廣弘明集 18

English (machine translation) 18

Language: English

18.1

Compiled by the Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang

Now, what is Dharma? It is what one relies upon as a standard for cultivation, purifying the spirit and washing away confusion to make one's destination. What is meaning (arrived principle)? It is that deep ground because of which a thousand sages do not alter their norms, and myriad deviations cannot deflect its orientation. The mundane dharma consists of the five constants: benevolence, righteousness, propriety, wisdom, and trustworthiness. A hundred kings have not altered its canon; the multitude of worthy ones have supported it so that it does not fall away. The supra-mundane Dharma consists of the two truths: namely, the ultimate and the conventional. They are that from which the Buddhas are born, and that depending on which all beings achieve transcendent awakening. Thus, while the mundane preserves the five constants and sinks in unbroken confusion, the supra-mundane relies upon the two truths, and superior wisdom increases in clarity. Therefore, the conventional and the ultimate are the steps and foundation for transcending the world, and the correct Dharma is the tracks and path for entering emptiness. Hence a treatise states: "Without the conventional, there is no way to reach the ultimate; without the ultimate, there is no way to dispel the conventional." It also states: "The Buddhas teach the Dharma always relying on the two truths." These, then, are the overarching established teachings. As for the streams of the lesser and greater [vehicles], the incomplete and complete [teachings], the canons of the three baskets and the eight treasuries: they illuminate the emergence and concealment of the dusts of the mind, explain the divergent paths of karmic retribution, bring comprehensive wisdom and understanding to mirror images in the mind, and comprehend the signs of the world to brighten spiritual illumination. To present things in this manner is called "doctrinal meaning." As for practicing in accordance with the teachings and reflecting upon the chamber of the spirit: then the four reliances correct one's practice, beginning with probing the consciousness entangled in inverted passions; the eightfold upright path illuminates the way, spurring a purified mind in the face of deluded objects; the three trainings open its profound chamber; the single thread unites its true source. Gradually imbuing and building the foundation, one will naturally attain its shore. Yet because the dark barrier is difficult to open, and the master mason easily goes astray, unless one relies on verbal methods, there is no way to ascend and attain it. Therefore, since ancient times, monks and laity alike have sought the ford, dredging their spirits and refining the workings of their minds, either composing treatises to guide understanding or delivering expositions to express their inner thoughts. Through words they reveal the holy mind, and by leaving traces they spread the profound principle. Formerly the Liang dynasty set forth these orientations; now the Tang further expands their dust-motes. Each has its own aspiration, making it clear that throughout the generations these words have never ceased.

18.4

General Table of Contents for the Doctrinal Meaning Section of the Hongming ji Compiled under the Liang Dynasty:
Treatise on Illustrating the Way by Sun Chuo of the Jin
Treatise on Rebirth by Luo Junzhang
Treatise on the Indestructibility of the Spirit by Zheng Daozi
Treatise on Karmic Retribution by Shi Huiyuan
Treatise on the Threefold Retribution by Shi Huiyuan
Treatise Refuting the Three Destructions by Shi Sengshun
Doctrinal Principle that the Spiritual Luminescence Attains Buddhahood by Emperor Gaozu of the Liang
Refutation of the Treatise on the Destruction of the Spirit by Xiao Chen
Refutation of the Treatise on the Destruction of the Spirit by Cao Siwen
Imperial Edict in Response to Ministers on the Indestructibility of the Spirit by Emperor Gaozu of the Liang
Letter to Nobles at Court by Shi Fayun
Letter to Venerable Shi by Xi Zuochi

