歸元直指集

51. Clarifying the Meaning of Heterodox Teachings

The scholar Vương Trung, courtesy name Khắc Bình, a native of Thái Nguyên, asked Chan Master Không Cốc: “The Analects says: ‘To devote oneself to the study of heterodox and deviant doctrines is harmful.’ Hối Am further asserted that Buddhism and Daoism are both heterodox and deviant. What should be made of this statement?”

Chan Master Không Cốc replied: “The phrase ‘heterodox and deviant’ refers to miscellaneous and improper doctrines. Confucius said: ‘If one follows miscellaneous learning, it will certainly harm the path of proper learning.’ This is a straightforward and lucid statement, without anything obscure or any hidden implication. Why, then, did Master Chu twist what was straight into something crooked? In Confucius’s time, Buddhism had not yet been transmitted to China. Confucius had merely heard of the Buddha’s virtue and praised him, saying: ‘In the West there is a great sage.’

“Only during the reign of Emperor Ming of the Han dynasty was the Buddha’s Dharma formally transmitted to China. By then, Confucius had been dead for more than six hundred years. Thus, Confucius truly had no knowledge of the Buddha’s Dharma. Since he did not know the Buddha’s Dharma, to which teaching of the Buddha could he have pointed and called it heterodox and deviant? Moreover, if the Buddha’s Dharma were indeed heterodox and deviant, why would Confucius have praised the Buddha as a great sage?

“As for calling Laozi heterodox and deviant, why did Confucius praise him, saying: ‘Lao Dan is a man who thoroughly understands the affairs of antiquity and the present; he is truly worthy of being my teacher’? Therefore, after asking Laozi about many matters, Confucius transmitted Laozi’s words to his own disciples.

“Thus, Hối Am not only used erroneous words to repudiate Buddhism and Daoism, but also betrayed Confucius’s reverence for Buddhism and Daoism.

“Some people in later generations regarded the Buddha’s Dharma and Daoism as heterodox and deviant, thereby obscuring the luminous virtue of the Buddha and Laozi. This was all due to Hối Am’s scheme, like that of Bàng Mông betraying his teacher. Because later students failed to understand matters clearly for themselves, they fell into merely repeating the words of others, seeing a bronze bell yet calling it a jar! When their learning reaches the level attained by such men as Lý Bình Sơn and Lâm Hy Dật, or becomes like that of Cảnh Liêm and Đại Chương, they will naturally be able to penetrate and understand the matter.

“The teachings of the Buddha and Laozi both accord with principle. Let me ask: if studying in accordance with principle is called heterodox, is the person who says so discerning or foolish? Is he well-intentioned or deceitful? You too are one who studies in accordance with principle, yet you had not recognized this truth. Now that you have recognized it, you should no longer fall into error merely because of another person’s words.

“When Master Hàn had not yet studied and understood the Buddha’s Dharma, he repudiated it. Later, after meeting Chan Master Đại Điên, he wholeheartedly revered the Buddha’s Dharma. Hối Am secretly studied Buddhism and could indeed be called learned and broadly informed, yet he turned around and repudiated Buddhism because there were still errors and deficiencies within his own mind.

Had he not repudiated it, he feared that many later students would read Buddhist scriptures. Upon reading Buddhist scriptures, they would certainly see his errors and deficiencies clearly. Therefore, Hối Am secretly erected barriers to obstruct later students and induce them to place their trust in him.

This was why he exerted himself in repudiating Buddhism. He sought to display his own achievements while striving to conceal the virtue of others—what manner of mind was this?

“There is a passage in the Book of Odes:

Gathering ling greens, gathering ling greens,

One must climb to the summit of Mount Shouyang.

These are merely fabricated tales;

Do not be credulous and trust people’s words.

If what is heard merely passes through the ears,

Whom could fabricated words deceive?

“This expresses precisely the same meaning.”

Vương Trung said: “The Master’s teaching is very clear. The reverence shown by the venerable Confucius toward the Buddha and Laozi is recorded in the books. Hối Am’s disparagement truly runs contrary to Confucius’s intention.

We had indeed never reflected upon this point. Although I have never repudiated Buddhism, I was nevertheless deluded in following Hối Am’s disparaging words. For this reason, I did not wholeheartedly revere the Buddha’s Dharma.

Looking back now, I see that this was extremely harmful to my own virtue; it was truly a grave fault. I am now deeply grieved and filled with remorse, but the deed has already been done! From this day forth, I beg to receive the Buddha’s luminous teaching, take refuge, and pay homage, hoping thereby to amend even one ten-thousandth of my fault!”

52. Clarifying the Teachings of Yang and Mo

Vương Trung of Thái Nguyên asked: “Some say that Buddhism is one of the Nine Schools, while others regard Buddhism as similar to the schools of Master Yang and Master Mo. Is this correct?”

Chan Master Không Cốc replied: “This is an exceedingly grave error. How can you not know this? The Nine Schools of which you speak are recorded in the Records of the Grand Historian, composed by Sima Qian during the reign of Emperor Wu of the Han dynasty. At that time, the Buddha-Dharma had not yet reached China. How, then, could Buddhism be said to be one of the Nine Schools? Masters Yang and Mo were merely men who advocated particular ways of life, whereas the Buddha was a Great Sage who opened up a great path. How could he possibly be regarded as similar to Yang and Mo?

“Masters Yang and Mo instructed people by prescribed conduct, but possessed no teaching of Dharma and principle. Mencius once denounced both schools, and all under heaven also disparaged them. The Buddha, however, teaches in accordance with the great path, encompassing all Three Teachings between heaven and earth. It is only regrettable that Sima Qian did not encounter the Buddha. Had he done so, he would certainly have honored and revered him and recognized the excellence worthy of study.

Vương Trung asked again: “Buddhism speaks of impartial and all-embracing love. Is this not also close to Master Mo’s teaching?”

Chan Master Không Cốc replied: “The Buddhist virtues of loving-kindness, compassion, sympathetic joy, and equanimity are not a form of deluded attachment. The loving concern of kindness and compassion is called virtue, whereas deluded attachment is merely private emotion.

“Hàn Xương Lê said: ‘All-embracing love is benevolence; if entangled in private affection, it becomes confused and disordered.’

“Confucius taught: ‘If someone were to distribute wealth among the myriad people and also be able to aid everyone, he must surely be called a sage.’ Mencius said: ‘The heart of compassion is the beginning of benevolence.’

“The teachings of Confucius and Mencius do not follow deluded private affection, nor do they confuse the true with the false. They may therefore be compared with Buddhist compassion, for inwardly and outwardly they accord with one another.

“Alas! Confucianism teaches that one must first uphold the cardinal relationships and constant virtues, through which principle naturally becomes clear. Buddhism teaches that one must first illuminate principle, after which one naturally accords with the cardinal relationships and constant virtues. To ordinary people, they may appear different at first glance, but those of penetrating understanding see that they are actually the same.

“The Lotus Sutra teaches: ‘The Dharma abides in its Dharma-position, while the characteristics of the world remain ever present.’ Thus, whether expounding worldly texts, explaining principles for bringing peace to the people and governing the country, or teaching occupations by which people earn their livelihood, all accord with the True Dharma.

“The Avatamsaka Sutra teaches: ‘The Buddha-Dharma is not different from worldly dharmas, and worldly dharmas are not different from the Buddha-Dharma.’ How, then, could this be a path without the cardinal relationships and constant virtues?”

“Laozi said: ‘In loving the people and governing the state, can one possibly refrain from acting?’ Thus, Buddhism and Daoism both accord with the cardinal relationships and constant principles. Since they accord with the cardinal relationships and constant principles, how could they fail to uphold loyalty to the country, filial devotion to parents, the cultivation of virtue, and the extensive practice of benevolence and righteousness? Considered in this light, how could Buddhism and Daoism be contrary to the cardinal relationships and constant principles?

“The three sages of the Three Teachings are like the three legs of a tripod standing firmly beneath heaven, holding authority over the instruction and transformation of the Great Way. Those who know nothing of Buddhism and Daoism lack wisdom, while those who denounce Buddhism and Daoism are deficient in benevolence.

“The teachings of Confucius and Mencius instruct people in benevolence and righteousness. If those who study the Confucian books abandon benevolence and righteousness, could it be that they care only for skillful literary composition? It is precisely because they rely solely on ornate writing that they follow their private opinions and wrongly denounce Buddhism and Daoism. How greatly mistaken they are! Not only have they themselves lost the spirit of virtue and the Way, but they also cause later students to go astray. You must awaken yourselves and carefully examine this principle.”

53. Clarifying the Meaning of Emptiness and Quiescent Extinction

Wang Zhong of Taiyuan asked: “Hui’an fundamentally detested the doctrine of emptiness and quiescent extinction. Chen of Xin’an called Daoism emptiness and Buddhism quiescent extinction. What is the principle behind this?”

Chan Master Konggu replied: “Emptiness and quiescent extinction have two meanings: an expedient meaning and a true meaning.

“Understood in its expedient meaning, emptiness and quiescent extinction are merely empty, deceptive words. Ordinary beings cling to existence; followers of the Lesser Vehicle cling to nonexistence; and followers of the Middle Vehicle cling to neither existence nor nonexistence. Those of the Great Vehicle directly realize that the essential nature of all dharmas is empty and do not fall into any of the foregoing attachments. They penetrate the truth that wondrous existence is not existence and recognize that true emptiness is not nonexistence. Thus, although they produce not even a speck of dust, they do not eliminate a single dharma; whether horizontal or vertical, contrary or concordant, all dharmas are true.

“Therefore, in order to break ordinary beings’ attachment to existence, the Greatly Awakened World-Honored One taught: ‘This body has no true existence; it is like an illusion,’ thereby directing their minds toward quiescent extinction. In order to break the Lesser Vehicle followers’ attachment to nonexistence, he rebuked them for burying themselves in the deep pit of liberation, causing them to seek a way out. In order to break the Middle Vehicle followers’ attachment to neither existence nor nonexistence, he rebuked them for being bound by what is not true existence or nonexistence, causing them to seek the Great Vehicle. All these are skillful means employed according to each particular circumstance.

“Understood in its true meaning, emptiness and quiescent extinction are the root of the myriad things, from which heaven and earth, human beings, animals, plants, and all dharmas arise. Buddhism teaches: ‘From the fundamental ground of non-abiding, all dharmas are established,’ and further: ‘Not the slightest dharma can be apprehended... therefore Dipamkara Buddha bestowed upon me the prediction of Buddhahood.’

“Laozi said: ‘The Dao that can be spoken is not the constant Dao; the name that can be named is not the true name. The nameless is the primal source of heaven and earth; the named is the mother of the myriad things. Ever without desire, one beholds its mystery. Ever with desire, one beholds its boundaries.’

