折疑論 2

English (machine translation) 2

Language: English

2.1

Composed and annotated by Siṃha Bhikṣu of the Western Regions, at Dacien Monastery on the Golden Terrace

2.2

Adducing Metaphors, Part Four (this chapter takes analogies because [the guest] said that Buddhist scriptures are voluminous and unessential, hence it is called 'Adducing Metaphors')

2.3

The guest said, "The supreme treasure is luminous yet not flamboyant (the ultimate treasure has luster yet is without the color of superficial flamboyance)."

2.4

Ultimate words are sincere and unadorned. (慤 is pronounced que. Words of ultimate principle are sincere, honest, and good, without false adornment.)

2.5

When speech is succinct yet reaches the ultimate, it is beautiful. (Speech that is concise yet reaches the ultimate is beautiful.)

2.6

When matters are few yet fully penetrated, they are clear. (Though matters may be few, when principles are fully comprehended, they are distinct.)

2.7

Therefore pearls and jade are few and precious. (Concluding the meaning of the above text: pearls and jade are used as an analogy for Confucian books; thus they are few and precious.)

2.8

Tiles and gravel are plentiful and cheap. (Broken tiles and small stones are an analogy for Buddhist scriptures: they are plentiful and cheap.)

The sages composed the Six Classics in no more than five hundred thousand words. (The Six Classics are the Changes, the Documents, the Odes, the Spring and Autumn Annals, the Rites, and the Records of Rites.)

2.10

Now when looking at the Buddhist scriptures, scrolls are counted by the tens of thousands and words by the hundreds of millions; these naturally exceed what the strength of a single person can master. They are truly voluminous and lacking in essentials. (This refers to Buddhist scriptures: their breadth of ten thousand scrolls and their abundance of hundreds of millions of words are not something a single person's effort can peruse; they are truly voluminous and not concise.)

2.11

Miaoming said: Mencius stated that the Yangtze and the ocean differ from flowing puddles in their depth and vastness. (Flowing puddles are rainwater pooling on a road without a source. The waters of the Yangtze and the ocean are supremely deep and vast; compared to flowing puddles, they are vastly distinct.)

2.12

Mount Tai is distinguished from mounds and hills by its height and grandeur. (A mound is a gathering of earth; a hill is a great mound, a high earthen hill. Mount Tai is the Eastern Sacred Peak; supremely high and supremely great, compared to mounds and hills, there is an immense difference.)

2.13

If great depth were no different from a flowing puddle, then suckling infants could bathe in its depths. (For 'infant' [ruzi], the Shuowen says a suckling child. If the expanse and depth of the Yangtze and the ocean were no different from a puddle, then a child taking milk could also wash in them.)

2.14

If great height did not surpass mounds and hills, then a lame sheep could strut atop its summit. (The first 'ling' refers to mounds and hills; the second 'ling' means to disrespect or take lightly. The meaning is that if the height of Mount Tai did not surpass mounds and hills, even a lame sheep could play disrespectfully on its summit.)

2.15

Wings that brush the sky do not roost upon stems of coarse reeds. (藿 is pronounced huguan fan. For 'wings that brush the sky', the 'Free and Easy Wandering' chapter of the Zhuangzi says: 'In the northern darkness there is a fish named Kun... It transforms into a bird named Peng... When it rouses and flies, its wings are like clouds hanging from the sky. Beating its wings, it strikes the waters for three thousand li, and spiraling upward, rises ninety thousand li.' 'Coarse reeds' are slender reeds. How could the sky-brushing wings of the great Peng bird ever roost upon slender reeds?)

2.16

Fish that can swallow a boat do not dwell in the waters of mountain streams and small ponds. (Zhuangzi: The Kun fish is so large one knows not how many thousands of li it extends; how could it be difficult for it to swallow a boat? How could it hide away in a shallow stream or small pond?)

2.17

If one splits open the bellies of clams and mussels, seeking the pearl of the bright moon, (The pearl of the bright moon is the night-shining pearl; it exists only beneath the chin of the black dragon and illuminates the night like day. If one cuts open the belly of a clam or mussel seeking the pearl of the bright moon, it will never be found.)

2.18

or searches the nests in thornbushes seeking the eggs of phoenixes, (When the orange tree crosses north of the Huai River, it becomes the trifoliate orange [zhi]; ji refers to sharp brambles. To search a bird's nest in a thornbush seeking the egg of a phoenix—would that not be difficult?)

2.19

why must they be difficult to obtain? (This concludes what came before and introduces what follows.)

2.20

It is because the small cannot contain the great, and the great does not dwell within the small. Therefore, a cauldron of ten thousand bushels cannot be filled with a bowl of water. (Containing five dou is called a bushel [hu]. A cauldron [ding] has two ears and three legs. This means that for a cauldron holding ten thousand bushels, how could a single almsbowl of water ever fill it?)

2.21

A cup weighing one jun cannot contain a flowing spring. (Thirty catties make one jun. If one wishes for a thirty-catty cup to contain flowing water, it is simply impossible.)

2.22

How could a tree of several arm-spans be suitable for use in a thatched hut? (What two people can embrace together is called 'several arm-spans' [hebao]. Mao ci means thatched reeds. 'Suitable' [shi] carries the sense of conforming with. It means: how could a great tree of several arm-spans be suitable to be used in a thatched hut?)

2.23

How could a thorn-pole of eight feet support a spacious mansion? (Eight feet is called a xun. Ji refers to brambles. A spacious mansion is a great hall. This says: how could an eight-foot thorn-pole bear the burden of a great mansion?)

2.24

Therefore, vessels have broad and narrow capacities. (Vessels are utensils. This concludes the bushels, cauldrons, cups, and bowls above.)

