弘明集 10
English (machine translation) 10
- Language
- English
10.1
Compiled by the Vinaya Master Shi Sengyou of Jianchu Monastery in Yangdu of the Liang
10.2
The Great Liang Emperor's Imperial Edict Replying to his Ministers on the Treatise on the Extinction of the Spirit;
Letters between Dharma Master Fayun of Zhuangyan Monastery and Dukes, Kings, and Court Nobles (together with the replies of the Dukes, Kings, and Court Nobles)
10.3
The Great Liang Emperor's Imperial Edict Replying to his Ministers on the Treatise on the Extinction of the Spirit
10.4
When manifesting a station to set forth a treatise, one must possess substance. If one wishes to discuss the non-existence of the Buddha, one ought to establish a host and guest, delineate their core tenets, and evaluate their strengths and weaknesses. Approaching Buddhist principle to refute Buddhist principle, the doctrine of the Buddha's existence would then falter, and the treatise on the extinction of the spirit would prevail on its own. How could one, without seeking the opponent's meaning, recklessly fabricate heterodox theories, exercise an alienated mind, wag a boastful tongue, paint imaginary sores and warts, and hurl vain denunciations? An insect bound to its season is alarmed and skeptical of the cycle of coming and going; a frog stuck in a well is dismissive of what is vast and distant. What is the reason for this? Sunk in benighted laxity, they contend over a single breath; clinging to narrow ignorance, they guard the railing of their well. How could they know the longevity of heaven and earth or the magnificence of the boundless ocean? Meng Ke said: 'What people know is not as great as what they do not know.' How true! Observing the teachings set forth by the three sages, all state that there is no extinction. Their texts are vast and extensive, difficult to cite in full; I shall merely raise two matters to speak of them tentatively. The 'Meaning of Sacrifices' says: 'Only the filial son can feast his parents.' The 'Transport of Rites' says: 'Fasting for three days, one will surely see the one to whom sacrifice is offered.' If one claims that feasting is done to what cannot be feasted, and seeing is of what cannot be seen, this contradicts the classics and turns one's back on one's parents—such talk should truly cease. As for the treatise on the extinction of the spirit, it is something We have not yet comprehended.
10.5
Letter from Dharma Master Fayun of Zhuangyan Monastery to Dukes, Kings, and Court Nobles
10.6
The Sovereign's edict replying to his ministers regarding the Treatise on the Extinction of the Spirit is now delivered to you. The spirit is profound and tranquil, knowable yet ineffable. Its meaning was not clarified even when passing through Confucius; its principle remained obscure even when traversed by the Duke of Zhou.
10.7
Our Sovereign concentrates heavenly illumination upon the origin and aligns with the Dao to respond to the opportune moment, deigning to reply to his ministers with thorough and meticulous instructions. As the rites of filial offering are made manifest, even Jie would cherish the devotion of Zeng Shen and Shi Qiu; as the words on the three times are elucidated anew, even Zhou would embrace the aspiration of Sadāprarudita. Who among those not made of grass and trees would not sing praises? I hope you will join in imbibing these refined principles and offer your shared praise. Presented by Shi Fayun.
10.8
Reply from the King of Linchuan
10.9
I have received the imperial edict replying to the Treatise on the Extinction of the Spirit which you sent. Prostrating, I examined its profound purport: the principle is subtle and the diction consummate. The ways of the two teachings harmonize in our present era, and the three times serve as pillars and beams today. It is sufficient to cause those who have lost their way to turn back on their own, and the wondrous destination to shine even brighter. In the near future, when we meet face to face, I shall analyze it in further detail. Xiao Hong bows with folded hands.
10.10
Reply from the King of Jian'an
10.11
I am honoured by your kind message presenting the imperial edict replying to his ministers on the Treatise on the Extinction of the Spirit. The heavenly insight reaches far and bright, and the sage's sentiment arises profoundly. Prostrating, I examined its mysterious subtlety, which truly enlightens my mediocrity and ignorance. That you should condescend to favor me with it, I deeply acknowledge your sincere regard. [Xiao] Wei bows with folded hands.
10.12
Reply from the King of Changsha
10.13
You have kindly shown me the imperial edict replying to his ministers on the Treatise on the Extinction of the Spirit. The sagely intention is deeply concentrated, and its timely illumination reaches far. It can serve as a fish trap and hare snare for mistaken views, instructing and guiding the benighted mind. Grinding and gazing upward, turning it round and round, it cleanses defiled thoughts. That you could favor me with it, I keep your kind regard deeply in mind. Xiao Yuanye bows with folded hands.
10.14
Reply from Prefect of the Masters of Writing Shen Yue
10.15
That the spirit is fundamentally inexterminable is something to which I have long submitted with reverence; talk of the spirit's extinction truly caused me shock and dismay. Recently, when Dharma Master Yue came out from the palace, I also received a copy of the imperial reply to the ministers; I welcomed it with joy, placed it atop my head, and perused it without weariness. Not only does it subdue these heterodox paths, it can forever shatter the hosts of Māra. The simultaneous promotion of Confucius and the Buddha resides precisely herein. It is truly an unalterable wondrous purport, a boat and raft for myriad generations. I have also examined that treatise slightly, questioning and scrutinizing it; I shall soon present it in full. Shen Yue bows with folded hands.
