三教平心論 2.29

2.29

Xie Xiandao cited point by point where the Buddha's teachings agree with our Confucianism to ask Yichuan. Yichuan answered: "No matter how many points of agreement there are, their fundamental basis is simply wrong, and so everything goes awry together." Now, Yichuan was unable to point out clearly where it goes awry or where it is wrong, but merely spoke vaguely of its going awry and being wrong. How could this be an impartial verdict for the world? Being unable to point out where it goes awry shows that he never actually saw where it went awry; being unable to point out where it is wrong shows that he never actually saw where it was wrong. He merely wished, with a mind of love and hate, to slander it by saying it goes awry and slander it by saying it is wrong. How could the world and posterity ever be deceived by baseless words? As for Hui'an pointing out the error in their actual view, he claimed that the Buddhist teaching precisely hates that this principle is pervasive and without gap, leaving oneself without a single inch of ground devoid of principle in which to be at ease, and loathes that this principle flows ceaselessly, leaving oneself without a moment devoid of principle in which to indulge oneself. Little did he know that the Buddhists do not loathe this principle and wish it away. It is precisely because in the world there are two obstacles: the obstacle of phenomena and the obstacle of principle. Not only can phenomena obstruct our minds, but principle can also obstruct our minds. The *Sūtra of Complete Enlightenment* states: "If sentient beings first eliminate the obstacle of phenomena but have not yet eliminated the obstacle of principle, they can only awaken and enter [the stages of] śrāvakas and pratyekabuddhas, but are not yet able to abide manifestly in the realm of bodhisattvas." This is precisely the meaning. Therefore, when students of Buddhism do not understand this principle, they will certainly have no way to recognize the truth of the mind-nature; yet if they cling stubbornly to this principle, it also cannot avoid becoming an obstruction to the mind-nature. For this reason, at the beginning of exerting effort and energetically practicing, one must indeed thoroughly investigate this principle; but after leisurely hitting the mark in the Middle Way, one must not cling stubbornly to this principle. Hence it is said: "To cross the river one must use a raft, but having reached the shore one has no need for the boat." Not only is the Buddhist teaching like this, but the Confucian teaching is also like this. Take, for example, King Wen of Zhou: "He did not raise his voice, nor prolong his punishments"—this is eliminating the obstacle of phenomena. As for "knowing nothing and recognizing nothing"—then the obstacle of principle is eliminated. Yanzi "did not transfer his anger, nor repeat a fault"—this is eliminating the obstacle of phenomena. As for "seeming foolish" and "sitting in forgetfulness"—then the obstacle of principle is eliminated. King Wen was a sage; Yanzi was close to a sage. They were indeed able not to be obstructed by principle. If one's capacity has not yet reached that of a sage, one can only correct faults and move toward goodness so as to eliminate the obstacle of phenomena. How could one, without thinking and without effort, eliminate the obstacle of principle? Hui'an's capacity fell far short of this. Therefore, he merely wished to cling stubbornly to this principle, claiming that the Buddhists improperly loathed this principle, and pointing to it as an error in their actual view. When discerning people examine this, they know that the error does not lie with the Buddhists, but with Hui'an. Alas! To one gazing at a mountain, its height is vast and azure; to one gazing at the sea, its expanse is boundless and hazy. If one lifts one's shoes and ascends, the azure grows ever higher; if one plies the oars and roams, the hazy expanse grows ever farther. Only then does one realize that what one saw before was incomplete. Before seeing it completely, to make light critiques, and when words fail and reason is bent, to sink into silence without room for utterance! Mingdao said: "If one wishes to exhaust the Buddhist teachings in order to accept or reject them, then before their teachings can be exhausted, one will already have transformed into a Buddha." At this, Mingdao finally realized that the Buddhist teachings cannot be exhausted by Confucians. Hui'an said: "Even if their teachings have substance that is beyond the reach of our Confucian teachings, this is going beyond the mean and correctness, and is no different from falling short." At this, Hui'an finally realized that the Buddhist teachings cannot be reached by Confucians.