必善之。惡者事事而違義故、人必惡之。善者人善之故自達於上、而加 之以爵祿。惡者人惡之故、自達於上、而加之以刑罰。由是善者與與忻致其榮。 惡者錯愕謀避其殃。
All people are like this. Daily, they concentrate their energies on good or evil. In their dreams the good see prosperity, while the evil see disgrace. Because of this, the good endeavor with all their energies, following only what is right. The evil become more avaricious, seeking nothing but personal gain. Since the good follow only what is right, they do what is proper in each situation. The evil, seeking nothing but their personal gain, act contrary to what is right in each situation. Since the good do what is proper in each situation, people will necessarily regard them as good. Since the evil act contrary to what is right in each situation, people will necessarily regard them to be evil. Since people regard the good to be good, when the time comes for them to be noticed, they will be rewarded with rank and commensurate salary. Since people regard the evil to be evil, when the time comes for them to be noticed, they will be rewarded with punishments. Because of this, the good person continually enhances his goodness and his happiness effervesces. The evil person is tangled in confusion and plots to escape his demise.
[HBJ 7.222a14]
善惡之習、忻厭之情、蘊在情神。故、其於夢也、 亦見榮見辱。其神往而不返、則便是來生。此善者之所以感天堂、惡者之所以感 地獄者也。天堂地獄設使無者。人之聞者、慕天堂而趨善。厭地獄而沮惡。則天 獄之説之於化民。利莫大焉。果其有者、善者必昇天堂。惡者必陷地獄。故使之 聞之 則善者自勉而當享天宮、惡者自止而免入地獄。何必斥於天獄之説、而以 爲妄耶。
Good and evil karmic impressions are stored in the mind along with sentiments of joy and displeasure. Thus, in our dreams, we see splendor and debasement. When the spirit departs, it does not return, but proceeds directly to the next rebirth. This is why the good person experiences the heavenly realm and the evil person experiences hell. Heaven and hell are not created by someone else. When people hear about heaven and hell, they will yearn for heaven and endeavor towards goodness. Wanting to avoid hell they will abstain from evil activities. In this way the teaching of heaven and hell serves to transform the people. Is this not of great benefit? When the fruits of one's activities come to bear, the good will definitely ascend to heaven, while the evil will certainly descend to hell. Therefore, in relaying this truth and hearing it, the good will endeavor so that they should ascend to the heavenly palace, while the evil will restrain themselves so that they do not fall into hell. Why is it necessary to reject the teaching of heaven and hell, and to regard it as nonsense?
11. Defense of the Buddhist Practice of Cremation
[HBJ 7.222a24]
曰、夫送死。人間世之大事者也。 故丁父[222B] 母之喪者、不可不以爲重也。聖人垂厚葬追遠之訓、所以示其重也。所以令厚葬 者、如木根深則枝葉扶踈而實多。 根淺則枝葉夭閼而無實。夫父母之於子也、 如木之於實也。子之於父母、猶實之於木也。故云、父之傳於子、猶木之傳於實 也。由是遇其喪者、要須擇其地、得其宜、深其穴、厚其葬、茂其林、貯其水。 令陰深而畜氣、土厚而不澆。致令子孫繁衍、而厥祀綿綿。
[The Confucians criticize,] saying: "Within the human arena, the matter of sending off departed souls is a grave one." 55 Therefore, one cannot fail to take the matter of preparing a proper funeral for one' parents with grave seriousness. The sages taught people the proper order for a rich funeral to send off one's departed parents, in order to demonstrate the gravity of [their death]. The matter of having a rich funeral can be compared to that of a tree and its roots. If its roots are deep, then its branches and leaves spread out luxuriantly in all directions, and its fruits are plentiful. If its roots are shallow then its branches and leaves are stunted and it bears no fruit. The relationship of parents to children is like that of a tree to its fruit. The relationship of children to parents is like that of fruit to a tree. Therefore it is said: "The father's transmission through his son is like the transmission of a tree through its fruit." Therefore when it comes to burying the dead, one must select the proper land, make the burial hole deep, make lavish its ritual, plant trees in abundance and store up water. You must deepen your yin and nurture your vital force. The earth must be rich in nutrients and not poor. Then your descendants will prosper and the family sacrifice will continue without interruption.
[HBJ 7.222b10]
今浮圖、不顧此理而妄設火化之法、令人無後而 絶嗣。豈非過也。況方其火化之際、人子之心其可忍視乎。以是惑、人過犯漫天。
Now the Buddhists, not reflecting on this principle, have foolishly established the custom of cremation, causing people to lose their posterity, cutting off their descendants. Is this not excessive? Even more, how can the children bear to watch such a sight as the cremation of their parents? In this confusion, people transgress against heaven itself.
[HBJ 7.222b14]
曰、夫人者、有形焉、有神焉。形比則如屋、神 比則如主。形謝而其神往焉、猶屋倒而主不得住焉。夫屋也、成以土木嚴以雜穢。 人以爲己有、貪湎其中而不知其陋也。雖見其倒、未能頓忘而不能遠去也。
[In response to this, I] say: The human being consists of both bodily form and spirit. The bodily form is comparable to a house, and the spirit is comparable to the master of the house. The fading of the form and the flight of the spirit is just like the collapse of the house and its master's loss of his dwelling. This house was built from earth and wood, and decorated by a mixture of dirty things. People regard it as part of themselves, and becoming attached to its insides, they are not aware of how dirty a thing it is. Even though they personally witness its collapse, they are not able to readily forget about it, and thus are unable to decisively leave it.
[HBJ 7.222b19]
夫身也。水土以搆其形、火風以持其質。中含雜 穢、不淨流溢、人之護之甚於金玉。何嘗有厭離之情也。及其死也、火風先去 而地水猶存。其爲地水前所愛護故、不能頓忘而隨往無碍也。智者焚其地水、而 指其往生之[222C]路。其神更無稽滯之情、卽同膠葛而淸昇也。
The bodily form takes [the elements of] water and earth for the construction of its form and takes fire and wind to constitute its substance. Within are contained various defilements and a flowing river of impurity, yet people protect these with greater energy than they would protect gold or jewelry. Why should they ever feel any notion of disgust or detachment in regard to the body? When they die the elements of fire and wind are the first to disappear, while the elements of earth and water remain. Since the earthly and watery aspects were precisely that to which they were previously attached and which they protected [their spirit] is not able to readily forget and appropriately depart without obstruction. Therefore the wise burn away the earth and water elements and point the spirit along its proper course to the next existence. The spirit no is no longer obstructed by emotions of attachment, and is just like the higher pneuma that ascends to purity.56
[HBJ 7.222c2]
由是吾佛世尊、丁父之喪躬自執爐。四天擧棺、 羅漢採薪而闍維。令其父之神、淸昇而生天。黃蘗運公之度母也 陳懷白佛 隔江 擲炬、其母於火焰中 化爲男子。身乘大光明、上昇天宮。兩岸皆見 咸以爲奇。 江名福川、官司改福川爲大義渡。
It is for this reason that our Buddha, in arranging his father's funeral, lit the bier himself. The Kings of the Four Heavens carried the casket; the arhats gathered the firewood and carried out the cremation. This enabled his father's spirit to ascend in purity to a heavenly rebirth. In Huangbo Yungong's salvation of his mother, he opened his heart and implored to the Buddha [for her salvation], and then threw the flaming torch onto the bier in the middle of the river. In the midst of this blaze, his mother was transformed into a boy, and her body was carried on a great beam of light, bringing her up to the heavenly palace. People on both sides of the river all watched with amazement. The river, which had been named Fu River, was renamed by a government official as "The Ford of Great Rightness."