10.16
Reply from Guanglu [Dafu] and Right Commander of the Crown Prince Fan Xiu
10.17
Xiu bows with folded hands. Prostrating, I have read the imperial edict replying to his ministers regarding the Treatise on the Extinction of the Spirit. The sagely illumination is profound and deep, and its dynamic mirror is keenly pertinent. Extensively citing external classics, it promotes this internal teaching, enlightening the benighted, releasing the obstructed, and instructing the unenlightened. It will cause the four seas to look up with reverence and the ten directions to praise and clap their hands; deviant views will close their mouths, and the monastics and laity will rejoice alike. I have reverently recited it, and whether waking or sleeping, I have written it upon my sash. That you have favored me with its presentation, I deeply receive your mindful regard. Fan Xiu bows with folded hands.
10.18
Reply from Governor of Danyang Wang Ying
10.19
I am honoured by your message and have prostrated to examine the imperial edict on the non-extinction of the spirit. The sagely thoughts are incisive and deep; the heavenly sentiments billow forth like clouds. The principles and models it sets forth melt doubts like melting ice; pointing to matters and framing words, it illuminates all like the radiance of the sun. It opens the minds of the ignorant and foolish, and removes the blindness of the impaired. Among all conscious beings, none does not take it to heart with reverence. I have reverently written it upon my sash, to uphold it until the end of my days. Disciple Wang Ying bows with folded hands.
10.20
Reply from Secretariat Director Wang Zhi
10.21
I am honoured by your message and have prostrated to examine the imperial reply to his ministers on the Treatise on the Extinction of the Spirit. Its purport is lofty and its principles are vast, illuminating as if banishing darkness. I have long revered the Buddha's teaching and practiced what I had learned of old, which has its own history; it is not merely echoing what is distant and great to flatter the heavenly intention. Furthermore, the two explanations deigned in the reply subdue the mind and illuminate what is heard and seen. I know not how else to expound the mysterious way and glorify the sage's exposition. Moreover, it prevents empty illusions from confounding the true, and the internal and external remain free of entangled obstructions. I truly harbor joyful praise; condescendingly favored with your transmission, my gratitude is exceedingly deep. Wang Zhi bows with folded hands.
10.22
Reply from Right Vice Director of the Department of State Affairs Yuan Ang
10.23
I am honoured by your message and have prostrated to read the imperial edict replying to his ministers regarding the Treatise on the Extinction of the Spirit. Reading it repeatedly, I was instantly awakened from benighted fetters. The conscious spirit is dark and silent, and its principle is difficult to fathom; how could an ordinary, foolish person like myself explore it? Taking it from within my own bodily frame close at hand, I still use it daily without knowing it; how much less can I fathom what is obscure and dark, where principle reverts to doubt and confusion! Looking up to the sacred scriptures, they explicitly state that it is not non-existent; one should merely take refuge in its existence through the ancestral teachings. To discuss existence by approaching existence still fails to exhaust the nature; if one then discusses non-existence based on non-existence, this is indeed far off the mark. Were it not for spiritual understanding standing uniquely aloof and dynamic insight being peerless, who could wondrously fathom the words of non-interruption and deeply realize the purport of continuity? Furthermore, drawing two similes as proofs, one clearly sees the spirit's presence. Seeking it through the three times, the principle of non-extinction becomes ever more evident. It may truly be described as: 'The more one bores into it, the harder it becomes; the more one looks up at it, the higher it seems.' This will cause the dust of numerous perplexities to disperse and the hosts of the confused to return to the path. Reciting it reverently without wearying, my dancing for joy knows no bounds. Disciple Yuan Ang bows with folded hands.
10.24
Reply from Chamberlain for the Palace Guard Xiao Yu
10.25
I am honoured by your message and have prostrated to read the imperial edict replying to his ministers regarding the Treatise on the Extinction of the Spirit. Although the three times are clear and the One Vehicle is profound, some remain biased and obscured, still clinging to deviant paths. The Sage Sovereign explores the hidden, searches the subtle, concentrates his spirit, and connects with what lies beyond form; he exhausts principles, realizes natures, and encompasses heaven and humankind. Discriminating between the internal and external, his diction and purport are classical and profound. Not only are sentient beings freed from confusion, but even icchantikas are instantly enlightened. This will spread throughout the four seas and provide a model for future generations. That you have kindly enabled me to see and hear it, I am deeply indebted. Your solitary son Xiao Yu bows his head with folded hands.
10.26
Reply from Minister of Personnel Xu Mian
10.27
The heavenly purport replying to his ministers on the Treatise on the Extinction of the Spirit was roughly shown to me the other day. I am honoured by your message sending it again, and have prostrated to study it with care. It exhausts principles and penetrates silence; its refined meaning enters the spiritual realm. Its phrasing and meaning are both luminous, transcending far beyond the secular realm. Respectfully examining the three times, it is as clear as dispersing benightedness. Not only do I reverently recite and uphold it, I shall promptly have it distributed to the unenlightened. Having been favored with your kind regard, Disciple Xu Mian bows with folded hands.