18.5

General Table of Contents for the Doctrinal Meaning Section of the Expanded Hongming ji of the Tang Dynasty:
Preface to Explanations of Various Doubts and Meanings by Worthies and Sages of Successive Dynasties
Treatise on Resolving Doubts by Duke Dai An of the Jin
Letter to Master Yuan from Duke Dai An of the Jin (with reply)
Refutation of the Treatise on Resolving Doubts by Zhou Daozu
Second Letter to Master Yuan from Dai [An]
Dai's Reply to Layman Zhou's Refutation (with reply)
Letter to Dai from Master Yuan (with reply)
Inquiry on Retribution by He Chengtian (answered by Vice Director Liu)
Treatise on Discerning the Essence with Various Monks by Xie Lingyun of the Song (with letters)
Account of the Meaning of Buddhism in a Letter to the Marquis of Ancheng by Yao Xing, Ruler of the Later Qin
Treatises on Comprehending the Three Periods of Time, etc. (with replies by Master Kumārajīva)
Yao Song's Memorial Inquiring about Various Meanings (with Xing's replies, etc.)
Treatise on Shattering Doubts by the Tang Monk Shi Huijing (with an account by Shi Falin)
Three Letters to the Recluse Liu Qiu by the King of Jingling of the Qi
Preface to the Inner Canon by Shen Yue of the Qi
Expository Commentary on the Lectures on Behalf of the Crown Prince by Shen Yue of the Qi
Expository Commentary on Initiating Lectures on Behalf of the King of Jingling by Shen Yue of the Qi (with encomium)
Two Expository Commentaries on Lectures on Behalf of the King of Jingling by Shen Yue of the Qi
Request to the Emperor to Lecture by Crown Prince Gang of the Liang (with six exchanges of replies)
Preface to the Imperial Lecture on the Gold-lettered Prajñā by Lu Yun of the Liang
Account of the Lecture on the Meaning of Prajñā by Xiao Zixian of the Liang
Memorial of Thanks on the Conclusion of the Lecture by the Crown Prince (with reply)
Encomium on the Great Dharma Presented by Crown Prince Gang of the Liang (with memorial and reply)
Encomium on the Crown Prince's Lecture at the Xuanpu Presented by the Prince of Jin'an (with memorial and reply)
Preface to the Commentary on the Nirvāṇa Sūtra by Emperor Wu of the Liang
Preface to the Joined Jades of Dharma Treasures by the Prince of Xiangdong of the Liang
Preface to the Tattvasiddhi-śāstra by Emperor Jianwen of the Liang
Preface to the Forest of Epigraphs of the Inner Canon by Emperor Yuan of the Liang
Two Prefaces to the Wonderful Records of the Forest of Chan by the Tang Monk Shi Xuanze
Preface to the Forest of Gems in the Garden of the Dharma by Li Yan, Grand Master of Siyuan of the Tang
Letter of Reply from Crown Prince Zhaoming of the Liang Regarding a Request to Lecture (with three memorials and replies)
Memorial of Thanks from Zhaoming for the Imperial Gift of an Agarwood Ruyi Scepter
Definition of the Meaning of the Two Truths by Zhaoming (with refutations and solutions by twenty-two monks and laity)
Definition of the Meaning of the Dharmakāya by Zhaoming (with reciprocal questions and answers by six monks)
Two Memorials of Thanks from Zhaoming for the Imperial Instruction to Review the Lectures
Memorial of Thanks from Zhaoming for the Imperial Gift of the Lecture Commentary on the Nirvāṇa Sūtra
Memorial of Thanks from Zhaoming for the Imperial Gift of the Lecture Commentary on the Mahāsaṃnipāta Sūtra
Letter to the Marquis of Guangxin from the Prince of Jin'an of the Liang (with reply)
Five Treatises Establishing the Meaning of the Buddha's Teaching by Shen Yue of the Qi
Refutation of Fan Zhen's Treatise on the Destruction of the Spirit by Shen Yue of the Qi
Treatise on Dependent Origination Lacking Inherent Nature by the Chen Monk Zhenguan (with Zhu Shiqing's Treatise on Spontaneity)
Vow for the Three Divisions of the Entire Canon of the Northern Qi by Wei Shou
Vow for the Canon of the Zhou by Wang Bao
Vow for the Canon of the Precious Platform by Emperor Yang of the Sui
Preface to the Sacred Teachings of the Tripiṭaka by Emperor Taizong of the Tang (with memorials of request, thanks, and replies)
Preface to the Sacred Teachings of the Tripiṭaka by the Present Emperor (with thanks and replies)
Preface to the Commentary on the Prajñāpāramitā Sūtra by Chu Liang of the Tang
Letter to the Great Virtues Translating the Scriptures by Liu Xuan of the Tang (with reply)

18.6

Expanded Collection for the Propagation and Clarification of Buddhism, Part Four, Fascicle One: Doctrinal Meaning

18.7

Treatise on Resolving Doubts: by Dai An, Retired Scholar of the Jin
Letter to Master Yuan: by Dai An
Refutation of the Treatise on Resolving Doubts: by Zhou Daozu, Layman (with reply); Second Letter to Master Yuan: by Dai An (with reply)
Inquiry on Retribution: by He Chengtian (replied to by Vice Director Liu)
Treatise on Discerning the Essence (with back-and-forth questions and answers): by Xie Lingyun, Palace Attendant of the Song
Account of the Deep Meanings of the Buddha's Teaching: by Yao Xing, Ruler of the Qin (with reply)
Treatise on Shattering Doubts: by Huijing, Monk of the Tang (with commentary)