2.25

Capacities have large and small sizes. (This also concludes the text above: bushels, cauldrons, cups, and bowls each have their great or small capacities.)

2.26

Materials have superior and inferior qualities. (This also concludes the text above: the tree of several arm-spans for thatched huts, and the eight-foot thorn-pole for a spacious mansion; they each differ in being superior and great or inferior and small.)

2.27

Things have heavy and light natures. (Summing up the text above: the heavy things are cauldrons, trees, and mansions; the light things are cups, bowls, thatch, and thorns.)

2.28

Virtue has thick and thin degrees. (The several matters above are analogies for the virtue of the sages: 'thick' symbolizes the Mahāyāna, and 'thin' symbolizes the Hīnayāna.)

2.29

The Way has shallow and deep aspects. (The Way of the Great Sage is deep; the Way of the lesser sages is shallow.)

2.30

The Dharma has provisional and real aspects. (The provisional is temporarily established; the real is the true standard.)

2.31

Capacities have lesser and greater scopes. (The teachings of the provisional and the real each correspond to lesser and greater capacities.)

2.32

Their respective positions have never been in discord. (Discord means diverging from principle. Again concluding the sense of the above text: the capacities of broad and narrow, superior and inferior, heavy and light, thick and thin, shallow and deep, provisional and real, small and great each have their allotted place and must not be in conflict.)

2.33

Furthermore, as for the scriptures of the Buddha: (First using analogies, then describing the great meaning of the scriptures.)

2.34

Before, they speak of the events of hundreds of millions of kalpas; (As the sūtras say, they speak of the events of past thousands of myriads of hundreds of millions of kalpas.)

2.35

after, they explain the essentials for ten thousand generations; (To explain means to speak. Afterwards, they speak of the essential wonders for ten thousand generations.)

2.36

reaching before the Five Beginnings had even sprouted, (The 'Heavenly Gifts' chapter of the Liezi says: Tracing the beginning before Heaven and Earth divided, there were the Great Change, the Great Commencement, the Great Beginning, the Great Simplicity, and the Supreme Polarity. This refers to the time before Heaven and Earth separated, when the Five Beginnings were in chaos and had not yet sprouted.)

2.37

and the juncture when the Two Modes first took form. (肇 means to begin. The Changes says: 'The Supreme Polarity generates the Two Modes.' This refers to the juncture when they first divided.)

2.38

Their distance cannot be fathomed; (What the Buddha spoke of regarding the number of distant kalpas cannot be fathomed or exhausted.)

2.39

their occurrences cannot be chronicled; (The traces of events before the kalpa of emptiness cannot be recorded either.)

2.40

their subtlety cannot be grasped; (Laozi says: 'That which cannot be grasped by holding is called subtle.' Thus it is said to be ungraspable.)

2.41

their minuteness cannot be penetrated. (Their minute subtlety cannot be exhaustively penetrated.)

2.42

The Buddha completely encompassingly orders what lies outside the vast, (悉 means completely. 彌 means universally. 綸 means to order. Concluding the above statements: regarding the Five Beginnings, the Two Modes, and what cannot be fathomed, chronicled, recorded, grasped, or penetrated, these several matters are universally ordered beyond Heaven and Earth by the Buddha alone.)

2.43

and analyzes what lies within the fathomless and profound. (To analyze means to separate and distinguish. Only the Buddha can dissect and analyze within the deep, dark, and subtle.)

2.44

Extending upward to above the boundless high heavens, (Reaching up to the Heaven of Neither-Perception-Nor-Non-Perception.)

2.45

and downward to beneath the boundless thick earth, (Reaching down to the edge of the golden and water wheels.)

2.46

there is nothing that is not pointed out herein as if indicating something in the palm of his hand! (示 means to reveal. 諸 means in. 斯 means this. Summing up the meaning of the above text: the Buddha's marvelous functioning lies outside the vast, within the fathomless, above high heaven, and beneath the thick earth; whenever there is a matter or principle, there is nothing he does not fully know. Hence he is said to reveal these principles as easily as pointing to an object in the palm of his hand.)

2.47

Since what is clarified is so extensive, why should the texts be considered redundant? (Concluding the earlier statement about 'tens of thousands and hundreds of millions': since the Buddha clarifies inexhaustible and vast matters, why should his scriptural texts be considered redundant?)

2.48

Tens of thousands of scrolls and hundreds of millions of words are still not to be considered too many; (Restating the guest's words: tens of thousands of scrolls and hundreds of millions of words are still not to be considered excessive.)

2.49

how could they be lacking in essentials? (Regarding the matters clarified as above, how could one say they are not essential?)

2.50

Must it only be what the strength of a single person can master before it can be considered adequate? (Why must it be something that a single person's strength can master before it is praised as being succinct and attained?)

2.51

It is like a thirsty man drinking from the ocean: when he is full and satisfied of himself, what need has he to know the rest? (Again concluding the sense of the above text: regarding the meaning of the tens of thousands and hundreds of millions, it is like a person parched with thirst drinking the waters of the great ocean; when he has drank his fill, he stops. What need has he to know the rest of its vastness?)

2.52

Chapter 5: Taking as Master (This chapter explains that emperors, rulers, and worthy scholars of past and present have all taken the Buddha as their master; hence it is called 'Taking as Master'.)

2.53

The guest said: You maintain that the Buddhist Way is supremely exalted, supremely honored, and supremely great; why then did the Two Thearchs and Three Kings not cultivate it? (Since the Buddha's way is so lofty, pure, supreme, noble, and vast, why did the Two Thearchs—Yao and Shun—and the Three Kings—of Xia, Shang, and Zhou—not cultivate the Buddha's Way?)

2.54

Why did Confucius and Lao Dan not transmit it? (Why did the Master and Laozi not transmit the Buddha's Way?)