10.28
Reply from Palace Cadet Lu Guo
10.29
Guo pays homage. Prostrate, I have perused the imperial decree answering the ministers' examination of the Treatise on the Extinction of the Spirit. Indeed, proceeding from the unfixated root rests in silence and halts thought; hidden within the tathāgatagarbha, it is remote, profound, and difficult to express in words. Therefore, it caused Zhongchu to establish his clinging to the fire and fuel, and Huiyuan to broadly set forth the difficulty of extinction and rekindling. Transmitted doubts and manifold arguments have fallen into confusion and decadence for long years. Yet the Imperial Sagacity is naturally endowed; his holy illumination is innate knowledge. Discerning the roots of beings, he dispenses medicine; adapting to conditions, he deploys expedients. Thereupon he expounded the rites to straighten the crooked, pointing to filial piety to reveal a corner of truth. Truly, because delusion sprang from secular studies, he used the secular to illustrate the Dao; because perplexity was drawn from external texts, he approached the external to elucidate the internal. Giving free rein to words, he produced marvels; relying on the principle he held, he fortified it like moats and walls. Across the three times he shoulders all living beings, shattering darkness in the present and cleaving nets in the future. Within a single writing tablet, what is not beneficial? How could the benefits of even a few words be completely detailed? Having been born with past blessings, I share the same time with this supreme virtue. Participating in receiving these remaining discourses, I leap with joy and carry them upon my head. That you did not overlook me with your gracious bestowal leaves me deeply holding earnest thoughts. Lu Guo pays homage.
10.30
Reply of Xiao Chen, Cavalier Attendant-in-Ordinary.
10.31
Your disciple Chen pays homage. Graced by your notice, I have prostratively seen the imperial decree answering the ministers' examination of the Treatise on the Extinction of the Spirit. It wondrously probes the divine workings and brings the ritual teachings into full play. Truly, it suffices to enhance the radiance of the pure Dharma and cause Confucian schools to respect their pursuit. Sentient beings awaken to the condition-enlightened ones, and the people contemplate the way of filial piety; the root of human relationships is made all the more illustrious through this. Deceitful distortions of the classics that disrupt common customs collapse of themselves without need of striking. Reading and chanting it, I dance with joy, unable to bear my veneration. My younger brother was dull and short-sighted, incurring guilt; he is now under prosecution. In both public and private matters, I am scorched with anxiety, my emotions and thoughts shaken. I have nothing with which to look up to and praise the grand design, or to respond to and extol the refined meanings. Receiving the transformation that opens up the Dao, I prostratively feel apprehension and shame. Your generous favor in extending this demonstration leaves me inscribing and drinking in your benevolent guidance. Your disciple Xiao Chen pays homage.
10.32
Reply of Wang Binqian, Attendant-in-Ordinary to the Two Princes.
10.33
Graced by your notice, I have prostratively seen the imperial decree answering the ministers' examination of the Treatise on the Extinction of the Spirit. The holy thought is profound and congealed; the heavenly principle is uniquely transcendent. In expounding the three times, the Buddhist meanings become illustrious; in adducing the two matters, the way of filial piety flows unimpeded. It stops the paths of far-fetched drilling and shuts the mouths of deviant tracks. It suffices to cause Māra's battlements to sink forever, and the peak of correctness to remain lofty for long. Your disciple prostratively cherishes the supreme Dao and complies with the heavenly norms; how could the leaping joy in my heart be measured by ordinary standards? Wang Binqian pays homage.
10.34
Reply of Lu Xu, Heir Apparent's Palace Groom.
10.35
Humbly favored with your transmission, I have prostratively seen the Supreme One's answer to the ministers' examination of the Treatise on the Extinction of the Spirit. Looking up and bowing down in prostration, I hesitate and bow my head to the ground. I have heard that sagely principle is of a single measure; Tang and Yu had no prior words for knowing the subtle springs that are spiritual. Today, alone receiving the Liang edict, the Dao carries forth so that the myriad beings are rescued from their sinking delusions; virtue endures so that the nine realms extol its illuminating divination. Only thus can the people be aroused and virtue nurtured, their reception and guidance being equal for a hundred years; the toiling people and moving creatures can all be subdued for a thousand ages. The Dharma Master's wisdom is deep and decisive; your upholding of the transmission is universally approved. Your intention is harmonious, penetrative, and acute; bearing the spirit of the spiritual, you achieve success. Lu Xu pays homage.
10.36
Reply of Xu Gun, Gentleman of the Yellow Gates.
10.37
Gun pays homage. Graced by your notice and receiving your demonstration of the imperial decree answering the Treatise on the Extinction of the Spirit, prostratively perusing its profound intent purges my heart and clears away burdens. I reflect that the root of the imperceptible and inaudible is difficult to seek, and the source of the wondrous and arcane cannot be seen. Were it not for a supreme sage, there would be none to speak of its principle; were it not for the utmost sagacity, how could one express its ultimate? The August Emperor thoroughly probes the spirit, embodies tranquility, and reflects on the Dao. Dwelling in the subtle, when he gives voice to virtuous sounds, the three times become manifest of themselves; spreading good words, their echo is received across a thousand li. Truly it harmonizes with ritual respect, its righteousness moving humans and deities alike. The principle fans the mysterious breeze, and virtue covers the unseen and the manifest. The vast long night of enduring darkness suddenly turns to dawn; the squirming foolish beings are singly awakened in a single morning. It stimulates the hidden merits of the Deer Park and pours down the stream of the Dharma into daily practice. The grand name spreads forever, and flourishing fruits race forth. Those who are lost and stagnant know to turn back, and sinking doubts naturally subside. Your disciple's devotion has long been deep, and my joy is doubled and redoubled. I shall carry it with me continually, not daring to let it fall; yet my ladle-measuring and tube-gazing leaves me feeling as if I have missed the whole. Xu Gun pays homage.
10.38
Reply of Wang Jian, Palace Attendant.