18.8

Treatise on Resolving Doubts

18.9

By Dai An of the Jin

18.10

Master Anchu asked Mister Xuanming, saying: "I have heard that 'A family that accumulates goodness will surely have an excess of blessings, while a family that accumulates non-goodness will surely have an excess of calamity.' It is also said: 'The Way of Heaven shows no favoritism; it constantly aids good persons.' These are standard maxims of the holy and penetrating, and magnificent standards for ten thousand generations. According to this, practice is achieved in one's own person, and blessings flow to later generations; evil is manifested in one's deeds, and guilt is incurred in the unseen realm. Yet when sages do good, in principle there is nothing left undone; when principle is exhausted and goodness accumulated, it ought to remain unchanged through successive generations. When not a single good act is performed and evil succeeds evil, they too ought to remain dark for a hundred generations. Thus goodness would have a constant gate, and evil a fixed lineage—so what benefit would there be in later generations engaging in cultivation? Furthermore, there are those who discipline themselves and walk the path, whose words and deeds do no harm, yet heavenly punishment and human suffering encompass them in every net; while those who indulge their nature, give free rein to their passions, and unrestrainedly practice violence and cruelty, enjoy honor and nobility throughout their lives, and their descendants flourish abundantly. Considering this, where after all is the retribution for accumulating goodness? Now, the five emotions and six desires are common to the human mind; cultivating restraint and erecting barriers are the most painful of external matters. If neither humans nor spirits blame one for what one takes or leaves, why not follow what is sweet rather than force oneself into what is bitter? I beg you to resolve my doubts and dispel this confusion." Mister [Xuanming] said: "Splendid is your question! Sima Qian said: 'How does Heaven repay good persons?' Xun Yue also said: 'Those who put on deceit and engage in treachery are self-sufficient in their single generation; those who preserve the Way and follow principle cannot avoid the distress of hunger and cold.' Those two gentlemen doubted it before us yet were unable to discern it; is it not fitting that you, my friend, should be confused by it now? Allow me to attempt an explanation. Humans are born endowed with the nature of the Two Modes (yin and yang), and are nurtured by receiving the qi of the Five Constants. Nature has spans of long and short, hence there is the difference between Pengzu's longevity and early death; qi has variations of fine and coarse, hence there is the distinction between the worthy and the foolish. These are fixed principles of nature that cannot be altered. For this reason, Yao and Shun were great sages, yet Zhu and Jun were born to them; the Blind Old Man was utter folly, yet he gave birth to Shun; Yan Hui was a great worthy, yet he died young without heirs; Shangchen was exceedingly evil, yet his descendants prospered; Boyi and Shuqi possessed supreme benevolence, yet they starved to death on a barren mountain; Robber Zhi indulged in cruelty, yet lived in wealth and joy to the end of his days; Bi Gan was loyal and upright, yet met death in an instant; Zhang Tang was a harsh official, yet his lineage wore the sable tails of nobility for seven generations. Instances like these cannot be fully recounted. If we examine them in the sages and worthies, it was thus; if we seek them among common people, it is likewise. Therefore we know that worthiness and foolishness, goodness and evil, long life and early death, adversity and success, each have their allotted destiny; they are not brought about by the accumulation of actions. With the profound vastness of Heaven and Earth and the immensity of yin and yang, how is a human within them any more than a grain of rice in the Great Granary, or the tip of a fine hair on a horse's body? Yet [people believe that] the trivial deeds of an ordinary man and the immediate habits of human affairs, each single good and each single evil, will bring about an unseen response, attempting to alter natural longevity or switch the sagacity of Zhu and Shun. That this is not so is readily understood! Therefore, the talk of accumulating good and accumulating evil was merely set forth for moral exhortation and instruction. Why do I say this? Human nature at birth is tranquil—this is the nature endowed by Heaven. Moving upon contact with things is the desire of this nature. Once nature's desires are awakened, they drift without restraint. Sages, to remedy this failing, establish teachings based on the divine way; thus the principle is subtle and the transformation is spread abroad. Following natural changes, they check and guide; thus the efficacy is mysterious and affairs are fitting. Therefore, within the six directions of the cosmos, they speak of it but do not debate it; people delve into it without knowing where it comes from, and use it daily without seeing its limits. They establish the study of ritual to enlighten profound ignorance, and nominal laws to bind external conduct. The worthy rely upon them to fulfill their aspirations; the unworthy strive toward them to avoid transgressions. They cause the affection of filial piety and fraternal love to run deep, the righteousness between ruler and minister to be staunch, the propriety between elders and youth to be ordered, and the amity between friends to be manifest. If one turns one's back on them, one becomes a person who has lost the Way, and criticism arises; if one turns toward them, one becomes a scholar of the teachings of names, and reputation becomes illustrious. Thus, in conducting oneself and harboring thoughts, how could a gentleman forget goodness even for a moment? Why must one cultivate the teaching and demand actual results in anticipation of retribution? If one can comprehend the profound purpose of the holy teachings and clearly examine where one's allotted destiny resides, one may dispel stagnation from the heart and no longer pray for verification in the unseen realm." Master Anchu then rose from his mat and said: "The principle has been obscured for a thousand years, and this thought has entangled me for a lifetime. Now hearing your comprehensively penetrating discourse, it is enough to resolve my stagnant doubts and dispel my obscure perplexities. Incompetent though I am, I beg to take these words to heart."

18.11

Letter to Master Yuan

18.12

Duke Dai An pays reverent homage. Your disciple has frequently read the classical texts, which all state that the arrival of misfortune and fortune is due to the accumulation of deeds. For this reason, from youth I disciplined myself, until my hair turned white; in action I did not betray those who knew me, and in speech I did not harm living creatures. Yet throughout my life I have experienced distress, suffering, and bitterness to the utmost. Looking at my solitary shadow, desolately I find myself alone. Profound principles are difficult to fathom, while immediate feelings are easily entangled. Whenever deep thoughts arise in the middle of the night, grief and lamentation fill my breast. Only now do I realize that long life or early death, adversity or success, naturally have their fixed allotments; the talk of accumulating goodness and accumulating evil is merely words of moral exhortation and instruction. Recently I composed this Treatise on Resolving Doubts, and now present it to you. I hope that in your moments of leisure you might perhaps examine it. Duke Dai An pays reverent homage.

18.13

Master Yuan's Reply

18.14

Shi Huiyuan bows his head. Examining your separate letter, I felt deep sighing lamentation. Although formerly I was not well, thinking of your illness, among people coming and going I also never forgot it for a moment. Allotted destiny, adversity, and success are indeed not what ordinary intellect can fathom. Yet relying on the great source, there seem to be fixed criteria. Last autumn I read your treatise together with several others, and they also had points of agreement and disagreement. Looking at the intention of Gentleman Zhou's reply, he considered that worldly canons and the Buddhist teachings are roughly fitting in this regard. Now I seal and present it to you; I hope that on a day of leisure you will be able to examine it.

