廣弘明集 25

English (machine translation) 25

Language: English

25.1

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

Treatise on the Field of Merit, by Śramaṇa Shi Yancong of the Sui;
Edict Inquiring into the Harms and Benefits of Leaving the Household (with responses), by Gaozu of the Tang;
Edict Ordering the Purge of Buddhism and Daoism, by the same;
Edict Ordering Daoist Masters to Take Precedence over Monks (with memorials), by Taizong of the Tang;
Edict Deliberating whether Śramaṇas Should Pay Homage to the Three Great Ones (with deliberative memorials, memorials, petitions, and treatises), by the Reigning Emperor.

25.4

Treatise on the Field of Merit

25.5

By Śramaṇa Shi Yancong, Scholar of the Translation Institute at the Shanglin Park, in Luobin, Eastern Capital of the Sui

25.6

In the third year of the Daye reign era of Emperor Yang of the Sui, a newly issued statutory decree and formula stated: 'All monks, Daoist priests, and the like who present requests must first pay homage before laying out their case.' Although this edict was issued, the monks ultimately did not comply with it. At that time, Śramaṇa Shi Yancong could not bear this matter, and thus composed the *Treatise on the Field of Merit* to oppose it. The intention was to offer subtle admonition—he who speaks it incurs no blame, while he who hears it may take warning. Later, when the Emperor held court audiences, none of the śramaṇas paid homage. In the fifth year of Daye, the Emperor arrived south of the suburbs of the Western Capital, displaying great pomp and regalia. When the two teachings were granted an audience, the monks did not bow, as was their custom. An edict was issued saying: 'The statute has long been in effect; why do the monks not pay homage?' At that time, Dharma Master Mingshan replied: 'Your Majesty propagates and protects the triratna and should accord with the Buddha's words. In the scriptures it is not permitted to bow to the mundane; therefore we dare not disobey the teaching.' The Emperor again issued an edict saying: 'If you do not bow to the mundane, why did they pay homage in the time of Emperor Wu of the Song?' The Master replied: 'Emperor Wu of the Song was a tyrannical ruler with a partial administration; for lack of homage, executions were inflicted. Your Majesty is different from this, so there is no reason for us to bow down.' The edict commanded: 'Just bow!' The monks stood towering like mountains. When he ordered them to bow several times like this, a monk said: 'If Your Majesty insists that the monks bow, we should take off our Dharma robes and put on mundane clothes; then this bow will not be too late.' The Emperor became calm and unruffled, and in a short while let the matter drop. The next day, he established a great vegetarian feast and religious offering, and did not mention the issue at all. Later he said to the assembled lords: 'I thought there were no men among the monks, but yesterday in the southern suburbs, there was indeed a man in the reply!' Thenceforth to the end of his reign, none [of the monks] ever bowed. As for the yellow-turbaned men and women [the Daoists], when they first heard the order to bow, united under the one [surname] Li, the assembly bowed continuously without stopping; the Emperor did not even deign to inquire of them.

