北山錄 5.2.2

5.2.2

is not something that can be seen, but when it appears, one dwells within it without seeing it. Furthermore, the moon-mirror collects water from the moon; without a moon-mirror, would one say there is no moon? (As for the moon-mirror, Wang Chong's *Lunheng* says: it is a water mirror. In the eleventh month, on a renzi day at midnight, the zi hour, one refines stones of the five directions and casts them into dishes and bowls; facing the moon, one obtains water. Gao You says: the yinsui resembles a large clam; polishing it well and facing the moon, water drips down to several dan.) The burning-mirror gleams from the sun; without a burning-mirror, would one say there is no sun? (There is a pearl that reflects the sunlight; holding mugwort under it, one obtains fire; it is called a burning-mirror. There is also casting a mirror with brimstone and other medicines: facing the sun it also produces fire; facing the moon it produces water. The round one is called a burning-mirror, the square one a moon-mirror. The sun and moon are constant, but if the moon-mirror and the like happen to be lacking, water and fire are not obtained. Just so, the Buddha universally manifests, but those without affinities may not see or hear him.) Indeed, this is because spiritual transformations reside in the mind and outwardly respond to things. As for a mind that does not undergo transformation, how could it attain anything? (The three realms are mind-only; the ten thousand dharmas are consciousness-only. When the mind transforms, one sees things; nothing arises in vain.) The *Liji* says: 'When the mind is not present, one looks but does not see, listens but does not hear, and eats without knowing the flavor.' Therefore, we know that in the past, faith was not present there, so it was not fitting for them to hear or see. (In the past, the people of this land did not yet have faith; thus even if they saw radiant gates or earthquakes, they took no notice of them and hence did not record them.) Even if there were those who harbored faith and attained it alone and spoke of it, people would have blamed them for deceit and falsehood. (What the multitude lacks affinities with, they do not see. If a person of affinities happened alone to see and hear it, people would surely blame them for monstrosity and falsehood; how could they believe together?) Moreover, the passage of years is vast, and bamboo slips have been lost. (What is more, the dynasties and years stretched on, and books were lost and discarded; how could everything be known?) Or perhaps the Zhou historians knew it was not an affair of the Central Realm, and therefore did not record it. (All official historians record the affairs of their own states. This was not an affair of the Central Realm; moreover, the gentleman is cautious about what is doubtful, so they did not record it.) Sage Confucius was wary that there were no vessels capable of receiving the Way, and therefore did not speak of it. (Wary means apprehensive. Confucius humbly considered that people were not vessels capable of receiving the Way, and so he did not wish to speak.) How could one say that because it is missing from historical records, it did not exist? Now, breaking the pillars, setting up the poles, the rainbow piercing [the sun], crows flanking [the sun], Heng'e ascending, the evening star appearing, [lightning] encircling the Pole Star, riding the Tail Star— (Anciently, Nüwa contended for the realm with Gonggong; his head struck Mount Buzhou, and the heavenly pillars broke. Moreover, she severed the legs of a turtle to establish the poles. Furthermore, Nüwa was moved by the rainbow light piercing the sun and gave birth to Zhuanxu. In the Spring and Autumn period, there were clouds like red crows flanking the sun and flying for three days. Moreover, Yi sought the medicine of immortality from the Queen Mother of the West; Yi's wife Heng'e stole it and fled into the moon; this comes from the *Yi lüe*. Moreover, lightning encircled the Pole Star and Huangdi was born. Furthermore, Fu Yue died, and his spirit went up to become a star, joining the ranks of the lunar mansions above the Tail mansion; hence it says 'riding the Tail'.) yet heaven and earth are one, and the three luminaries are shared. If those Western Regions did not see and did not record them, would you truly say the words of the Hua are untrue? If their doubts are indeed wrong, why would this doubt be right? If their belief is true, why would this belief be false? However, the Six Canons of Huaxia were simple and focused on essentials; having suffered extinction under the Qin, they are still not fully known. (Ancient books were originally simple and essential; moreover, having