18.15

Refutation of the Treatise on Resolving Doubts

18.16

By Zhou Daozu

18.17

Recently I saw your "Treatise Resolving Doubts." It is indeed a work drawn from personal sentiment; its examination of the essential principles is very nearly on mark, yet in discerning the adherence to one's allotted destiny, it seems not yet to have illuminated its root. That blessing does not verify goodness has also been my longstanding perplexity: though I surveyed the Six Classics widely, my obstruction only deepened; it was only upon beholding the scriptural teachings that I first clearly found a refuge. Therefore, let me use the words of those of prior awakening to speak to the scholars of today. You take it that if one discerns what is allotted by destiny, one need not pray for verification in the unseen realm, and that the words about "lingering celebration" are meant for exhortation and instruction. Allow me to inquire into the purport of discerning allotted destiny: should one lodge the sentiments in principle and yield to it without contrivance, or should one forget concerns in oblivious obscurity and merely leave things as they are? If one lodges the sentiments in principle, then principle cannot yet be comprehended: good and evil are intermingled and disordered, and contrary and concordant states cannot be examined; if not through an unseen nullification, how could one avoid contrivance? If one merely leaves things as they are, then unless one "sits in forgetfulness," whenever affairs arrive one will surely be moved; when being moved is caused by affairs, sentiment will also rise and fall: walking in faithfulness and obtaining protection, how could one fail to celebrate? Committing evil without being punished, how could there be no resentment? Though one wishes to forget concerns, how could that be possible? If one quietly seeks it in oneself, the effect is obvious! Furthermore, the establishment of exhortation and instruction must proceed by drawing upon reality; it is merely that the methods of admonition cannot be exhausted by a single path. Thus, some seem contrary at first and only later harmonize; some are obscure regarding their spoken words. For this reason, clay carriages and straw effigies differ in ordinance between the hall and the chamber; some manifest what is distant, while others summon what is near—so that those who follow the teaching do not improperly seek beyond their allotment, and scholars who drink of harmony are inherently content with benevolence and righteousness. Therefore, the deep and the shallow are taught side by side, and the people's hearing is not misled. Yet the mystery of spiritual illumination is harboured within subtle things: how could it openly proclaim the accumulation of good, establish the hexagram lines upon "treading on frost," and yet have affairs run counter to instruction and principle conflict with words? Bo Yi and Shu Qi found self-attainment in tranquil endurance; Yan Yuan and Ran Geng grieved continually though treading in harmony. I fear that intentional words might differ from this. If it is said that figures like Shangchen were beyond the reach of the teaching, and the means of guidance were only for those of middling intelligence and below, yet when Dong Anyu harboured benevolence his person was not spared, while Zang Hui, through usurpation, had descendants in the state of Lu—then in what can the allotment of destiny be discerned? The proclamation of "mystic clarity" would then turn out to be a repository of doubts! Therefore, when the gentlemen of old understood that the coming of success and decline stems from faults that are not recent, and that the signs of wisdom, folly, longevity, and premature death have been clear since the past: King Mu of Chu died a natural death because of dense blessings; Duke Ling of Cai suffered calamity because his goodness was slight; Xi Wan could not be saved because his fault was profound; Duke Huan of Song had his prayers answered easily because his transgression was minute. Therefore, they cleansed their minds to cherish the ancestral principle, refined their forms to hear the Way, pulled out the deep roots of ignorance, and blocked the tangled net of craving and clinging. They did not pray for verification in the unseen realm, yet shadows and echoes manifested of themselves; they did not expect retribution, yet celebration and punishment were clearly displayed. Thus they were able to retrace their steps through the eight extremes and mirror the myriad existences as clear water. Yet the principle of subtle illumination transcends ordinary domains: Yao and Confucius rescued the coarse aspects, so it is appropriate that their teachings were not exhaustive; Sima Qian reached the threshold but did not enter the inner chamber. It is lamentable that they lived in an age without hearing [the Dharma], and thus grieved perpetually to the end of their years. Since you have already crossed into its ford, you should also attain it before long. This is that in which the unseen and manifest are lodged; how could it be a matter of mere discourse? We have been parted for many years; I send this for now in place of diligent inquiries.

18.18

Your treatise also considers that heaven and earth are vast and distant, while human affairs are minute and near, so that a single good or a single evil is unrelated to unseen response. But if so, then the net of heaven is vast—is it coarse and so lets things slip through? "Nothing is more visible than what is hidden, nothing is more manifest than what is subtle." It is only that fullness and alteration are concealed within daily function, and deferred debts are obscure in their causal conditions; thus they occasionally conflict with what is seen and heard. When a mountain collapses, the bronze bell resonates, not losing sympathy on account of the distance of the road; when fire and lake alter their natures, they do not become close on account of sharing the same image. If one closely examines these several points, one may attain a slight awakening.

18.19

Letter Sent Again to Dharma Master Yuan

18.20

Dai Angong bows with folded hands. Recently, I composed the "Treatise Resolving Doubts" to express my thoughts, and so presented it to you, a master craftsman, wishing to hear your enlightening instruction. You have already graced me with a reply revealing the foundational track, and also sent Zhou Lang's critique, which is of great interest and purport. However, our underlying principles are fundamentally different, and our views also diverge. Now I reiterate my humble views in reply to Zhou, and present them to you once again. The purport can indeed be sought, yet my words do not express it smoothly. I hope you will glance through it. Dai Angong bows with folded hands.