“Confucius taught: ‘The principle of change has no thought and no action; it is silent, serene, and unmoving.’ To be silent, serene, and unmoving is precisely emptiness and quiescent extinction.

“Within this emptiness and quiescent extinction, all the myriad things are contained. Through responsive communion, all dharmas arise. Such is this subtle and mysterious principle. If one is not supremely spiritual among all beneath heaven, who could know it?

“The Book of Rites says: ‘Doing nothing, yet bringing the myriad things to completion—this is the Way of Heaven.’ Zisi said: ‘What Heaven does has neither an ill reputation nor a good reputation.’

“The aim of all the sages and worthies of the Three Teachings is directed toward true and eternally abiding quiescent extinction, toward true emptiness that is not nonexistence. From ancient times to the present, there has never been any difference among them.

“The Buddha taught: ‘When arising and cessation have ceased, quiescent extinction is bliss.’ This was intended to teach practitioners to extinguish every deluded thought and discriminating consciousness. Truly it is said: ‘When desire is diminished by one part, the principle of Heaven becomes one part more radiant.’ How could this be teaching people to eradicate the principle of Heaven and fall into a state like withered wood or cold ashes?

“One should know that heaven and earth, human beings, and the myriad creatures all inherently possess the principle of true and eternally abiding quiescent extinction, which has never been lost. It is only because ignorant people themselves fail to understand it that they regard it as a wandering soul. How pitiable indeed!

“When Hui’an read the Buddhist scriptures, did he perceive only the expedient meaning intended to break the attachments of ordinary beings? Or did he fail to understand that emptiness and quiescent extinction are the root from which the myriad things arise? Or did he fail to understand that the aim of the sages and worthies of the Three Teachings is the principle of true constancy and quiescent extinction? Or did he deceive his own mind and deliberately fabricate distorted words to cause later students to doubt and go astray? By detesting the teaching of emptiness and quiescent extinction found in Buddhism and Daoism, he neglected an essential part of their meaning and principle. Could this be a trivial matter?

“Buddhism was transmitted to China in the tenth year of the Yongping era during the reign of Emperor Ming of the Han dynasty. From that time onward, rulers and renowned worthies all esteemed it as a great Way worthy of study. Only in a later age did Hui’an appear, detesting it and calling it a doctrine of emptiness and quiescent extinction.

Was Hui’an right or wrong in detesting it so? Could Hui’an’s knowledge compare with that of the figures of the Eastern Han and Three Kingdoms periods? Could it equal the knowledge of the figures of the Jin, Song, Qi, Liang, and Chen dynasties throughout the Northern and Southern Dynasties?

Could it surpass the knowledge of the figures of the Sui and Tang dynasties and the Five Dynasties period? Could it surpass the knowledge of the figures of the flourishing Song dynasty, the Liao dynasty, and even the Jin dynasty?

“The Oath of Great Yu says: ‘What the Way of Heaven approves, the people naturally approve; what the Way of Heaven hears, the people naturally hear.’ Therefore, Confucius said: ‘I follow the multitude; I have never followed the private opinion of one person.’

“Hui’an denounced Buddhism on the basis of his private opinion. What, then, should be thought of such a view? I have now merely set forth its essential meaning to illuminate people’s minds. I ask you all to reflect upon it yourselves, and it will become clear.”

Wang Zhong said: “I, Zhong, was inherently lacking in discernment. Now, through hearing the Master’s explanation, my mind has suddenly become clear.”

54. Clarifying the Matter of Ghosts and Spirits

Wang Zhong of Taiyuan asked: “Hengqu said: ‘Ghosts and spirits are the wondrous efficacy of the two vital energies.’ Master Cheng said: ‘Ghosts and spirits are the traces of creation and transformation.’ Hui’an maintained: ‘Ghosts and spirits are the contraction and expansion of vital energy.’ All three theories hold that ghosts and spirits are produced from a single vital energy. Is this correct?”

Chan Master Konggu replied: “To speak of a single vital energy means that which pervades heaven and earth and has never, from ancient times to the present, been deficient. All that fills heaven and earth is merely this one vital energy; truly, there are not two. Though it is but one vital energy, it is called yang and also called yin, receiving different names according to whether it expands or contracts.

“If ghosts and spirits are merely a single vital energy, then throughout heaven and earth there should be only this one vital energy. Yet why are there celestial deities, terrestrial deities, the deities of the Five Sacred Peaks, the deities of the Four Great Rivers, the deities of mountains and rivers, and the deities of the soil and grain? Why are there ghosts and spirits to whom no one makes offerings? Why are there ghosts and spirits upon whom successive dynasties have conferred titles? Why are there ghosts and spirits whom people have worshiped from ancient times to the present? There are very many kinds of ghosts and spirits such as these; when compared with the three doctrines above, they are certainly incompatible.

“The Book of Rites records: Taihao is the Sovereign of Spring, with Goumang as its deity; the Flame Emperor is the Sovereign of Summer, with Zhurong as its deity; Shaohao is the Sovereign of Autumn, with Rushou as its deity; Zhuanxu is the Sovereign of Winter, with Xuanning as its deity. If we follow the three doctrines above—one person saying they are the excellent functions of the two vital energies, another saying they are traces of creation and transformation, and another holding that they are the contraction and expansion of vital energy—then why are Taihao and the others the sovereigns of the four seasons? Why are Goumang and the others the deities of the four seasons?

“The Book of Master Guan Yin records: ‘A ghost is what a dead person becomes.’ In the Doctrine of the Mean, Confucius said: ‘How mighty are the workings of ghosts and spirits!’ Master Yang said: ‘No one can fathom the workings of heaven, earth, and the divine intelligences.’ These words are not in the least compatible with the three doctrines mentioned above!

“Hui’an said: ‘When a person dies, the physical form decays and the spirit-soul disperses, leaving no trace whatsoever.’ If so, how could Taihao and the others be the sovereigns of the four seasons? How could Goumang and the others be the deities of the four seasons? This makes the discrepancy even more extreme!

“The Classified Compilation of the Learning of Principle records that someone asked: ‘After a person dies, do the hun and po souls disperse?’ Hui’an replied: ‘Yes, they all disperse completely.’ The man asked again: ‘If that is so, when descendants hold memorial offerings, how do the ancestors respond to and partake of them?’ Hui’an replied: ‘Descendants share the vital energy and blood of their ancestors, and therefore there is responsive awareness.’

“According to Hui’an’s words, when offerings are made to the deities of the Five Sacred Peaks, the deities of the Four Great Rivers, the deities of mountains and rivers, the deities of the soil and grain, and ghosts and spirits without descendants, would there be no responsive awareness because the worshipers are not their descendants?

“Alas! Lady Jiang Yuan stepped into a man’s footprint and gave birth to Hou Ji; Lady Jiandi swallowed a swallow’s egg and gave birth to Xie of Yin. Yi Yin was born in the land of Kongsang, and the monk Zhigong was born in an eagle’s nest. Whose vital energy and blood gave rise to these cases? Whom should such persons regard as their ancestors?

“Hui’an also said: ‘When a person dies, the vital energy disperses entirely and no trace remains. If one is born somewhere else, it is because the vital energy happened to gather and did not disperse. Furthermore, just as the gathered vital energy is emerging, if it encounters some kind of life energy, one may also be reborn.’

“He has already said that the physical form decays, the spirit-soul disperses, and no trace whatsoever remains. What, then, encounters life energy and is reborn? With such statements, Hui’an merely contradicts himself and cannot explain the matter.

“The Book of Rites says: ‘The hawk transforms into a dove, and the sparrow transforms into a clam.’ Many other books likewise record such accounts as Bao Jing remembering the well from his former life and Yang Hu recognizing the golden bracelet from a previous existence. All these matters are utterly contrary to Hui’an’s statements.

“If one follows Duke Wenzheng and the scriptures and histories, one must contradict Hui’an; but if one follows Hui’an, one contradicts Duke Wenzheng and the scriptures and histories. This leaves people in doubt and perplexity, not knowing how the truth can be determined.

“Alas! This matter must be examined personally with the utmost clarity and certainty. How could one rely upon the conjectures of ordinary people and speak in this manner?

“Confucius taught: ‘While you are not yet able to serve human beings, how can you serve ghosts and spirits? While you do not yet understand life, how can you understand death?’ By extending the meaning of this single statement, one can avoid error.

“In the Classified Compilation of the Learning of Principle, Zhang Hengqu, Master Cheng, and Hui’an frequently quoted Confucius, yet they shifted his words from their original context to another and expanded upon them to discuss ghosts and spirits. When they reached an impasse, they devised expedients. When one does not know something, one should simply leave it at that. Why labor to gain a little empty fame, forcing oneself to speak and thereby fettering later students, causing their minds to remain deluded and never attain clarity? How lamentable!”

55. Clarifying the Matter of Heavenly Strikes

Wang Zhong of Taiyuan respectfully asked: “Hui’an of the Song dynasty maintained that heavenly strikes occur when yin and yang vital energies meet and happen to strike a person, thereby killing him, and that there is no intention to strike him. What of this statement?”

Chan Master Konggu replied: “After the Awakening of Insects seasonal period, two yin lines are above and four yang lines are below. After the Grain in Ear seasonal period, five yang lines are above and one yin line is below. If it is said that thunder and rain arise because yin and yang collide, then they should constantly collide, and there should be thunder and rain without cease! Why, then, are fair weather and rain separated by such long intervals?

“One should understand that the yin and yang vital energies circulate back and forth, like the wheel of a waterwheel, alternately rising high and descending low. If they collided, how could they give rise to the myriad things? The sun, moon, stars, wind, clouds, thunder, and rain are all the essence and functions of heaven and earth. Each is governed by celestial deities and responds to the seasons without error; hence there is reason to make offerings to heaven and earth. When wind and rain are harmonious, this is a response to the wholesome karma of the people of the world. When they are not harmonious, it is called forth by the evil karma of all under heaven; it is not because heaven lacks compassion.

“Regarding heavenly strikes, around the twenty-second year of the Yongle era of the Ming dynasty, at Tianfeng Monastery in Taizhou, a karmadana named Shihong was struck dead by lightning. After a short while, he suddenly revived and said: ‘While I was dead, I saw celestial deities rebuking me, saying: In a former life, you served as an inspector and falsely accused a man, causing him to suffer extreme punishment. Because you knew to honor the Buddha, you were not yet required to repay with your life.

In the following life, you became the abbot of a monastery and buried the monastery’s copper coins in three pits. After you died, all that money decayed. You committed offenses in two lifetimes, and therefore you have now been struck dead by lightning.