suffered the burning of the violent Qin, how could past affairs be fully heard?) For instance, of the two eras of Tang and Yu, only a few chapters remain of the *Shangshu*. (Only five chapters, such as the 'Canon of Yao', remain.) Of the flourishing transformations of the Shang and Zhou, how many poems and eulogies can remain? Even in matters of punishments and virtue, which they valued, there are omissions; how much more so for what lies beyond the realm of appearances—how could that be complete? Therefore, Yao had Yin Shou as his teacher, and Shun served Wu Guang, yet the Duke of Zhou and Confucius also did not record them. Confucius's words on the Way appear in Zhuangzi; (The Five Classics do not mention them; they all come out of *Zhuangzi*.) Laozi's knowledge of ritual is preserved in Dai Sheng. (Dai De, courtesy name Jinjun, transmitted the *Rites*, called the *Greater Dai Rites*; he reached Grand Tutor of Xindu. Dai Sheng, courtesy name Cijun, transmitted the *Rites*, called the *Lesser Dai Rites*; as an Erudite he discoursed at the Shiqu Hall and reached Governor of Jiujiang.) Had these books turned to ashes, how would we know that the two sages fully realized ritual and knew the Way? (If they had been burnt to ashes by the violent Qin, how could these have been fully fathomed?) The guest said: 'When Dharmaratna arrived in the state, someone brought black ash to interrogate him. Dharmaratna said: "It is the remnant ash of the kalpa fire." Did he actually capture the truth of the matter?' (Was it really the ash of the kalpa fire?) The host said: 'The words remain, but the man has passed away; how can we know his mind? (Although these words have been passed down and remain, the person is no longer here; how can we know where his intended meaning and mind lay in his reply?) Zhongni said: "Emotions desire sincerity; disputation desires skill." This was disputation. (This reply was merely Dharmaratna's skillful disputation.) Or perhaps he was steadfast but did not insist on literal truth. (Steadfast means upright. Literal truth means trustworthiness. Although his intent was upright, his words need not be adhered to literally.) When the kalpa fire burns, the great earth is completely consumed. Yet once it has receded, how could there be cinders? (At the time of the kalpa fire, the great earth blazes with flames, burning up to the First Dhyāna; thereafter it recedes; how could there be ashes and cinders? Thus we know the kalpa fire has no ash.) Anciently, Zhuang Zhou considered that with Zhongni's wisdom, unless faced with the most vicious, it would not serve as mockery; therefore, he drew from afar upon the Eastern Mound, lodging words to show his meaning. (Robber Zhi lived on the Eastern Mound.) And Dharmaratna also considered that with the profundity of the Śākya, unless it astounded the ears, it would not effect transformation; therefore, he relied on the kalpa burning to open the way for his teaching. (People consider what surprises their hearing as extraordinary; therefore, wishing to convert them, he also used this expedient to move them.) Indeed, the gentleman uses virtue and righteousness to establish faith. (The gentleman acts righteously and then is trusted; 'when trustworthiness accords with righteousness, words can be repeated'.) Had he merely spoken of ordinary fire, would Dongfang Shuo have yielded to him? (Dongfang Shuo's courtesy name was Manqian. If he had answered by merely saying it was ordinary fire, would Dongfang Shuo have yielded to him?) Therefore, he touched upon the non-existent to guide toward the real; he abandoned the near to adduce the far, (Wishing to transform him, he first expediently pointed to the non-existent to entice him, abandoning the near ordinary fire and adducing the distant kalpa fire.) making people thirst to hear what was new, desiring to entice them toward goodness. Now, when they thirst to hear, it induces doubt; when it induces doubt, they are sure to seek to reach the truth; when the truth is reached, they return without straying far. (Reach means the actual truth.) It is like considering before drawing the crossbow mechanism and inspecting the arrow-notch to ensure it hits the mark. (This is from the 'Taijia'. The mechanism is the crossbow trigger; considering means gauging. Before releasing the arrow, one first gauges whether the trigger is suited to release and sure to hit. If one wishes to open and guide, one must ensure that they surely take refuge.) The guest said: 'The Buddha emerged among the Rong, and his teachings were bestowed upon the Rong people. For Chinese customs to follow the Rong, is that not base?' The host said: 'Do not say that! Do not say that! Where a gentleman dwells, it is never base.'