18.21

Treatise Resolving Doubts: In Reply to the Critique by Layman Zhou

18.22

Dai Angong

18.23

Recently, on a day of leisure, an incident stirred my feelings, and I casually composed "Resolving Doubts" to present to the Dharma Master. Having been graced with his reply along with your critique, its phrasing and analogies were pure and rich, arriving at a definite purport. Yet I feel that although earlier observers did not awaken, since what is seen differs, who can rectify it? If doubts remain unawakened, let us exhaust them together. What I call being able to discern allotted destiny refers to those whose discernment surpasses the ordinary run, who subtly examine the ancestral principle, who test names against reality, and compare and verify past and present; it does not refer to those who sink into the realm of birth and death, rejoicing and lamenting over gain and loss. If one can awaken to the longevity of Pengzu and the premature death of the infant Shang, one will know the naturalness of long and short life. If one observes Yao and Shun beside Danzhu and Shangjun, one can see that folly and sagacity are allotted. If one deduces the good and evil of Yan Hui and Shangchen, it is sufficient to illuminate that there is no punishment in the unseen realm. If one equates Bi Gan and Robber Zhi, one can recognize that calamity and blessing do not follow conduct. Only after being able to realize these several matters can one discern allotted destiny and not pray for unseen retribution. As your critique states: if one lodges sentiment in principle, principle cannot yet be comprehended; if one quietly seeks it in oneself, its effect is obvious. This failure to comprehend is due to seeking it in oneself, not because there is no principle to comprehend. If one abandons oneself and inspects externally, one will surely return before going far.

18.24

The critique states: "The establishment of exhortation and instruction must proceed by drawing upon reality; it is merely that the methods of admonition cannot be exhausted by a single path." How could I claim that when the sage establishes teachings, he sets them up as empty vacuums? Good and evil arise from heavenly principle; right and wrong originate in the human mind. Teachings are applied in accordance with heavenly principle; affairs are accomplished in harmony with the human mind. Therefore, those who harbour deep thoughts and embody benevolence draw upon the mystic breeze and are glad; those who unleash their sentiments and depart from the path look upon the moral teachings and are inwardly restrained. Their merit is mysterious beyond material things; people use it daily and forget its favour. Principle is harboured in unseen tranquility; though one stirs it, one cannot see its source. It is not that they contravene with empty teachings to dazzle the world. Therefore, my former treatise stated: because it is established through spiritual penetrations, its principle is subtle and its transformation widespread; because it guides in accordance with natural transitions, its merit is mysterious and affairs are fitting.

18.25

The critique states: "When Dong Anyu harboured benevolence his person was not spared, while Zang Hui, through usurpation, had descendants in the state of Lu—then in what can the allotment of destiny be discerned? The proclamation of 'mystic clarity' would then turn out to be a repository of doubts!" I reply: this is precisely what illuminates that good and evil are fixed and do not stem from accumulated practice. Benevolence is the admirable practice of goodness: Anyu harboured it yet suffered calamity; usurpation is a perverse affair contrary to principle: Zang Hui committed it yet obtained descendants. This truly was because by allotment his person was destined to perish, which walking in benevolence could not alter, while by destiny he was to have descendants, which the act of usurpation could not punish. How is this different from Bi Gan being loyal and upright yet suffering the execution of having his heart cut out, or Zhang Tang being a cruel official yet securing blessings for seven generations? If this principle does not differ, then we know that allotted destiny is predetermined. Thus it accords with mystic clarity having an allotment; it does not become a repository of doubts.

18.26

The critique states: "When the gentlemen of old understood that the coming of success and decline stems from faults that are not recent, and that the signs of wisdom, folly, longevity, and premature death have been clear since the past: King Mu of Chu died a natural death because of dense blessings; Duke Ling of Cai suffered calamity because his goodness was slight; Xi Wan could not be saved because his fault was profound; Duke Huan of Song had his prayers answered easily because his transgression was minute." I reply: success and decline are not recent; longevity and premature death stem from the past. True indeed are these words! This is what I refer to as each having an allotted destiny. As for dense blessings securing a natural death and profound fault finding no rescue, here retribution comes like shadow and echo. Duke Ling of Cai suffered calamity because his goodness was slight; Shangchen should have encountered disaster for his ultimate perversity. Duke Huan of Song had his prayers answered easily because his transgression was minute; Duke Wen of Zhu should have prolonged his life by practicing goodness. Yet where crimes were identical the punishments differed, and where blessings were equal the retributions diverged: why be clear-sighted regarding Cai and Song, yet uniquely blind regarding Chu and Zhu? What you called not praying for verification in the unseen realm while shadows and echoes manifest of themselves, and not expecting retribution while celebration and punishment are clearly displayed—here it stumbles.