10.39
Graced by your letter and having received for perusal the imperial response answering the ministers' examination of the Treatise on the Extinction of the Spirit, the sacred intent mysteriously illuminates, enlightening the ignorant multitudes; the meanings reveal the obscure and subtle, and principle declares the quiescent and dark. Indeed, the sutras expound the doctrine of the past body, and the Appended Statements narrate the discourse on the wandering soul; what the foolish and shallow have discerned is already not extinction, how much more so when sagely thought is grand and far-reaching, exhausting principle and probing the subtle! Adducing texts and verifying them by classics, it is as brilliant as melting ice. Those with physical eyes devoutly and respectfully redirect their minds; the crowds of deluded and burdened amend their frivolous hearts. It clarifies the past and instructs the future. Prostratively receiving this profound teaching, my leaping with joy knows no end. Wang Jian pays homage.
10.40
Reply of Liu Yun, Palace Attendant.
10.41
Graced by your notice and favored by your bestowal of the imperial answer to the ministers' Treatise on the Extinction of the Spirit: Indeed, the ultimate destination is not twofold, and the fundamental purpose is originally one. To continue the past without interruption is the grand model of Buddhist instruction; to enter the chamber and accommodate the sound is the profound intent of Confucius's classics. The two sages of the internal and external accord with one another like shadow and echo. Although principle is inherently thus, doubts and attachments were evenly split. Prostratively receiving the profound intent, it illuminates like dispelling ignorance; looking back on the encounter with the mysterious purport, it thoroughly probes the spirit and knows tranquility. Expressing empathy to the fullest degree, Heaven and Earth are similar. Doubts left open for a thousand years dissolve like spring ice; the inversions of an entire lifetime disperse along with floating clouds. Reverently reciting and pacing in circles, I shall always rely on it for absolute liberation. That your kind remembrance reached me makes me truly sad and grateful. Your disciple Liu Yun bows his head and speaks.
10.42
Reply of Liu Deng, Attendant-in-Ordinary.
10.43
Graced by your notice and favored by your bestowal of the imperial response answering the ministers' examination of the Treatise on the Extinction of the Spirit: the profound intent is lofty and remote, and principle exhausts the subtle and arcane. I consider that in cultivating causes to tend toward fruits, the spirit does not have two consciousnesses; attaining extinction through the Dao, the Buddha has only one nature. The people of Yin showed the folk to possess sentience; Confucius said that when sacrificing, the spirits are present. In some cases, principle transmits wondrous awakening; in other cases, meaning expounds innate knowledge. Yet Yang and Mo argued in confusion, drilling holes in vain; their stagnant rigidity persisted, especially obscuring the teaching of names. The holy mind's profound insight confirms this without gap. Grasping the collar and holding the main cord, he spreads open the hairs and meshes. Moderating the Three Dynasties, drawing them toward the same destination, he truly borrows both Dharmas, bright and unhindered. Prostratively receiving and pondering it, doubts and parsimony are both exhausted. That your coming notice reached me makes me deeply moved with sorrow and gratitude. Liu Deng bows his head and speaks.
10.44
Reply of Wang Mao, Supervisor of the Heir Apparent's Household.
10.45
Mao pays homage. Graced by your notice, I have prostratively seen the imperial decree answering the Treatise on the Extinction of the Spirit; carrying it upon my head with leaping joy, I cannot keep from dancing. Although the spiritual principle is vast and boundless, beyond the reach of established speech, the bequeathed texts of the ranks of sages are brilliantly manifest. None fail to clap their hands and clasp their robes in reverence, standardly complying with the constant canons. How could one falsely advance hollow fabrications, grievously slandering the ancient edicts, claiming that future karmic conditions cannot be expected, and abandoning the supreme rites of offerings and sacrifices? The path of delusion is vast; the road back has nowhere to anchor. Once suffering and emptiness arrive, there is regret but no remedy. The Lord above embraces brilliance and embodies sagacity, wondrously probing truth and falsehood. Putting forth righteous arguments to illuminate his words, he serves as a boat and ferry for the drowning. How could it merely be that devas and humans praise and admire it? Surely the Buddhas also reflect their light upon it. Your disciple has long rested his mind on relying upon the Pure Land; repeatedly meeting with auspicious fortune, I happen to encounter a flourishing age. I shall now accumulate future causes and forever be molded by compassionate guidance. The sincerity of my delighted joy does not stop at today; not yet having attained an audience, I have always deeply yearned for you. Having recently paid a visit, I had no means to convey this in person. Wang Mao pays homage.
10.46
Reply of Yu Yong, Minister of the Court of Imperial Sacrifices.
10.47
Graced by your notice and favored by your bestowal of the Supreme One's imperial response answering the ministers' Treatise on the Extinction of the Spirit, before I finished perusing it, the mist and clouds were cleared once more. I reflect that creeping creatures possess sentience, while grass and trees have no consciousness. The blind treatise on the extinction of the spirit sought to equate what has sentience with this lack of consciousness, even claiming that the knowledge of all aspects also comes to an end along with the physical frame. This is truly lamentable in principle! Were it not that virtue accords with Heaven and Earth, equally great within the realm, encountering this day of turning back the current and meeting the moment of imbibing transformation, the words of the two truths could not have been spread, and talk of the three times would have nearly ceased. The Holy Emperor pities these four kinds of born beings who are sinking into the six destinies; examining and comparing Confucius and the Buddha, they mutually attest to one another. He causes the furthest land to know the sea, and the Nether Regions to see the sun. His supreme words are as bright as the autumn sun; the manifold doubts dissolve like spring ice. Although he put forth the treatise to magnify the Dao, his virtuous influence moving pure breasts, I, participating in hearing this instruction, look down and rejoice in my past karma. The Dharma Master, cherishing the Dharma gate, deeply shares in this celebration. I shall reverently praise, relish, chant, and recite it from beginning to end without tire. Your disciple Yu Yong pays homage.