Nevertheless, because in this life you have sincerely worshiped Avalokitesvara Bodhisattva, you are temporarily permitted to return to life.’ Later, in the second year of the Xuande era, Shihong drowned.

“In the region of Zheyou, there was a man who printed Buddha images on five-colored paper. Later, he opened a shop, laid level floorboards in the loft, and made his sleeping quarters above them. One night, he accidentally knocked over a chamber pot, and the urine flowed down and soaked one of the images. The next morning, he dried the image in the sun and then sold it. That very year, while he was inside his house, he suddenly seemed to be dragged away by someone and was struck dead by lightning directly before the shop door.”

“There was also a poor husband and wife whose household had run out of rice, forcing them to go hungry. The husband took a goose to the market and sold it, obtaining two dou of rice. Overcome by craving, he took out two sheng of rice and exchanged them for wine to drink.

Halfway home, he became drunk and lay down upon the ground. A thief stole all his rice. When he awoke, he returned home in fear.

Upon learning what had happened, his wife was overcome with grief. Unable to bear it, the husband drowned himself. His wife lamented, ‘My husband is dead; what reason have I to go on living?’ Then she too leapt into the water and died.

At dawn the following day, a young man was struck dead by lightning, and his body was hurled down beside the bodies of the husband and wife. Several words appeared upon the back of the man killed by lightning: ‘This fellow stole the rice.’

“In Songjiang, a man was struck dead by lightning, and these lines appeared upon his back: ‘Ten years ago, this man entered a monastery with a woman, ascended to the second story of the pagoda, and committed an illicit sexual act. Therefore, he has now been put to death.’

“In Huzhou, during a rainstorm, a young woman suddenly saw many officials and soldiers arrive before the door of her house. Two of them entered, appearing like the celestial soldiers commonly depicted by people of the world. They seized her elder brother, who was immediately struck dead by lightning before the door. Only then did she realize that the officials and soldiers she had seen were celestial deities.

“There was also a man who was struck dead by lightning, and his family dressed the corpse in clothing. The following day, it was struck by lightning once more, scattering all the clothes. Another man was struck dead by lightning and had already been laid in a coffin. The next day, lightning struck him again, blasting the coffin lid away!

“Such manifest and unmistakable occurrences have taken place every year from ancient times to the present, so there is no need to recount many of them. There are a great many things heard with one’s own ears and seen with one’s own eyes; it is only feared that the families regarded them as shameful, and so the names of the deceased have not been disclosed.

“Moreover, among those struck dead by lightning are creatures such as snakes, centipedes, weasels, foxes, rats, uncanny spirits, and trees, as well as objects inhabited by demons, all of which are invariably struck by lightning. Could such deaths truly be caused merely by the chance encounter of yin and yang energies?

“The Book of Changes says: ‘Hearing the sound of thunder, one trembles in fear.’ Its commentary on the image of the hexagram explains: ‘Thunder resounds repeatedly; the noble person, taking heed of it with fear, strives to examine and cultivate himself.’ This means that thunder is a rebuke from Heaven, and therefore one must diligently cultivate oneself and correct one’s faults. Hui’an taught people not to believe in Heaven’s rebukes, which is contrary to the principles of the Book of Changes. If one does not fear Heaven and Earth and turn toward goodness, one first of all forfeits one’s own virtue.

“Alas, people of later generations have failed to broaden their knowledge so as to examine clearly the meaning within these events. Through obstinate attachment, they have followed Hui’an’s words and fallen into grave error. Hui’an not only erred by relying upon conjecture but also committed the far greater fault of opposing the Buddha’s teachings.

“Master Wenzhong employed the learning of Confucius and Mencius in writing his books, yet still revered the Buddhadharma. Hui’an employed what he had learned from the Buddhadharma in writing his books, yet he denounced the Buddhadharma, wishing later students not to read Buddhist scriptures and texts, so that they would not realize that he had used what he had learned from the Buddhadharma to write his books. Because he harbored such an intention, he acted in this way.

“Hui’an learned and understood only a little of the Buddhadharma, like dipping a single hair into the ocean; what he knew was truly exceedingly little. Yet he wished later students to make use of that meager knowledge, like the drop of water clinging to the hair, deeming it sufficient and seeing no need for them to go to the ocean! His teachings corrupted people’s minds, opposed the Buddhadharma, and caused them to lose its immense excellence. How grievously mistaken he was!

56. Kings, Officials, and Eminent Confucian Scholars Who Studied Buddhism

Wang Zhong of Taiyuan asked: “Master, you teach that the Buddhadharma benefits people in the world. May I ask what those benefits are?”

Chan Master Konggu replied: “Those who practice Chan meditation and awaken to the Way gain the benefit of penetrating the source of mind and clearly knowing their own nature. Those who study the scriptures and teachings gain the benefit of clearly understanding and thoroughly comprehending their wondrous purport. Those who practice in accordance with the Dharma gain the benefit of gradually attaining the fruit of bodhi.

Those who uphold the precepts and recollect the Buddha gain the benefit of being reborn in the Pure Land. Those who uphold the precepts and cultivate meditative concentration gain the benefit of being reborn in the heavenly realms. Those who take refuge, believe, and accept gain the benefit of planting wholesome roots and increasing merit and wisdom.

Those who, with wholesome hearts, revere the Buddha gain the benefit of planting wholesome causes and receiving blessed fruits. Those who have faith and refrain from evil deeds gain the benefit of not becoming entangled with the law. Thus, the propagation of the Buddhadharma in the world also indirectly benefits the maintenance of peace and good order.”

Wang Zhong asked again: “Although it has such benefits, are there any followers of the Confucian tradition who have studied Buddhism?”

Chan Master Konggu replied: “Not only have Confucian scholars studied Buddhism, but even sage sovereigns and virtuous kings have all studied it.”

Wang Zhong said: “Please explain this more clearly, Master.”

Konggu said: “If one were to recount all those who have studied Buddhism from ancient times to the present, they would truly be beyond enumeration. I shall now mention only a few cases in brief.

“During the Tang dynasty, no one surpassed Emperor Taizong in his veneration of Buddhism. After his death, his son Gaozong succeeded to the throne. When Emperor Gaozong heard that Dharma Master Xuanzang had entered nirvana, he lamented to his court officials: ‘We have lost a national treasure!’ The emperor then suspended court audiences for three days to express his grief.

If those two emperors had been deluded by their devotion to the Buddhadharma, why did such great and worthy ministers as Fang Xuanling, Du Ruhui, Wei Zheng, Yu Shinan, Chu Suiliang, Li Jing, and Dong Chang not earnestly remonstrate with them? It was because those sage kings and worthy ministers all knew that the Buddhadharma is the great and true Way, beneficial to the maintenance of peace and good order and to moral instruction, and bringing goodness to the people of the world.

Therefore, they all reverently followed it.

“At that time, whenever a monastery had been completed and an inscription was needed, or a scripture had been translated and a preface was required, the text was either composed personally by the emperor or one of the great ministers—such as Fang Xuanling, Du Ruhui, Wei Zheng, Yu Shinan, or Chu Suiliang—was appointed to write in the emperor’s stead a reverent and solemn composition. The devotion of Emperors Taizong and Gaozong toward the Buddhadharma may truly be called utterly sincere!

“Subsequently, also during the Tang dynasty, emperors such as Xuanzong, Suzong, Daizong, and Xuanzong held Buddhism in even greater reverence. Emperor Daizong once pointed to the Imperial Preceptor, Nanyang Zhong, and said: ‘There is nothing precious in this nation; only this monk is a national treasure.’

“During the Song dynasty, sage emperors such as Taizu, Taizong, Zhenzong, and Renzong revered Buddhism even more highly.

“The dynasties of old had many enlightened sovereigns who revered and admired Buddhism even more deeply. Emperor Wen of the Sui bowed before Dharma Master Tan Yan; Emperor Wu of the Liang offered his wholehearted and reverent devotion to Venerable Baozhi; the ruler of the Later Qin bowed his head and respectfully invited Master Kumarajiva. The ruler of Qi honored Master Shangtong as his teacher. Fu Jian paid reverence to Dharma Master Dao’an. The ruler of Jin showed the utmost respect to Master Huiyuan. Alas! From ancient times until now, even sagely rulers have sincerely followed the Buddha; how much more should ordinary people such as ourselves do so!

“During the Song dynasty, under Emperor Renzong, there were Chancellor Han Gongqi, Vice Minister Ouyang Xiu, Zhang Duanming, Secretary Guan Yanzhang, Zhang Biaomin, and Vice Director Chen Shunyu. Before reading the Buddhist sutras, none of them knew to revere the Buddha. But after meeting Chan Master Mingjiao Song and reading the collection entitled Tan Jin Ji, they all bowed in admiration and exclaimed: ‘We never imagined that among the Sangha there could be such a person! Not only has he penetrated the principle of emptiness, but he is also a literary master of the highest order.’

“The Book of Rites says: ‘Although there may be delicious food, unless one eats it, one cannot know its flavor; although there may be the highest Way, unless one studies it, one cannot know its excellence.’ Thus, only after studying does one recognize one’s own deficiencies; only after teaching does one recognize what one has not yet understood. Recognizing one’s deficiencies, one can reflect upon oneself; recognizing that one has not yet understood, one can vigorously exert oneself. Is this not so?

“Since the Jin dynasty, has anyone surpassed Xie Anshi in talent, virtue, and statecraft? Has anyone surpassed Wang Xizhi in breadth of knowledge and extraordinary intelligence? Has anyone surpassed Tao Yuanming in uprightness and noble purity of character?

Has anyone surpassed Xie Lingyun in disciplined refinement and outstanding literary accomplishment? Has anyone served as chancellor of the realm and been honored throughout the realm as a worthy man, as Cui Gongqun was? Has anyone possessed such lofty insight and such extraordinary attainment in the Way as Pang Yun of Hengyang?

Has anyone established such great achievements and enjoyed such brilliant renown in the flourishing Tang dynasty as Duke Pei of Jin? Has anyone surpassed Duke Yan of Lu in moral integrity, devotion to righteousness, literary composition, and calligraphy? Has anyone possessed literary genius and profound attainment in the Way like Chancellor Pei?

Has anyone been as deeply versed in both Confucian and Chan learning as the two masters Su and Huang Shangu? Has anyone possessed such lofty attainment in the Way, such all-embracing knowledge, and such exceptional virtue as Chen Zhongsu? Has anyone been as widely learned, knowledgeable, and possessed of upright, luminous understanding as Academician Wang Rixiu?

“There is truly not enough time to discuss them all at length; I have merely listed briefly some renowned worthies whose wholehearted admiration for the Buddha-Dharma is known throughout the realm. All these renowned worthies were intelligent and wise, with lofty virtue. Could they possibly have been inferior to Hui’an?

