辯偽錄 2.19

2.19

The Refutation states: Self-praise and self-promotion are the vulgar conduct of low women; lack of boastfulness and lack of vainglory are the deep capabilities of sages. Therefore, Shun praised Yu's achievements, admiring his merits while not competing with him; Master Kong praised Meng Zhifan for retreating to the rear yet choosing to dwell in modesty. On account of this, their good reputations spread for a thousand autumns, and their humble radiance illuminated the four seas. What was quoted above is fully visible in the 'Zhongni' chapter of the Liezi. Universal discussions of ancient and modern times hold that these were Master Kong's words extolling the Buddha as the great sage of the West. (Dharma Master Lin of the Tang in his memorial to Taizong, and Prime Minister Zhang in his Hufa lun, both cited this passage to show that the Buddha is the sage of the West.) One has never heard that because Laozi was in Zhou and Master Kong was in Lu, it referred to Laozi as the sage of the West. Stealing his name and usurping sagehood—how greatly you deceive us! One who usurps the position of sage lacks benevolence; one whose words run contrary to reason lacks wisdom. Furthermore, the ancestral source of the Dao originated with the Yellow Emperor, having nothing to do with Laozi. Laozi took Rongchengzi as his teacher to expound his five-thousand-character text. Even if sagehood is spoken of, it could not begin with Xuan Yuan. Since Master Kong did not extol the Three Sovereigns and Five Emperors as sages, would it not be an excess, conversely, to point to Laozi as a sage? Indeed, our Bhagavān perfected the ten thousand practices in merit and verified the ten bodies in fruition. His streaming light pervasively fills worlds as numerous as dust motes, and his emanated bodies respond in realms as numerous as sands. He cannot be measured by human affairs, nor sought in a physical location. He is truly the Great Master of the triple world, the Compassionate Father of the four kinds of born beings. Striding peerless in the world, he is the Dharma King among kings; uniquely transcendent beyond the world, he is the Great Sage among sages. Therefore, with folded hands he sits aloft at the site of awakening, his majestic influence moving through ten thousand nations. Even if we consider the Duke of Zhou's instituting rites and composing music, Master Kong's expounding the Changes and editing the Odes, Bu Shang's literary compositions, Duanmu Ci's rhetoric, Sima Qian's eloquent erudition, Ge Hong's comprehensive understanding, Wang Bi's profound discourse, and Zuo Ci's magical transformations—all of these vied within the mundane realm, yet their words never touched upon the Great Domain. They may be high masters who improve society, but it is difficult for them to be world-transcending sages. Upon examining the sacred quarter of India, where all the worthy gather, all past Buddhas were born there together. Fan Ye's Book of Han states (in the commentary on the 'Western Regions' in the Book of the Later Han): 'Its soil is more fertile than the Central Lands; the seasons are harmonious; it is where spiritual sages descend and assemble, and where virtuous and eminent beings stand forth.' Thus, worthy and capable individuals of ancient times frequently traveled there. Laozi's Xisheng jing states: 'I have heard that in the Way of Tianzhu (now altered to: "Opening the Way to Tianzhu") there is an Ancient August Master who excels at entering non-action, having neither beginning nor end, ever-abiding and continuous. For this reason I travel west.' Moreover, the ancient text of the Huahu jing states: 'Why was I born so late? / Why was his Nirvāṇa so early? / Not beholding Śākyamuni, / My heart is vainly filled with sorrow.' This shows that Laozi himself pointed to the Buddha as the sage of the West. Furthermore, the Yellow Emperor dreamed of wandering to the State of Huaxu, a country lying to the west of Yanzhou. Wang Shao's commentary says: 'This refers to India in the west.' Moreover, during the time of King Mu of Zhou, he heard that a great sage had appeared in the West, and his heart was deeply afraid. He thereupon sent Zaofu to drive the eight steeds of Hualiu to ascend westward to the Kunlun Mountains to observe the setting sun, in order to subdue its aura. Furthermore, a transformed person came from the extreme West who could overturn heaven and alter earth, his sagely power boundlessly vast, his thousand alterations and ten thousand transformations inexhaustible. King Mu revered him like a spirit and built the Middle Heaven Terrace for him to reside in. The transformed person led King Mu on a spirit journey; in a mere moment, it was already as if several years had passed. Furthermore, in the fifty-second year of King Mu, the Tathāgata entered extinction. In the west, there were twelve white rainbows that ran north to south, lasting through the night without fading. The King asked the Grand Astrologer Hu Duo: 'What omen is this?' Hu Duo replied: 'In the West there is a great sage; his signs of decline have merely manifested.' King Mu rejoiced, saying: 'I was always afraid of him; now I have no worries.' This shows that India is a superior land where the sage dwelt, which is why a worthy king sought in the west and a transformed person came to the east. Furthermore, Zhang Qian, commissioned on an envoy mission, traced the source of the Yellow River to the far west and arrived at Bactria. He heard that south of the Snow Mountains there was the kingdom of Shendu, whose people worshipped the Buddha, did not kill or punish, and rode elephants into battle. Shendu is present-day India. This shows that the tradition of benevolence and compassion is clearly detailed in the Han histories. All the citations above point to India as the West, and since the Buddha was born there, they point to the Buddha as the sage of the West. How could they speak of Luoyang as the West, or Laozi as the sage? Furthermore, it was said: 'Master Kong previously sighed that Laozi was like a dragon, and therefore this sagely virtue refers to Laozi.' The intention is to take Master Kong's singular inquiry into ritual as making him Laozi's disciple. Master Kong said: 'I have no constant teacher; whoever is good is my teacher. When three people walk together, there must surely be a teacher for me.' Thus he studied the zither under Master Xiang, inquired about music from Chang Hong, and inquired about official posts from the Viscount of Tan. Entering the Grand Ancestral Temple, he inquired about every matter. When someone asked about farming, he said, 'I am not as good as an old farmer.' When someone asked about gardening, he said, 'I am not as good as an old gardener.' This shows that Master Kong maintained an open mind to receive goodness and was diligently devoted to the Dao. How could a single matter make someone his master? At that time, Laozi was the keeper of the archives and was in charge of the ritual codes of the Duke of Zhou; therefore Master Kong inquired of him. If inquiring about ritual made him Master Kong's teacher, would an old farmer or an old gardener also be Master Kong's teacher? It is certainly not so! To peddle one's fame, show off to the world, and seek to become a master to others—this a gentleman does not do.