三教平心論 2.15

2.15

In his 'Preface on Seeing Off Superior Wenchang', he says: 'Since the Jin and Song dynasties, there have been Daolin, Dao'an, Master Huiyuan, and Superior Xiu. Those with whom they associated were Xie Anshi, Wang Yishao, Xi Zuochi, Xie Lingyun, Bao Zhao, and their peers, all chosen figures of their times. Because of this, the True Vehicle and the Dharma-seal were used in tandem with the Confucian canons, and people knew where to turn.' As for his 'Preface on Seeing Off Superior Chen', 'Preface on Seeing Off Superior Ju', and 'Preface on Seeing Off Superior Gao', his composition of the stele for Vinaya Master Daming of Nanyue, his composition of the stele for the Sixth Patriarch's posthumous title, his composition of the stele for Venerable Amitābha of Nanyue, his writing of the pagoda stele for Vinaya Master Fazheng, his writing of the 'Record of the Pure Land Cloister in Yongzhou', and his writing of the 'Record of Dayun Monastery in Liuzhou'—all of them, without exception, expound the Buddha Dharma and enlighten the dark and foolish. Therefore, when Dongpo passed Caoqi, he inscribed: 'When the Buddha's teachings were translated in China, they necessarily had to rely on Confucians capable of literary expression before spreading far. When Zihou was banished to the south, he composed various steles at Caoqi and Nanyue that are wondrously supreme past and present; their words trace the roots back to harmonize with Mencius. How could we not have scholars see and recite them daily?' Thus, such were Zihou's steles on Buddhism, and it was right for Dongpo to delight in praising and speaking of them. However, what Confucians find dissatisfying about Zihou is merely that he compromised his integrity under Wang Shuwen. This was indeed Zihou's fault; yet if one delves deeply into Zihou's heart, it was also Liu Xiahui's intention of not being ashamed of a vile prince, and not originally a case of attaching himself to power and greedily seeking wealth and rank. Observing his banishment in Yongzhou, he was serene and self-contained; the so-called matters of petitioning for the Feng and Shan sacrifices, consulting an Immortal, and praying to the Two Consorts never occurred with him. Thus his peaceful equanimity and compliance with circumstances can be seen. When he was recalled to become Prefect of Liuzhou, his friend Liu Yuxi was assigned to Bozhou. Zihou said: 'Bozhou is no fit place for human dwelling, and Yuxi's mother is elderly at home; I cannot bear his destitution.' He immediately prepared a memorial requesting to exchange Liuzhou for Bozhou. Although Yuxi was able to be reassigned to Lianzhou, not needing the exchange between Liuzhou and Bozhou, yet this single thought—how much superior was it to Yu's worry about losing his post! Was it not like Bo Yi compared to Robber Zhi? If one deeply examines the character of Han and Liu: roughly speaking, Han was fond of advancement, while Liu was peaceful and quiet; Han rushed after ambition, while Liu was calm and retiring. Therefore, Zihou's 'Preface on Seeing Off Superior Haochu' says: 'The Confucian Han Tuizhi once criticized my fondness for the Buddha. I consider that all who practice its Way do not crave office and do not compete for ability; how much further superior are they to those who frantically pursue nothing but official seals and ribbons!' How wondrous are Zihou's words! They hit deeply at Yu's incurable flaw. He also says: 'The Buddha truly has that which cannot be denounced; it often accords with the *Changes* and the *Analects*, not diverging in Way from Confucius. Even if the sage were reborn, it could not be denounced.' He also says: 'What Tuizhi condemns are merely its outward traces: he says they shave their heads and wear black robes, have neither wife nor child, and do not plow the fields or raise silkworms. Angered at their outside, he discards what is inside; this is knowing the stone while being ignorant of the jade contained within.' He also says: 'If one truly does not believe in the Way and denounces it as barbarian, then should one take E Lai and Robber Zhi as friends, while looking down on Jizha and You Yu?' Examining Zihou's words in detail, were not the insights of Han and Liu as far apart as heaven and the abyss? Later classical scholars and men of letters have failed to examine Han's rights and wrongs in detail, and have merely wished to imitate Han's denunciation of Buddhism. Duke Ouyang Wenzhong is the Han Yu of today. The *Old Book of Tang* states that Yu was by nature obstinate and contrarian, and the high officials of the time all held his character in low regard; yet the Duke delighted in his rejection of Buddhism and Daoism, and thus concealed his faults, displayed his virtues, and praised him for upholding the Six Classics.