[HBJ 7.222c8]
以是觀之、則火化之法、令人去穢而就淨。神淸 而遐還擧堪爲薦往之助道。垂世之洪規。若以火化爲不忍、方其穴土而埋之。 其可忍也。今有大山之麓、大野之原、多有古墳、盡爲農者之所耕。頭骨星散。 日煮風飄、無人顧護。其初莫不立石栽松以嚴其地、以圖子孫之繁衍、厥祀之綿 綿。今何至此乎。
If we look at it like this, then the custom of cremation is something that allows people to cast off defilement and attain to purity. It is a way of purifying the spirit and giving it a push to arouse the determination to return to its distant home. It is the great standard that has been transmitted to the world. If you cannot bear to do cremation, then go ahead and dig a hole and bury your parents. Can you stand this? Nowadays there are, at the foot of the mountains, and in the midst of great plains, numerous ancient graves, which have all become plowed under by farmers. Skulls are scattered around like the stars; they are baked by the sun and blown in the wind, without anyone to look after them. This happens in spite of the fact that the original owners of the gravesites did not fail to set up stones and plant evergreens to decorate the grounds, so that they could plan on the prosperity of their descendants and the unbroken continuity of the family sacrifice. So how is it that they have ended up like this?
[HBJ 7.222c16]
但、生前五蘊皆空、六根淸淨。一念無生者、則 雖寓形宇内而常棲神於物表故、澄澄合空、湛湛如水。猶以有身爲幻也、由是及 其化也、如決疣去垢。如解懸脫枷。如鳥出籠、如馬出閑。洋洋乎、于于乎、逍 遙自適也、去留無碍也。其於地水安有稽滯之情[223A]哉。
However, prior to birth the five aggregates are all empty and the six faculties are pure. If, for one moment thought does not arise, then even though it dwells in the world abiding in form, since it is [actually] a visiting spirit whose true existence is outside the physical world, it merges, clear and transparent, with the sky. Deep and unfathomable, it is like the ocean. Since the body is illusory, the act of cremation is like removing a wart or cleaning off a stain; it is like untying bonds or being released from a pillory; it is like a bird taking flight from a cage, like a horse escaping its stable: free, unbounded, roaming at ease, following one's heart's desire; leaving and staying without obstruction. How can one remain stuck in the sentimental attachment to earth and water?!
[HBJ 7.223a1]
此人分上、沈之可也、露之可也。鑿石而藏之、 穴土而坑之、以至爲野火之所燒、蟲蟻之所食。無所施而不可也。故達磨葬於熊 耳山、六祖全身留世、普化搖鈴騰去、淸涼命飴(貽)林獸。此皆達人遺世之高蹤、 忘我之勝迹者也。自餘則未能忘形無我故、須經火化然後其神淸昇而無滯也。有 人客死他鄕、收其骨而火之 而其後德望 高於世、寵望歸於己。子孫振振而厥祀 綿綿。謂之火化而利不及後者、 私憂過計之甚也。毋以無稽之談、枉招冥龜之 報。
This person, in the process of disintegration, may be covered underground, or may be exposed to the air. You can cut a hole in the rocks and entomb someone, or dig a hole and bury them, and they will still end up becoming burnt away in wildfires, or eaten by the insects. There is no limit as to what can happen. Therefore such situations as Bodhidharma's entombment at Xionger,57 the persistence of the corpse of the Sixth Patriarch,58 Puhua's departure with the tinkling of bells59 and Qingliang's offering of his life to the beasts of the forest.60 These are all lofty examples of casting off the world, and excellent precedents of forgetting the self, carried out by men of great ability. If you do not have the ability of these men, then you will not be capable of the selflessness that abandons the bodily form, and therefore only by passing through the process of cremation can your spirit be pure and ascend without hindrance. When someone who is traveling dies in another village outside of his hometown, if you gather up his bones and burn them, his subsequent good reputation will stand out in the world, and the respect that he is due can return to him. His descendants will flourish and his family sacrifice will continue uninterrupted. To say that cremation will prevent one's merits from benefiting his posterity is nothing but an extreme of selfish worry and mistaken imagination. Don't wait in vain for a report from the divine tortoise with baseless discussions!
[HBJ 7.223a13]
曰、人之生死、卽人之始終也。故孔子只言生死 而未嘗言其前後也。今浮圖言其前後而幷其死生之間、謂之三世。夫生前死後、 非耳目之所接。孰親視之乎。以之惑人豈非誕也。
[The Confucians object,] saying: The birth and death of human beings is exactly their beginning and end. Therefore Confucius only spoke about what occurs between birth and death, and never discussed what comes before and after.61 Now the Buddhists speak of the before and after, putting it together with the time of birth and death, referring to this combination as the "three times." That which comes before life and follows after death is something with which the ears and eyes have never had contact. Who has personally seen these things? Is it not terribly misleading to confuse people with these thoughts?
[HBJ 7.223a18]
曰人之生死、猶晝夜之代謝。旣有代謝則自成前 後。晝、則以去夜爲前、來夜爲後。夜、則以去日爲前、來日爲後。幷其晝夜 自成三際。晝夜旣爾、歳月亦然。歳月旣爾、生死亦然。已往之無始 未來之無 窮、亦由是而可知也。易云、彰往察來。明失得之報。往來之言、豈非[223B]所 謂前後乎。以三世之說爲誕者、未之思也。
[In response to this, I] say: The birth and death of human beings is just like the transition of day and night. Since there is transition, then there is automatically before and after. When it is daytime, then the night which has passed is before and the coming night is after. When it is nighttime, then the day which has passed is before and the coming day is after. In this way, day and night, when arranged together, naturally constitute the three times. Since day and night are like this, the same holds true for months and years. Since months and years are like this, the same holds true for birth and death. The beginninglessness of the past and the endlessness of the future can also be known through this. The Yijing says: "[the Changes] illuminate the past and interpret the future," and "[words] clarify the results of loss and gain." 62 How could the words "going and coming" not imply the same thing as "before and after?" To regard the teaching of the triple realm as trickery is beyond my comprehension.