25.7

The treatise says: Formerly, during the Eastern Jin, the Grand Defender Huan Xuan deliberated requiring śramaṇas to pay homage to kings. Master Yuan of Mount Lu, possessing elevated fame and great virtue, grieved that the banner of wisdom was on the verge of snapping and mourned that the jewel of precepts was about to sink; he thus composed the Treatise on Śramaṇas Not Paying Homage to Kings. The ritual of paying homage was thereupon dropped at that time. However, because his choice of words was subtle and concealed and his cited points were obscure and deep, later students, on opening and reading it, found it difficult to perceive the textual meaning. Availing myself of a leisurely day, I shall now briefly set it forth once more, retitling it the Treatise on the Field of Merit. All of a sudden, an esteemed guest arrived from afar, echoing Master Huan from afar and restating his former proposal. The host kept his correct mindfulness for a long time, and then answered with a resounding voice: "You seem not yet to have heard the essentials of the field of merit. I shall now discuss it for you. What is meant by the 'field of merit'? It refers to the triratna. One whose merits have accomplished wondrous wisdom and whose way has attained full enlightenment is the Buddha. The profound principle, quiet and calm, whose correct teaching is refined and sincere, is the Dharma. Those who maintain truth through the prohibitive precepts and whose deportment transcends the mundane are the Saṅgha. All of these are guiding leaders for the four forms of birth and a ferry across the six realms of rebirth; lofty, they surpass devas and humans; heavy, they exceed gold and stone. Comparing them to rare treasures falls far short of an adequate analogy. The Buddha takes the Lord of the Dharma as the foremost tenet; the Dharma takes the Teacher-Buddha as its root; and the Saṅgha, as disciples, reveres this Buddha and Dharma. They can indeed be called identical in rank regardless of high or low, and sharing the same gateway whether root or branch. In terms of phenomena, there are three types; in terms of the underlying reality, they are of one identical nature. Dwelling [in the world] for fifty years, [the Buddha] propagated eighty thousand texts; the destination pointed to by all that he expounded is solely this utmost culmination. Sinking his voice and extinguishing his form, he brought his journey to an end at the twin śāla trees; carving sandalwood and inscribing leaves, he left behind the standard for a single dispensation. Sages and worthies arose between whiles, their schools succeeding one another; harmoniously grouped into assemblies, the maintenance [of the Dharma] was entrusted to them. The golden man shone in the Han palace, and the semblance dharma spread to the banks of the Luo. Both revering the Former Enlightened One, they together inherited the old statutes. They resolved their minds upon what lies beyond the mundane realm and established virtue by renouncing the world. Official glories had nothing by which to move their ambitions; relatives could in no way entangle their affections. For clothing, they cut cloth into destroyed colors; for hair, they shaved it off to alter their appearances. They do not wear caps to establish their deportment; how could they bind belts to make ornaments? The ruler of the heavens above still constantly offers them rites; the kings of the earth below have indeed always paid them homage. With sūtras and vinayas, this teaching has never altered; whether in antiquity or at present, this Way has never been obstructed. Gauging the gravity and majesty of emperors and kings, they are second only to the scale of deities and spirits. The eight wildernesses admire their virtue, and the four seas submit to their benevolence; yet bhikṣus and bhikṣuṇīs paying courtly homage is something never heard of. If you harbor a different purpose, please state your refined views." The guest said: "The Zhou Changes states: 'The great virtue of Heaven and Earth is called life; the great treasure of the sage is called position.' Laozi says: 'Within the realm there are four great things, and the king occupies one of them.' I submit that none is not the king's land, upon which states are established; none is not the king's subject, who is bound to the ruler. Emulating Heaven and modeling after Earth, he shelters and sustains the myriad folk; comparable to spring and summer, he generates and grows the myriad things. He shines upon them with the light of the sun and moon, and moistens them with the vapors of clouds and rain. The six directions all revere him like the ocean, and the hundred surnames all look up to him like the polar star. The Rong and Yi barbarians change their countenances [in submission], and horses and oxen turn their heads. Even a snake bore gratitude to the Marquis of Sui, and fish were moved by Emperor Gaozu of Han. How could there be those exempted from the household registers and taking refuge under his dharma-gate who forget the magnanimous benevolence of deliverance and neglect the vast undertaking of making offerings, boasting haughtily of themselves and abruptly abandoning humility and deference? Comparing them to birds and beasts, what difference would there be? If they can indeed command supernatural penetrations and attain the holy fruition, their Way would cover the realm and the principle would lie beyond words. But now they pointlessly shave their heads while their three poisons still increase; they vainly change their garments while still defiled by the six sense objects. With precepts and patience uncultivated, and concentration and wisdom possessing nothing worth taking, they run counter to the clear instructions and are no different from commoners. How should they rely on the labor of reciting texts to treat the ruler of ten thousand chariots as an equal, or use their difference in appearance to withhold homage from the One Man? Formerly, bhikṣus touched the feet of laymen, and bodhisattvas bowed down before arrogant multitudes. These texts are clearly evident; what was the point of them? If you claim that expedient means are difficult to trace and that the buddha-nature ought to be honored, all the more so the ruler presiding over the people is never without divine descent. Boyang opened the standard for myriad ages; Zhongni spread the rules for a hundred kings. When it comes to audience and paying homage, one must comply with the court's statutes. Only śramaṇas dare to be overbearing and arrogant. If this can be tolerated, what cannot be excused? Corrupt customs are hard to reform, and evil streams easily persist. Without meeting an enlightened sovereign, who could prune and correct them? To suddenly cause an extraordinary change will invite sneers of untrustworthiness. My true words have evidence; I hope you will deign to examine them in detail." The host said: "What I maintain is the internal; what you raise difficulties about is the external. The internal penetrates the principle of the Dharma; the external is confined to human affairs. Looking at each other across such a great distance, how could they be equated? This is what is called studying without being comprehensive, and hearing without being thorough. As to your confusions, I shall resolve them for you. Let me try to bring forward the essentials: in total there are seven points. The first is that no virtue goes unrewarded. The second is that no good fails to be gathered in. The third is that expedient means are unobstructed. The fourth is that nirvāṇa is free from worldly glory. The fifth is that rituals must not be transgressed. The sixth is that robes must not be disordered. The seventh is that causes must not be forgotten. The first four points reply to the intent of your objections; the last three points cite and produce established models. I have heard that Heaven does not speak, yet the four seasons proceed; the king does not speak, yet the myriad states are well governed. What strength does the emperor exert? The people have no terms to name it. He brings things to completion without dwelling on them; he acts without relying on them. This is the consummate goodness of the former kings and the ultimate virtue of great men. All living kinds partake alike [in his favor], and all guests of the court participate equally. Fortunately distinguished from grass and trees, and certainly not insects or birds, wearing the round [heaven] and treading the square [earth], looking down and looking up, we harbor his