鐔津文集 8.11

8.11

Jizi is one who studies the Buddha. Because the Way he has attained is tranquil, serene, profound, and wondrous, he is called Jizi. Having cultivated his Buddhist studies, Jizi also took pleasure in studying Confucianism. He studied Confucian books deeply and delighted in literary composition; therefore he was debated by scholars. Students of the Buddha said: "Is Jizi not fickle of mind? Unable to devote himself purely to his Way, why does he engage in such a heterodox mix?" Students of Confucianism said: "Jizi is not truly a Buddhist; he merely lodges his traces within the Dharma of the Śākya clan." Jizi privately considered that both sides failed to understand the matter, and that they must be told. Thereupon he addressed the two guests, saying: "That I take pleasure in Confucianism is simply because I adopt where it accords with our Way and practice it. What Confucianism calls benevolence, righteousness, ritual propriety, wisdom, and trustworthiness—how does that differ from our Buddha speaking of compassion, giving, reverence, freedom from conceit, wisdom, and refraining from false speech and frivolous talk? Although their rubrics differ, how could that whereby they establish sincerity, cultivate practice, benefit the world, and instruct people be different? The mind of the sage desires that all people be good, causing them certainly to cast aside sin and evil. If they equally possess a Way to bring people to goodness, would one say: 'Although their goodness is good, because it does not stem from my teaching, I do not consider it good'? How could such a one be called a sage? Therefore, in taking pleasure in Confucianism, I also desire to aspire to the sages' will and join with others in doing good. Furthermore, our Buddha has the myriad practices for the sake of people. Are not the benevolence, righteousness, ritual propriety, wisdom, and trustworthiness of contemporary Confucianism precisely the myriad practices set forth by our Buddha? Being part of our myriad practices, what heterodoxy is there?" He further said to them: "Do not take my liking for Confucianism as merely lodging my traces to find an easy accommodation within the Dharma of the Buddhist clan. Though Jizi has no great superiority over others, could I not have kept watch at the gates, struck the clappers, or engaged in the trade of fish, salt, and building walls with beaten earth to accommodate myself? I willingly shaved my hair, renounced what I loved, and did not dare taste pungent or blood foods with my mouth to serve the Buddha, truly because his teaching is vast and his Way is genuinely profound. Using it to cultivate the body, one is pure, abstinent, and disciplined; using it to cultivate the mind, one is upright, tranquil, and free of delusion; using it to extend to others, one turns from evil to good, and those who are good become sincere; using it for life, death, beginning, and end, one penetrates the transformations of ghosts and spirits. Though famished, emaciated, and withered, cast into the weeds, I cannot bear to turn away, precisely because what is preserved within is like this. Now, petty market people take one another as teachers according to the ways of commerce; if there is a single word that benefits their undertakings, they can still bear the virtue of their teacher all their lives. Lowly though Jizi is, am I not worthier than the market folk? To obtain someone's Way, yet through opportunism betray his teaching and treat him as a servant—this, people cannot bear to do. Would Jizi do so? Looking up to Heaven and looking down to Earth, I do not deceive the sages. Guests, please do not speak like this." The two guests had previously debated their teachings with each other. Jizi followed up by instructing them, saying: "Guests, do not dispute. Confucianism and Buddhism are both teachings of the sages. Though where they issue forth differs, they return together to good order. Confucianism represents the great active engagement of the sages; Buddhism represents the great non-action of the sages. That which is active brings order to the world; that which is non-action brings order to the mind. Bringing order to the mind does not engage in worldly affairs; not engaging in worldly affairs, the resolve to treat good as good and evil as evil cannot be applied. Bringing order to the world should engage in worldly affairs; engaging in worldly affairs, the rites of rewarding the good and punishing the evil cannot fail to be raised. When the mind is ordered, this is called the feelings and nature being upright and true. When feelings and nature are upright and true, does this not converge with what is guided and attained through ritual and righteousness? Confucians wish people to rectify their lives through the teaching; Buddhists wish people to rectify their minds through the teaching (some say: wish people to rectify their minds to practice its teaching). The mind penetrates to the spiritual and luminous; the spiritual and luminous cannot be heard or seen in the world. Therefore, those who speak of the spiritual and luminous must explain it through transcendence of the world. Now, being tied to the world while debating transcendence—this is extreme unreflectiveness. Therefore, to bring order to the world, nothing other than Confucianism will do; to bring order to transcendence, nothing other than Buddhism will do." The two guests again debated the trivialities of their teachings at length. Jizi instructed them further, saying: "In dealing with matters, a gentleman should estimate the root to align the branches; then his purpose will always be attained and his words will not err. Now, without examining that by which they constitute teachings, you each debate what teachings you uphold. I have not seen anyone attain it. If you debate their branches, what is not debatable? Guests, let it cease." Thus when Jizi associated with others, he did not court their power, serve their arrogance, or seek their praise. Only with those who comprehended the Way and harmonized with him did he associate; seeing those who babbled and maligned each other, he remained aloof and took no pleasure in following them. Someone asked Jizi: "You seem adept at Buddhism; why not display your Way to reveal it to the world?" Jizi said: "My Way is difficult to express. Spoken of near at hand, it can never be exhausted; spoken of far off, it is always self-possessed. It resides in human beings, penetrates to the spiritual, and reaches the sage; it passes through life, death, and transformation without being lost. It is not easy to speak of it one by one with commoners. If one truly wishes to seek it, one should explore the esoteric writings that Jizi has composed."