10.48
Reply of Xiao Ang, Administrator for the Prince of Yuzhang.
10.49
Graced by your notice and proclaimed demonstration of the imperial response answering the ministers' examination of the Treatise on the Extinction of the Spirit, the holy decree dissects it, causing those who are deluded to become clear. That the spirit is not extinguished is evident in the universal proclamations; since principle is subtle and silent, it consequently gave rise to delusion. The Lord above's perceptive illumination knows what is to come, and his mirror surpasses what conceals the past. Displaying wondrous thoughts beyond the subtle springs, he attacks the erratic theories of heterodoxy. Furthermore, adducing the Book of Rites, he verifies the true and false; the way of filial piety and respect is only now broadly propagated. The solitary son Xiao Ang bows his head and pays homage.
10.50
Reply of Yu Tanlong, Grandee of the Palace.
10.51
Graced by your notice, I have prostratively seen the Lord above's response answering the ministers' examination of the Treatise on the Extinction of the Spirit; my dark ignorance was awakened, shining brightly with illumination. Indeed, supreme principle is empty and quiescent; the destination of the Dao is void and subtle. Only the ultimate wisdom of the highest sage could exhaust its wondrous reality; ordinary mortals of floating lives naturally cannot discern its mysterious depths. As I have heard, the treatise's author claimed that the teachings handed down in the classics are merely traces of instruction, whereas the ancient books of the Buddha are deceptive and strange, difficult to comprehend through reason. Here words and speech are cut off. We have looked up to the holy thoughts toiling to analyze and explain the feelings of the multitudes for the ministers; how could one not rejoice and praise it? Inscribing and imbibing the bright decree, I shall embrace it from beginning to end. The Dharma Master's canonical instructions make me all the more ashamed and grateful. Your disciple Yu Tanlong pays homage.
10.52
Reply of Xiao Mi, Heir Apparent's Companion.
10.53
Favored by your demonstration of the imperial decree answering the ministers' examination of the Treatise on the Extinction of the Spirit, before I finished perusing it, my heart leaped with joy. The Lord above concentrates his spirit with heavenly endowment, nearing sagacity and possessing many abilities. Its profound writing is imperishable; its words overflow beyond the Appended Statements. The meanings are verified by the Zhou Classics, whereupon the sentiments of governance through filial piety are made manifest; the purport embraces the Buddhist texts, and the mind of great compassion is all the more earnest. I respectfully place it at the corner of my seat and lay it upon my armrest and pillow, studying it whether waking or sleeping, and forever writing it upon my sash. That you did not overlook me with your demonstration leaves me cherishing your generous kindness. Your disciple Xiao Mi pays homage.
10.54
Reply of Wang Sengru, Palace Censor.
10.55
Graced by your notice and favored by your bestowal, sending the Lord above's response to the ministers' inquiry on the Treatise on the Extinction of the Spirit, prostratively perusing it repeatedly, I deeply delve into and revere it. Dispelling ignorance and removing obscurations, it is as bright as parting clouds. I consider that matters hidden and difficult to form cannot be expounded except by a sage; when principle is quiescent in its realm, in the foolish it becomes delusion. Were it not that his spirit transcends beyond the Appended Statements and his thought exceeds before the subtle springs, how could he illuminate these subtle words? Like hearing bells and chiming stones piercing this wondrous realm, there are no overgrown paths. Admonishing them with the necessity of offerings, showing them that the spirits are as if present, he prevents the author of the treatise from being permanently mired in distant limping, and the stubbornly erroneous from forever sinking in the ocean of delusion. Constantly receiving the profound designs, who would not be joyful and solemn? Composing this reply, I cannot fully express my dancing with joy. Wang Sengru presents homage.
10.56
Reply of Wang Yi, Vice Minister of the Yellow Gates.
10.57
Graced by your notice and favored by your bestowal of the imperial response answering the ministers' examination of the Treatise on the Extinction of the Spirit: indeed, the Vast Heaven is mysterious and silent, originally cutting off speech and discussion; human nature and the Dao of Heaven are inherently difficult to hear. Yet benevolence that loves and nurtures is stimulated according to conditions; teachings that guide and induce are handed down in accordance with matters. Pitying the restricted frogs in the valley well, sorrowing over the endangered cicadas in their brief inches of time, his thought springs from the spiritual heart, and his words are subtle in the mirror of principle. Adducing and relying on the former classics, the text is concise and the intent is profound; concentrating the spirit in quiescent concealment, a single principle can thread them all. The ancient records are manifold, but a single word can cover them. He manifests the hidden intents of the ranks of sages and resolves the stagnant delusions of all antiquity. Survival and extinction are understood from this, and filial respect flourishes because of this. Truly it suffices to warn the double darkness and serve as a model for a hundred generations; this is what is called 'Sagely designs are vast and great, fine words are abundantly illustrious.' Your disciple is both ashamed of discerning principle and even more ignorant of discerning sounds, yet I was able to participate in hearing the instruction of the Dao and behold the wondrous literary composition. Leaping with joy in the lower ranks, may it forever bequeath the sagely standard. Your disciple Wang Yi pays homage.