2.55

The Six Classics do not record its words; (In the books of the Confucian teaching, one does not see the words of the Buddha recorded.)

2.56

the various masters do not write of its doctrines. (In the writings of the various masters of the Confucian school, one likewise does not see written what the sūtras explain.)

2.57

Furthermore, among the former worthies and ancient philosophers, none have been heard to practice its Way; why is it that you alone are fond of what is alien? (Concluding the above: in the classics of the ancient sages, philosophers, and former worthies, and the books of the various masters, none took the Buddha as their master; why are you alone fond of this alien teaching?)

2.58

Miaoming said: You are stubbornly clinging to bias! (You are obstinately clinging to stubborn blindness.)

2.59

Writings need not be the words of Kong Qiu; if they accord with righteousness, one follows them. (Qiu is the personal name of Confucius. However, although the books of sage Confucius have subtle principles and ultimate words, where there is something they did not reach, they must not be used exclusively; one simply follows and conforms to whatever accords with righteousness.)

2.60

Medicines need not be the prescriptions of Bian Que; those that cure illness are good. (In the Biographies of Famous Physicians: Bian Que was an expert physician of antiquity who once treated the Crown Prince of Guo and brought his soul back to life. His prescriptions need not be used exclusively; whatever can cure the illness is also good.)

2.61

Ten thousand goods travel by different roads yet converge on the same destination; (Although the practice of the ten thousand goods follows different paths, their goodness is one.)

2.62

a hundred deliberations have a single aim, which is to do good. (A hundred kinds of thought and reflection arrive at doing solely what is good.)

2.63

The practices of goodness may differ, but they converge in good order. (The Classic of Documents says: The practice of goodness does not stem from a single origin, yet there is no goodness that is unacceptable; once accomplished, they equally converge in good order.)

2.64

The noble person gathers all goods to support his person. (A noble person is one of perfected virtue. In all that a noble person does, he only gathers and accumulates all goods in order to support his person.)

2.65

And what constant teacher did he have? (In the Analects, Gongsun Chao, a grandee of Wei, asked Zigong: "From whom did Zhongni learn?" Zigong said: "The Way of Wen and Wu has not fallen to the ground; it resides in humans. The worthy remember its greater parts, and the unworthy remember its smaller parts. There is none who does not have the Way of Wen and Wu in them. From whom would the Master not learn? And what constant teacher indeed did he have?")

2.66

In ancient times, Shun of Yu took Wucheng as his teacher, and Yao of Tang took Yanshou as his teacher. (I note that according to Laozi's Biographies of Immortals, the actual traces of his transformations were Wucheng at the time of Thearch Yao, and Yanshou at the time of Thearch Shun.)

2.67

Emperor Wen of the Han paid homage to Heshang [Gong]. (Emperor Wen of the Han paid homage to Heshang Gong and sought the two scrolls on the Dao and its Virtue.)

2.68

The Yellow Thearch bowed to Guangcheng. (The Yellow Thearch bowed and sought the way of cultivating the person from Master Guangcheng on Mount Kongtong.)

2.69

Wuding received instruction at the cliff of Fu. (The cliff of Fu refers to Fu Yue. Wuding was Gaozong of Shang. The "Yue ming" chapter of the Book of Documents states: "Morning and evening receive instruction, so as to support my virtue." Yue is pronounced yue.)

2.70

Taijia devoted his sincerity to Yi Yin. (In the Book of Documents, Taijia was the grandson of Tang, who was extremely benighted. Tang thrice recruited Yi Yin as prime minister. Later, serving in the office of Aheng, Yi Yin banished Taijia to Tong Palace. The emperor repented of his errors and cultivated virtue; once accomplished, his posthumous title was established as Taizong.)

2.71

King Wen honored Lü Wang. (In the Records of the Grand Historian, when King Wen was the Western Earl, one day he had an omen in a dream of a flying bear. Divining it, [the oracle said that] on the north bank of the Wei River, there would be one of great virtue: 'Heaven grants you a teacher to assist Chang.' Having fasted for three days, at the Wei River he indeed obtained Lü Wang. Comforting and questioning him, he carried him back in his carriage and established him as Grand Duke Wang.)

2.72

Zhongni learned from Lao Dan. (The "Going to Zhou" chapter of the School Sayings states that he inquired about rites from Lao Dan and sought music from Chang Hong. When Confucius was about to set out, he said to Nangong Jingshu: "My teacher Lao Dan is one who is widely versed in the ancient and knows the present.")

2.73

Could it be only after seeing them recorded in the Six Classics that one then followed and learned from them? (Here the guest's words are set forth to conclude the above passage. The meaning is: all the sages above had their teachers; how could they have waited merely for it to be recorded in the Six Classics before following and studying it?)

2.74

Since the Buddha was born during the time of King Zhao of Zhou, his Dharma teachings had not yet reached this land. Not until the tenth year of the Yongping reign of Emperor Ming of the Han did the fame and teachings gradually begin to flow into the central region. (In the Records of the Grand Historian, on the eighth day of the fourth month in the third year of the Yongping reign of Emperor Ming of the Later Han, he dreamed at night of a golden person sixteen feet tall emitting great radiance. The next day he asked his ministers. Prime Minister Han Xian memorialized: "This is a sage of the West. In the Zhou dynasty it was fully recorded that after a thousand years, his teaching would come to this land." Pleased, the emperor dispatched Cai Yin and eighteen others carrying an imperial decree to the Western regions to seek the sacred scriptures. Reaching the Flowing Sands, they met [Kāśyapa] Mātaṅga and Dharmaratna with white horses laden with scripture cases. In the tenth month of the tenth year of Yongping, they arrived at Luoyang. The emperor was greatly pleased, rewarded them lavishly, and had scriptures translated; only then did it flow into China.)