Could they possibly have been inferior to those of later generations who disparaged Buddhism? They all examined it with upright minds, sincere intentions, and impartiality, without the slightest personal prejudice; therefore, they honored Buddhism as the supreme Way of the sages. Hui’an earned the respect of later generations because he wrote commentaries on many books.

Yet because later people did not understand the affliction within Hui’an’s mind, they could not discern the true worth of his words and merely followed them in deluded belief.”

57. Confucian Scholars Who Studied Buddhism

Wang Zhong of Taiyuan asked: “Were there any Confucian scholars who studied Buddhism and realized the Way?”

Chan Master Konggu replied: “True Confucian scholars who studied Buddhism and realized the Way are too numerous to count. I shall now mention only a few so that you may know of them.

“Chan Master Guoyi transmitted the Way to Chan Master Shouya; Shouya transmitted it to Mayi; Mayi transmitted it to Chen Tuan; Chen Tuan transmitted it to Zhong Fang; Zhong Fang transmitted it to Mu Xiu; Mu Xiu transmitted it to Li Dingzhi; and Li Dingzhi transmitted it to Kangjie Shaozi.

“Mu Xiu also transmitted what he had received concerning the Diagram of the Supreme Ultimate to Master Zhou of Lianxi. Master Zhou went to Chan Master Changzong of Donglin to inquire into the profound meaning of the Diagram of the Supreme Ultimate. Chan Master Changzong then clearly explained its subtle and difficult points to him.

Master Zhou widely transmitted Changzong’s teachings, presenting them as the doctrine of the Diagram of the Supreme Ultimate. Master Zhou excelled in the discipline of Chan practice, and therefore surpassed Kangjie Shaozi in cultivation. Shaozi, however, excelled in calendrical calculations and the cycles of the seasons, and therefore surpassed Master Zhou in the study of principles and numbers.

Yet as regards attainment in the Way, there is only one Way; from ancient times until now, there have never been two paths.”

Wang Zhong asked again: “Since the Chan school transmitted the Great Way to Confucianism, why did Hui’an repudiate it?”

The master replied: “Hui’an disparaged Buddhism because of an affliction within his own mind.”

Wang Zhong asked again: “Master, please explain clearly what the affliction within Hui’an’s mind was.”

Chan Master Konggu instructed him: “You need only gain a profound understanding of the Buddha-Dharma and read widely among the books of the realm. You will then naturally perceive the affliction within Hui’an’s mind, and you will also perceive the source from which Lianxi, the two Cheng masters, and all other students of the Way derived their realization and attainment.”

Wang Zhong asked: “Let us set aside for now the realization and attainment of all the other students of the Way. As for the realization and attainment of Lianxi and the Master Chengs in particular, I respectfully ask you to explain it clearly.”

Chan Master Konggu replied: “To give a complete account would, I fear, require many words. For now, I shall explain it briefly so that you may understand.

“Lianxi’s surname was Zhou, his personal name was Dunyi, and his courtesy name was Maoshu. He was a native of Chongling. At first, he went to Chan Master Huinan of Mount Huanglong to inquire about the essential meaning of the special transmission outside the scriptures.

Chan Master Huinan’s instruction to Lianxi may be summarized as follows: ‘You need only turn the light around and examine yourself, putting your own household in order. Confucius taught: “If one hears the Way in the morning, one may die content in the evening.” Ultimately, what is this Way, that hearing it would make one content to die that very evening? Yan Hui did not abandon his joy even amid hardship; what was that joy?

Carefully investigate these points, and after a long time you will naturally attain accord with them.’

“One day, Lianxi went again to inquire about the Way, this time from Chan Master Liaoyuan Foyin, asking: ‘Ultimately, what is the Way?’ Chan Master Liaoyuan replied: ‘The green mountains before your eyes—gaze upon them to your heart’s content.’ While Lianxi was still pondering, the Chan master burst into hearty laughter and walked away. Suddenly, Lianxi seemed to awaken to something.

“Lianxi heard that Chan Master Changzong of Donglin had received the mind-to-mind transmission of Chan Masters Shouya and Mayi concerning the study of the Book of Changes and had penetrated spiritual nature. He therefore went to pay his respects. Chan Master Changzong instructed Lianxi in substance as follows: ‘Buddhism teaches people to reach genuine and correct truth—that which is wholly true and devoid of falsity.

To be true and devoid of falsity is sincerity. How great is the primal power of Qian! It is the original source from which the myriad things arise.

Their original arising proceeds from that true principle. All the transformations of the Way of Heaven are nature and destiny, and all share this one true principle. For the Way of the sages between heaven and earth, a single mind of utmost sincerity is sufficient.

What is essential is to choose one Dharma gate, apply oneself to it in genuine practice, and persevere until the day when sudden illumination occurs. It cannot be comprehended by relying upon words...’

One day, Lianxi, together with Zhang Zihou and others, went to Donglin to discuss the principle of nature. Chan Master Changzong said: ‘Our Way often speaks extensively about nature and is therefore called the Nature School. When we speak of the nature of true suchness or the nature of dharmas, that nature is precisely principle. There is the Dharma-realm of principle and the Dharma-realm of phenomena. Principle and phenomena completely interpenetrate one another; apart from principle there are no phenomena, and wherever phenomena exist, principle necessarily exists.’

“Everyone was still pondering and had not yet understood clearly when Lianxi suddenly exclaimed: ‘The essence of nature merges into quiescence. It is enough simply to elucidate principle; why should there be any doubt?’

“Zhang Zihou said: ‘Only Lianxi is capable of discussing the principle of nature with the master of Donglin Monastery!’

“Lianxi inquired about the meaning of the Supreme Ultimate. Chan Master Changzong said: ‘The Changes existed before heaven and earth. It has no visible form or trace, yet it possesses an underlying principle. Therefore, what is called the Supreme Ultimate is the Changes. To have no visible form or trace yet possess an underlying principle is the Limitless. Throughout heaven and earth there is only this single vital energy, revolving to and fro and thereby producing the four seasons. Because there is only one vital energy, it is said to be the source of all things.’

“When Master Hu of Wufeng wrote a preface to the Book of Penetration, he recorded: ‘Lianxi learned the doctrine of the Diagram of the Supreme Ultimate as transmitted by Mu Xiu. Mu Xiu received it from Zhong Fang, and Zhong Fang received it from Chen Tuan. Thus, this doctrine issued from a single lineage of teachers. Careful examination therefore shows that the doctrine of the Diagram of the Supreme Ultimate was not created by Lianxi. Chen Tuan, in turn, learned this doctrine from Master Mayi, and Master Mayi learned it from Chan Master Shouya.’

“Lianxi asked Chan Master Changzong about the origin of the doctrine of the Diagram of the Supreme Ultimate. The Chan master said: ‘Long ago, Chan Master Shouya received the mind-to-mind transmission of the doctrine of the Diagram of the Supreme Ultimate from Chan Master Guoyi. That doctrine does not discuss phenomena but speaks only of the ultimate principle.

The initial formation of the doctrine of the Diagram of the Supreme Ultimate was based on Buddhist teachings: the world is established from emptiness, and the unconditioned is taken as the source of the myriad existents. Thus, emptiness is taken as the cause and existence as the result; reality is taken as the essence and provisional appearance as the function. Therefore, it is said: The reality of the Limitless wondrously unites and then凝聚.’

“Lianxi again visited the secluded chamber of Chan Master Liaoyuan Foyin and personally explained the basis of his own understanding. Chan Master Liaoyuan said: ‘I have often taught others through the moral principles of Confucius and Mencius. Now that which you are to undertake may begin. You should strive to act at once and must not delay.’

“Chan Master Changzong of Donglin also taught Lianxi that Confucianism is the language of the Way.

“Lianxi often told his disciples: ‘My wondrous mind was opened through Master Huinan and illuminated through Master Foyin. As for developing, expanding, and thoroughly comprehending the principles of the Way of Changes, had I not encountered the Master of Donglin, who instructed and guided me, broadened my understanding, and removed my obstructions, I certainly could not have attained the clarity and penetrating comprehension I possess today.’

“Lianxi once went to Chaozhou and entered Lingshan Monastery to seek the surviving traces of Chan Master Dadian. There he found that the letters Han Yu had respectfully presented to Master Dadian were still preserved, while the Pavilion of the Retained Robe remained intact and undamaged. He then inscribed this poem:

Tuizhi compared himself with the Master,

Yet once disparaged both Buddha and Laozi.

Who knows what kind of man Dadian was,

That he presented letters and offered his robe with such reverence!

“Lianxi also left the following poem, Delight in the Lotus Flower:

The Buddha cherishes this flower, and so do I;

Its fragrance is pure and clear, yet butterflies do not follow.

Unlike the ordinary way of all other blossoms,

It is not worn in the hair of womenfolk.

“Lianxi was simple and frugal by nature and ordinarily lived plainly and quietly. In old age, he abandoned literary composition and devoted himself to tranquil meditation, ultimately obtaining the authentic transmission of the learning of the Way.

“Chan Master Changzong of Donglin Monastery taught others to take tranquility as their foundation. For a very long time, Lianxi did not touch brush or inkstone but sat upright in stillness throughout the day. Even the verdant color of flourishing grass outside his window revealed to him the meaning of life. This was precisely an attainment realized within tranquility.

“Thus, the doctrine of nature and principle within the learning of the Way was initiated by Chan Master Shouya, transmitted down through the generations to Chan Master Changzong, and only then passed on to Zhou Lianxi.

“Lord Chen Zhongsu said: ‘Chan Master Changzong of Donglin transmitted the doctrine of nature and principle to Lianxi. Lianxi then propagated that doctrine widely; hence, all its expressions originated in Buddhist scriptures.’

“In the Houcun Poetry Collection of Master Liu there is the line:

Lianxi learned the Way from an eminent monk...

“There are also the lines:

Only then did he know that beyond Zhou and Confucius,

There were heroes of exceptional stature.

“As for the Masters Cheng, this is the collective designation for the two Cheng brothers of Luoyang. The elder brother was Cheng Hao, courtesy name Bochun, styled Mingdao. The younger brother was Cheng Yi, courtesy name Zhengshu, styled Yichuan.

“Master Ziye Zeng said: ‘Cheng Hao and Cheng Yi both went to study under Lianxi. First, Lianxi instructed them to contemplate what Confucius and Yan Hui delighted in. When their studies had reached maturity, each took responsibility for upholding the learning of the Confucian school.

“The two Cheng brothers transmitted the doctrine of the Diagram of the Supreme Ultimate to Master Houshan.