kindness; eating grain and drinking water, fully satiated, we hold his favor. Since he has kindly permitted us to leave home and mercifully allowed us to enter the Way, cutting off crude karma of the past and praying for wondrous fruition in the future, having received such profound favor, we certainly contemplate a rich recompense. We rely upon the benefit of myriad goods; how could it consist in the homage of a single body? If one repays through goodness, the gathered reward is deep; if one demands homage of the body, the garnered benefit is shallow. Truly, when the Saṅgha loses its correct deportment, the secular realm loses its remaining blessings. That monks do not pay homage to the secular has already been explicitly stated by the Buddha. If you know this is trustworthy, in principle it should be followed and maintained. If you say it is difficult to follow, it should be abolished and discarded. How can you honor them wishing to seek their blessings, and yet humble them by rebuking them over ritual? If you make them follow court rituals, they are then identical to the secular; even if you say you seek their blessings, no moisture will yet be seen. This would be to preserve them while appearing to discard them, and to make them monks while making them resemble commoners—neither white nor black, having no name. I observe that in the Suburban Sacrifice and the general offerings, what is preserved is only looking up to blessings as venerable; monks still disdain this as lacking veneration, so how could you cause monks to pay homage to the secular? Heaven and Earth might be overturned, but this ritual can rarely be violated. I shall discuss this later; this is called the first: no virtue goes unrewarded. As the Dharma has gradually declined and humanity has also entered the final age, rare are those who are holy, just as you have said. Yet, though dwelling among the common run, they still bear the armor of patience; even if deficient in the learning of precepts, they still discourse upon the scriptures of wisdom. They are as precious as a stūpa, as venerable as the Buddha. Taking refuge in them, good arises; slandering them, sins accumulate. Aroused with fierce determination at the beginning, they can relinquish love, which is difficult to sever; guiding the commoners toward the ultimate goal, they can advance toward enlightenment, which is far distant. Therefore, on the day their hair is shorn, the deva-māras tremble from afar; on the day they dye their robes, Śakra rejoices from afar. When a courtesan merely donned it for a moment, the taintless [merit] was eventually fulfilled; when a drunkard temporarily shaved his head, a wholesome karmic condition was immediately formed. The nāga prince relied on it to quell his terror, and the king of elephants saw it and ceased his fear. Their spiritual presence resides herein, and their deportment and robes are the cause. Though many have not yet received full ordination, they proclaim the Buddha's purpose; the young cannot be slighted, for they glorify the power of the Saṅgha. When Upāli was delivered, the Śākya youths submitted their hearts; when Nanda also took refuge, King Prasenajit humbled his intention. Furthermore, whether old or young, what can be taken as master is the Dharma; whether lowly or noble, what is preserved is the Way. Moreover, between worthies and fools, between silence and speech, the uncultivated and the cultivated resemble each other; accepting or rejecting is not easy. Distinguishing with the fleshly eye, one fears missing the jewel; with equal faithful mind, one may happen upon the genuine. As soon as four persons are assembled, it forms a Saṅgha. When the Saṅgha extensively accepts [an offering], the Buddha is also universally present. Seeing the wonder of boiling water, one is moved to make offerings to the Saṅgha; seeing the marvelous woven gold cloth, one is instructed to present it to the assembly. Is not the majesty and virtue of the Saṅgha immense? It is sufficient to be called the foremost of good fields of merit and the principle of the holy teaching. This is called the second: no good fails to be gathered in. If we speak of the merits of Vimalakīrti, he had long ascended the cloud-like stages. His intention in lying ill fundamentally transcended worldly realms. Having long practiced the bases of supernatural power, all praised his eloquence. When new students prostrated with their heads at his feet, it was truly to thank him for his gift of the Dharma. This was an expedient measure, not a permanent norm. What is temporarily altered for the occasion has indeed many precedents: thus there was Ākāśagarbha lacking deference, yet the Tathāgata did not reprimand him; the novice having a great vow, while the preceptor yielded the front rank. Viewed directly at first glance, all of these might seem shocking and strange; but examining the scriptures and commentaries further, none of them are not common paths. The Great Being Sadāparibhūta alone initiated lofty conduct: warning the assembly of overweening pride, he offered this homage of a humble mind. He practiced this single path exclusively, relying straightforwardly on utmost sincerity. Since it was not of the three wisdoms, how could it be an invariable norm? Establishing practices in accordance with capacities is rare enough; if used to propagate transformation, it is difficult to establish as vinaya deportment. The Great Sage brought forth the clarity of the two knowledges and instituted the restrictions of the five divisions [of the Vinaya], setting aside worldly rank and age while maintaining precept seniority. From beginning to end, this was a universal instruction, looked up to equally by both the sharp and the dull. The elder and the young have their order, and precedence has no confusion. He never caused the seven assemblies to practice universally based on a single, isolated deed. The natural principle is clearly visible. Formerly, when his wife died, [Zhuangzi] sang and drummed on a basin; when [Xian Gao's brother] died, he buried the body exposed next to the earth. These were also the principles of common men; how could they match the systems of enlightened kings? How much more so the scriptures of the Awakened One are profound and deep, and the holy words obscure and hidden; grasping one-sidedly at one aspect runs completely counter to the fourfold unhindered eloquence. This is called the third: expedient means are unobstructed. Furthermore, the Archivist of Zhou was long bound to royal duties, and the Minister of Justice of Lu had already occupied the position of prime minister; only when returning their tenet to the Way and Virtue was it first called 'nameless,' and while instructing in the Songs and Documents, he ultimately spoke of 'not inventing.' Transmitting the ways of Yao and Shun, and taking King Wen and King Wu as models—bowing and paying homage, who else would do this? The style of Chao Fu and Xu You, viewed from antiquity, was still transcendent; the integrity of Bo Yi and Shu Qi, compared with today, remains far removed. How could they compare to soaring up and grasping the ten powers, and crossing far over the four floods, weary of the suffering of this conditioned existence and rejoicing in that solitary extinction [of nirvāṇa]? Monks do not bind their concerns to the public court, nor have they ever poured their affections into royal affairs. Being naturally liberated, they are truly different from the company of Confucians. This is called the fourth: nirvāṇa is free from worldly glory. As for sacrificing to ghosts and spirits and offering sacrifices to rivers and mountains, these are grand rituals of state decorum and fine topics in written records. Deities are respected by kings, yet monks do not even pay ritual respects to them; the assembly of monks is revered by deities, so how could a king conversely receive their homage? The high and low being inverted would contrarywise violate the true Dharma; reversing upper and lower garments, how could they compare? For deities to grant protection relies presently upon monks; when supplications reach their utmost, the power of dhāraṇī will surely unlock them; there is ultimately no principle for paying homage. This is called the fifth: rituals must not be transgressed. When august emperors and kings arise, they are surely genuine beings reincarnated. Although superior virtue is concealed in a pure mind, the outer form is still marked with secular appearance. Therefore, when the Way is manifested in dark robes, zealous