12. Defense against the Complaint against Buddhism as a Foreign Religion
[HBJ 7.223b3]
曰、天下之可遵者、五帝三王之道而已。故孔聖 祖述 而羣賢相傳 載諸方策而列國皆遵。此道可求之於中國、不可求之於夷狄也。 佛西夷之人也。豈以其道流行於中國也。漢明帝、求其法於西域昧也非明也。
[The Confucians complain, saying:] The only Way in the world which deserves our veneration is that of the five emperors and three kings, and nothing more. Therefore that which was explained by Confucius, the sages, and the patriarchs, and has been successively transmitted by the worthies serves as the support for all methods [of governing] and is a standard for statehood that all respect. This Way is to be sought in the Middle Kingdom, and is not to be sought among the barbarian tribes. The Buddha was a Western barbarian. How is it that his Way came to permeate the Middle Kingdom? The story about Mingdi of the Han seeking the dharma in the Western regions is vague and unclear.
[HBJ 7.223b9]
曰、道之所存、是人之所歸也。五帝三王旣道之 所存故、 爲人之所歸、而王於華夏也。佛之興天竺而爲法輪王、亦復如是。華 夏之指天竺爲西、猶天竺之指華夏爲東也。若取天下之大中、則當午無影爲中、 天竺乃爾。佛之所以示生於彼者、豈非以其天下之大中也。
[In response to this, I] say: He who embodies the Way is the one who the people will rely upon. Since the Way was embodied by the five emperors and three kings, the people relied upon them, and thus they were the rulers of China. The Buddha's flourishing in India as a king who turned the wheel of the dharma, is the same sort of thing. The Chinese referring to India as the West, is just the same as the Indian's referring to China as the East. If we want to find the great center of the world, then it would be the place where no shadow can be seen at twelve noon, and this also happens in India. Since the Buddha appeared to the world in India, why not regard India as the "great center" of the world?
[HBJ 7.223b15]
所謂東西者、蓋彼此時俗之相稱爾。非占其中而定其東西也。苟以佛爲夷、而不遵其道、則舜生於東夷、文王生於西夷。可夷其人而不遵其道乎。所出迹也、所行道也。但觀其道之可遵不可遵也、不可拘其所出之迹也
So-called "east" and "west" are nothing more than names which are applied to this or that place according to the situation. There is no such thing as occupying the center and determining East and West. If we do not respect the Way of the Buddha because he is a barbarian, then shall we also not respect the Ways of Shun, who was born among the Eastern tribes, and King Wen, who was born among the Western tribes? Can we disparage a person's Way just on the basis of their being foreign? [It should rather be based on] the results of their works and the Way which governed their behavior. However, in observing as to whether one's Way is to be respected or not, it is better not to be too much attached to their works.
[HBJ 7.223c21]
前不云乎。道之所存、是人之所歸也。春秋以徐 伐莒而夷狄之。狄人與齊人、盟于邢而中國之。63 夫徐以中國而受夷狄之名、以其不義也。狄人 [223c]受中國之稱、以其有義也。凡於襃貶之間、但觀人之明昧。事之當否 豈 以其所出、而議其人乎。如不求其迹、而求其所行之道。則但五戒十善之道、可 無愧於五帝三王之道矣。 況諦緣六度等法乎。若使五帝三王遇之、則必合掌跪 膝而聽受矣。明帝之求不其宜乎。
Haven't we already said it? He who embodies the Way is the one who the people will rely upon. The Spring and Autumn Annals takes Xu's attack of Ju as the act of "barbarians." But when the northern barbarians and the Qi allied themselves Xing, they were recognized as members of the Middle Kingdom.64 Xu's being Chinese and yet being labeled as "barbarian" was because of their lack of rightness. The Northern tribes' receiving of the name of Middle Kingdom was because of their possession of rightness. Generally speaking, honor and debasement are differentiated by just observing people's brightness and dimness, and by the correctness and incorrectness of their works. How could you possibly discourse on a person's worth based on where he comes from? It is like trying to know the Way that someone practices without investigating into his works. Hence, even the Way of the five precepts and ten virtuous actions need feel no shame before the Way of the five emperors and three kings. How much more so with such teachings as the noble truths, dependent origination and the six transcendent practices. If it were possible to have the five emperors and three kings to encounter these teachings, they would without doubt place their palms together, get down on their knees and humbly receive the teaching. Was it not appropriate for Mingdi to seek this dharma?
13. Refutation of the Accusation of Buddhism as a Harbinger of Calamity
[HBJ 7.223c8]
曰、自佛法入中國以來、世漸澆漓飢饉荐臻。民 多失所 爲癘日甚。其爲害也不亦大哉。
[The Confucians argue] saying: Since the time that the Buddha-dharma has entered China there has been a degeneration of culture, famine and a succession of natural disasters. The people have suffered loss in many ways, and the times of pestilence have been extreme. Has not the harm been great?!
[HBJ 7.223c11]
曰、堯、舜、禹、湯、以天下之大聖、而尚未免 水旱之災。桀、紂、幽、厲、以天下之人主而未免爲獨夫。周衰而人民已匱。 秦作而天下大亂。以孔子之大聖、而未免於絶粮。顔回之亞聖、而未免於夭折。 原憲之大賢、而未免於家貧。此亦以佛而然歟。佛興天竺 正當周昭。至漢明帝 法流東土。三代以前、佛未之作。孔顔之時、名亦未聞。彼時當無災孽。亦無飢 饉。堯何有九年之水、湯何有七年之旱。孔顔何窮、而原憲何貧乎。
[In answer to this, I] say: Yao, Shun, Yu and Tang have all been regarded by the world as great sages, yet they were unable to avoid the disasters of flooding and drought. Jie, Zhou, You and Li were known to the world as important men, but were unable to avoid becoming isolated. Once the Zhou declined, the people were already in a poor condition. With the arrival of the Jin, the realm descended into great chaos. Confucius is regarded as a great sage, but he was unable to avoid running out of food. Yanhui was considered to be almost a sage, but could not avoid a premature death.65 Yuanxian was a great worthy, but he could not avoid poverty in his household.66 Are these all the fault of the Buddha? The time of the Buddha's flourishing in India coincided precisely with that of the peak of the Zhou. Later on, during the reign of Mingdi, the dharma flowed into the Eastern lands. But before the time of the three dynasties, Buddhism did not exist in China. During the time of Confucius and Yanhui, the Buddha's name had not even been heard of. This means that at that time there should have been no such thing as natural disasters, nor should there have been starvation. So why did Yao experience nine years of flooding, and why did Tang experience seven years of drought? How did Confucius and Yanhui come to be in dire straits and how did the household of Yuanxian come into poverty?
[HBJ 7.223c20]
唐太宗與[224A] 魏徴、李淳風等、協心同德、混 一天下兆民咸熈、率土來賀。新羅眞德王、自製大平歌、織錦爲文而獻之。 其 略曰「大唐開洪業、巍巍皇猷昌、止戈戎威定、修文契百王、深仁諧日月、撫羣 邁虞唐。以至云、維岳降宰輔、惟帝任忠良、五三成一德、昭我唐家皇。」。 又新羅太宗春秋公與金庾信、同心勠力、一統三韓。有大功於社稷。
Tang Taizong, Weizheng, Li Chunfeng et. al. worked together with all of their heart and all of their power to unify the realm and bring all of its people harmony, such that good tidings were heard in all lands. Queen Chindŏk of the Silla herself composed the "Song of Peaceful Reign" which she embroidered on silk brocade.67 This poem, in brief, said
Great Tang has produced a great work, his glorious imperial state shines brightly; he has stopped war and exercise his power, making all the kings into men of culture; his deep humaneness is equal to that of the sun and moon, his handling of the multitudes surpasses that of Yao and Shun . . . from the peaks descend his high ministers, the emperor depends upon those who are loyal and good, the virtues of the five emperors and three kings are combined in one; the radiant self of the Tang family sovereign. In the same way Taejong Chun chugong of the Silla, worked together with Kim Yu-sin to combine the three kingdoms into one. There was a great benefit brought to society.