“Master Houshan said: ‘I see that the learning of Zhou Lianxi and the Masters Cheng consisted in examining themselves in order to teach others. Yet when I look back through the Way of Confucius and Mencius, from ancient times until now, I have never seen the practice of sitting quietly to contemplate the source of delight taken as the culmination of the learning of the Way. It may therefore be believed that the learning of Master Zhou and the Masters Cheng truly had another source.’

“Cheng Mingdao deeply comprehended the Combined Treatise on the Avatamsaka Sutra. Considering himself greatly delighted to have found a teaching consonant with his own mind, he recorded the reasons in an inscription carved upon a stele and preserved at Yungai Monastery.

“On the death anniversary of his mother, Lady Shou’an Yuanjun, Mingdao went to the Western Capital and entered Changqing Monastery, where he held a vegetarian feast to pray for blessings for her. He saw the Sangha enter the dining hall, walking with solemn dignity and conducting themselves with propriety. Drums were beaten and bells sounded; everything within and without was orderly and reverent. Whether seated or standing, all acted in accordance with the proper forms. He involuntarily exclaimed in praise: ‘The rites and music of antiquity are all fully present here!’

“In a letter replying to Cheng Yichuan, Chan Master Lingyuan wrote: ‘I have heard that you wished to meet with a practitioner of the Way. Although I have not yet had the honor of meeting you, I hear that you have long devoted your attention to Buddhism and have studied with the great venerable masters throughout the realm. Yet because you have not met this humble person, you still consider yourself unsatisfied. Last year, I heard my teacher speak of your understanding; now I have also read the preface you wrote for the Essentials of the Dharma. Indeed, you have contemplated deeply and entered with faith into that which is true and not false.’

“From then on, Cheng Yichuan frequently visited Chan Master Lingyuan’s monastery. The Jiatai Record of the Universal Lamp states: ‘Cheng Yichuan, Xu Shiyuan, Zhou Shiying, and Hong Jufu all went to study the principles of the Way under Chan Master Lingyuan.’ For this reason, when composing works and annotating the scriptures, Cheng Yichuan often employed the words and ideas of the Buddhas and patriarchs. It may therefore be believed that his learning clearly originated in Buddhism.

“Master Hu Jizhong of Shitang said: ‘From the passing of Mencius until now, over fifteen hundred years have elapsed, during which the Confucian Way gradually declined. Only with the appearance of Zhou Lianxi did Confucianism shine forth anew and restore the broken transmission. Thereafter, in Henan, the two Cheng brothers received transmission of the Way from Zhou Lianxi.

The learning transmitted by Zhou Lianxi originated with Chan Master Shouya of Zhulin Monastery in Beigu. After Master Cheng’s teaching had been transmitted through four generations, it reached Master Zhu, Duke Wen. Duke Wen in turn transmitted it to Zhang Jingfu, who studied and extensively expounded this doctrine and attained a state of open, spacious emptiness.

Only then did he say: “Formerly, I heard the transmitted teachings of Master Shouya, but it was because I lacked the capacity to understand them clearly, not because that doctrine was false. When their origins are thoroughly examined, the learning of the Confucian school from ancient times to the present and that of the Chan school are indeed entirely alike. It is only because Confucians do not understand Chan and Chan practitioners do not understand Confucianism that the two sides disparage and attack each other; yet neither has ever been able to point out the other’s deficiencies.

How truly laughable!”’

“Ouyang Xuan said: ‘Throughout his life, Master Cheng delighted in reading Buddhist scriptures, but the breadth of his learning did not equal that of Master Zhu.’

“Cheng Yichuan himself also acknowledged: ‘Master Cheng Mingdao studied the teachings of the Buddha and Laozi for several decades.’

“Chan Master Changzong of Donglin Monastery taught Lianxi: ‘The one divides into the myriad phenomena, and ultimately they unite again in one principle. The nature of heavenly principle, the selfish desires of the human mind, heaven and earth, the myriad things, and ourselves are all one body. The primal virtue encompasses all four virtues; the single mind of sincerity penetrates outwardly and reaches inwardly.’

“The two Cheng brothers transmitted this learning to their disciples. Thus, when Cheng Yichuan composed his writings, he relied throughout upon ideas from the Buddhist scriptures and sometimes even used their words intact. For example, in his preface to the Commentary on the Book of Changes, he wrote: ‘Essence and function originally share a single source; whether manifest or concealed, they are never separate.’

“In Lianxi’s Explanation of the Diagram of the Supreme Ultimate, it is said: ‘The reality of the Limitless wondrously unites and凝聚.’ Terms such as ‘the Limitless’ and ‘the Supreme Ultimate’ were all expressions commonly used in the oral instructions of Chan Master Changzong of Donglin. Zhou Lianxi’s works, such as the Tongshu and the Lian-Luo Collection, were all based upon them. The Zhou and Cheng masters generally employed Buddhist terminology in this way.

“Hui’an did his utmost to evade the fact that the Zhou and Cheng masters had clearly used Buddhist expressions. He therefore said: ‘It is truly unknown from what teacher Master Zhou received his learning.’ He then said: ‘Master Zhou’s learning came from Heaven.’

“Yet in Master Zhou’s own Tongshu, in the chapter ‘Teachers and Friends,’ it says: ‘What is most difficult to obtain is virtue in accordance with the Way. It can only be acquired through oneself; to seek it from others is exceedingly difficult. Although it comes through oneself, without good teachers and friends it still cannot be attained.’ Thus, Hui’an’s words contradict those of Master Zhou. Hui’an deliberately sought to erase the source of Master Zhou’s learning, not realizing that his attempt to obscure heavenly principle only revealed his own affliction of mind all the more clearly!

“Furthermore, after Han Yu met Chan Master Dadian, he left behind words reverently praising the Buddha-Dharma, but later generations deleted them all. When Hui’an edited Han Yu’s writings, three letters that Han Yu had presented to Master Dadian still remained. Later generations, however, also deleted those three letters.

One should understand that later people, deluded by Hui’an’s refutations, became even more obsessively deluded in their attacks upon Buddhism than Hui’an himself, never realizing that Hui’an was the very person who fabricated those false arguments of refutation! Because they did not understand this, they assumed Hui’an’s words were true and relied upon them to disparage Buddhism. It is indeed as the saying goes: ‘One person utters a lie, and when ten thousand repeat it, it becomes truth.’

“Alas! Hui’an fabricated falsehoods, yet many in later generations failed to investigate and expose them. How could they compare with Xue Jian, Zhang Zhuo, Bai Juyi, Du Hongjian, Li Xizhi, Han Changli, Chen Cao, Lu Gen, Imperial Son-in-law Li, Yang Danian, Duke Fu Zheng, Duke Yang Ci, Guo Gongfu, Duke Zhao Qingxian, Zhou Lianxi, Zhang Wujin, Feng Jichuan, Zhang Jiucheng, Wu Juren, and others? These great Confucian scholars all possessed the capacity to investigate the essential purport of the Chan school, knew to revere the Buddha-Dharma, and clearly comprehended Buddhist principles.

“There were also those who, although they had not yet passed through the gate of Chan, clearly comprehended Buddhist doctrine, such as Xu Xuandu, Xi Zaochi, Zong Bing, Liu Yimin, Lei Cizong, Wang Dao, Zhou Yi, Shen Xiuwen, Zhang Tie, Li Taibai, Wang Mojie, Liu Zihou, Wang Bo, Li Yuan, Lü Mengzheng, Fan Zhongyan, Duke Fan Shu, Duke Wen Lu, Zhang Yuezhai, Lü Donglai, and others.

“There were also Confucian scholars who always esteemed Buddhism and commonly maintained good relations with Buddhists, such as Cao Zijian, Wang Xun, Wang Min, Master Wen Zhong, Du Zimei, Du Muzhi, Meng Haoran, Liu Yuxi, Liu Changqing, Sikong Shu, Sikong Tu, Li Qun, Yu Pi, Ri Xiu, Xu Hun, Jia Dao, Xiang Si, Zheng Gu, and others.

“If the Buddha-Dharma were not the great, true, and upright Way, how could it have inspired and transformed those renowned worthies, causing them to admire and revere it? Those renowned worthies were all people of discerning intelligence, talent, and virtue. Could they possibly have been inferior to those of later generations who habitually disparaged Buddhism? Those people could not maintain the same objective fairness as those renowned worthies, but willingly submitted to the private opinion of a single man! Such was their error through lack of careful examination.’

Wang Zhong said: “I too know that Zhou Lianxi and the two Cheng masters learned the principles of the Way from the Chan school. When those principles were transmitted down to Hui’an, they had not deviated at all from the true teaching. Yet I truly did not understand why Hui’an was blind to the Buddha’s beneficence and instead disparaged Buddhism. Now that I have heard the Master explain it clearly, I understand the affliction in Hui’an’s mind.”

Chan Master Konggu said: “Lianxi thoroughly penetrated the Chan Way through the guidance of three Chan masters: Huanglong, Foyin, and Donglin. Those three teachers were all upright; therefore, those with whom they associated were also upright, and consequently those with whom Lianxi associated were upright as well. Moreover, Master Cheng frequently entered and left through the gate of Chan and regularly read the Buddhist scriptures. Thus, we know that Master Cheng must have been a virtuous, rigorous, and conscientious noble man who could not possibly have turned against Buddhism.

“Hui’an’s words frequently employed principles from Buddhism, yet he turned around and disparaged Buddhism, wishing to prevent others from knowing this. He therefore deliberately concealed the Buddhist sources of the learning of Masters Zhou and Cheng, but he could not conceal them completely. While annotating the Doctrine of the Mean, he expressed the suspicion: ‘Since those of the Yang school studied under Master Cheng, whatever they said was necessarily influenced by Buddhism and Laoism.’ In many other places, he likewise maintained that the words of the You, Yang, and Xie masters all originated in Buddhism and Laoism.

“Hui’an knew perfectly well that the learning of Zhou Lianxi, Master Cheng, Yang Shi, and others all originated from the Chan school. Thus, his attacks were surely intended only to obstruct later students.”

58. Studying Buddhism While Attacking Buddhism

Mr. Caiyuan asked: “In his commentaries on the classics, Master Zhu frequently cited many passages from the Buddhist sutras. I do not know from which texts they came, or which Buddhist expressions he used in his explanations?”