2.75

Moreover, the Two Thearchs and Three Kings lived in different times and distinct eras, being separated from it and not cultivating it. (The Two Thearchs and Three Kings were in different eras from the Buddha and far separated in domains; therefore they did not cultivate the Buddha-Way.)

2.76

Zhongni and Boyang examined that there were no vessels capable of receiving it, knowing it yet not transmitting it. (Zhongni was the Master; Boyang was Laozi. The two sages Confucius and Laozi clearly examined that there were no vessels capable of receiving the Way and thus none to transmit it to; hence, though knowing it, they did not transmit it.)

2.77

If the various masters did not comprehend it, how would they dare speak of it? (During the Zhou and Qin dynasties, the Buddhadharma had not yet arrived; how would the various masters dare transmit it rashly?)

2.78

Being so, how could there be any transmission, practice, or recording of it by the Two Thearchs, Three Kings, Confucius, and Lao Dan? (Concluding the meaning above.)

2.79

Thereafter, scriptures arrived on white horses. (Jue means "its" or "thereafter".)

2.80

During the Chiwu era, a monk arrived. (The Records of the Three Kingdoms states: In the fourth year of Chiwu of the King of Wu, the śramaṇa Senghui from the country of Kangju arrived and manifested great miraculous wonders; the king paid homage and served him.)

2.81

[Dharma]ratna and [Kāśyapa] Mātaṅga propagated the Way under Emperor Ming. (The Record of the Three Treasures states: Emperor Ming of the Han, Kāśyapa Mātaṅga, and Dharmaratna. In the fourteenth year of Yongping, Daoist priests of the Five Peaks such as Chu Shanxin submitted a memorial to eradicate Buddhism. The emperor ordered both teachings to place their scriptures on two altars at White Horse Monastery and set fire to them simultaneously. The Daoist texts were all incinerated, while the Buddhist scriptures alone remained intact. At that time, the ruler and his ministers were astounded and revered it all the more.)

2.82

Senghui's virtue reached Sun Quan. (The Records of the Three Kingdoms states: Sun Quan was the King of Wu. When the monk of Kangju arrived, he extensively expounded the Tathāgata's profound subtleties. The king sought relics and erected an altar to pray for three weeks [twenty-one days]. The king tested their truth: neither burning by fire nor strikes on an anvil caused any damage. The king thereupon built a stūpa.)

2.83

Emperor Wen of the Sui bowed his forehead to Tanyan. (Ji means "delay" [prostrating slowly]; sang means "forehead". The Sui History's Biographies of Eminent Monks states: Master Tanyan was a monk of the Xigong Monastery on Mount Zhongtiao. Emperor Wen of the Sui shared a carriage with him; the emperor bowed to him with the etiquette due a teacher and appointed him National Preceptor.)

2.84

Emperor Wu of the Liang devoted his sincerity to Baozhi. (The Liang History's Precious Monks states: Baozhi was Master Zhi. Emperor Wu of the Liang took refuge and paid homage to him as his teacher.)

2.85

The Li Tang inclined its heart to Xuanzang. (The Biography of Dacien states: During the Zhenguan era under Taizong of the Tang, when the Dharma Master returned from India seeking the teaching, the emperor personally welcomed him at Yifeng Hall and conversed with him about the excellent lands of the Western regions. Receiving an imperial decree to translate scriptures at Hongfu Monastery, the emperor, ministers, and imperial relatives all whole-heartedly paid homage.)

2.86

The Yao Qin bowed their heads to [Kumāra]jīva. (The General Chronicle of the Lineage of Śākya states: Yao Qin refers to Yao Xing. He had his capital at Chang'an. Having subdued Kucha, he obtained Kumārajīva at Mount Zhongnan and bestowed the construction of the Xiaoyao Garden to translate scriptures. He treated him with incense, flowers, and reverence, and the entire state, ruler and ministers, served him with respect.)

2.87

Fu Jian paid reverent homage to Dao'an. (The Five Dynasties History's Biographies of Precious Monks states: Fu Jian overcame Xiangyang and obtained Dharma Master Dao'an. Sharing the same carriage, he brought him back, treated him with the etiquette due a teacher, and showed him exceedingly abundant favor.)

2.88

The Lord of Qi took Shangtong as teacher and revered him. (The Qi History's Biographies of Precious Monks states: In the third year of Daning of Emperor Wucheng, Shizu of Qi, he received Dharma Master Shangtong; none of the court ministers failed to pay homage. He founded the Baode Monastery and invited the master to dwell there.)

2.89

Chancellor Pei enlightened his mind with Huangbo. (The Transmission of the Lamp states: Chancellor Pei's given name was Xiu, styled Gongmei, a man of Jingzhao. When serving as regional inspector of Ruizhou, he visited Gao'an Monastery and questioned Huangbo: "Who is depicted in the painting on the wall?" Huangbo said: "The true portrait of an eminent monk." Xiu said: "The true portrait can be seen, but where is the eminent monk?" Huangbo called out loudly: "Lord Pei!" The lord answered, "Yes!" Huangbo said: "Where is he?" Xiu thereupon had an awakening.)

2.90

Changli sought the Dharma from Dadian. (The General Chronicle of the Lineage of Śākya states: Changli was Han Yu, styled Tuizhi, who held office as Vice Minister of Justice. When Emperor Xianzong of the Tang welcomed the Buddha's bone relic from the Huguo Monastery in Fengxiang Prefecture—presently the Famen Monastery—into the inner palace for offerings, Han Yu submitted a memorial slandering the Buddha. The emperor wished to execute him, but Pei Du and others remonstrated, and he was demoted to Chaozhou. Hearing of Dadian, he personally went to seek the Dharma, saying: "This disciple's military and prefectural affairs are vexing; please, Master, point out the essential crux." After a long pause, Han Yu was at a loss. The attendant Sanping struck the meditation seat once. The master said, "What are you doing?" Ping said, "First move him with concentration, then extract him with wisdom." Han Yu said, "The Master's family style is lofty and precipitous; through the attendant, I have obtained an entry path.")