[HBJ 7.224a9]
彼時、年豊穀賤、民樂無憂。皆謂之聖代。若是 佛法使不昇平、此當佛法盛行之時也、何其昇平、至於如是之極乎。趙州稔禪師、 生經七百甲子。五臺山開法師、生存三百餘載。若是佛法令人夭折、彼既佛子何 其命也、至於如是之壽乎。古今、治亂、脩短、苦樂、大關時運之盛衰、亦是衆 生之業感。以世不昇平、民不聊生、歸咎於佛法、亦未之思也。
During those years the harvest was plentiful and commodity prices were cheap. The people were joyful, without anxiety—all regarded this as an enlightened era. If the Buddha-dharma really brings about a decline in peace and prosperity, why is it that during precisely this period when the spread of the Buddhist teaching was at its peak, that the peace and prosperity attained to such great heights? The Chan master Zhaozhou Ren lived several hundred seasons; the founding patriarch of Wutai lived for some three hundred years. If the Buddha-dharma is something shortens people's lives, how is it that these Buddhists managed to live to such an advanced age? Ancient and modern; order and disorder; long and short, suffering and pleasure; the waxing and waning according to major junctures in one's life—these all happen directly according to the behavior and activities of people. To look upon such things as a decline in peace and prosperity or the inability of people to obtain their livelihood and place the blame on the Buddha-dharma is simply ridiculous.
14. Defense of the Accusation of Monks being Parasites
[HBJ 7.224a19]
曰爾浮圖輩逸爲遊民。不蠶不耕、而衣食於人故 民被其惱、屡至於窮。其爲廢也、不亦大哉。
[The Confucians complain,] saying: The Buddhists idly roam, avoiding the responsibilities of society. Neither harvesting nor plowing, they depend on others for their food and clothing, and therefore the people bear this suffering, often being forced into destitution because of it. Is their decadence not great?
[HBJ 7.224a]
曰、僧之任在弘法利生。弘法而令慧命不斷。利 生而使人人自善、是僧之務也。苟能如是。則可無愧於爲人之所奉矣。[224B]苟 不能然、是其人之罪也。豈佛之過歟。孟子曰、於此有人焉 入則孝出則悌、守 先王之道、以待後之學者。不得食於子。子何尊梓匠輪輿而輕爲仁義者哉。此豈 非以守道利人而可衣食於人乎。夫人之貧富、各自有素分。宿有善種者、則雖日 費而有餘。宿無善種者、則雖日聚而不足。世有人焉、見佛不禮、見僧呵毀。終 身而不施一錢。 衣不蔽形、食不充口。此亦因僧而致然歟。
[In response to this, I] say: The responsibility of the monks lies in spreading the dharma and elevating the consciousness of sentient beings. By their spreading of the dharma they cause wisdom and life not to be severed. By elevating the consciousness of the people, they cause each one of them to proceed toward goodness. This is the job of the monks. Who else is capable of performing this task? Therefore, there is no need for them to be embarrassed about receiving alms from the people. If a monk proves to be incapable of his responsibilities, it is an individual fault. How could it be the fault of the Buddha? Mencius said: "Here is a man who is filial at home and respectful to those he meets in the world. He preserves the Way of the ancient kings so that it may be picked up by later scholars. Yet he does not receive his sustenance from you. Why do you respect the carpenter and the wheelwright, and show disdain for the humane man and justice?68 "
Why does it now suddenly become incorrect for those who preserve the Way and elevate the consciousnesses of people to receive food and clothing from those people? Whether one will be wealthy or poor in this life is based on his karmic predisposition. If one has an abundance of good seeds from prior lifetimes, then even if he spends money everyday, he will always have extra. But if one lacks good seeds from the prior lifetime, then even if he saves every day, he will never have enough. There are people in this world, who, upon seeing a Buddha, do not show respect, and seeing monks, vilify them. They do not once in their whole lives offer a single cent for alms. They do not have enough clothes to cover their bodies, nor enough food to satisfy their stomachs. Have they also come to this condition because of the saṅgha?
15. Defense Against the Charge of Decadence in the Saṅgha
[HBJ 7.224b11]
曰、淸淨寡欲、爲法亡軀、多聞強記、接引後來、 固釋子之行也。今浮圖輩、不修其行、反汚師法。人問其道、如立面墻。 裨販 如來資養身命。廬其居、人其人。以充乎四民之數、而令輔弼乎。 君國可也。
[The Confucians complain,] saying: Purification and the reduction of desires; abandoning oneself in pursuit of the dharma; studying [the scriptures] widely and memorizing deeply; kindly instructing those who come after: These are definitely the proper activities of Buddhists. But the present-day monks do not engage in religious cultivation; they oppose and defile their teacher's dharma. When people question them as to their Way, it is like standing and facing to the wall. They peddle the Tathāgata to garner their necessary sustenance. They dwell in regular houses and act like secular people. They enrich themselves through the means of regular society and even become ministers in the government. How can the prince and the state stand for this?
[HBJ 7.224b16]
曰、麒麟鸞鳳族不 成羣。尺璧寸珠市不可求。孔門三千 稱哲人者、十人而已。如來海會稱第一者、亦不 過十人而已。況今去聖愈遠、根機微劣、安得使人人如迦葉之淨行、阿難之多聞乎。孔 顔之後千載之下、如顔淵閔子騫者、亦未之聞也。夫僧之爲僧、具五德脩六和然後、方 稱其名也。然名實相符[224C]者、蓋難其人矣。林有不材之木、田有不實之禾。縱有不 能如法奉行者、不可疾之甚也。但令因其形服、漸薫成性、不失其道而已。豈得因其失 而廢其法也。
[In answer to this, I] say: The Qilin and the Phoenix do not form flocks. Exceedingly rare gems are not to be found in the local marketplaces. Among the three thousand disciples of Confucius, those who can be called men of truly outstanding acumen numbered no more than ten. Among the vast body of the Tathagata's disciples, those who were categorized as first-rate also numbered no more than ten. Now, as the time of those sages passes further and further away, and the religious faculties of people grow ever weaker, how can you expect every single person to be able to possess the morality of Kāśyapa, or the breadth of learning of Ānanda? In the thousand or so years since the time of Confucius and Yanhui, the likes of Yanhui and Min Ziqian have not been heard of. For a monk to live up to his appellation, once he has embodied the Five Virtues and cultivated the Six Kinds of Harmony—then he deserves to be called a monk. However, when it comes to the matter of matching the name with the reality, the problems lie with the individual. In the forest there is wood that is not fit for use as lumber; in the fields there are grains that do not bear fruit. Granted, there are monks who are not capable of acting as repositories and exemplars of the dharma, but one should not be alarmed by these types to an extreme. Even these fellows, if they formally submit to the dharma, their seeds will gradually mature to infuse their nature, and they will not fail in following the Way. How can you castigate their dharma based on individual failings?