Chan Master Konggu replied: “Among the Buddhist expressions Hui’an frequently used were ‘empty, numinous, and never obscured,’ ‘immeasurable and unlimited,’ and ‘seemingly so, yet not so.’ In his supplement to the Great Learning, he used such statements as: ‘At the outset it speaks of one principle; in the middle it disperses into the myriad affairs; at the end it reunites into one principle.’ He also said: ‘true and free from delusion, the principle of truth’; ‘where there is this principle, there are also these affairs’; ‘the principle of heaven and earth is utterly true and free from delusion’; ‘the mind of the sage is utterly true and free from delusion’; ‘that which can perceive and that which is perceived’; ‘the Dharma of the mind transmitted from sage to sage’;

‘suddenly there is a place of awakening, which cannot be reached through seeing, hearing, thought, or reflection’; ‘things and self are of one principle—their inherent nature and the essence and functions of mind’; ‘when my mind is upright, the mind of heaven and earth is also upright’; ‘the original source of the myriad things and the wondrous functioning of the one mind’; ‘vividly alive and dynamic, carrying the practice through from beginning to end’; and such expressions as ‘arriving at this point,’ ‘chewing vegetable roots,’ and ‘a seamless stupa.’ He also used three sayings to cure the illness of attachment: ‘one stroke of the blade cuts it cleanly in two,’ ‘one blow of the staff leaves a welt,’ and ‘one slap leaves the imprint of a bloodied palm.’

“When commenting on the Hexagram of Return, Hui’an cited the Shurangama Sutra as evidence, saying: ‘Not only do years undergo change; months also undergo change.’

“Among the books Hui’an annotated, only his single volume on the Mao recension of the Book of Odes was produced through his own learning and made little use of the Buddhadharma. In his commentaries on the Four Books and in his other writings, however, Hui’an made use of the Buddhadharma throughout. He used a great many expressions from the Buddhist sutras and sayings of Chan, merely changing their form and altering their wording while retaining their meaning. This usage pervades all his books. Having employed Buddhist terminology in this manner, Hui’an nevertheless feared that Masters Zhou and Cheng might elucidate the Buddha’s words. One truly cannot fathom what was in his heart.

“Hui’an first studied under Master Li of Yanping. Later, frustrated that after studying for a long time he had gained no clarity, he went to inquire of senior worthies, all of whom inclined toward Chan learning. He therefore sought instruction widely from the elders of the Chan school. Together with Lü Donglai and Zhang Nanxuan, he went to inquire about the Way from Chan Master Dahui.

“At the age of eighteen, Hui’an traveled with Liu Pingshan. Pingshan suspected that Hui’an had devoted his attention to the path of the civil service examinations, so he searched Hui’an’s trunk, but found only a collection of the recorded sayings of Chan Master Dahui. The following year, Hui’an passed the examination.

“Hui’an wrote to Chan Master Qian of Kaishan Monastery, saying: ‘I, Zhu Xi, received Chan Master Dahui’s compassionate instruction on the huatou concerning the dog’s Buddha-nature, but I have not yet attained an entry into awakening. I beg you, Master, to grant me a word that will open up what I, Zhu Xi, have not yet understood.’ Chan Master Qian replied in a letter: ‘Firmly seize the single thought that raises this huatou of the dog. Do not compare or calculate; charge vigorously straight ahead, and with one stroke of the blade cut it cleanly in two.’ Upon reading the letter, Hui’an experienced an awakening.

“Hui’an recited Buddhist sutras beneath the eaves of Zhulin Monastery and composed this poem:

Dwelling alone in reverent care, my heart is empty;

I turn the Buddhist scripture’s pages, glancing through a few lines.

For an instant, the dust of the world is swept away;

Rising beyond, I suddenly commune with the Way.

The monastery gate is closed as evening descends into darkness;

In the empty mountains after rain, the cries of birds resound.

Just as I penetrate that unconditioned Dharma,

Body and mind together become still, in suchness.

“Hui’an wrote in a letter to Chan Master Guoqing: ‘When Hanshanzi’s poems have been carved for printing, Master, please send them to me promptly.’

“Hui’an also sent the following poem to a monk living as a recluse in the mountains:

The tranquil Chan roof rests on several crossbeams;

Clear water flows softly before the railing.

On a grass mat, in a bamboo chair, he sits all morning;

Sweeping the ground, burning incense, he sleeps away the day.

The land is cramped and cannot welcome a distinguished guest;

The house is empty—why do celestial flowers not rain down?

Within it lies a word that no one knows;

How could it be the Chan spoken of throughout the world?

“Lu Wen’an and Gong Jiuyuan both debated Hui’an concerning the doctrine of the Diagram of the Supreme Ultimate. Both knew of Hui’an’s study of Chan, and therefore said that when people claimed Hui’an had attained realization, the world ridiculed the matter.

“Someone asked: ‘Nowadays scholars are gradually abandoning the Confucian Way and entering the house of Chan. What do you make of this?’

“Hui’an replied: ‘Those people possess greater understanding than you. Throughout your life, however many books you have read and however many literary compositions you have memorized, it has all been merely to seek rank, fame, and profit. When you reach the most critical matter of life, none of these things can be relied upon. That is why those people have surpassed you altogether.

“Throughout his life, Wang Jiefu broadly studied the principles of the Way. After attaining awakening, he turned his own home into a monastery. In this very Song dynasty, consider what manner of men Li Wenjing Gong, Wang Wenzheng Gong, Liu Yuancheng, Lü Shengong, and others were—yet all of them entered into the study of Chan.

“The Buddha’s teachings concerning the Six Faculties, Six Sense Objects, Six Consciousnesses, Four Great Elements, and Twelve Links of Dependent Origination are all exceedingly subtle and wondrous. Thus, followers of the Confucian Way say that Confucius could not equal them. The Twelve Links of Dependent Origination are clearly explained in the Combined Treatise on the Avatamsaka Sutra.

The foundation of the Buddha’s teaching is that one must relinquish all the myriad affairs of the world. Later, he further taught that the truest state is not to be tainted by even the slightest speck of worldly dust, while neglecting none of the myriad affairs unfolding before one’s eyes! Patriarch Bodhidharma shattered every rigid convention and inaugurated the study of Chan.

It is vastly different from the study of words and meanings, and is truly lofty, profound, and wondrous.

“The essential meaning of the Diamond Sutra lies solely in Subhuti’s two questions: ‘Where should the mind abide?’ and ‘How should the mind be subdued?’ Therefore, the Buddha taught: ‘One should give rise to the mind without abiding in any dharma. One should give rise to the mind without abiding in form...’

“The Chan school has these verses:

There is a thing born before heaven and earth,

Without shape or form, originally quiescent;

It governs all phenomena,

Yet does not decline with the four seasons.

When emptiness is struck down, it is no other thing;

Lengthwise and crosswise, it is not worldly dust.

Throughout all mountains, rivers, and the great earth,

The entire body of the Dharma King is revealed.

“If anyone recognizes the mind, then throughout this great earth there is not even an inch of ground. Consider the depth of such people’s understanding. If one now clings stubbornly to the knowledge of petty Confucians, how can one escape from another’s grasp, and how can one avoid being struck down?’

Hui’an possessed such extensive knowledge of Buddhist learning, yet he taught others to abandon it. One truly cannot fathom what was in his mind.”

(It was previously said that Hui’an himself employed Buddhist terminology, yet feared that Masters Zhou and Cheng would elucidate the Buddha’s words; he himself studied Buddhism extensively, yet taught others to abandon Buddhist learning. Both these points plainly reveal the affliction in Hui’an’s mind.)

Chan Master Konggu further said to Wang Zhong: “If you can penetrate deeply and integrate these teachings, contemplate them thoroughly, and perceive them comprehensively, only then will you understand that Masters Zhou, Cheng, Zhang, Xie, You, Yang, and Hui’an all did the same. When composing books and framing sentences, wherever they expounded principles, in every instance they drew their ideas from Buddhist sutras and Chan sayings. Have you not heard Duke Zhongsu say: ‘The doctrine of nature and principle was transmitted by Master Donglin to Lianxi, and all those teachings may be found throughout the Buddhist sutras’?

“Recently, there have occasionally been a few people who point to Chan sayings and declare: ‘Why does this passage resemble the words of the Song Confucians? These sentences also resemble the writings of the Song Confucians!’

“Alas! They have never understood that the language of the Song Confucians all originated in the Chan school!”

Taiyuan said: “The words you have just spoken, Master, are all drawn from Confucian books. They are therefore not based on personal opinion but are truly impartial. Moreover, could it be that worldly people disparage Buddhism because their learning is not yet sufficiently profound or extensive? Could it be because they have not thoroughly comprehended its principles? Could it be because their efforts in studying Buddhism never reached completion, causing them instead to turn around and disparage it? Could it be because they harbor intentions like those of Ji Chang in ancient times? Or could it be because they are bound by narrow minds that cannot be instructed and made broad and penetrating?”

Chan Master Konggu said: “Alas! One should not dare to slight even an ordinary person, much less deliberately adopt a biased stance merely to gain a little hollow fame and disparage the Great Dharma by which the Great Sage of the Three Realms delivers living beings. I am truly concerned that those who disparage it will diminish their hidden virtue to the utmost degree.

59. Following Others in Disparaging the Buddha and Adding One’s Own Opinions to Disparage the Buddha

Taiyuan asked: “Apart from Hui’an, there are others who disparage the Buddha. What of them?”

Chan Master Konggu replied: “They have no convictions of their own and do not know how profound or shallow the Buddhist path may be. They merely rely upon Hui’an’s theories, follow them, and disparage Buddhism. How is this different from walking in another person’s footprints? It is also like a jellyfish using a shrimp as its eyes: when the shrimp is present, it can move, but without the shrimp it becomes bewildered and lost. Or it is like a clam using a crab as its legs: only with the crab’s help can it walk, but without the crab it becomes bewildered and lost. People of later generations who follow Hui’an in disparaging Buddhism are no different from those two creatures that merely depend upon others!”

He asked again: “What of those who do not rely upon Hui’an’s theories but themselves wish to disparage Buddhism?”

Chan Master Konggu replied: “It is like worldly people who know only commonplace things and know nothing of things rarely seen. If they suddenly encounter a bright-moon pearl or a night-shining jade, radiating brilliant and dazzling light, they do not recognize it as something precious but suspect it to be some strange object. They then seize sharp swords and exert all their strength to defend themselves against it. How could they know that such an object can make the poor wealthy and transform the lowly into the honored? They truly do not understand its worth.

“It is also like blind people who cannot see the light of the sun and moon yet wish everyone under heaven to be blind as well, so that all may declare together that the sun and moon have no light!

“Alas! Such foolish people are no different from earthworms, knowing only the pleasure of eating mud within a single foot of earth. How could they know the delight of the azure dragon freely descending into the deep sea or soaring into the highest heavens? They are like tiny wrens that know only the pleasure of flitting back and forth within a square inch of a bamboo fence. How could they know the exhilaration of the great peng bird spreading its wings, soaring ninety thousand li into the sky, with the mighty wind beneath its feet?