10.58
Reply of Wang Tai, Gentleman of the Ministry of Personnel.
10.59
One day, having been graciously granted admittance to an informal feast, I happened to hear that the Secretariat had a treatise claiming the spirit and body perish together. This person was rash and unreasonable, far from human feelings. Merely with my humble talent, I was unable to break the horns of Wulu. Graced by your notice and favored with your demonstration, the holy decree subtly adduces the way of filial piety and brings forth dark accord. I shall respectfully search and chant it to forever dispel ignorance and delusion. Your disciple Wang Tai bows his head and pays homage.
10.60
Reply of Cai Zun, Palace Attendant.
10.61
Graced by your notice, receiving the proclaimed imperial decree answering the inquiry on the Treatise on the Extinction of the Spirit: indeed, the spiritual principle is mysterious and wondrous, truly difficult to encompass and debate. Even though former sages expressed care, later talents were still deluded. The heavenly decree thereupon explains it, as clear as dispelling ignorance; it inherently surmounts ten thousand ages to possess marvelous awakening, and will be handed down to the future as imperishable. Prostratively receiving what I heard at court, my leaping with joy is manifold and deep. I respectfully write it on my sash to forever dispel delusion and stagnation. Cai Zun pays homage.
10.62
Reply of Wang Zhongxin, Magistrate of Jiankang.
10.63
Zhongxin states: You have condescended to inform and graciously show me the imperial decree replying to a subject regarding the treatise on the extinction of the spirit. Respectfully reading its profound beauty, I can scarcely contain my joy and leaping. The Emperor's sagacious nature comes naturally from Heaven; his spiritual faculties are uniquely far-reaching. The five rites illuminate externally, and the three knowledges shine within. When the golden wheel turns gently, the Dao delivers the eight directions; once the jade libation-cup is arranged, filial piety flourishes in the seven ancestral temples. He reveals the sun of wisdom in the clear Han River of the sky, and spreads the Dharma cloud over the great chiliocosm. The meaning of "as if present" is expounded anew this morning; the clarity of eternal abiding is attested forever into future kalpas. Thus his virtue crowns the hundred kings, and his fame rises above myriad ages. Your disciple has lodged his mind in the Dharma gate and reverently trusts the great canon; my sincere feeling of leaping and dancing goes deeper than the wild ducks playing among the duckweed. Wang Zhongxin bows in reverence.
10.64
Reply of Shen Ji, Adjutant for External Military Affairs to the Prince of Jian'an.
10.65
Your disciple Ji bows in reverence. You have condescended to show me the imperial decree replying to a subject regarding the treatise on the extinction of the spirit. Respectfully, I am profoundly joyful and leap for joy. Your disciple ventures to consider that the Dao does not propagate itself; its propagation truly depends on human beings. A human being requires insight; insight requires the appropriate position. What the *Book of Changes* calls "the great treasure of the sage is called position"—how could this not be its meaning? Yet sometimes there is the position without the right person, or the right person without the position. For these three to be complete is an exceedingly difficult matter in principle. Therefore Xuan-ni put down his brush at the capture of the lin, and Meng Ke examined himself regarding his heavenly nobility; in truth, they lacked the position. Alas! The true transformation was nearly submerged and lost! The present Son of Heaven, with benevolent sagehood and flourishing brilliance, occupies the most exalted position. Mount Zeng may be blown away by the breaths of many, yet his harmony cannot be moved; bells and drums may be disturbed by the noise of fowl and pigs, yet his music cannot be interrupted. He will cause the trembling black-haired people to be delivered from their long night. Were his virtue not joined with Heaven and Earth, who could accomplish this? Your disciple early on was bathed in the spiritual wind and had already heard of it. Yet the flocking sparrows still obscure one another, and the gates of flying tumbleweeds still weave contentions among themselves. When the sage's intention was handed down, the phrasing was exalted and the principle satisfying: urging the good deeds of humans and gods, and cautioning against the supreme body [of transmigration]. A single word served as an instruction, and both inner and outer rejoiced together. When a toddler is about to fall into a well, even common people feel sorrow; how much more so when the sagacious compassion governs all beings, must it take commiseration as its mind? Even being able to demonstrate that a white horse is not white was still subordinated to the Golden Mean. When it comes to the spirit enjoying itself beyond the workings [of form] and intending to propagate transformation, what need is there to speak of mountain demons wearing out their cheeks and tongues? The traces of the spirit and heavenly nobility are originally not for pryings and peerings; that it was condescendingly demonstrated makes me ashamed before mysterious virtue. Your disciple Shen Ji bows in reverence.
10.66
Reply of Sima Jun, Director in the Ministry of Sacrifices.