exertion should be fierce; when practice is concealed in the profound gate, bodily homage should be severed. Seeking this in ancient precedents, it is fully heard of in the past. King Bimbisāra of his home country and his royal father Śuddhodana—in the past, all of them had already attained sageliness. Dedicated to cultivating faith and compliance, they took refuge in every matter. Even when seeing an ordinary monk, they still thought of venerating the Buddha. Not kneeling before parents was not deemed unfilial, and they pardoned it as not being the fault of unfilialness; not bowing to the lord was not deemed disrespectful, so how could it be the transgression of disrespect? What they model themselves upon is naturally distinct; what they model themselves upon is already different. Their entities are not commingled, and the regulations stem from this. This is called the sixth: robes must not be disordered. We respectfully examine the wondrous texts of the Tāra and the true exposition of Śākya: it says that one who occupies the kṣatriya rank is called venerable and relies upon prajñā for protection. When the four confidences are not destroyed and the ten virtues are not deficient, serving the Buddha and honoring the Saṅgha, merits and virtues accumulate. Thereafter, there is the descent of the essence of the sun and the image of the moon, and the response of red light and white vapor; the golden wheel having turned, the wish-fulfilling jewel hangs once more. Responding to Heaven and complying with the people, he holds the diagrams and grasps the mirror. In the beginning, he opens the methods of the five constants; at the end, he propagates the path of the eightfold correctness. He ought also to review past lives and recall former causes: revere the Buddha's teachings and honor the Saṅgha jewel, increase the fragrance of precepts and augment the power of wisdom. Naturally, the heavenly foundation will become increasingly exalted, matching the vastness of the Brahma palace; the holy lifespan will remain ever secure, enduring as long as the kalpa-stone. However, when thunderbolts reach their extreme force and the majesty of dragons and tigers is exalted, blessings surely extend to all, but offending them causes wrath to strike. When words are uttered and orders are proclaimed, the wind moves and the grass bends. Since the ritual of the Saṅgha has been suppressed, who dares to raise his scales? But I fear it will damage unseen merit and bring no aid to majestic undertakings. Devoting my sincerity and exhausting my life, it is just like this. This is called the seventh: causes must not be forgotten. Above, I have briefly cited my intentions to roughly remove your doubts. If you wish to acquire broad learning, you should consult the great scriptures." The guest said: "The host's citations of principles and precedents just now were abundant. Although I am mediocre and benighted, I have grasped quite a bit. The text encompasses both the hidden and the manifest; the eloquence embraces both the internal and the external. Yet regarding the discussion of sacrificial rituals, I still have doubts. The Zhou Changes says: 'One yin and one yang is what is called the Dao; that which yin and yang cannot fathom is called spirit.' I submit that the path of the spirits is dim and concealed, cut off from the human realm; to perform sacrificial rites, one must rely on ritual officers. Originally, the Master of Ceremonies was established to oversee the Grand Invocator. Even if they know matters of ghosts and spirits, they ultimately belong to the ranks of subjects. The true Buddha is already hidden, and holy monks have also passed into extinction; revering and trusting in the unseen path entirely elevates hidden spirits. Ordinary men of the final age, speaking slightly of dedicating merit, jointly plot for leisure and ease; imitating one another in shaving their heads, they take charge of almsgiving gatherings. That is why they are invested with dharma robes; they manage and guard stūpas and monasteries, which is why they are exempted from secular corvée. But as soon as they violate the king's net, they instantly fall back into the registers of commoners. Since they are the same as ritual officiants, how are they fit to be called a jewel? Homage paid at court to the Son of Heaven is indeed a permanent ritual. To stubbornly maintain obstinacy is certainly not thorough discernment. The old regulation of the Song dynasty is not far back; one should simply inherit it. What further words do you wish to offer?" The host said: "You know the first point, but have not understood the second. Please listen to fine words to remove some of your mistaken thoughts. I have heard that 'gui' [ghost] means returning—that into which death enters; 'shen' [spirit] means numinous—that to which physical form owes allegiance. Ghosts are inferior to humans, residing only in evil destinies; spirits surpass material forms, universally encompassing sentient beings. When the mind has numinous wisdom, we call it 'spirit'; when it is hidden and difficult to know, we call it 'unfathomable.' Examining its substance and function, it is sometimes active and sometimes still; categorizing its nature and desires, there are yin and yang. The purport of the Zhou Changes is indeed due to this. The divergent paths are manifest in a single qi, but true words are lacking regarding the six consciousnesses. The gradual nature of establishing teachings can clearly be known from this. The retributions of ghosts penetrate the unseen, coming secretly and departing mysteriously; marking them with the title of 'spirits' is specifically on account of this. Let me try to speak of it: receiving what is left by father and mother, and endowed with the portions of Qian and Kun, qi can be preserved and form can be established. As for one's spiritual path, it is surely one's own mental karma: it has never been influenced by Qian and Kun, nor obtained from father and mother. The consciousness contained in the womb-store pervades empty space; the mind bearing perfumed seeds overflows the world. Going and then being reborn, like the continuous emergence of flames; coming and then passing away, like the uninterrupted turning of water waves. Probing its root, one does not see its beginning; searching it to the end, how could one view its termination? Defiling it, it becomes ordinary; purifying it, it becomes holy. The spiritual path is subtle and profound; its principle is truly hard to examine in detail. The highest among spirits is called the Great Awakened One; beyond what thought can reach, who can exhaust his names and characteristics? The true body fundamentally has no transition or passing away; those born blind naturally do not behold it. One entrusts one's thoughts to pursuing former traces and pours one's heart into enjoying the bequeathed Dharma. If one wishes to shoulder the responsibility of transmission and opening the gate of essentials, one must rely on this assembly of monks who receive this entrustment from the Buddha. Availing themselves of the cloud of compassion as inner protection and relying upon the imperial majesty as outer strength, the profound breeze has reached far, arriving at this point. The teaching penetrates the three times, and the assembly is divided into four groups: two follow the Way, and two maintain the secular. Those following the Way wear robes modeled upon the venerable deportment; those maintaining the secular attend to overseeing offerings. 'Modeled upon the venerable' refers to bhikṣus and bhikṣuṇīs; 'overseeing offerings' refers to upāsakas and upāsikās. Those whose model is venerable do not join the ranks of spirits; those who oversee offerings are placed below, participating in the ranks of subjects. The original people who oversee offerings are the same as those tasked with presiding over sacrifices. I do not hold this office, so why do you make an erroneous citation? Because of your pressing words, my profound intent has been revealed. Since the principle is already clear, do not be confused any further. At the beginning of the Song dynasty, this suppression was temporarily carried out; that too ran counter to the truth, and there is no need to enter into discussion about it. I have never seen the beauty of the customs of the remote frontiers; to suddenly send down an order to conform to them is strange to the extreme." The guest said: "Meaningful indeed is this treatise! Having received instruction in the wholesome way, I beg to withdraw and return."

