北山錄 3.4.5

3.4.5

On the contrary, they claim that throughout the realm, none of those who wear the dark robes are worthy (Blind, with no eyes. Having no discrimination themselves, they heedlessly employ treacherous and perverse elements; and when discord becomes evident, they turn around and blame the pure assembly—how is this not confusion? The *Zhiguzi* compares this to being deluded). They use the corrupt to adulterate the pure, mixing fools among the worthy (They equate such ordinary, corrupt types with the pure and immaculate, mixing the foolish and turbid with the worthy heirs). They do not know that there are monks whose traces are remote as the Heavenly Bureau, whose spirits are vacant beyond worldly entanglements, who enter and depart life and death, whose movement and quiescence are without fixed bounds: those whose supreme virtue can attain this (Monks who share in the virtue of Heaven and Earth, slough off dust and defilement, and go where they will without hindrance: their ultimate virtue can reach this). There are monks whose capacity is venerated, whose names are widely proclaimed, masters of doctrine and models of men, whom one can look up to from afar but cannot intimately approach (One can look up to their virtue from afar, but cannot treat them with familiar affection), who are difficult to advance and quick to withdraw (In nature like clouds and cranes, whom the worldly cannot become familiar with): those who rise above the world to attain this. There are monks who maintain minds of kindness and goodness (Caring for creatures and granting joy is called kindness; committing no offense is called goodness), benevolence and forbearance, subduing themselves (Extending benevolence and bestowing benefits is called benevolence; reckoning that meets the standard is called forbearance), yielding so that it reflects back upon themselves (Humbling oneself and restraining oneself is called yielding), rejoicing that fortune is shared with all (That supreme occasions are everywhere plentiful is called rejoicing): their enrichment of creatures is such. As for the leather bag containing a heavenly immortal, or potsherds concealing pearls (A leather bag is hide. When one sees an outward appearance of plain coarseness, one calls it a leather bag or potsherd, not knowing that within are treasured deeds of heavenly immortals and fine gems. Small pearls are called *ji*), though pleased they do not smile, and though righteous they do not take (One who smiles when pleased still has passions stirred; one who takes though righteous still possesses desire: they are not like Gongshu Wenzi and his sort). How could one, based on what one does not know oneself, arbitrarily judge them (Worldly people do not understand the conduct of monks themselves, and yet with preconceived notions recklessly surmise about them)? Thus, though the Sanmiao rebelled against orders, Kui and Long possessed virtue (In the time of Shun, the kingdom of the Sanmiao, with Dongting on its left and Pengli on its right, was disobedient. The Emperor ordered Yu to campaign against them; for a month they did not submit. Yi asked to withdraw and cultivate virtue; in seventy days they came of their own accord. This was virtue of assisting the ruler. Kui and Long were ministers who assisted Shun). Though Xi and He were immersed in drink, the heavenly ordinances were not abolished (The Xi and He clans had for generations held office over Heaven and Earth. Under King Tai Kang's excessive negligence, they became steeped in wine; thus execution was ordered, and the oath said: 'Kill their ringleaders; those compelled to follow will not be punished.' This means using the Sanmiao, Xi, and He to metaphorically represent the treacherous, and Kui, Long, and the celestial ordinances to represent the pure assembly). When evaluating people, if one begins from righteousness, the virtuous and the evil can be known (Observing whether they possess righteousness from the start allows one to know their goodness or evil. *Shu* is good; *te* is evil). If one examines their character through habitual conduct, the foolish and the wise can be discerned (*Su* means previously. *Kuang* is foolish; *zhe* is wise). Hence, if men like Qiao and Zha become monks, they will surely not be like Devadatta or Sunakṣatra (Qiao is Zichan. Zha is Jizi of Yanling. If fine, good gentlemen are made monks, they will surely not perform evil deeds. Devadatta and Sunakṣatra were evil bhikṣus). If Zhuang and Zhi become monks, they will surely not be like Śāriputra or Maudgalyāyana (Zhuang and Zhi were ferocious brigands. Śāriputra is Sāriputra. Shushi is Maudgalyāyana). Why take men like Zhuang and Zhi to