16. Defense Against the Charges of Nihilism and Antinomianism
[HBJ 7.224c6]
曰、考其爲書、務於虚遠、崇於寂滅。其功倍於 小學而無用。其高過於大學而無實。不可以爲修己治人之方也矣。
[The Confucians complain,] saying: If you examine their texts, you will see that they endeavor toward vacancy and revere annihilation. Their skill is manifold that of the Small Learning and yet there is no usefulness. Their extravagance soars over the Great Learning, and yet there are no tangible results. They cannot be used as means for the purpose of cultivating oneself and regulating others.
[HBJ 7.224c9]
曰、書者、載道之具也。弘化之方也。見其書則 知其道之可遵不可遵。知其禮之可慕不可慕也。其道可遵其禮可慕、則豈以非吾 所習而可棄之也。君不聞乎。天下無二道、聖人無兩心。夫聖人者、雖千里之隔、 萬世之遠、其心未嘗有異也。孔夫子之言曰、毋意毋必毋固毋我。易又云、艮其 背、無我也。行其庭、無人也。無我無人、何垢之有。釋迦老之言曰、無我無人 修一切善法、即得菩提。此聖人之所以異世而同其心也。
[In response to this, I] say: The texts are the vehicles which carry the Way; they are the means for dissemination and transformation. In examining the texts of a tradition, you can know whether its Way is to be venerated or not. You can know whether its ritual is to be emulated or not. In [determining whether] its Way can be venerated and its ritual can be emulated, how can I just toss away something that I have not practiced. Hasn't the prince heard? "Under heaven, there are not two Ways. Among the Sages, there are not two minds." 69 The sages, even if separated by the distance of a thousand li or by the time of ten thousand generations, have not the slightest bit of difference between their minds. Confucius said: "no willfulness, arbitrariness, stubbornness or egotism." 70 The Yijing also says: "Keeping his back still, there is no self; going out to his courtyard, there is no person." 71 Without self or person, how can their be defilement? The elder Śākyamuni said: "If, without self and without person, you cultivate all good dharmas, this is none other than the attainment of bodhi." 72 This is an example of sages being from different ages but being identical in their minds.73
[HBJ 7.224c20]
所謂虛遠寂滅之言、三藏十二部中、據何典而言歟。大戒云、孝順至道之法[225A]孝名爲戒、亦名制止。一向謂之虛遠可乎。 圓覺云、心花發明、照十方刹。一向謂之寂滅可乎。若欲驗其眞僞、必先審其書也。不審其書而妄排之、則必爲達者之所嗤矣。
As far as the accusations of nihilism are concerned, among the twelve divisions of the tripiṭaka, what text can you cite which contains the phrases "vacancy" and "nihilation" ? The Mahāyāna precepts says: "Filial devotion is the dharma of the ultimate Way. 'Filiality' is called 'morality;' it is also called 'restraint.' " 74 Can you arbitrarily call this "vacant?" The Sūtra of Perfect Enlightenment says: "[Your] mind-flower will blossom, illuminating all the worlds in the ten directions." 75 Can this arbitrarily be called "nihilation?" If you want to determine a teaching's truth or falsity, you must first examine its texts. If, without examining its texts, you mistakenly disparage it, you will definitely be the object of derision among scholars of ability.
[HBJ 7.225a5]
君不聞乎。未盡天下文章、不得雌黃 古今。孔之 言曰、 夫孝天之經也、地之義也、民之行也。豈非至道之謂乎。感而遂通天下 之故 豈非明照之謂乎。儒之所謂明德、卽佛之所謂妙精明心也。所謂寂然不動、 感而遂通、卽佛之所謂寂照者也。所謂有善於己然後可以責人之善、無惡於己然 後可以正人之惡者、與吾教所謂斷惡修善、饒益有情者。何以異乎。
Hasn't the prince heard? If you do not exhaustively examine the texts of the world, you cannot critique the past and present. Confucius said: "Filial piety is the constant of heaven; it is the rightness of the earth and the correct behavior of the people." 76 How could it not be the ultimate Way? "Because [the changes] reach out and penetrate the world." 77 How could this not reflect the meaning of "bright illumination?" What the Confucians call "bright virtue" is none other than what the Buddha has called the "subtle, pristine, luminous mind." The phrase "still and unmoving [the] changes reach out and penetrate the world." 78 has exactly the same connotation as the Buddhist "quiescent yet luminous." The phrase "only after there is goodness in oneself may one critique the goodness of others; only after there is no evil in oneself can one correct the evil of others" 79 has the same connotation as our religion's "sever evil and cultivate goodness, then work for the benefit of sentient beings." 80 How are they different?
17. The Unity of the Three Teachings
[HBJ 7.225a14]
所言之理既同、而所教之迹、何以異乎。專己略 人是此非彼、人之常情也。通人達士唯義是從。豈以人我彼此而是非者乎。使人 不待爵賞之勸而靡然從化者、三教之中、佛教能然也。蓋以吾佛大聖大慈之所感 也。舜好問而好察邇言、隱惡而揚善。禹拜昌言。若使舜禹遇佛之化、則豈不歸 美乎。而以爲不可爲修己治人之方者、亦未之思也。
If the underlying principle of the words is the same, then why should the effects of the teachings differ? Holding stubbornly to one's own opinion while ignoring the positions of others, arbitrarily affirming this and rejecting that—this is the attitude of common people. The man of penetration and the accomplished scholar only follows what is right. How could they make determinations of right and wrong based the positions of self and other or this and that? When it comes to the task of motivating people to rapidly transform themselves without reliance on reward and praise, then among the three teachings, it is Buddhism that fills the bill. It does so because people are affected by the great sageliness and great compassion of our teacher, the Buddha. "[The Emperor] Shun liked to question people and delighted in listening to everyday speech. He would cover people's bad points and disclose their goodness." 81 "Yu paid homage to the excellent words." 82 If we could have Shun and Yu encounter the Buddha's transformative teaching, would they not be attracted by its beauty? To say that the Buddhist teaching does not work for the cultivation of oneself and the transformation of others is truly ridiculous!
[HBJ 7.225a24]
曰老與儒釋、同異優劣如何。
You ask: What are the points of sameness and difference and the relative strengths and weaknesses of Taoism, Confucianism and Buddhism?
