弘明集 1.19

1.19

The question was asked: "Confucius said: 'When you are not yet able to serve people, how can you serve ghosts? When you do not yet know life, how can you know death?' These are matters that the sage shunned. Now the Buddhists constantly speak of matters of life and death, and the business of ghosts and spirits; these are surely not the words of a sage or wise person. One who treads the Dao ought to abide in non-being and tranquillity, directing his will back to simplicity; why speak of life and death to disturb the mind and discuss superfluous matters of ghosts and spirits?" Mouzi said: "What you say is what is called seeing the outside without understanding the inside. Confucius disliked Zilu's failure to inquire about the fundamental and the branch, and restrained him with this. The Classic of Filial Piety says: 'They build ancestral temples for them and offer sacrifices to them as ghosts; in spring and autumn they offer sacrifices to remember them in season.' It also says: 'In life, serve them with love and respect; in death, serve them with grief and sorrow.' How could this not be teaching people to serve ghosts and spirits and to know life and death? When the Duke of Zhou prayed for King Wu's life, he said: 'Dan has many talents and arts, and can serve the ghosts and spirits.' Why did he do so? Are not the destinies of life and death expounded in the Buddhist scriptures of this very kind? Laozi said: 'Knowing its child, return to hold fast to its mother; to the end of one's life, there will be no danger.' He also said: 'Use its light, and return to its brightness; leave no calamity to one's person.' This explains the destinies of life and death, and where auspiciousness and misfortune reside. The essence of the ultimate Dao truly prizes stillness and silence. How could the Buddhists be fond of speaking? When questioned, they cannot but reply. Does a bell or a drum ever sound by itself? Only when struck does it produce a sound."