be monks at the beginning, and later blame them for not being worthy? Why fail to recognize at the start that there are men like Qiao and Zha among monks, and earlier proclaim they have no virtue? If someone has the caliber of an exemplary gentleman, he will surely make an exemplary monk; if someone has the nature of a low menial, he will surely make a menial monk (Servants of the chariot are lowly men). Therefore, to seek monks based on benevolence can be certain of success; but to seek benevolence from mere monks can hardly be guaranteed (If one seeks among monks based on benevolent conduct, one is sure to find those with benevolent conduct. If one demands benevolent conduct of everyone simply because he is a monk, that is feared to be difficult). Furthermore, if one caused Daoan or Huiyuan to be false (Daoan and Huiyuan), they would surely not be false, for their truthfulness was more than sufficient. If one caused Huisi or Zhiyi to be fierce (Great Dhyāna Master Huisi and Great Master Zhiyi of Tiantai), they would surely not be fierce, for their benevolence was more than sufficient. If one caused Fotudeng or Huishi to be sorcerous (Fotudeng is as above. Huishi was a śramaṇa of the Northern Wei, possessing great spiritual wonders. For over fifty years he never lay down to sleep; even when walking in mud, his feet were not soiled; people called him 'White-footed'), they would surely not be sorcerous, for their spiritual power was more than sufficient. If one caused Sengmin or Zhizang to be sycophantic (Sengmin dwelt on Mount Huqiu. When Xiao Ang of Liang came to pay respect, he would not see him and fled through the back door. When Emperor Wu of Liang dismantled the court boundaries to allow śramaṇas free entry, an official reported that the imperial throne was not fitting for śramaṇas to mount. Zhizang sat cross-legged with indignation, stern in countenance and raising his voice: 'When this poor monk was Master Gu in Wu, I was not yet abashed by the imperial couch,' and so forth), they would surely not be sycophantic, for their uprightness was more than sufficient. For this reason, families of loyalty and filial piety cannot be made to commit disorder; doors of virtuous conduct cannot be made to fall into licentiousness. When Emperor Wen of the Song dynasty fed the sangha, he sat on the floor mat with the assembly; the distribution of food was delayed, and the assembly suspected it was nearing midday and would not eat. The Emperor said: 'It is only just midday.' Master Daosheng said: 'The white sun shines in the heavens; the Emperor says it is just midday, so how could it not be midday?' He then took his bowl and ate, and the entire assembly followed him. The Emperor was greatly pleased (The ruler of ten thousand chariots is the master of the Buddha's Dharma, holding the handles of departure and remaining, possessing the power to kill and give life. If one rigidly clung to minor rules and opposed him, even without the disaster of total abolition, would one not violate the way of respectful compliance? Master Daosheng's insight was profoundly fitting). This is because the great man shares his virtue with Heaven and Earth, and his brightness with the sun and moon; therefore, when he said it was midday, it was indeed midday. How much more should the power of emperors and kings be feared! Thus, when fleeing fire, one does not wait for the governess (A governess is a woman teacher. The wife of a grand master who reached fifty without sons entered the palace as a governess; when rising or sitting she would support her mistress, but once married the mistress would not wait. Boji of Song met with a fire and died waiting for her governess, who did not arrive; this was rigid obstinacy). When saving the drowning, how could one object to grabbing them by the hair (Mencius: If someone's father is drowning, and the son grasps him by the hair to rescue him, it is not considered an excess; this is taking what is fitting according to expediency). When bitten by a viper, how could one mind severing an arm (The viper is a venomous snake; how could one not cherish one's limbs? Yet if bitten by a viper, fearing death, one must sever it). The principle of protecting the Dharma connects with spiritual illumination (For the sake of protecting the Dharma, how could one mind minor matters?). Long ago, when Master Huiyuan was nearing his end, his disciples presented fermented rice drink to be taken with caution (Fermented drink; they caused him to be careful, fearing it would violate the Vinaya); before verifying it with the Vinaya, he passed away (There was no danger, so he acted according to the Dharma). He was strict indeed with himself.