10.67
You have condescended to inform and graciously show me the imperial decree replying to a subject's examination of the meaning of the extinction of the spirit. Respectfully reading it over and over, I chant and dance. Consciousness and deliberation are deep and hidden; the spiritual soul is dark and subtle. Close footsteps cannot overtake it; ordinary sentiments cannot measure it. The external sages knew it was like this, which is why they restrained themselves and did not discuss it. Hence, even when examining Confucius, he was still reserved regarding [spirits in] the classics; the Duke of Zhou had not yet brought it to light. Yet the mediocre sort recklessly rationalize and trust what they see, drawing with an awl and peering through a tube, their deviant views rising like sword-points. Merely courting the reputation of departing from the virtuous, they end up lost regarding the reality of snow and frost. For foolish delusions to reach this point is deeply pitiable and lamentable. Our Sovereign's Dao covers the dark and the manifest; his brilliance exceeds the sun and moon. He exhausts the extremities of Heaven and Earth, and plumbs the secrets of the beginning and the end. Hating that foul weeds and purple might impair the true red hue, or that common stone and pheasants might confuse jade and the phoenix, he thereupon issued this from his sagacious breast, sending down these elegant principles. They are truly sufficient to glorify wondrous awakening and rescue those sunk in the mire. Nearby, they illuminate the utmost reach of nature and soul; afar, they clarify the root of filial virtue. Truly, they make deviant teachings sever their heterodox intentions, and those who face the right direction intensify their longing admiration. Through good fortune, I have mistakenly participated in receiving the potters' wheel of transformation; bathed in beneficence and drinking harmony, I have redoubled rejoicing. That this circulation has reached me so thoroughly leaves me ever more deeply indebted. Sima Jun bows in reverence.
10.68
Reply of Shen Gun, Officer of Merit to the Prince of Yuzhang.
10.69
Gun bows in reverence. Your disciple ventures to think that the way of mutual intercourse must be accomplished by give and take. As for continuing to be foolish and not offering inquiry, it vainly brings about the flitting view of a rushing moment, which ought almost to be set aside. Thus, to cut oneself off from questioning and receiving instruction, while regarding the profound as too exalted to spy into, is truly a matter of personal shame. Merely having an obscure understanding of cause and effect and a narrow discipline, I truly hope that by treading on frost without retreating, the solid ice might be reached. Yet the Dharma master's vast mind is like mountains and marshes, fortunately able to harbor defects; though I had not yet ascended the hall, you summoned me with the stream of Dharma. Du Yi said: 'Summoning a thirsty horse to the gushing spring, it arrives without waiting for the whip.' You have condescended to show me His Majesty's reply to his subject regarding the treatise on the extinction of the spirit. Morning and night I respectfully read it, forgetting fatigue and sleep. Erecting this pillar of the Dharma, it guides that stream of confusion. Natural familial bonds are articulated, and the three times are distinguished; the conditions of ghosts and spirits may thereby be sought. Yet they say the ocean is truly vast—who can know it? They say Heaven is supremely high—it cannot be measured. The sagacious treatise plumbs the depths; its purport transcends the commentaries of the *Changes*. My ignorant mind is easily sluggish—how could it fathom this? Vainly inscribing this late presentation, I am in the end ashamed before drilling and gazing upward. Your disciple Shen Gun bows in reverence.
10.70
Reply of Wang Ji, Officer of Merit to the Prince of Jian'an.
10.71
You have graciously shown me the imperial decree replying to a subject's examination of the treatise on the extinction of the spirit. I venture to think that the spirit is dark and silent, and past sages did not transmit it. Xuan-ni still spoke of not discussing it; Master Zhuang vainly fabricated words about it. Seeking it in the bamboo tablets, one truly sighs over deep entanglement and mistaken perception. Now, this treatise issues forth with profound heavenly thought, its subtle purport concentrated and deep. The ultimate principle having been broadened, the workings of filial piety are also fully realized. It is truly sufficient to stride beyond myriad ages and illuminate coming generations. Your disciple was born into a flourishing era and has been privileged to behold these sagacious writings. Doubts having melted like ice in my bosom, my perplexities were genuinely dispelled at once. Among all those possessed of spiritual sentience, who would not drill and gaze upward? How much more should an ignorant person like me be deeply stirred to dance for joy! Wang Ji bows in reverence.
10.72
Reply of General of the Right Guard Wei Rui.
10.73
The ultimate principle is empty and quiescent, dark and obscure, difficult to distinguish. To call it existent seems non-existent; to call it non-existent, it is truly existent. It is more subtle than the discourse of Laozi and more refined than the teachings of the Śākya. Words shining in golden texts and literature illuminating royal records have existed since long ago. The Sovereign's Dao encompasses the universe; his brilliance equals the sun and moon. The hidden and manifest workings are surely illuminated by him; the essentials of being and non-being have already been perused. Thereupon he condescended to issue this brilliant treatise, replying to and analyzing his subject, guiding and enticing most deeply, so that instruction and principle are thoroughly harmonious. Whoever has a mind, who would not rejoice in good fortune? Having been shown the imperial work, I reverently read and chant it. Defilements and begrudging thoughts vanish like clouds, redoubling my perpetual joy. The Dharma master's fruition is deep, and our past affinities meet today: departing from the five desires to enter the eight liberations, leaving the three realms to proceed to the One Vehicle. Having further been privileged to hear your virtuous voice, I am all the more moved to rejoice and praise. That your gracious message has touched me leaves me with profound gratitude. Wei Rui bows in reverence.
10.74
Reply of Xie Chuo, Chamberlain for Law Enforcement.