2.91

Li Ao asked Yaoshan about the Way. (The Transmission of the Lamp states: Li Ao was styled Xizhi, a worthy minister of the Tang. When sent to govern Fengzhou, he heard the style of the Way of Chan Master Weiyan of Yaoshan. One day he went to see him, but the master did not look at him. The gentleman said: "Seeing the face is not as good as hearing the name," and was about to leave. The master said: "Why should the Minister value his ears and despise his eyes?" The gentleman then bowed and asked: "What is the Way?" Yaoshan pointed with his finger to a water pitcher, saying: "Do you understand?" The gentleman said: "I do not understand." Yaoshan said: "Clouds in the blue sky, water in the pitcher." The gentleman attained an awakening at these words.)

2.92

Shangu practiced Chan under Foyin. (The Transmission of the Lamp states: Huang Tingjian was styled Luzhi, with the sobriquet Shan'gu Daoren. During the Yuanyou era of Emperor Zhezong of the Song, while observing mourning at home, he once visited Chan Master Huitang of Mount Huanglong. One day, Huitang cited Confucius saying to his disciples: "My friends, do you think I have hidden anything from you? I have hidden nothing from you. There is nothing I do without you, my friends; that is Qiu." Thereupon he asked the gentleman to explain it. Huitang did not accept his explanation. The gentleman felt grieved and solemn. At the time it was summer. When stepping out, Huitang asked: "Do you smell the fragrance of the sweet osmanthus blossoms?" The gentleman said: "I smell it." Huitang said: "I have hidden nothing from you." The gentleman was suddenly enlightened.)

2.93

The Jin ruler was reverent and respectful toward Huiyuan. (The Jin History's Mirror of the Śākya Lineage states: During the Dayuan era of Emperor Xiaowu of the Jin, hearing of the style of the Way of Dharma Master Yuan, the emperor visited the mountain, renovated the Donglin Monastery, and treated him with the etiquette due a teacher.)

2.94

Emperor Wen of the Song paid his respects to Guṇa[varman]. (The Mirror of the Śākya Lineage states: During the Five Dynasties [period / Southern Dynasties], in the Yuanjia era of Emperor Wen of the Song, the emperor met Dharma Master Guṇavarman and said: "This disciple constantly wishes to observe the fast and precepts but has not succeeded; I hope the Master will instruct me." The master said: "Cultivation differs between emperors and commoners. A commoner's person is humble and his reputation lowly; an emperor takes the four seas as his home and acts as king over myriad people. The virtue of not killing is also weighty." The emperor said: "The Master's words truly awaken human minds and comprehend the principles of things." The emperor deeply revered him.)

2.95

Xiao Yan went to the monastery and renounced his body. (In historical records, Yan was the personal name of Emperor Wu of the Liang. He entered the golden fields [monastery] three times to renounce his body, and his ministers redeemed the emperor to return to the court with millions in gold and pearls.)

2.96

Danxia turned back from his journey to be chosen as a Buddha. (The Transmission of the Lamp states: Danxia was a man of the time of Emperor Wenzong of the Tang. Being a Confucian, he was heading to Chang'an to sit for the examinations when he met a monk who said: "How can being selected as an official compare to being chosen as a Buddha?" Danxia went to Jiangxi to Mazu; upon arriving, Mazu said: "Your condition is with Shitou." Upon arriving there, he was ordered to tend the hearth; after three years, his head was shaved, and he completely understood the patriarchal intent. This means that Danxia was once a Confucian, but ultimately returned to the Buddhist school and subsequently attained the Way.)

2.97

Yet you say again that you have not heard of anyone practicing its Way—how obstructed you are! (Bi means obstructed. From Yao and Shun down through the Han, Tang, and Song, sage rulers, worthy ministers, lofty scholars, and brilliant Confucians who practiced this Way are briefly cited to illuminate this. Why have you not heard and instead obstructed yourself?)

2.98

From antiquity, of the worthy and wise, who has not hidden his traces in Buddhist scriptures and settled his mind in the ancestral Way? Could it be that I alone am fond of the heterodox? (From antiquity to the present, among the worthy, capable, sages, and wise, there are none who have not hidden their tracks in the Buddha's scriptures and secretly lodged their minds in the ancestral Way. How could it be that nowadays I alone am fond of heterodoxy?)

2.99

Comprehending the Marks, Number Six (This chapter fully clarifies the marvelous marks of the Buddha; hence it is called "Comprehending the Marks".)

2.100

The guest said: "You say the Buddha possessed the thirty-two marks and eighty minor signs. Why was he so exceedingly different from human beings?" (The guest refers back to the matters in Chapter Two and therefore raises doubts again.)

2.101

"Is it not rather an embellishment of your doctrine, and not factually true?" (Dai means "approaching" or "about to". The guest means: Are you not embellishing the words of your teaching in your answer, rather than it being true and factual?)

2.102

Miaoming said: "It is not so." (Rejecting his statement.)

2.103

"In ancient times, Fuxi had a serpent body. (The Outer Tradition of Fuxi states: When Fuxi was born, he had a serpent body with scales and armor.)

2.104

Shennong had an ox head. (The Outer Tradition of Shennong states: Shennong grew two horns on his head like an ox.)

2.105

Yao had eyebrows of eight colors. (The Outer Tradition of Yao states: Huainanzi says Yao's eyebrows had eight distinct colors.)

2.106

Shun had double pupils in his eyes. (The Outer Tradition of Shun states: Huainanzi says Shun had double pupils in both eyes.)