25.8

Edict Questioning the Harm and Benefit of Renouncing the Household, Together with the Reply

25.9

Gaozu of the Tang

25.10

When the August Tang initiated its mandate, all teachings flourished together, yet in the Buddha-Dharma it was especially deep in faith and veneration, giving up the former residence in the capital to establish Xingsheng Temple; other monasteries, such as Huichang, Shengye, Cibei, Zhengguo, and Jixian, were constructed in succession, while Daoist abbeys were unheard of among the common folk. In the fourth year of the Wude era (621 CE), the Grand Astrologer Fu Yi, who had previously been a Daoist yellow turban and harboured deep envy of the black robes, grew all the more aggrieved upon seeing the special veneration shown [to Buddhism] by the state. He thereupon submitted an eleven-point memorial to abolish the Buddha-Dharma, saying: 'The Buddhist scriptures are preposterous and false, their words demonic and their affairs secretive. They bring harm to the state and ruin to families, and have never been heard to benefit the world. We request that the barbarian Buddha’s heterodox teaching be driven back to India, and that all śramaṇas be released to return to their home villages. Then families and the state will prosper, and the teachings of Laozi and Confucius will prevail.'

25.11

Emperor Gaozu tolerated his petty eloquence, and the court ministers allowed him free speech. He then issued an edict questioning the monks, saying: 'Discarding the hair and beard given by parents, and abandoning the robes and emblems of sovereign and subject—within what gate does the profit lie? Outside what sentiment is the benefit found? Regarding the appropriateness of both harm and benefit, we invite wonderful explanations.' At that time, the śramaṇa Shi Falin of Xiangyang, residing at Jifa Temple, was indignant at Fu Yi’s words and lay in wait for an opportunity. Hearing of this inquiry, he immediately submitted a response, saying: 'Lalin has heard that the Ultimate Way transcends words—how could the nine schools dispute it? The Dharma-body has no image—it is not what the Ten Wings can explain. It is merely that beings drift blindly in the four destinies and sink in the ocean of desire; they stumble erratically in the three realms and fall down the mountain of heterodoxy. The children are deluded and burn themselves; ordinary people drown and cannot emerge. It is for this reason that the Ultimate Person descended his spirit, and the Great Sage arose in the world, subsequently opening the gate of liberation and showing the road of peaceful security. Thereupon, the royal lineages of India renounced affection and left the household, while the noble elites of the Eastern Xia grew weary of glory and entered the Way, vowing to transcend the two kinds of birth and death and aspiring to attain the one wondrous nirvāṇa; propagating goodness to repay the four debts of gratitude, and establishing virtue to assist beings in the three realms of existence. This is its benefit. They alter their appearance to fulfill their resolve, and thus discard the beard, hair, and handsome countenance; they change worldly customs to accord with their Way, and thus cast off the splendid robes of sovereign and subject. Although in form they neglect serving their parents, inwardly they cherish filial piety; although in etiquette they depart from serving their lord, in their hearts they harbor his benevolence. Their grace extends to enemies and kin alike, achieving great compliance; their blessings moisten the unseen and the manifest—how could they be bound by minor infractions? For people of superior wisdom, because they rely on the Buddha’s words, it is a benefit; for the class of lowly ordinary people, because they fall short of the sacred teachings, it is a harm. Chastising evil, the corrupt will renew themselves; promoting good, men of understanding will be transformed. This is its general outline.'