18.27

The critique states: "'The net of heaven is vast'—is it coarse and so lets things slip through? 'Nothing is more visible than what is hidden, nothing is more manifest than what is subtle.' It is only that fullness and alteration are concealed within daily function, and deferred debts are obscure in their causal conditions." I reply: heavenly principle is dark and obscure; its shifting manifestations are hard to clarify. For now, one must deduce from the past what has already shown its signs, and examine the accomplished traces of retribution. As for good and evil, calamity and blessing: occasionally one sees an instance, but this is a chance encounter and coincidence of affairs, not a genuine verification by the unseen administrators. How is this clarified? If there were administrators, they should be like those who govern a state or head a household: no good, however minute, would go unrewarded; no evil, however fine, would fail to be punished. They would ensure that those who cultivate practice preserve their plain conduct, and those of extreme perversity suffer cruel calamity; only then would households that accumulate good receive lingering celebrations in later generations, and households that accumulate non-virtue bequeath calamity and blame to coming generations. But now it is not so: some have profound evil yet are never executed; some accumulate good yet calamity arrives; some walk in benevolence and righteousness yet perish; some act with rampant cruelty yet blessings descend. How could it be that there are no administrators, but rather that things naturally have an allotted destiny? If you take fullness and alteration as concealed within daily function, and deferred debts as obscure in causal conditions, this would only mean that the retribution is late and not pressing before one's eyes; it does not mean that good and evil are disordered and right and wrong cannot be verified. Deducing from this: when a person is born, nature and allotment are determined from of old. The good are good of themselves; it is not that they first have life and then practice goodness to attain goodness. The evil are evil of themselves; it is not that their fundamental allotment lacks evil and then, growing up, they practice evil to attain evil. Therefore we know that poverty, success, goodness, evil, folly, wisdom, longevity, and premature death are all allotted destiny. Allotted destiny is mystically determined in the primordial obscurity; how could one's traces of action alter what is natural? That "the net of heaven does not lose" and "the hidden and manifest, the subtle and obvious" are simply words of exhortation and instruction; they are not the ultimate attainment of what mystic clarity calls fundamental predetermination. Since you have not yet awakened to the principle of subtle deduction, how can allotted destiny be discerned? I fear that your earlier awakening will turn out to be a later realization. We have not yet set a day to meet; I send this for now as an upright discourse.

18.28

Letter from Layman Zhou

18.29

I have seen your reiteration of the "Treatise Resolving Doubts." Its phrasing and principles are incisive and verified; it is excellent in its examination of reality. Yet my views still differ, and I was about to state my thoughts again. One day, while attending the Dharma Master at his seat, we roughly explored your ideas together, and he remarked that when his vitality improved a little, he would naturally make a reply, having also formed some insights based on the purport of your treatise. For this reason, I will not add my torch fire again, but await his accomplished purport and submit mine following his. You state that those who discern allotted destiny are people who embody the ultimate; this is already something we do not agree upon. Furthermore, what I established—that one does not expect retribution, yet celebration and punishment are already clearly displayed—is also not as you positioned it. "Writing does not exhaust words"—this is truly believable here. There are also many minor points within it that I have not yet comprehended; I leave them to a future meeting.

18.30

Letter from Dharma Master Yuan

18.31

I have seen the back-and-forth between you and Layman Zhou; it is quite sufficient to serve as host and guest. However, the Buddhist teachings are subtle and profound, difficult to interrogate through worldly affairs. As for principles transcending numbers and meanings hidden within the scriptures, they are beyond reckoning. My only regret is that as a disciple of the Buddha, you have not been able to fix your mind on the sacred scriptures. Recently, having received your letter and treatise, I never forgot them for a moment. But in my declining years, beset with many illnesses, I had no leisure to reply. Taking advantage of a break after the lecture assembly, I have roughly strung together my thoughts and now send them to you, so that you may investigate them together with those who share your doubts. If you perceive their category, then cases like Bi Gan and Shangchen can be understood without deliberation. Shi Huiyuan bows his head.

18.32

Letter in Reply to Dharma Master Yuan

18.33

Angong bows with folded hands. I was honoured by your letter and also saw the "Treatise on the Three Retributions." Its purport and analogies are vast and far-reaching, subtly expressing the ancestral principle. Examining it repeatedly, joy and awakening filled my bosom. Although your disciple submits to the Dharma's instructions and his sincere faith grows ever deeper, having roamed among the secular crowd in youth, I ultimately did not delve into scriptural study. Previously, when hardships and distress entangled me, I casually lodged them in "Resolving Doubts" to express and unburden myself. This was merely sentiment arising from within and taking form in words. Deducing it from the perspective of worldly views, it was truly not exhaustive. However, the three retributions are vast and distant, difficult to fathom through words. Your disciple will soon seek to return and surely come to pay respects, hoping in person to receive your vocal instructions and dispel my obstructions. My various thoughts have been entrusted to Layman Zhou. Dai Angong bows with folded hands.

18.34

Inquiry on Retribution

18.35

He Chengtian

18.36

In the Western Regions they speak of retribution and response; though their branches and leaves are clear, their roots and trunks are ever obscure. Their words are extravagant and lack essentials; their analogies are far-fetched and without verification. They run contrary to the Five Classics, and were therefore rejected by the former sages; they seduce and draw along base inclinations, and thus found trust among the vulgar of later ages. Now, when one wishes to know the motions of the sun and the moon, one observes them by means of the armillary sphere; when one is about to set forth trust in the unseen realm, one should take verification from seen affairs. Thus, when the mirror and tinder-lens are suspended, water and fire descend; when rain leaves the mansions, wind and clouds arise. These are all cases where the distant is verified from the near, and the obscure is made manifest by the visible. Now, as for the bird that is a goose: it floats upon clear pools and pecks at spring grasses, never harming the crawling stir of living creatures. Yet when the cook seizes it, rare is the one that escapes the chopping board and cleaver. The swallow darts and soars in search of food, delighting only in flying insects, yet all men love it; though it nests within curtains, it has no fear. Nor is it only the goose and swallow: the myriad living beings are often thus. From this one knows that those who kill living things suffer no evil retribution, and those who perform meritorious deeds receive no good response. What is given as instruction is like that, yet what is shown to the world is like this. I am deeply perplexed by it. If one says that because the swallow finds nothing but insects sweet its guilt does not reach it, why then should the common people alone bear guilt for eating domestic livestock? If one says that birds and pigs are devoid of knowledge while humans know the scriptures and teachings, then in the time before there were scriptures and teachings, hunting, fishing, and netting were also without guilt. Introducing punitive regulations into the Central Kingdom for no reason is merely setting pitfall traps for the people. How could those benevolent ones act thus? Therefore I say: the Buddhist scriptures are merely provisional, expedient teachings meant to encourage people to do good, nothing more; they have no connection to actual reality. For this reason, when the sages instituted regulations, they extended their virtue to shelter things: 'I present and I offer, truly receiving heaven's blessing'; in the hunt they obtained three grades of game, with which guests and the kitchen were provided. As for seeing a living creature and not bearing to see it die, or hearing its voice and not eating its meat—this is indeed the concern of the noble person. I humbly hope that your high discernment will give this further three-fold thought.

