大宋僧史略 3.47

3.47

Question: In compiling a brief history of the Saṃgha, you seek out historical precedents. What is the reason for this? Answer: I wish to revive the Buddhist Way and make the correct Dharma abide for a long time. Question: At present, the Son of Heaven values the Buddhist Way and esteems the Gate of Mystery, while practicing the Confucian arts to bring about great peace. It has already been revived! How can a single bhikṣu turn the wheel of power, that you speak of reviving the Buddhist Way? Answer: I simply wish to assist in this revival. If the sons of the Śākya clan do not know the Dharma, do not practice it, do not diligently study the subjects, and do not understand the origins, how could they match the sovereign’s promotion of it? Question: What power do you possess to make the correct Dharma abide for a long time? Answer: The Buddha said, “If one knows the Dharma and knows the Mātṛkā, guarding and upholding them, receiving and embracing them, one can prevent the Dharma from being cut off.” Question: The masters of the past have already written extensive works; why wait for you to do so? Answer: The ancients’ writings have deficiencies when put to practical use. They failed to realize that the three teachings circulate in a cycle, ending only to begin anew. The One Man sits above, high without being in danger; because there is the One Man, the flourishing of the three teachings is upheld; because there are the three teachings, the governance of the One Man is assisted. Now, as for Confucianism, from the Three Kings onward it was proclaimed and applied, matching what was appropriate. As for Daoism, prior to the Five Thearchs it was silently attuned to non-action. In the past, Sima Qian’s Records of the Grand Historian elevated Daoism above the nine schools of thought, while Ban Gu’s Book of Han singled out the Ruist classics to head the bibliographical catalog. Zichang wished to return to the unhewn log and restore simplicity, esteeming the Way of the Thearchs. Mengjian sought to root himself in benevolence and take righteousness as his ancestor, practicing the Way of the Kings. From the Xia, Shang, and Zhou down to the present, how many hundreds of thousands of years have elapsed! If one were to govern using Huang-Lao, it would be taking a slow-acting medicine for an acute illness. Because of this, benevolence and righteousness diminished, while rites and punishments arose. But when people transgress the rites and exceed punishments, the Ruists fold their hands in helplessness. The gate of the Śākya clan is comprehensive in its application: with compassion it transforms violence and cruelty; with sympathetic joy and renunciation it transforms stinginess and greed; with equanimity it transforms enmity and affection; with forbearance it transforms anger and harm. It understands that when a person dies the spirit is not extinguished, and knows that according to the destination arrived at, one receives retribution and is reborn. It rewards with heavenly realms and punishes with hells, like a mold shaping clay, or a matrix casting metal. A crooked mold or a leaky matrix will surely shape an object into ugliness; a fine matrix and a good mold will invariably render a form into upright majesty. These matters are not mere oral assertions; everyone sees them with their own eyes. For this reason, emperors and kings revere and believe in them, and all the subjects submit in heart, just as the grass bends swiftly beneath the wind. Furthermore, one can concurrently rely on Laozi and borrow from Confucianism: achieving wisdom still requires the three fools, and ordering a state must follow the myriad sages. One completes the continuous industry of all under Heaven, and repeats the daily diligence of Qian. In governing things, it is like the arm employing the hand, or the hand moving the fingers; whether seizing or releasing, where would it not go well? In this way, the three teachings are the possessions of a single family, and the Lord of Ten Thousand Chariots is the ruler of a single family. In looking upon one’s family, it is improper to show partiality; if there is partiality, conflict will arise. If conflict arises, it will damage the teachings. When one is already caught up in this, unease naturally follows. Once unease arises, one regrets having damaged the teachings. If one does not wish to damage the teachings, nothing surpasses having no bias. Once the three teachings are in harmony, the Dharma can therefore abide for a long time. Furthermore, consider the Qin’s burning of books and burying of Ruists—this originated with Li Si. The Later Wei’s slaughter of śramaṇas was due to Kou Qianzhi and Cui Hao. Emperor Wu of the Northern Zhou abolished both Buddhism and Daoism, boasting of his own cleverness because the court lacked upright men. Emperor Wuzong of the Tang destroyed monasteries and statues, while the Daoist Zhao Guizhen led Liu Xuanjing in joining forces to slander and accuse; Li Deyu, Zhu Dao, and Cui Ying aided these four rulers. How exceedingly swift was the karmic retribution upon those gentlemen! I respectfully advise our fellow monks to caution and guard one another, and not fall into transgression. If emperors and kings do not tolerate us, upon what can the Dharma be established? Moreover, the Daoist line guards the treasure of “not presuming to take precedence in the world”; what harm is there for śramaṇas to be generous in courtesy to harmonize with them? This accords with the Buddha’s teaching to “revere and believe in all.” Believe in Lord Lao, the ancient sage; believe in Confucius, the ancient master. Were it not for these two sages, how could the Śākya teachings be glorified and made manifest, walking side by side to raise the ruler above Fuxi and the Yellow Emperor? If one goes against these words, it is like worthless youths quarreling without cause, entangling their parents, ruining the household, and suffering punishment. After all, damage to the great principles of the three teachings is merely a momentary, minor lapse. When a solar or lunar eclipse passes, how does it harm an enlightened ruler? Have you not seen that when the Qin burned the books of the hundred schools, the sages had already hidden them inside the walls of houses? Though they buried scholars to exterminate them, Yang Xiong, Sima Qian, and the two Dai brothers were born one after another; how was there ever a lack of survivors? Emperor Wu of the Liang abandoned Daoism, yet under the Later Wei it rose vigorously; the Tuoba clan slaughtered monks, but their descendants revived Buddhism; the Northern Zhou destroyed both teachings, and the Sui restored them; Wuzong brought disaster to the Śākya gate, but before one could turn on one’s heel, Emperor Xuanzong revived it tenfold. How could a tilted palm sever the flow of the Milky Way? A raised fist cannot fend off the fury of a fierce tiger. Furthermore, among monks none was greater than Dao’an: Dao’an associated with Xi Zuochi, which was esteeming Confucianism. Among monks none was greater than Huiyuan: Huiyuan accompanied Lu Xiujing across Tiger Stream, which was valuing Daoism. I admire these two eminent monks, who loved Confucianism and valued Daoism, yet some Śākya disciples still criticize them. Since I respect others, how could others look down on me? Please trust in the deeds of Dao’an and Huiyuan, for they serve as models. The Book of Songs says, “In hewing an axe-handle, in hewing an axe-handle, the pattern is not far off.” Mencius said, “The seasons of Heaven are not equal to the advantages of earth; the advantages of earth are not equal to the harmony among men.” Does it not refer to this?