“Yet there is nothing strange about these things. They arise solely from narrowness of mind that cannot be transformed through instruction.”

60. Refuting the View That Does Not Believe in Cause and Effect

Someone said: “Doing good, creating merit, and recollecting the Buddha to attain rebirth in the Pure Land—these things are not worthy of belief.”

I, Yiyuan, asked: “Why do you not believe them?”

The man replied: “Consider only what is presently before our eyes. Some people are pure and upright and perform good deeds. By rights, they should enjoy abundant blessings and longevity, yet instead they suffer poverty, early death, and many illnesses. There are also wicked people who kill human beings and harm other creatures. By rights, they should suffer early death, poverty, lowly status, and illness, yet instead they enjoy longevity, wealth, and honor. Considering these two circumstances, I therefore do not believe in doing good, creating merit, or recollecting the Buddha to attain rebirth in the Pure Land.”

Yiyuan replied: “You truly lack understanding! What you say is like someone looking at the sky through a narrow tube. It is not that the sky is small; it merely appears small to that person. Have you not seen these words in the Precious Mirror for Illuminating the Mind?

Those who do good reap good results;

Those who do evil suffer evil results.

Do not say that retribution does not exist;

It differs only in coming early or late.

Heaven is lofty and unfathomable; do not be heedless;

At the slightest arising of thought, Heaven’s heart is stirred.

Good and evil alike both bring retribution;

They differ only in coming early or late.

“There is also this verse:

Worldly people speak of private matters,

But Heaven hears them like thunder.

An evil thought within a darkened room

Is seen by the spirits as clearly as lightning.

“There is also this saying:

If good and evil brought no retribution,

Heaven and Earth must surely be partial.

“Lord Zhenwu compassionately taught:

For every deed of good or evil,

Retribution follows like a shadow follows form.

Do not say evil deeds bring no recompense;

Only await the ripening of their evil fruits.

Do not say good deeds bring no response;

Only await the perfection of their wholesome fruits.

“The Record of Cause and Effect states:

If you wish to know the causes of past lives,

Look at the results in this present life.

If you wish to know the results of future lives,

Look at your actions in the present.

“It also teaches:

Though a hundred thousand kalpas may pass,

Karma once created is never lost.

When causes and conditions come together,

One must inevitably undergo its retribution.

“The sutras teach: ‘Karma has three kinds of retribution. The first is present-life retribution, meaning that if one now performs good or evil deeds, one receives joyful or painful retribution within this very life. The second is birth retribution, meaning that karma created in a previous life is recompensed in this life, or karma created in this life will be recompensed in a future life. The third is swift retribution, meaning that as soon as karma is created, its retribution is immediately experienced before one’s very eyes.’

“The Book of Changes says: ‘A family that accumulates goodness will have blessings left over for its descendants; a family that accumulates what is not good will surely have calamities left over for its descendants.’

“There is also this saying: ‘Ghosts and spirits bring harm to the complacent but bestow blessings upon the humble.’

“The Classic of Filial Piety says: ‘Heaven and Earth discern clearly; the divine spirits perceive with perfect clarity.’

“Master Zeng said: ‘Take care, take care! What you yourself have done, you yourself must undergo.’

“The Book of Documents says: ‘The Way of Heaven is to bestow blessings upon the good and send calamity upon the wicked.’

“Laozi said: ‘The net of Heaven is vast and wide; though its mesh is coarse, nothing slips through.’

“It is also said: ‘The net of the realm of the living is loosely woven, so it is easy for one to slip through; the net of the realm of the dead is closely woven, so it is difficult to escape.’

“The Buddha often taught Ananda: ‘There are people who do good in this life but, after death, fall into hell. There are people who do evil in this life but, after death, are born in a heavenly realm.’

“Ananda asked: ‘Why is this so?’ The Buddha taught: ‘Those who do good in this life but, after death, fall into hell do so because the good deeds of this life have not yet ripened, whereas their evil karma from a previous life has already ripened. Those who do evil in this life but, after death, are born in a heavenly realm do so because the evil karma of this life has not yet ripened, whereas their good karma from a previous life has already ripened. Whichever karma ripens first must bear its retribution first. It is like a person who owes debts: whichever debt is more pressing must be repaid first.’

“From the foregoing, it may be inferred that all Three Teachings teach this same principle, differing only in whether the result comes swiftly or slowly. How could one fail to believe in cause and effect merely because one has not yet seen the retribution before one’s eyes, and consequently refuse to believe in the Pure Land?”

The other man said: “Wealth and honor or poverty and hardship, longevity or an early death—all are determined by the decree of Heaven. How could there be karmic retribution and rebirth?”

I, Nhất Nguyên, replied: “Upon examining your reasoning, I find it truly unclear. Although people speak of the decree of Heaven, could Heaven possibly show partiality toward anyone? It is entirely because people’s deeds in previous lives were not the same that they receive different retributions in this life. How could Heaven have made things so? Therefore, this body is called the retribution body, meaning that this body is born in order to receive the retribution for deeds performed in previous lives. How could Heaven possibly shelter anyone out of favoritism?

“Suppose a person in the world has rendered meritorious service or committed an offense and consequently receives reward or punishment from the magistrate’s office. Could the magistrate possibly be partial toward that person? He merely rewards deeds of merit and punishes offenses. How could he reward or punish anyone without cause? Even worldly magistrates do not reward or punish people without cause; how much less would Heaven and Earth bring calamity or blessings down upon human beings without cause?

“Thus, it should be understood that because the deeds performed in previous lives included both good and evil, people receive both calamities and blessings in this life. Because they did not perform only good deeds, they cannot enjoy only blessed retributions. Therefore, some are wealthy and honored yet endure hardship or die young; others are poor and lowly yet live long and happily.

Some attain distinction and are trusted, yet suffer anxiety, grief, and humiliation; others are lowly and destitute yet still enjoy leisure and ease. Some pass the examinations and achieve renown at a young age; others never pass them throughout their lives. Some have houses full of money and grain but no children; others are utterly destitute yet have many children.

In some cases, the husband survives while the wife dies; in others, the husband dies while the wife survives. Some children die before their parents; some grandchildren die before their grandparents. Some enjoy happiness at first but suffer later; others suffer at first but enjoy happiness later.

Some enjoy happiness both at the beginning and the end but suffer in the middle of life; others suffer at the beginning and the end but enjoy happiness in the middle. Some suffer throughout their lives; others enjoy happiness all their lives.

“Now I ask you: Why do such things occur?”

The other man replied: “I truly do not understand this.”

Nhất Nguyên then said: “Since you do not understand it, why do you refuse to believe it? Anyone who rejects cause and effect will certainly fall into Avici Hell. After undergoing punishment in hell, that person will fall into the state of a hungry ghost. After undergoing the existence of a hungry ghost, that person will be reborn as an animal and, in that animal body, repay the debts previously incurred. If one has killed one living being, one must repay one life; if one has consumed eight liang belonging to another, one must repay the full half-catty.

“After undergoing existence as an animal, one will then obtain a lowly human body. Although one obtains a human body, one must endure poverty and degradation, blindness, deafness, muteness, lameness, severed hands, ceaseless illness, and the torment of hunger and cold. One will not see a Buddha, hear the true Dharma, encounter sages and worthies, or meet anyone of understanding, but will revolve endlessly through samsara and suffer without respite.

“The ancients taught:

If you wish to escape the offense that leads to the Uninterrupted Hell,

You must never disparage the Tathagata’s Dharma.

“One must understand that good and evil are perfectly clear and that cause and effect cannot be obscured. Since the Buddha spoke truthfully about cause and effect, he certainly could not deceive people concerning the Pure Land.

“Moreover, as human beings, we must clearly understand right and wrong, know integrity and shame, believe in cause and effect, fear offenses and blessings, discern good and evil, and distinguish the true from the false. Above, we should not resent Heaven; below, we should not blame others. Whether flourishing or declining, we should remain unmoved; whether gaining or losing, we should not alter our resolve.

Amid wealth and honor, we should not delight in them; when meeting poverty and lowliness, we should not grieve. Whether advancing or withdrawing, we should understand the proper time, assess our own abilities, and shoulder our responsibilities accordingly. When called upon, we should act; when not called upon, we should withdraw into seclusion.

Loyalty, filial piety, benevolence, and compassion should remain unchanged from beginning to end. If someone were to say that such a person is not a noble person, I would not believe it! If someone were to say that such a person is not a great worthy, I would not believe it.

If such a person recites the Buddha’s name yet is not born in the Pure Land, I would not believe it!

“Today I have earnestly explained these matters to dispel your doubts. You should therefore reverently believe and accept them, and must not treat them lightly!”

61. Refuting the View That Hell Does Not Exist

Someone said: “The doctrine of hell is not credible enough to be accepted.”

I, Nhất Nguyên, asked: “The doctrine of prisons in the human world is likewise not credible enough to be accepted.”

The other man asked: “Prisons visibly exist in the human world; how could one not believe in them?”

I replied: “Although prisons exist, for me they do not.”

The other man said: “Although you do not have to undergo the suffering of imprisonment, you should not therefore assert that prisons do not exist.”

Nhất Nguyên replied: “Exactly, exactly! Hell likewise truly exists, so why do you not believe in it?”

The other man said: “According to Master Zhu, after people die, their bodies decay and their souls and vital spirits disperse. Even if there were such torments as chopping, burning, grinding, and pounding, there would be nothing upon which to inflict them! Thus, the account of the Ten Courts of King Yama in the underworld is truly not credible enough to be accepted! The principle is therefore clear!”

Nhất Nguyên replied: “This doctrine of Master Zhu is profoundly mistaken. Not only does it contradict the orthodox principles of the Master Confucius, but it also contradicts statements that Master Zhu himself once made. Let me ask you: Since Master Zhu maintained that the spirit-soul disperses, how could ghosts and spirits exist?

“Confucius said: ‘Respect ghosts and spirits, but keep them at a distance; this may be called wisdom.’ He also said: ‘To offer sacrifices to spirits who are not one’s own ancestors is flattery’...

“It is also said: ‘An ancestral temple is established so that the spirits of the ancestors may receive offerings; sacrifices are conducted in spring and autumn so that they may be remembered in accordance with the seasons.’

“It is also said: ‘When one attends to their care, one’s parents enjoy peace and security; when one attends to the sacrifices, the spirits of one’s ancestors receive and enjoy the offerings.’

“It is also said: ‘When utmost reverence is shown toward the ancestral temple, ghosts and spirits take notice; when filial piety and fraternal respect are brought to perfection, the divine beings are moved.’

“It is also said: ‘I can find no fault in Yu the Great. He ate and drank frugally, yet made abundant offerings to ghosts and spirits.’