18.37

Reply to He Chengtian

18.38

Vice Director Liu

18.39

I have respectfully read your lofty discourse; its words are trenchant and its proofs are clear. As is said, that superior person is difficult to answer. Yet the Tathāgata, having plumbed the principles and fully realized nature, established teachings in response to spiritual capacity. Thus, when the five goods are intended to be opened, the ranks of precepts are established for them; when the six hindrances await dispersal, prajñā illuminates them. Perfuming with the ten goods and purifying with the undefiled (anāsrava), one attains ultimate liberation and reaches bodhi—nothing more. Is this not how the branches are clear and the root is not obscure? Confucius made the fulfillment of filial piety his business, and his benevolence covered the four seas; Śākya placed great compassion first, and his transformation encompassed the five destinies. Are not the traces of their guiding beings unseen? It is merely that in their responses there are coarse and fine, which in the end are naturally different. Whenever one peruses the various prajñā sūtras, one does not doubt them because Confucius is absent from them; why do you alone, reciting the books of Qiu, speak of [Buddhism] being rejected? Even base creatures like dragons and ghosts were moved by the sage, so that he drew them along and gained their trust; how could it be only the vulgar of later ages? You rely on the teachings of the present to question the discourses on the three times; the strangeness of 'extravagant and far-fetched' certainly goes without saying. If you grant that cause and effect are unerring, like form and its shadow, then the effect of verification matches like two halves of a tally. The motions of the sun and the moon, the trust in the unseen and visible, the descending of water and fire, the arising of wind and clouds—all put cause first and effect second; none falls outside the way of stimulus and response. Thus, through dependent origination, the mirror can summon water; when conditions perish, the tinder-lens does not invite fire. All phenomena merely arise and perish through conditions. When the goose meets its death, its flavor ascends to the platter and cauldron; when the swallow escapes, it requires no salt and plum. Hence the goose being killed by humans is just like the insect dying to the swallow: the goose and insect receive it in the present life, while the human and swallow receive retribution in the future. Retribution arises from the three karmas, and karma has the slow and the swift. If a person enters to be filial and goes out to be fraternal, and is praised in the royal court; or if one intends harm against lord or parent, intending it he must be executed—these are the swift retributions of the present, conspicuous to sight and hearing. If loyalty is an admirable virtue yet one's heart is cut open and one is drowned in the deep; or if one plunders and slaughters at will, yet by good fortune escapes—these are the slow retributions of the future, loose-meshed yet not losing anything. As for deeds of good and evil, no karma goes without retribution; but the past and the future cannot be grasped by ears and eyes, which is why those who believe it are few, and those who condemn it are many. The pure regulations wash away defilement and open wisdom; that the Central Kingdom does not reflect on this and calls them pitfall traps is not because we lacked counsel, but because Qin did not employ it. 'To encourage people to do good'—truly, how right are these words! But the expedient is called true, not a provisional fiction. Thus King Wen setting aside Bo Yikao and establishing King Wu was an expedient. The Zhou succession did not belong to the King, but Fa had the Mandate of Heaven; the rites are an external regulation, while the principle naturally follows reality. Bo being set aside and Fa being established was the reality. Each follows its reality, and virtue and function jointly return to it; who other than the greatly wise could take part in this? The sūtra says: 'Skillful expedients (upāya) are also just like this.' Now, humans being born with the desire to kill is a desire of their nature. Drinking blood and bedding on fur existed in the age of the sovereign emperors. The sages eliminated killing; they did not teach killing. It is only because human killing had not ended that the transforming teaching should gradually diminish it. Although they offered the three grades of game and honorably presented them to esteemed guests, Tang opened his nets, Confucius angled but did not use a net-cord, the Odes praised [the hunter who spared] five sows, and the rites forbade trampling them personally. Looking from this perspective, the mind of the author can be seen. Now, not bearing to eat meat perfects one's own mind of compassion; if one extends 'not bearing' beyond sight and hearing, and equates 'not eating' within what is seen and heard, would that not be the ultimate? Would that not be the ultimate? Relying merely on your fine critique, I have set forth my tube-hole view. The true nature of reality is beyond words; to speak of it becomes frivolous discourse. Since I do not consider myself right, I imagine you will also share in the fault. As for your lofty analogies, I request to leave them to all gentlemen to judge.