10.75
Chuo bows in reverence. You have condescended to inform and show me the imperial decree replying to a subject's examination of the treatise on the extinction of the spirit. Respectfully perusing these profound designs, they purify my soul's palace. Having refuted flawed arguments, they truly resolve the doubts of the multitude. I venture to think that human life is the most spiritual, and the functioning of the spirit is boundless: at the highest, knowing the future and concealing the past; next, approaching the multitude and entering into the subtle. Viewed from this perspective, in principle there is nothing that can be extinguished. Therefore Ruism explains its sacrifices, and Buddhism serves great compassion. Illuminating the conditions of life, both inner and outer teachings elucidate it; this was already enough to dispel stagnation. How much more so when the heavenly instruction is earnest and patient, drawing on ever broader analogies: expanding the endowment of the common people, and cultivating the karma of consciousness in the spiritual essence. Truly it causes the blind to open their eyes and emerge from hindrances, sitting and plumbing the twofold mystery. Deviant paths having been cut off, the right road is returned to. The disputant feels ashamed of his stubborn adherence, and Master Mang awakes from his incurable illness. Among all who possess sentience, who would not offer praise? Yet your disciple merely harbors the wish to wander with sages, while remaining utterly blind from peering through a tube. Lifting it to my head and dancing with joy, I will forever rejoice in this sheltering guidance. Xie Chuo bows in reverence.
10.76
Reply of Fan Xiaocai, Libationer to the Minister of Education.
10.77
Your disciple Xiaocai bows in reverence. The imperial decree replying to a subject's examination of the treatise on the extinction of the spirit has reached and been shown to me. I venture to think that Pengsheng standing like a boar manifested blame upon the Duke of Qi; Yuanbo's dangling hat-strings was an exalted deed in Han history. Furthermore, taking the severed tally as an analogy, the meaning lies in its necessary preservation. That the spirit is not extinguished is the consistent thread of both Dharma and the secular; to wish to extinguish the spirit loses both inner and outer teachings. This is what is called peering at the vault of heaven through a tube—how could one distinguish west from east? Or measuring the vast ocean with a ladle—how could one know even its outline? The imperial decree is vast and deep, attentive to wondrous forms; the sagacious feelings are full of commiseration, lingering over the sacrificial offerings. How could this merely cause the scriptural teachings to flourish? It truly causes the ignorant to awaken to the Dao. That your caring reach has extended so far, graciously distributing it to me, engraves this instruction and guidance so that it overflows my heart. Your disciple Fan Xiaocai bows in reverence.
10.78
Reply of Attendant Wang Lin.
10.79
You have condescended to inform me. Graciously showing me the Most Exalted's reply to his subject regarding the examination of the treatise on the extinction of the spirit, I have reverently exhausted my humble abilities to respectfully peruse the sagacious composition. Its resonance overflows metal and stone; its principle plumbs the abyssal spring. Its meaning penetrates the six lines of the hexagrams; its words encompass the three times. It is sufficient to make deviant scholars know the fundamental ancestor, and those on stray paths recognize how to return. Your disciple is fortunate to live in an era of peace and light, personally receiving abundant favor. Having once more been able to incline my ear to the heavenly creation and wipe my eyes before the spiritual literature, my sincerity in joy and leaping is truly boundless. That you have broadly bestowed and shared this with me leaves me with immense gratitude and joy. Your disciple Wang Lin replies.
10.80
Reply of He Da, Director in the Arsenal Bureau.
10.81
Da bows in reverence. I have received the letter you bestowed and the showing of the reply to a subject regarding the treatise on the extinction of the spirit. I have heard that the spirit is "as if present," yet seeking it among former kings, its abiding was not fathomed; that eternal abiding does not shift, it is only after bending the chest to it that one understands. Drilling and gazing upward into the abyssal secret, it melts away like thawing ice. Therefore we know that the diverse traces of the sage do not proceed from a single path; their uneven movements and responses fundamentally stem from the times. Now the frivolous currents have subsided, and ignorance is about to be dispelled. Since things have their readiness, the teaching was issued just for this: establishing the meaning of governing through filial piety, and clarifying the purport of the Awakened One. Among those who possess spiritual consciousness, who would not rejoice? How could Yan Di or Tai Hao contend with it? Neither Xuanyuan nor Tang Yao could compete in its brilliance. The towering, supreme virtue cannot be named; the luminous Great Dao reaches its pinnacle here. He Da bows in reverence.
10.82
Reply of Wang Jun, Registrar to the Prince of Yuzhang.
10.83
Jun bows in reverence. You have condescended to inform me. Showing me His Majesty's reply to his subject's examination of the treatise on the extinction of the spirit: I have heard that "dimly, as if seeing them" is a standard maxim of the ritual classics; now, "non-extinction" is the vast purport of the Dharma teaching. Yet the wondrous marks are empty and dark, and spiritual function is concentrated and quiescent. Were one not someone who embodies the Dao, how could one silently grasp its ancestral principle? If there were none who understood the subtle workings, there would be no way to mysteriously respond to its convergence. The sagacious monarch's traces penetrate the myriad workings of affairs; his mind wanders in the seven purifications. Pitying all living beings, warming and nurturing the myriad creatures, he washes away their hindrances and entanglements, exhorts them with liberating wisdom, removes their ignorance and delusions, and raises them to benevolence and longevity. Truly great is he who, as ruler, excels in the perfection of wisdom! Your disciple has served the Great Dharma for generations, receiving the Dao's instruction handed down in the family; yet my learning is shallow and my conduct loose, and the fetters of attachment still distress me. Having been able to partake of the sagacious teaching and participate in hearing this broad encouragement, through one sound one obtains understanding, and the myriad virtues may be attained together. My feeling of dancing for joy cannot be expressed in words. Your disciple Wang Jun bows in reverence.
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Linked texts (1)
- 弘明集 — 僧祐, Classical Chinese