[HBJ 7.225b1]
[225b]曰、老之言曰、無爲而無不爲。當有爲而 無爲。 釋之言曰、寂而常照、照而常寂。孔之言曰、夫易無思也無爲也。寂然 不動、感而遂通。夫寂然者、未嘗無感。卽寂而常照也。感通者、未嘗不寂、卽 照而常寂也。無爲而無不爲、卽寂而常感也。有爲而無所爲。卽感而常寂也。據 此則三家所言、冥相符契、而如出一口也。 若履踐之高低、發用之同異、則洗 盡心垢、廓淸慧目然後、看盡大藏儒道諸書、參於日用之間、生死禍福之際、則 不待言而自點頭矣。吾何強辨以駭君聽。
The answer is this: Laozi said: "No doing and no not-doing; eternally doing yet not-doing." 83 The Buddha said: "Quiescent yet eternally luminous; luminous yet eternally quiescent." Zongjing lu (T 2016.48.528a01) . The Confucius said: "The Changes have neither thought nor activity, still and unmoving they extend and penetrate the world." 84 Now this "stillness" which has never failed to "extend" , is the same thing as the "quiescence" which is "eternally luminous." The "extending and penetrating" which has never not been "still," is exactly the same as the "luminosity which is eternally quiescent." "No doing and no not-doing" is none other than "still, yet eternally extending." "Eternally doing yet with nothing to be done" is none other than "extending, yet eternally still." If you can grasp this, then the words of the three teachers fit together like the broken pieces of the same board—as if they had all come out of the same mouth! If you would like actually demonstrate the high and low among these teachings, exposing their sameness and difference in actual function, then you must first completely wash the pollution from your mind and completely clarify you eye of wisdom. Then you can study all of the texts contained in the Buddhist, Confucian and Daoist canons. Compare them in your daily activities, at the times of birth and death, fortune and misfortune. Without needing words, you will spontaneously nod in assent. How strong do I need to make my argument to get the prince to listen?85
Notes
1. The term being translated here as "sentiency," jeong 情 should be understood in a negative sense in the Buddhist context, being a broad concept to embrace such notions as "discrimination," "affliction," , in addition to the commonsense understanding of being capable of "feeling." . But its richness and complexity is greatly compounded when being used by a scholar with such Confucian training as Gihwa, who is keenly aware of its central role in the long Confucian discourse, going back to the Zhongyong (Doctrine of the Mean), where it refers to the disparate human emotions, or feelings, that arise secondarily from the originally pure nature. In the Zhongyong, however, while they do not have a negative connotation in themselves, they indicate a potential for disharmony. The relationship between them and the original pristine nature of the human mind is taken up repeatedly in Confucian and Neo-Confucian discourse. Of course, it is another analogue of the essence-function model, and can be overlaid on the East Asian Buddhist notion of a pure (Buddha) nature that functions imperfectly in the discriminating and afflicted mind of sentient beings. Gihwa is thus tying the two traditions together in a single paradigm of discourse right from the start. One might assume that Gihwa is deliberately tying the two traditions together here by using such parlance, but it could as equally well be the case that such usage is wholly natural to him in the field of discourse that he is operating within, In any case, in the ensuing passages, the reader should be aware that the term translated as "sentiency" is packed with these connotations of imperfection, discrimination, and affliction, to the extent that it is almost possible to translate it consistently as "mental disturbances" — except that this would lose some impact at certain points, and pull us away from the Confucian connotations of the term. Hence, I will occasionally render as "sentient disturbances" as the context fits.[back]
2. The term 覺有情 is one way of translating the Sanskrit bodhisattva, being used in a positive way to indicate enlightened beings who experience feelings of compassion, and are thus motivated to aid sentient beings. See Yuanzhao's Commentary on the Amitābha Sūtra 阿彌陀經義疏 (T 1761.37.358c27) .[back]
3. "Two vehicles" is a term that appears in Mahāyāna Buddhist texts that is usually disparaging in its connotations, referring to two kinds of practitioners who selfishly focus on their own liberation. Included here are śrāvakas (direct disciples of a buddha who hear his sermons) and pratyekabuddhas (those who attain liberation on their own without the aid of the teacher, subsequently abiding in isolation without teaching. In Mahāyāna Buddhism, both are considered to be inferior to the bodhisattvas who dedicate their efforts toward the spiritual improvement of others, rather than on their own blissful liberation. [back]
4. To be born as a human or god is considered to be relatively fortunate in Buddhism, better than being reborn as a titan, animal, hungry ghost, or hell-dweller.[back]
5. The five basic Buddhist precepts, discussed extensively below, are not killing, not stealing, not lying, not engaging in sexual excesses, and not drinking alcohol.[back]
6. The ten virtues are the ten basic precepts to be followed by monks and nuns. They start with the above five basic precepts, and then included the additional five of not eating after noon; not watching dancing; singing and shows; not adorning oneself with garlands, perfumes and ointments; not using a high bed; and not receiving gold and silver.[back]
7. In Sanskrit the six pāramitās, which include charity, moral behavior, forbearance, vigorous effort, meditation, and wisdom. They are said to be transcendent in that each practice is supposed to be informed by an attitude of relinquishment of karmic merit, based on one's compassion for others, and an insight into the empty nature of persons and things.[back]
8. A reference to the Daxue (Great Learning) which teaches that the broad goal of ruling a peaceful country begins with the ruler's own personal spiritual cultivation: "When the mind is corrected, the self is cultivated; when the self is cultivated, the clan is harmonized; when the family is harmonized, the country is well governed; when the country is well governed, there will be peace throughout the land. See http://www.hm.tyg.jp/~acmuller/contao/greatlearning.htm for a full translation." [back]
9. In classifications of the teaching such as that constructed by Zongmi in his Inquiry the Buddhist teachings are scaled in terms of profundity into five levels. In the first level, the most elementary, people are taught about the law of karmic retribution, wherein moral activity brings good retribution and immoral activity brings evil retribution. The five precepts and ten virtuous forms of behavior represent the codification of moral behavior.[back]
10. This correlation of the five Confucian virtues with the five lay precepts is something that was carried very early in the period of assimilation of Buddhism into China, being seen as one of the prime examples of the early keyi (matching terms) practice. See Arthur F. Wright, Buddhism in Chinese History Stanford, Stanford University Press, p. 37, Sharf, Coming to Terms p. 98, Gregory Inquiry, p. 97.[back]
11. Analects 2:3 (爲政) [back]
12. Zhouyi, Xici zhuan, part 1,24 (周易 繫辭上, 24. [back]
13. Zhouyi, Xici zhuan, part 1 (周易, 繫辭, 上). It is instructive, but not especially surprising that Gihwa would cite a line from the Xici and claim that it is characteristically Buddhist. Gihwa cites extensively from the Xici throughout his works, most notably in the introduction to his commentary on the Yuanjue jing, where he uses passages from the Xicizhuan to explain the connotations of Mahāyāna.[back]