2.107

King Wen had four nipples. (The Outer Tradition of King Wen states: King Wen of the Zhou had four nipples on his chest.)

2.108

The Duke of Zhou had a hunched back. (The Outer Tradition of the Duke of Zhou states: The Duke of Zhou's back bulged out, which was a waist ailment.)

2.109

Gaoyao had a horse's snout. (The Outer Tradition of Gaoyao states: Yao is pronounced yao. Hui has the initial xu and rhyme hui. He was a worthy minister of Shun; his mouth was like a horse's snout.)

2.110

Yu of Xia had a tiger's nose. (The Outer Tradition of Yu of Xia states: Yu of Xia had a nose like a tiger.)

2.111

And Zhongni was endowed by Heaven with virtuous excellence (the Waizhuan of Confucius says: 'Zhongni was Confucius’s style name; he was a worthy endowed by Heaven’s mandate with pure goodness, and one of complete virtue has sagely virtue').

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His eyebrows were like Yao's, his eyes like Shun's, and his back like Yu's. Laozi had accumulated extraordinary qualities across past lives, being born with white hair (the Waizhuan of Laozi says: 'Laozi had accumulated wondrous and extraordinary physical traits across past lives; he was born with white hair').

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In old age he possessed the face of a youth (having white hair due to old age, yet possessing the facial appearance of a youth).

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His ears were broad and large, drooping without lobes (his ears were broadly stretched and large, yet lacked rims and lobes; hence his posthumous title was Dan).

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These were all physical marks of extraordinary persons; why do you question only the Buddha's physical differences? (As cited above, the sages and worthies of past ages all possessed extraordinary forms and features; why do you doubt only the Buddha's extraordinary marks and make a question of it?)

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Thus, sages possess extraordinary physical features, and they possess extraordinary virtue (observing that sages and worthies possess physical features unlike ordinary people, they also possess virtuous conduct unlike ordinary people).

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How could they simply be classified with the common men and common women of the world? (How could they particularly be categorized and compared with any single foolish man or foolish woman under all of Heaven, the common and vulgar sort?)

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Your question may truly be called narrow (such a question as yours can be called prejudiced, obstinate, and narrow-minded).

2.119

Section 7: On Filial Piety (this chapter speaks entirely of practicing filial piety, hence it is called 'On Filial Piety')

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The guest said: 'The Classic of Filial Piety takes leaving the four parts uninjured as the foundation of virtue (the four parts are body, limbs, hair, and skin; the whole body, the four limbs, the hair, and the skin of a person are all born of the parents; not daring to damage them means that among human conduct none is greater than filial piety, hence it is called the foundation of virtue).

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The Analects takes not disobeying in three matters as the foremost aspect of filial piety (Meng Yizi asked about filial piety; the Master said: 'Never disobey.' Meng Yizi was a grandee of Lu who asked the Master about filial piety; the Master said, 'Never disobey,' meaning not to go against principle. Fan Chi, the Master's disciple, was driving his chariot; the Master, fearing Yizi had not understood, spoke to Fan Chi to elucidate it. Fan Chi asked, 'What does that mean?' The Master said: 'Serve them with propriety while alive; bury them with propriety when dead; sacrifice to them with propriety.' Thus serving them in life, burying them, and sacrificing to them completely encompass serving one’s parents from beginning to end; therefore it is the foremost aspect of filial piety).

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Therefore, when Master Zeng was ill, he summoned his disciples and said: 'Uncover my feet! Uncover my hands!' ('Therefore' indicates the meaning. 'Uncover' means to open. Master Zeng, when ill and near death, had his disciples uncover his quilts and blankets to examine his hands and feet).

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Because he received his body from his parents and did not dare damage it, he had his disciples uncover the quilt and inspect it, saying: 'My parents gave birth to me whole, and as a son I should return it whole.' This may indeed be called filial. Now, the śramaṇas (the Sanskrit term 'śramaṇa' means 'diligent cessation' here),

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shave off their beards and hair and do not preserve their intact bodies; why do they go against the sages with such unfilial conduct?' Miaoming said: 'That is not so (this principle is not so).

2.125

In ancient times, Taibo cut his hair and tattooed his body, which may indeed be called injuring it; yet Zhongni praised his supreme virtue (Taibo was the eldest son of King Tai of Zhou; he yielded the throne without succession, and cut his hair and tattooed his body going to Wu; with him was his younger brother Zhongyong. The Analects says: 'Taibo may indeed be said to possess supreme virtue; three times he yielded the realm, and the people could find no words to praise his virtue.' As for his cutting his hair and tattooing his body, why did Confucius not reprove him for being unfilial, but instead praised his supreme virtue?).

2.126

Yu Rang lacquered his body (the Shiji says: Yu Rang was a man of Jin; he first served the Fan and Zhonghang clans, and later served Earl Zhi. Viscount Xiang of Zhao killed Earl Zhi; Rang wished to take revenge, so he lacquered his body to cause sores and swallowed hot charcoal to render himself mute; after failing to assassinate him five times, he later died leaning upon his sword).

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Jing Ke died for righteousness (the Biographies of Assassins says: Jing Ke was a man of Qi who went to Yan; Crown Prince Dan of Yan sent Ke into Qin as an assassin, but he failed, and thus died in Qin).

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Jiezi burned his body (after Duke Wen of Jin ascended the throne, Zitui had received no noble rank, so he fled to Mount Mian; Duke Wen summoned him but he would not come out, so the Duke set fire to the mountain and forest to force him out; Zitui held firm to his integrity and died embracing the flames).

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Boyi and Shuqi starved themselves, reaching the extreme of self-injury; yet in the Six Classics, the Masters, and the Histories, one never hears of their being censured as unfilial (since Taibo, Yu Rang, Jing Ke, Zitui, Boyi, and Shuqi all damaged their own bodies, yet when observing the Six Classics, the Masters, and the Histories, one never sees them rebuked for being unfilial, but rather praised for supreme virtue, why is this?).