18.40

Discourse on Discriminating the Ultimate: Questions and Answers with Various Daoists and General of the Guards Wang

18.41

Xie Lingyun

18.42

Various Daoist companions travelling together have all devoted their minds to the spiritual path, seeking to understand beyond words. Bedridden with illness and with few duties, I have had rather many days of leisure. I shall briefly set forth the thoughts I have long held, hoping to settle the awakening to the ultimate.

18.43

In the discourse of the Śākya clan, though the holy path is far off, through accumulating learning one can reach it; only when encumbrances are exhausted and insight arises can one attain gradual awakening. In the discourse of the Kong clan, the holy path is so subtle that although Yan [Hui] was nearly there, he still embodied a lack of universal insight; its principle culminates in a single ultimate.

18.44

There is a scholar of the new treatise who holds that silent mirror-like insight is subtle and profound, not admitting of gradual stages; as accumulating learning is limitless, why cut oneself off? Now, I would discard the gradual awakening of the Śākya clan and adopt their 'can reach it'; I would discard the 'nearly there' of the Kong clan and adopt their 'single ultimate.' A single ultimate differs from gradual awakening; 'can reach it' is not 'nearly there.' Therefore, though what is rejected in principle is reconciled by adopting each, it nevertheless departs from both Confucius and Śākya. I consider the two discourses to be words to rescue beings, while the proclamation of the Daoist masters is an explanation that captures the inner meaning. Daring to strike a balance, I allow myself to privately deem the new treatise to be correct. I shall briefly respond with my humble ideas, awaiting some awakening.

18.45

Faxu asked: Respectfully reading your clear treatise, you have illuminated that though the ultimate is subtle, it is realized suddenly in a single awakening. Although pleased by this new analysis, I privately harbor some doubts. Those who are discerning and thoroughly comprehending end desires by embodying principle; those who drift carelessly are entangled in encumbrances through delusion. Ending desires is rooted in seeing principle; being entangled in encumbrances is due to straying from the ultimate. Why do I say this? The sūtra says: 'When beginners depart from prajñā, they are like the blind without a guide.' This means that holding principle sweeps away distress; here it is made manifest. If in treading the path of seeking one has not gradually aspired to the great ultimate, and is still encumbered by dust and defilement, then throughout eternal kalpas one will toil in vain; expecting the fruition will be distant indeed. Having harbored these hesitations, I prostrate and await your fine instruction. First answer: The Dao and the worldly are opposites, and their principles do not interrelate; therefore, one uses the expedient to connect them. Although the expedient is provisional, its intent lies in what is not provisional; although wisdom is true, it can act as what is not true. That which is not true does not harm the true; its foundation lies in rescuing beings. That which is not provisional does not follow the provisional; having rescued, it returns to the root. Thus, through eternal kalpas there is no vain toil; expecting the fruition is as bright as the shining sun.

18.46

Xu asked again: According to the treatise, since the ways of Confucius and Śākya are the same, their provisionality in rescuing beings also cannot allow of difference. Yet as for the realm of the spiritual path, even with Yan [Hui], Confucius did not teach it; whereas as for the subtlety of the true nature of reality, even to the foolish, Śākya inevitably taught it. If so, why do the words established by the two sages contradict each other so severely? Second answer: That the two teachings differ is because they respond to beings according to the region, and the lands they transform are distinct. Speaking in broad terms, the mirror lies in the people: Chinese people easily see principle, but find it difficult to accept teaching; therefore, he closed their cumulative learning and opened their single ultimate. The barbarians easily accept teaching, but find it difficult to see principle; therefore, he closed their sudden realization and opened their gradual awakening. Although gradual awakening can be reached, it is obscure regarding the reality of sudden realization; although the single ultimate knows what to rely on, it cuts off the hope of cumulative learning. This is truly because the Chinese awaken to principle without gradation and falsely claim the Dao has no learning; whereas the barbarians awaken to principle with learning and falsely claim the Dao has gradations. For this reason, though expedient and ultimate are identical, their applications differ. Formerly, Xiang Ziqi regarded Confucianism and Daoism as one, and Ying Jifu said that Confucius and Laozi could be equaled; both wished to glimpse the ultimate—how much more so for what is truly real! Xu asked a third time: Examining your reply again, you say that because the Chinese and the barbarians have natures of difficulty and ease, the two sages set forth teachings of difference and similarity, adapting to the region and conforming to customs—this may be called fine. Yet the clear mirror of the profound ultimate serves as a model above, while the foolish people in their ignorance submit and follow below. Therefore, when making a model, one should be meticulous in its governance; when submitting and following, one must adhere to its ultimate. Now Confucius discarded the path of sage learning, while Śākya opened the avenue of gradual awakening. The fish-traps and rabbit-snares are already tangled and confused; how can the multitude of common people return to the truth? Third answer: Winter and summer have different natures, relying on spring and autumn as beginning and end; day and night have distinct functions, depending on dawn and dusk for their cycle. How much less can the most refined principle directly receive the coarsest people? Therefore, relying on gradual awakening is the means by which one secretly attains sudden understanding; leaning on ritual teachings is the means by which one covertly accomplishes the study of sagehood. The study of sagehood does not go beyond the Six Classics, yet through the Six Classics one attains sudden understanding; one does not see the Tripiṭaka, yet through the Tripiṭaka the fruit is reached. The fish-traps and rabbit-snares are distinct and clear; why doubt that they are tangled and confused? Once the fish and hare are caught, the multitude of common people are delivered.

First 46 of 134 passages. Read on

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廣弘明集 — Classical Chinese