14. Śrīmālā-sūtra (T 353.12.217c11-12) ; 應折伏者而折伏之。應攝受者而攝受 之[back]
15. After first criticizing the superificiality of the "Confucian" teaching of guiding through reward and punishment, Gihwa tries to show that it can be seen as an expedient method which is useful in the right context. This is one of the earlier clear marks of the difference in tone to be seen between Jeong and Gihwa, in that Gihwa is really not seeking to debunk the Confucian teaching, but to show how Confucian and Buddhist teachings can be applied together in harmonious fashion, when properly understood. This approach is reminiscent of that of the great Silla period scholar-monk Weonhyo (617-686) whose approach rarely included a pronouncement of right and wrong, or better and worse, but rather tended to see all kinds of teachings as expedients that could be fit into the larger whole, and be understood properly in their particular contexts.[back]
16. The locus classicus for this second quote is the Diamond Sūtra (T 235.8.749b15) . I have not been able to locate the first quote.[back]
17. Zuozhuan, Huangong, Year 18 (左傳, 桓公傳, 十八年).[back]
18. Liji Quli; 禮記, 曲禮.[back]
19. Liji Quli A-2 (禮記, 曲禮, 上, 2).[back]
20. This is phrase is usually seen in the form of 入孝出 弟 "when at home be filial, when out in society be fraternal." It appears in Zhuxi's works in various forms. The locus classicus is the Liji which says 入孝弟 , 出尊長養老 "When at home be filial and fraternal; when out in the world, respect and support your elders." (禮記, 鄉飲酒 義) [back]
21. Within the five cardinal relationships, ministers are expected to manifest loyalty to their ruler, and children are expected to show love and respect to their parents.[back]
22. Here Gihwa is drawing from a section in the Yuanjue jing that analyzes the role of attached love and desire in the propulsion of cyclical existence. See T 842.17.916b4-15 and pages 141-142 in the Sūtra of Perfect Enlightenment.[back]
23. For example, in the Mahāvairocanābhisaṃbodhi-sūtra, in Tuṣita Heavenhe is named Prabhāpāla, "Guardian of Light." (T 848.18.12c4) .[back]
24. The three awarenesses are: (1) the power of divine vision, wherein the buddhas can observe the full course of passage by sentient beings through the six destinies; (2) the power of the knowledge of previous lifetimes, whereby they know the events of countless kalpas of previous lifetimes experienced by themselves, as well as all the beings in the six destinies; (3) the power of the extinction of contamination, whereby they completely extinguish all the afflictions of the three realms, and thus are no longer subject to rebirth in the three realms.[back]
25. The six superknowledges possessed by a buddha are comprised by the prior three awarenesses, plus, in addition: (4) unimpeded bodily action; (5) the power of divine hearing, with which they are able to hear all the words of suffering and joy experienced by living beings in the six destinies, and (6) the power of awareness of the minds of others, whereby they know the thoughts of all the beings who pass through the six destinies. [back]
26. In the Buddhist scriptures, we can find a number of varying sets of four kinds of wisdom. One set includes the four kinds of wisdom that cut off delusion: (1) the wisdom that extinguishes the production of the notion of self; (2) the wisdom of establishing pure works; (3) the wisdom of doing what should be done; (4) the wisdom that keeps this existence from being reborn.[back]
27. There are also various sets of the eight gates to liberation, but their variance is usually just limited to one or two items. For example: (1) liberation, when subjective desire arises, by examination of the object, or of all things and realization of their filthiness; (2) liberation, when no subjective desire arises, by still meditating as above. These two are deliverance by meditation on impurity, the next on purity; (3) liberation by concentration on the pure to the realization of a permanent state of freedom from all desire; (4) liberation in realization of the infinity of space, or the immaterial; (5) liberation in realization of infinite knowledge; (6) liberation in realization of nothingness; (7) liberation in the state of neither associative thought nor non-associative thought; (8) liberation by means of a state of mind in which there is final extinction, nirvāṇa, of both sensation, and associative thought.[back]
28. Xiaojing, Kaizong mingyi 孝經, 開宗明義,章 1.[back]
29. Analects 12:1. One of the most mystical passages contained in the Analects, since, taken as is, it indicates that the resultant virtue of one's own self-transformation is capable of bringing transformation to those around us on a broad scale. [back]
30. See Mencius 1A:3 (Liang Hui Wang) for this discussion.[back]
31. We can notice that here and above, Gihwa is mimicking the rhetorical style used by Jeong in the Bulssi japbyeon in presenting the opponent's argument in a sensible-sounding fashion, and then refuting it.[back]
32. Translation following Legge, Shoo King, p. 283-4.[back]
33. Honan Er Cheng Yishu p. 15. Also see Chan 1969: 530, section no. 11. [back]
34. A Buddhist teaching story about a monk in ancient India who was exemplary in his practice of the precepts. A traveling monk comes to an inn where a royal jeweler is also staying. The jeweler happens to leave a gem on a table, whereupon it is eaten by a goose. Upon becoming aware of the missing gem, the jeweler blames the monk, who is aware that it was actually the goose who stole the gem. Fearful that exposure of the truth will result in the slaughter of the goose, the monk keeps silent, and is therefore bound and beaten severely. The goose, who returns to drink the blood of the bleeding monk, is killed by the jeweler, who cuts it open and finds the jewel inside. From the Kalpanā maṇḍitikā, T 201.4.319a24 . [back]
35. In ancient India, a monk was mugged by a thief, who restrained him by tying him up in the live grass. The monk, not wanting to violate the prohibition against taking life remained lying tied up in the grass, rather than ripping the grass out. A king who passed by and found the monk was so moved by this scene that he converted to Buddhism. Kalpanā maṇḍitikā T 201.04.268c10.[back]
36. From the fourteenth section of the Shaonan 召 南 chapter of the Book of Odes 詩經 (毛詩, 國風, 召南, 騶虞). See Legge She King, p. 36.[back]
37. Analects 7:27[back]
38. Mencius, 1A:3.[back]
39. Liji, Quli, part two (禮記、 曲禮、下)[back]
40. Xici, part one (繋辭上傳) For alternative translations, see Wilhelm 317 and Legge (I-Ching) 372.[back]
41. 嫂溺不援是豺狼 "To not pull your older brother's wife out of the water is to be an animal." This line comes from Mencius 3B:17, where he is giving a teaching somewhat like Jesus' "follow the spirit of the law, not the letter of the law." According to ancient Chinese rules of propriety, the physical contact between man and woman outside of one's own marital relationship was strictly prohibited. In this passage from Mencius, he is questioned about whether it is not breaking the rules of propriety for a younger brother-in-law to make physical contact with his elder sister-in-law in this kind of emergency situation. Mencius replies with this line.[back]