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Filial piety means compliance (obeying the righteous commands of one's parents is what is meant by filial compliance).

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Serving one's parents well constitutes filial piety (only serving parents well constitutes filial piety).

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When the primordial qi was in chaos, filial piety was already within it (before Heaven and Earth separated, the chaos was undivided; before the primordial qi had divided, the principle of the Way of filial piety was already within it).

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It fills Heaven and Earth; it traverses the Four Seas (after Heaven and Earth were divided, that filial piety filled the space between Heaven and Earth, and traversed within the Four Seas).

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There are none who do not attain this most genuine filial piety (wang means 'none'; chunchun means 'generous and thick'; among people living between Heaven and Earth, there are none who do not attain generous, thick, and genuine filial piety).

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It sprouted in the beginningless past (therefore the Way of filial piety germinated in beginningless time).

2.136

The Way of loving parents involves purposeful action (the first character qin means to venerate and love; the second character qin refers to parents; therefore, the Way of honoring parents involves purposeful activity).

2.137

In ancient times, in the era of Baoxi, he transformed and benefited the world through the Way of non-action (the Shiji says: Baoxi is Fuxi; it refers to the era of the Three Sovereigns in high antiquity, when the world was transformed and guided through non-action and non-striving).

2.138

And the people were simple and plain (the people of high antiquity were simple, plain, honest, and substantial).

2.139

They did not know the way of reporting when going out and presenting oneself upon return, nor the etiquette of warming in winter and cooling in summer (gao is pronounced gu, elucidating the above text. The Book of Rites says: 'When going out, one must report,' the commentary notes: so that parents know where one is going; 'upon returning, one must present oneself,' the commentary notes: returning home to see one's parents, not daring to let parents be left waiting. In winter, one warms the parents' pillow and mat; in summer, one fans the pillow and mat to make them cool. In high antiquity, none of these etiquettes existed).

2.140

How could they have fully preserved the non-violation in three matters or the non-injury of the four limbs? (Concluding the above text: Taibo, Yu Rang, Jing Ke, Zitui, Boyi, and Shuqi are all recorded in historical books and praised for the virtue of worthies and sages; how was their praise ever due to preserving the three matters and the four limbs?)

2.141

Yet earlier sages and later sages nowhere say that the people of that time were unfilial (again concluding the previous meaning: earlier sages and later sages refer to high antiquity and middle antiquity; it means that across the Six Classics and various histories, one nowhere finds it stated that the people of that time were unfilial).

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The Master said: 'Filial piety is the foundation of virtue.' Virtue means blessing, wisdom, humaneness, and compassion ('Virtue' [de] means 'attainment' [de], meaning obtaining that which is called good, beautiful, upright, great, pure, and unified. 'Blessing' carries the meaning of peaceful enjoyment, glory, and all things being smooth. 'Wisdom' means that one's nature is clear, understanding principles, and perceptive. 'Humaneness' is the virtue of the mind and the principle of love. 'Compassion' is gentleness, goodness, and broad lenience toward beings).

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He also said: 'Filial piety and fraternal respect—are they not the root of humaneness?' (The Analects says: Youzi spoke of serving parents well as filial piety, and serving elder brothers well as fraternal respect; 'practicing humaneness' means to enact humaneness, does it not?).

2.144

Humaneness is a name for loving people and benefiting creatures. Moreover, humaneness means forbearance; loving life, detesting slaughter, and tolerating good and bad are called humaneness (The Doctrine of the Mean says: 'Humaneness is human.' Mencius says: 'Humaneness is the human mind.' Moreover, loving life and detesting slaughter is called humaneness. 'Loving life' means to cherish living creatures. 'Detesting slaughter' means revulsion; upon seeing slaughter, one cannot bear that things be killed. Forbearance being humaneness means that when the benevolent mind accumulates over a long time and becomes vast, all good and bad cannot move one's mind; this is called forbearance. This profoundly clarifies the principle of practicing humaneness).

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As in: 'Close-meshed nets do not enter the deep pools, and axes enter the mountain forests according to season' (Mencius: shu is pronounced cu; gu is net; wu is pronounced wu. Shu means close-meshed; gu means net. In ancient times, nets had to have meshes of four inches; fish not reaching a foot in length could not be sold in markets; only after grasses and trees shed their leaves were axes allowed to enter mountain forests).

2.146

'To cut down a single tree at the wrong season is unfilial; to kill a single beast at the wrong season is unfilial' (Book of Rites: Master Zeng said: 'Trees are felled according to season; birds and beasts are killed according to season.' The Master said, with duan pronounced duan: 'Cutting down a single tree or killing a single beast out of season is unfilial.' Therefore, the noble person expands his mind of humaneness and love; when he cannot bear even to harm grasses, trees, birds, and beasts, how much less toward humans?).

2.147

Hence, toward birds and beasts, the noble person, 'having seen them alive, cannot bear to see them die; having heard their cries, cannot bear to eat their flesh' (Mencius says: King Xuan of Qi consecrated a bell by replacing an ox with a sheep; both were preserved without harm, which is called humaneness. 'Cries' refers to mournful crying when approaching death. Humans and animals share life but belong to different categories; therefore one treats them with propriety, and one's unbearing mind cannot bear to witness or hear their deaths).