25.12

Edict on the Purging of Buddhism and Daoism

25.13

Emperor Taiwu, Founding Ancestor of the Tang

25.14

From the Chancellery: Śākyamuni expounded his teaching with purity and clarity as foremost, distancing oneself from dust and defilement and severing greed and desire. It is by this that he propagated superior works, cultivated good roots, and guided the foolish and deluded to serve as a bridge and raft for all classes of people. Therefore, he expounded the scriptural teachings to regulate and discipline his disciples, subduing body and mind and abandoning all taints and attachments. Clothing and food were all provided by the four assemblies. Since the True Enlightened One passed into extinction and the semblance dharma prevailed, in later ages it has gradually declined, degenerating into deficiency and corruption. Thus there are lowly and vulgar fellows who seek their own high status, and lazy, idle men who merely evade corvée labor, falsely shaving their heads and borrowing the title of renouncers, harboring insatiable desires and seeking gain without cease. They enter and exit alleys and neighborhoods, frequenting markets and bazaars, driving livestock and accumulating wealth; they engage in plowing and weaving for a livelihood and make commerce their profession, behaving identically to registered households and leaving tracks indistinguishable from commoners. Moving forward, they violate the texts of the monastic discipline; stepping back, they lack the instruction of the ritual classics. They go so far as to personally commit robbery and burrow through walls, contriving monstrous falsehoods and associating with the powerful and treacherous, repeatedly falling into the net of the law and plunging themselves into severe punishments, defiling the True Suchness and destroying the wondrous Dharma. This is like weeds polluting fine sprouts, or silt muddying clear water. Furthermore, the grounds of a saṅghārāma were originally called 'pure dwellings'; places for lodging the mind ought, in principle, to value seclusion and tranquility. In recent times, many temples and cloisters have been built without seeking quiet and spacious lands, converging solely on noisy and bustling quarters, constructing crooked structures with conflicting eaves, harboring fugitives and enticing the wicked. Some are close to butcheries or market taverns, where dust fills the rooms and the smell of mutton and fish permeates the roads, merely fostering minds of disrespect and failing the purpose of reverent worship. Moreover, when Laozi bestowed his transformation, he originally valued emptiness and vacuity, nourishing his aspirations in non-action and casting his feelings beyond material things; preserving the true and maintaining oneness—this is called the Mysterious Gate. Hurrying about worldly affairs runs completely contrary to his fundamental aim. Having answered the timely mandate to govern the universe and cause the religious teachings to flourish, We deeply reflect on the benefits, and our intention lies in protection and maintenance. We wish to distinguish jade from stone and discriminate fragrant angelica from foul weed, so that the wondrous Way may long endure and the field of merit remain eternally firm. Correcting the roots and clarifying the source, it is appropriate to proceed with a purge. As for all monks, nuns, Daoist priests, and Daoist female practitioners: those who practice with refined diligence and observe the monastic discipline shall all be ordered to reside in major temples and abbeys, and the officials shall provide them with clothing and food so that they lack nothing. Those who are unable to be diligent and whose discipline and practice are deficient, being unworthy of offerings, shall all be ordered to leave the clergy and each return to their native places. The responsible authorities shall clearly establish regulations and ensure they strictly accord with the teachings of the law; all matters contrary to the regulations shall be entirely halted.