42. In Buddhist texts, we can find the combination of 茹葷 with regularity, whereas 茹薫 does not appear in T or K even once. Given the graphical and phonic resemblance of 薫 and 葷, along with the fact that replacement of the latter makes perfect sense, I am inclined to see 薫 as a textual error.[back]
43. Commentary to the Great Learning, Chapter 10.[back]
44. Yijing, kun 坤 hexagram (#2)[back]
45. The Great Plan 洪範 is a section of the Book of History 書經, which discusses five kinds of good fate 五福 which are the result of good behavior and six kinds of evil fate 六極 which are the result of evil behavior. See Legge Shoo King pp. 340-1.[back]
46. T 310.11.335b14. This verse is found in the Ratnakūṭa-sūtra大寶積經, but it is recited repetitiously—almost like a mantra, in a number of Vinaya texts, such as the Mūlasarvāstivāda-vinaya-vibhaṅga根 本說一切有部毘奈耶 (T 1448). [back]
47. Meaning only physically existent phenomena, like plants and animals—not disembodied spirits.[back]
48. From Shijing, Daya 3, "Wenwang." (詩經、大雅三、文王).Translation adapted from Legge, She King, p. 428.[back]
49. Morohashi (#20823-2190) lists a Wang Huaizhi who lived during the Southern Song dynasty, a scholar renowned for his expertise in the transmission of ritual practices. During the Song, 秀 才 was an unofficial designation of all candidates in a Metropolitan Examination (省試) in the civil service recruitment examination sequence. See Hucker, p. 248.[back]
50. This is a summary of the passage contained in the Fayuan zhulin 法苑珠林; (T 2122.53.875a14) [back]
51. This story appears in a few places in the Buddhist canon, varying in the facts and in completeness. The most complete version I was able to locate was in the Yuebang yigao樂邦遺稿 at T 1969B.47.238a2-17. The gist of the story is that Yuanze vows to be reborn as a son of Ms. Wang and to meet his friend Liyuan again, which he does. This text, and a number of others in the canon, offer numerous accounts such as this, which are cited as factual evidence of reincarnation. Jutang 瞿塘 is the name of one of the three famous gorges through with the Yangtze river passes. Its steep walls are extremely impressive as one passes through by boat.[back]
52. Yanghu of the Qin was in his former life a man named Li 李 in the clan of Lin 鄰 , who died prematurely. In his new life, at the age of five, he was obsessed by a ring owned by his nursemaid, which had been his in his prior lifetime. T 670.16.479b16-20; also see Morohashi 28425-60. [back]
53. This reincarnation story is also told in the in the Yuebang yigao樂邦遺稿 at T 1969B.47.245c29-246a03.[back]
54. Analects 7:5.[back]
55. Mencius, 8:13. [back]
56. This metaphor is from the Hanshu, Yangxiong zhuan (漢書, 揚雄傳, 下) 虚擧而上升、則不能撠膠葛騰九閎. [back]
57. Jingde zhuandeng lu 景德傳燈錄 T 2076.51.220b4.[back]
58. T 2002.48.362b4-18[back]
59. Puhua, one of Linji's cohorts, was known as a mischievous prankster, who was fond of tinkling bells. After his passing away, the sound of tinkling bells was mysteriously heard in the village streets. Linji lu 臨濟錄, T 1985.47.503b20-24[back]
60. I have not yet located this story.[back]
61. Confucius was known for his insistence on sticking to the discussion of concrete matters, never discussing the afterlife, spirits, and such. In Analects 11:11: Zhilu asked about serving the spirits. Confucius said, "If you can't yet serve men, how can you serve the spirits?" Lu said, "May I ask about death?" Confucius said, "If you don't understand what life is, how will you understand death?" [back]
62. From the Xici part 2. English translation following from Wilhelm, 344. Also see Legge p. 396. Gihwa seems to be citing the second line out of context here.[back]
63. 僖二十年秋 齊人狄人盟 于 邢何氏云 狄稱人者能常與中國也是也。[春秋公羊傳注疏/定公/ 卷二十五/定公四年][back]
64. 春秋公羊傳注疏/定公/卷二十五/定公四年. The phrase 以春秋之義 is found extensively throughout the thirteen classics. [back]
65. Yanhui, whose name appears in a number of places in the Analects, was Confucius favorite disciple, surpassing all the rest in terms of wisdom and humility. He died young, around the age of thirty, with his passing bringing great lamentation from his teacher. See Analects 6:3.[back]
66. One of Confucius' disciples from the state of Lü, more commonly known by the style of Zisi 子 思. He is known for his forgetting of material comforts in his enjoyment of the Way.[back]
67. Queen Chindŏk (r. 647-654), the twenty-eighth ruler of Silla, composed this poem, embroidered it, and sent it together with a piece of silk brocade to the Tang emperor in China. See the Samguk Yusa, translated by Ha Tae-Hung and Grafton K. Mintz.[back]
68. From the Mencius, 3B:4. In this passage, Mencius is engaged in debate with a ruler named Banggang 彭更, who has criticized Mencius and his followers, insinuating that they are parasites on society, since all they do is go around lecturing people without performing a specific type of labor trade. Mencius replies to the effect that a well-functioning society must have people engaged in many different types of roles in order to achieve a balance, and that their worth must be measured in terms of their overall intentions, rather than in terms of mere material production. See Legge, 269-271.[back]
69. Xunzi "Jiebi" (荀子 解蔽) 天下無二道、聖人無兩心.[back]
70. Analects, 9:4[back]
71. Yijing, Hexagram number fifty-two, interpreted by Wilhelm as "keeping still." What has been offered here by Gihwa is quite different than what appears in the standard version of the Yijing text. It is not clear whether Gihwa is just paraphrasing, or whether he was working with a text or commentary of which we are not aware. The Chinese from the text in question reads: 艮其背 不獲其身。行其庭 不見其人。无咎。象曰、 良止也。時止則止、時行 則行、動静不失其時、其道光明。[back]
72. Paraphrase of the Diamond Sūtra at T 235.8.751c25-27[back]
73. For those familiar with the context of these citations in the Analects and Yijing, it is obvious that Gihwa is stretching things a bit here, as neither of these non-Buddhist intimations of "no-self" come close in connotation to the Buddhist notion of anātman. He does do a bit better in his final comparison however, in drawing a correspondence among the three teachings in terms of a common understanding of the integration of movement and stillness—a way of expressing the Buddhist emptiness.[back]
74. Sūtra of Brahma's Net 梵網經 T 1484.24.1004a24[back]
75. T 842.17.920b13; HBJ 7.165a4. Sūtra of Perfect Enlightenment, p. 220.[back]
76. From the Xiaojing, Sancaizhang, Chapter Seven 小孝、三才章第七[back]
77. Yijing, Xici, part one.[back]
78. Yijing, Xici, part one.[back]
79. 四書章句集注/大學章句[back]
80. Although this precise phrasing is not found, its point is made repeatedly in a number of Yogācāra texts, as in the following: 菩薩戒有三品別。一律儀戒。二攝善法戒。三饒益有情 戒。(攝大乘論本 T 1594.31.146b11-12) [back]
81. Commentary to the Doctrine of the Mean, chapter six.[back]
82. Shujing, "Dayumo" 書經大禹謨 (Book of History, The Counsels of the Great Yu). See Legge, Shoo King, p. 64.[back]
83. For the first phrase, see Daodejing, chapter thirty-seven.[back]
84. Xici, Part One.[back]
85. This constitutes the bottom line of Gihwa's understanding of the fundamental philosophical unity of the three teachings. It within the realms of "empty yet not empty" or what Buddhism calls the "middle path," that Gihwa finds their unifying principle. The position of "empty yet existent" reflects a metaphysical understanding that is guided by interpenetration, in that there should not be either a physical or conceptual obstruction between emptiness and existence. They mutually contain each other; they are neither the same nor different.[back]
Copyright © Charles Muller— 2005