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As for Confucius angling without using a net line (The Analects says: gang is the main cord of a large net; shu is pronounced du; gang means blocking the current to catch fish. When Confucius was young, poor, and of humble status, in order to provide support for his mother and offer sacrifices, he perhaps had no choice but to angle with a rod);

2.149

and Tang of Yin altering the prayer (The Shiji says: Tang of Shang went out into the countryside and saw nets spread on all four sides, with the prayer: 'From all under Heaven and the four directions, all enter my net.' Tang said, 'Alas!' The commentary notes: 'Alas' is an exclamation of grief: 'This would wipe them all out!' He removed three of its sides. When the feudal lords heard of this, they said: 'Tang's virtue is supreme; it reaches even to birds and beasts').

2.150

Although these all manifested forbearance, they still did not match the Great Compassion that universally shelters all living beings (it means that Confucius angling without a net, Tang of Yin altering the prayer, and Mencius regarding seeing life and hearing cries all exhibited forbearance, yet they still did not match our Buddha's Great Compassion that universally shelters and protects all living beings).

2.151

And our Great Sage of India (Qian means Heaven; the Western Heavens include the five regions of Eastern, Western, Southern, Northern, and Central India; the Great Sage is the Buddha),

2.152

his humaneness, compassion, and forbearance extraordinarily surpass ordinary categories (te means extraordinary; yue means to surpass; the Buddha's humaneness, compassion, and forbearance surpass ordinary kinds and classifications).

2.153

Taking all within the four directions and the six coordinates (east, west, south, and north are called the four directions; combined with zenith and nadir, they are called the six coordinates),

2.154

and within the eight cords and nine regions (Regarding the eight cords, the Huainanzi says: beyond the Nine Provinces are the eight outer borders; border means continuous edge; beyond the eight outer borders are the eight cords; the eight cords are the four directions and four intermediate points. A commentary on the Wenxuan says: cords mean guiding ropes and regulations; they are the guiding regulations of the directions of the world: the eastern cord is called Sangye; the southeastern cord is called Zhongan; the southern cord is called Fansheng; the southwestern cord is called Huotu; the western cord is called Yaoye; the northwestern cord is called Shashuo; the northern cord is called Weiyu; the northeastern cord is called Fangtu. The nine regions are the Nine Provinces divided by Yu, namely Ji, Yan, Qing, Xu, Yang, Jing, Yu, Liang, and Yong),

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those flying in the air and running on land (those flying in the air are flying birds; those running on land are land beasts),

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all possessing consciousness and harboring feelings (among the six paths and four modes of birth, all possess sentient consciousness),

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those with scales, shells, feathers, and fur (scales and shells are types of dragons, fish, and snakes; feathers are birds; fur is kinds of running beasts),

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and all creatures possessing blood and breath (regardless of size, all that possess sentient consciousness belong to the category of creatures of blood and breath).

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All are refrained from being killed based on universal compassion (concluding the above text that all sentient beings are refrained from being killed based entirely on universal compassion).

2.160

Therefore the Brahma Net Sūtra says: 'All men have been my fathers; all women have been my mothers' (the Buddha observes all men and women and forms the thought that they are his parents).

2.161

'There is not a single rebirth through my lifetimes wherein I have not received life from them' (the Buddha's meaning is that throughout life after life, one is born from parents; hence observing all men and women as parents is correct).

2.162

'Therefore, the sentient beings of the six destinies are all one's parents' (the 'six destinies' are gods, humans, asuras, hells, hungry ghosts, and animals; all men and women within the six destinies may well be parents from previous lifetimes, so one forms the thought of parents toward them all).

2.163

'To kill and eat them is to kill my parents, and is also to kill my former body' ('To kill my parents' means killing those who gave birth to me throughout many kalpas; perhaps due to past karma they have fallen into these classes, so if one now kills and eats them, this is feared to be the case. 'And is also to kill my former body' means that perhaps in a former life one had fallen into such a class; if one kills them now, it is also like killing one's former body).

2.164

For renouncers, the vinaya rules state clearly that one must not kill living grass, how much less so sentient beings! (In the vinaya it says: 'Once there was a monk who was robbed by bandits, and all his robes and belongings were taken. Knowing that the Buddha's disciples cherish living grass and uphold the precept not to kill it, the bandits feared he would pursue them later, so they tied the monk to the grass. That monk did not dare move for the entire day. Later he met someone who released him and he left.' If this is so even for living grass, how much more so for sentient beings?)

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Discussing it in this manner, the coarse and subtle levels of conduct become evident (coarse conduct refers to the statements of Mencius and others; subtle conduct refers to the conduct of the Tathāgata).

2.166

And the Way of provisional and ultimate is made manifest (the meaning of provisional and ultimate was noted earlier).

2.167

Now, when a filial child cares for aging parents, he pleases their minds and does not oppose their will; he pleases their ears and eyes (The Book of Rites' 'Inner Lessons' says: Zengzi said, 'In nurturing parents, nurturing their will comes first.' 'Pleases their minds' means accommodating their minds so they are joyful and without sorrow. As for 'will', it is the activation of the mind, having that which it desires; hence one must also first be sincere in thought so that there is no opposition. Inquiring with a pleasant voice is the way to please their ears; warming them with a gentle expression is the way to please their eyes).

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Settling their sleeping quarters (The Book of Rites says: setting them at dusk is how to settle their sleep; inspecting them in the morning is how to settle their quarters).

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With their food and drink, loyally caring for them; this is the filial piety of a child for the end of life (The Book of Rites refers to the end of the filial child's whole life).

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'The end of life' does not mean the end of the parents' lives, but the end of his own life (The Book of Rites refers to ending his own life).

2.171

Therefore, what one's parents love, one also loves; what one's parents respect, one also respects. This extends even to dogs and horses, and how much more so to people! (The Book of Rites says: toward what parents love, even dogs and horses one does not dare hold in low regard, how much more so the people loved by one's parents!).

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Gongming Yi (a disciple of Zengzi)

2.173

Asked Zengzi, saying: 'Master (referring to Zengzi),

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折疑論 — Classical Chinese