25.15

Edict Ordering Daoist Priests to Precede Monks, Together with a Memorial

25.16

Emperor Taizong of the Tang

25.17

In the eleventh year of the Zhenguan era (637 CE), the imperial entourage toured the city of Luoyang. Daoists had previously debated with Buddhist monks, and this was brought to the emperor's attention. He thereupon issued an edict saying: 'Laojun’s transmitted models held their purpose in clarity and vacuity; Śākyamuni’s bequeathed principles rested their logic on cause and effect. If we examine their teachings, their methods of guiding beings follow different paths; if we examine their purpose, their style of broadly benefiting beings reaches the same end. However, the rise of the Great Way originated in high antiquity, its source emerging from the beginning of the nameless, its operations transcending beyond the visible, surpassing the two forms [of Heaven and Earth] in its movement and encompassing the ten thousand things in its nurturing. Thus it can order the state and bring about governance, returning to simplicity and restoring purity. As for the rise of Buddhism, it was founded in the Western Regions; not until the Later Han did it reach the Central Lands. The principles of its divine transformations are manifold, and its conditions of retribution are more than one. Down to recent times, veneration and faith have grown increasingly deep: individuals hope for blessings in their current life, and households fear disasters in the life to come. Because of this, those steeped in vulgarity laugh loudly upon hearing the Mysterious School, while those fond of the novel vie to take refuge upon seeing the ultimate truth. First it surged like waves through neighborhoods, and finally it swept like the wind across the imperial court. Consequently, the scriptures of a foreign land have flourished to take precedence over all marvels, whereas the teachings of the various Hua peoples have conversely been placed behind the One Vehicle. Wandering adrift, people have forgotten to return for successive generations. Now that the imperial destiny is auspicious and prosperous, having already relied on the blessings of superior virtue, and all under Heaven is greatly settled, also depending on the merit of non-action, it is appropriate to readjust the strings and expound this mysterious transformation. From this time forward, in vegetarian feasts and offerings, walking and standing, and down to titles and appellations, Daoist priests and female practitioners may precede Buddhist monks and nuns. We hope to strengthen the custom of returning to the origin and disseminate it across the nine regions, and bequeath the tradition of honoring the ancestors to ten thousand generations.' At that time, the monastic community of the capital submitted extreme admonitions, but the authorities did not accept them. The śramaṇa Zhishi, a brilliant young talent who was clear-sighted in both internal and external learning, accompanied several elders to follow the imperial entourage and submit a memorial, reaching as far as the pass. Their memorial said in brief: 'The monk [Zhishi] and others state: Our years are approaching the mulberry and elm, only now encountering an age of great peace; our forms resemble willows and rushes, just now meeting a sage and enlightened ruler. We have heard that a father has sons who remonstrate, and a ruler has ministers who remonstrate. Although we have entered the household-renouncing life, we remain within the rank of subjects and sons; when an offense is committed, nothing should be hidden—how would we dare not state it? We have respectfully seen the edict stating that the state's ancestral lineage derives from the Pillar Clerk [Laozi], and that the practice of honoring ancestors was expressed in ancient classics; it was proclaimed to all under Heaven as an ineffable virtue, ordering that Daoist priests and others be ranked above monks and nuns. Serving to carry this out, how would we dare resist the edict? Yet upon examining how Laojun left his models to govern the state and order the family, the robes and emblems he wore were not changed or made unusual. He established no abbeys and led no disciples; dwelling as the Pillar Clerk, he preserved the true, and hiding his dragon-like virtue, he nourished his nature. When the wise see it, they call it wisdom; when the foolish see it, they call it folly; none could recognize him except the Minister of Justice of Lu [Confucius]. The Daoists of today do not follow his law. The caps and robes they wear are all the remnants of the Yellow Turbans; they are originally not the descendants of Laojun. Practicing the defiled arts of the Three Zhangs and discarding the wondrous gate of the five-thousand [characters], they conversely resemble Zhang Ling in freely practicing talismans and registers. Since the Han and Wei dynasties, they have constantly used the way of ghosts to transform vulgar folk, falsely claiming descent from Laojun when in reality they are the offshoots of heterodox paths. If their status is placed above monks, we truly fear that the true and the counterfeit will mingle together, harming the transformation of the state. If we do not submit this memorial, how could we express our feelings as subjects and sons? We have respectfully recorded the matters from the Daoist scriptures and the various histories of the Han and Wei where Buddhism comes before Daoism, as set forth in a separate presentation. We humbly hope that the Heavenly Compassion will condescendingly deign to hear and examine it.'

25.18

Imperial Decree of the Present Sovereign Ordering Śramaṇas and Others to Pay Homage to Sovereign and Parents, in One Piece

25.19

Imperial Decree: The duty toward sovereign and parents is weighty among the three revered bonds; the way of love and respect comes foremost among the hundred practices. Although the two gates of Śākya and Lao transcend ordinary realms in principle, their traces of respect and filial piety accord with the standards of Confucianism. Yet in the most exalted station, the ritual of kneeling and bowing has not been practiced, following routine for a long time down to the present day. The Song dynasty temporarily changed this custom, but after a short while it returned to the old practice. We have received the heavenly norms to propagate filial piety, and relied on the earth’s righteousness to proclaim ritual; encouraging nominal teachings, they cover both the sacred and the secular. Moreover, the foundation at Laixiang established the heavenly structure, and the transformation along the Lian River was entrusted to the kings—the rationale for regulation truly resides here! Now We wish to order Daoist priests, Daoist female practitioners, monks, and nuns to pay homage to the sovereign, the empress, the crown prince, and their parents. Fearing that this might upset their constant sentiments, it is appropriate to entrust the matter to the responsible authorities for detailed deliberation and reporting to the throne.

25.20

Proclaimed by Imperial Decree on the fifteenth day of the fourth month of the second year of the Longshuo era (662 CE) by Subject Xu Jingzong, Grand Master for Splendid Happiness, Right Prime Minister, Guest of the Crown Prince, Supreme Pillar of State, and Founding Duke of Gaoyang Commandery.

25.21

Memorial Submitted by Monk Weixiu and Others of Da Zhuangyan Temple on Śramaṇas Not Being Bound to Pay Homage to the Secular, in One Piece

