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."