25.22

Monk Weixiu and others say: We respectfully receive the clear edict ordering monks to kneel and bow to sovereign and father. In principle we should comply and act accordingly, having no reason to resist the imperial command. However, the clear teachings of both Confucianism and Buddhism all present writings of correct remonstrance, and the broad dissemination of their transformations both accepts the words of ordinary people. We, the monks, have received the great favor of the state, which has granted us rituals outside the secular world; dwelling peacefully throughout the realm, we have been able to propagate the aspiration of transcending vulgarity. For this reason, sovereigns and kings since antiquity have equally respected this standard, revering their custom-altering rituals and preserving their tradition of resisting deference, which has caused scriptural teachings to spread and increase generation after generation, and master teachers to appear from time to time over great distances. From the Han to the Sui, travelers faced heavy obstacles; the style of the spiritual peaks was still suppressed, and the transformation of the fairy gardens was still sparse. It was never like the rise of the August Fortune, extending its boundaries beyond the seas: the five Indias stand alongside the Five Sacred Mountains, and the Divine Continent matches the great Xia in civilization. The mandate of the August Emissary has been exalted, and the roads of the light carriages have linked wheels; none fail to revere these sacred traces and establish their bequeathed legacy. Thus it is that foreign monks come in harmony, following one another without end. Now, if we return to bowing to sovereign and father, it would contradict the various sutras, immediately winning the reputation of shocking the worldly, or giving rise to hopes of slight and ruin. In the past, when Emperor Cheng of Jin was young, Yu Bing forged an edict; when Huan Xuan practiced deceit, Wang Mi spoke out in opposition. When Emperor Wu of Song in his late years was about to intensify tyrannical governance, he decreed that monks bow to the lord, but soon abolished it. This was truly because the matter was not a standard for ordering the state, and its principle exceeded the ritual of heavenly constants. Although rumors arose, they ultimately became entangled in manifest debate. Furthermore, when Helian Bobo commanded bowing, he incurred the wrath of high heaven; when Tuoba Tao carried out executions, he suffered the punishment of a lower affliction. These precedents have long been listed, completely encompassing what has been seen and heard. Receiving this, we are terrified and frantic, having nowhere to seek shelter. We fear that once the imperial decree is issued, it will circulate through ten thousand states, inevitably causing the entire realm to gaze toward it, only to propagate a reputation of departing from ritual; and in the distant future, generations may inherit the tradition of following this evil precedent. We humbly reflect that Your Majesty has revived the Three Jewels and compassionately gathered the four forms of birth, personally receiving the intent of the Buddha’s entrustment to encourage the reliance of the students. We, inwardly observing the correct teaching, strictly renounce the appearance of kneeling and bowing; outwardly receiving the clear edict, we are commanded to follow the respect of Confucian ritual. Looking up and down, we are in a dilemma, truly deep in shame and fear. If we do not make this plea, it would violate the duty of subjects and sons; if we obscure the Buddhist transformation, we would fall into the crime of deceiving the sovereign. We have respectfully compiled passages from various scriptures on not paying homage to the secular, presumptuously submitting them to the throne. We humbly hope that the Heavenly Compassion will deign to examine them; then the court deliberations will be harmonious, ultimately following the path of the Jin ministers, and the ordinary talk of dispensing with standards will entirely return to the regulations of the Qi empress. Desecrating your imperial majesty, we tremble with the deepest awe. Respectfully submitted.'

25.23

Submitted on the twenty-first day of the fourth month of the second year of the Longshuo era (662 CE).

25.24

At that time, over two hundred monks and others from the capital went to the Penglai Palace to submit a memorial and present their request. The Chancellors of the Left and Right said, “An imperial edict ordered a thorough deliberation on whether to bow or not to bow, and it has not yet been decided. You may wait for a later assembly.” The monks and others then withdrew. Thereupon they assembled in great numbers at Ximing [Temple], deliberated together, and jointly drafted a petition to report to the various ministers and officials.

25.25

A Petition by the Monk Daoxuan and Others of Ximing Temple Submitted to the Shepherd of Yongzhou, the Prince of Pei, Arguing That Śramaṇas Should Not Bow to the Laity, in One Piece

25.26

The monk Daoxuan and others report: Ever since the tracks were shifted from the Golden River and the transformation spread through the Jade Gate, through successive generations of brilliant sages and illustrious capable ministers, none failed to bow their heads to ask for the Path and to take refuge, knowing the ford. Thus did rows of monasteries look upon one another and shrines of benevolence spread like chess pieces; devas and humans looked up to the path of the field of merit, and the hidden and manifest realms cherished the decorum of the true Path. Pure and faithful men gathered like clouds; lofty and noble guests assembled like mists. This caused the teachings to be divided into the three vehicles, bestowing exemplary conduct for ten thousand years, and their positions to open into the four assemblies, displaying the pure models of the five vehicles. Recently, as the dharma-ocean is vast and wide, it has been difficult to distinguish the gathered sorts. Faults and transgressions having become increasingly manifest, they have sullied the imperial gaze. An extraordinary edict was issued commanding [clerics] to bow to the sovereign and parents; yet, deigning to show compassion, [His Majesty] has made it known to the court for deliberation. Receiving this luminous command, we monks are deeply moved and lament with streaming tears. Truly, because our practice lacks the virtue to illuminate the age, we have caused distress to reach the Emperor above. Moreover, since the Dharma and its teachings spread eastward, it has frequently experienced declines and prosperities: three times it has been suppressed and five times subjected to bowing. All were in ages lacking glory and enlightenment, under tyrannical and oppressive rulers. Thus the decrees they promulgated were not plans for statecraft; violating the norm, they brought upon themselves the censure of good historians. The reason of things being difficult to overturn, they returned in the end to the old ford. We prostrate ourselves and reflect that Your Royal Highness maintains the governance of the capital region and holds the administrative reins. The clergy and laity are revived, and the bustling affairs are calmed. Now the Dharma gate is blocked and closed, and the voiced teachings cannot spread. This is precisely the autumn for calming obstacles and pulling [beings] out of difficulty, the day for rescuing the drowning and supporting the imperiled. For us monks, our cries cannot reach the palace gate; in vain do we crane our necks toward the Ninefold Enclosure. The celestial steps can rarely be ascended; in the end we are anxious and unsettled amidst a hundred cares. Therefore we venture to lay bare our sincere feelings, opening our hearts in the hope that you will deign to bestow your great favor and look down to guide and assist us. If so, the entrusted charge will be revered, and the pure breeze will spread across the nine regions; the True Dharma and Semblance Dharma will flourish anew, and immense blessings will illuminate the four seas. Unable to endure our extreme distress, we present this petition in full. Deeply ashamed and terrified to cause such disturbance, we respectfully submit this petition on the twenty-fifth day of the fourth month.

First 26 of 79 passages. Read on

Linked texts (1)

廣弘明集 — Classical Chinese