“In the Book of Rites, Confucius said: ‘After a person dies, he is called a departed spirit. This principle has remained unchanged since the time of the Five Emperors.’

“From this it may be inferred that not only did the Master speak of ghosts and spirits, but sages and philosophers throughout the world have also spoken of them. Have you not seen that the canonical works and commentaries of the sages all contain accounts of ghosts and spirits? How, then, could they be nonexistent, as Master Zhu claimed?

“Moreover, Master Zhu himself quoted Duke Fan Wenzheng as saying: ‘If one enjoys wealth and honor alone without knowing to assist the members of one’s clan, how will one face one’s ancestors in the Yellow Springs hereafter? With what face could one enter the place where one’s forebears and ancestors are worshiped?’

“Master Zhu said that when the physical form decays, the hun and po souls disperse, leaving no trace whatsoever. Who, then, dwells in the Yellow Springs or in the place where the ancestors are worshiped? And who is it that goes to meet the ancestors? From this it can be seen that Master Zhu harbored deceit and uttered false words!

“Long ago, Emperor Taizong of the Tang dynasty learned early on that Empress Wu intended to destroy the foundations of the Tang dynasty. The emperor was about to kill her, but Yuan Tiangang remonstrated: ‘If Your Majesty commits this killing, she will certainly be reborn in the human realm, and the enmity will become even deeper.’ Emperor Taizong deemed this correct, so he compelled her to shave her head and become a Buddhist nun, and built Ganye Monastery for her to reside in and practice. This story is recorded in Liu Sanwu’s Jiejian, but was omitted from the Comprehensive Mirror.

“Yuan Tiangang said that if she were reborn in the human realm, the enmity would become even deeper, whereas Master Zhu said that the physical form decays and the hun and po souls disperse. The words of these two men are as far apart as heaven and earth. Who, then, is right, and who is wrong? Consider that Tiangang was a man who set forth clear and discerning principles; surely his words were not mere commonplace talk addressed to ordinary people.

“Furthermore, Sima Wengong once asked Master Liu Yuancheng: ‘The Buddhists speak of heaven and hell. Do they truly exist?’ Yuancheng replied: ‘What the Buddha said has both principle and evidence. In terms of principle, it causes people to abandon evil and practice goodness. In terms of evidence, hell must truly exist. Zou Yan spoke of realms beyond heaven and earth, including eight or nine places such as Shenzhou and Chixian. Zhuangzi spoke of places beyond even the six directions, which the sages refrained from discussing while alive. How much less could the ears and eyes of ordinary people reach them? How, then, can one know that they do not exist?’

“After Wengong heard this, his attitude changed and he conceded, and from then on he revered the Buddhadharma.”

Yiyuan further cited the teaching of an ancient: “‘If heaven does not exist, so be it; but if it does exist, the noble person must ascend there. If hell does not exist, so be it; but if it does exist, the petty person must fall into it.’ How true these words are!

“Now I shall offer an analogy to dispel your many doubts. Gentlemen, have you ever dreamed?”

They replied: “We have dreamed.”

He asked: “While dreaming, have you ever experienced happiness or suffered sorrow?”

They replied: “Indeed, there have been times of happiness and sorrow.”

He asked again: “During that happiness or sorrow, on examination, was it your body that experienced it, or your spirit?”

They replied: “The body was lying on the bed; how could it have experienced it?”

Yiyuan said: “Thus, it was the spirit that experienced it. The suffering in hell is likewise borne by the hun and po souls and the spirit, not by this physical body. Even in dreams while one is alive there are happiness and suffering; how, then, could there be no hell after death?

“If people follow Master Zhu’s words, they will surely cause later generations to enter hell. Why is this so? If some people do not believe in offenses and merit, they will recklessly indulge themselves and commit evil deeds, and thus must fall into hell. Would they not have been harmed by Master Zhu?

“Master Zhu deliberately repudiated Buddhism and rashly uttered such words to delude people’s minds; therefore, he is not worthy of being followed. This principle is now perfectly clear.

“Alas! Why did he not fear hell, but instead fabricated arguments that appeared to exalt the true Way while in reality slandering the Great Sage and deceiving the deluded, thereby causing both himself and others to enter hell? How lamentable!

“Ah! Because prisons exist, those who violate the law must be confined in them. Because the realm of hell exists, evildoers must also fall into it. If we do not violate the law, we need not enter prison; if we do not commit evil deeds, we need not undergo the sufferings of hell. But how could one obstinately cling to one’s private opinion and categorically declare that hell does not exist?”

The man said: “Indeed, indeed! But what should we cultivate, and what should we follow, to avoid falling into hell?”

Yiyuan said: “You should steadfastly observe fasting and the precepts, be mindful of the Buddha, and practice Chan meditation. You will then realize the fruit of Bodhi and ascend beyond this world to the Land of Ultimate Bliss. If you practice in this way, not only will you avoid falling into hell, but you will no longer have to undergo karmic existence even in the heavenly realms!

62. On Hell, Rebirth, and Animals (Extracted from Confucian Writings)

During the Sui dynasty, around the Kaihuang era (589–604), Zhao Wenchang, an attendant at the Taifu Monastery, died and then returned to life. He recounted: “Someone led me before King Yama. The king asked: ‘During your entire life, what meritorious karma did you perform?’ I replied: ‘My family was poor, so I was unable to perform any meritorious deeds.

I only upheld and recited the Diamond Prajnaparamita Sutra.’ Upon hearing this, the king joined his palms and praised me, saying: ‘Excellent! The merit is exceedingly great!’ He then released me to return to life. The king also ordered someone to lead me to the southern gate, where I saw Emperor Wu of the Northern Zhou in a room near the entrance, bound by three layers of chains.

Emperor Wu called to me and said: ‘When you return home, remember to tell the Sui emperor that all my offenses have already been adjudicated, except for the extremely grave offense of destroying the Buddhadharma, which has not yet been exhausted. Please ask the emperor to perform abundant meritorious deeds on my behalf and help me escape from hell.’

“When I went outside the city gate, I saw a large pit of excrement. From below, I saw a head with hair protruding, so I asked my guide: ‘Who is that?’ He replied: ‘That is Bai Qi, a general of the state of Qin. His punishment has continued to this day and is still not exhausted.’”

After Zhao Wenchang returned to life, he immediately reported the matter to Emperor Wen of the Sui dynasty. The emperor then commanded all monks and nuns throughout the realm to uphold and recite the Diamond Sutra on behalf of Emperor Wu of the Northern Zhou and to establish a great vegetarian offering ceremony. He also ordered this account to be recorded in the history of the Sui dynasty.

The Rhapsody on Stimulus and Response records that Sou Xin fell into hell and became a nine-headed tortoise. This was because, while alive, Sou Xin frequently used frivolous and insolent words to denounce Buddhism, and thus had to undergo such retribution. By the time he repented, it was already too late!

The Record of the Words and Deeds of Eminent Ministers records that Wang Jinggong had a son named Pang, who committed many unwholesome deeds. Most of the wrongful acts contrary to moral principle committed by Jinggong arose because of Pang. After Pang died, Wang Jinggong dimly saw his son standing by the door wearing an iron cangue. He therefore converted his residence into a Buddhist monastery and, on behalf of his son, sought merit to dedicate to the netherworld, hoping that his son would be freed from suffering and calamity.

Taking these as evidence, we see that the Confucian books originally spoke of hells. Yet some say that the Buddhist teaching on hells is unfounded. Why do they refuse to reflect upon this?

The History of the Southern Dynasties records that Emperor Wu of Liang dreamed of a one-eyed monk carrying a small incense burner and entering the inner palace, seemingly intending to be reborn in the imperial household. After the emperor awoke, a prince had just been born in the rear palace. From childhood, that prince suffered from an ailment of the eyes that could not be cured, and in the end he became blind in one eye. He later became Emperor Yuan.

The Record of the Words and Deeds of Eminent Ministers also relates that, when Fan Zuyu was about to be born, his mother dreamed of a tall man standing beside her who said, “I am Deng Yu, a general of the Han dynasty.” When she awoke, she immediately gave birth to a son and named him Zuyu. Because Deng Yu of old was a man endowed with every virtue, she later gave her son the courtesy name Chunfu.

Likewise, collections of anecdotes and miscellaneous accounts record such stories as Bao Jing remembering a well from a former life; Yang Hu recognizing a ring from a former life; the daughter of Xiang Jing dying and then being reborn, asking her parents to find her former knife; and Wen Dan dying and returning to life, speaking of a sachet of incense as proof to his father.

Taking these as evidence, the historical books of the Confucian tradition originally spoke of rebirth. Yet some say that the Buddhist teaching on rebirth is false. Why do they refuse to reflect upon this?

The teachings concerning hells and rebirth have thus been discussed. As for people becoming animals after death, not a few such cases are also recorded in Confucian books.

In the Book of Sui, Li Shiqian recorded that Gun became a yellow bear, Du Yu became a cuckoo, Bao Qun became a dragon, Niu Ai became a tiger, Peng Sheng became a pig, Ruyi became a dog, Huang’s mother became a giant clam, the mother of Xuan Wu became a soft-shelled turtle, Deng Ai became an ox, Xu Bo became a fish, Ling Xia became a bird, Shu Sheng became a snake, and so forth.

Alas! These stories were originally recorded in Confucian books; they were not put forward by Buddhism.

Hong Mai said, “I myself have seen people who slaughtered pigs and goats, and who, as death approached, rolled on the ground crying out like pigs and goats...”

The ancients said, “Those who are exceedingly fierce and cruel become tigers.” Master Cheng said, “I myself once saw a villager become a tiger and then lead another tiger home to seize and eat pigs.”

Many such events have occurred from ancient times to the present. Why do people refuse to believe them?

Zhuang Zhou said, “The myriad beings arise according to the principle of Heaven and also return according to the principle of Heaven.” Gu Yi said, “There is no cause for alarm when a person transforms into another species.” Confucius taught, “By examining the beginning and tracing it to the end, one may understand the doctrine of birth and death.” If one trusts these words, one will understand that a person cannot retain this body forever. If one turns against goodness and follows evil, one cannot avoid becoming an animal!

The Direct Indication of the Profound Source says, “A person whose heart and mind are like those of a beast will certainly become a beast after death. One who lives with human kindness and accords with the Way of Heaven will certainly be reborn in one of the two realms of gods or humans after death.” This is an immutable truth. How, then, can it be said that rebirth does not exist?

Scholar Jingzhai said, “Even the intelligent cannot withstand the power of karma, and even the wealthy and honored cannot escape rebirth.”

Reasoning from the foregoing, all Three Teachings speak of this matter. How could one refuse to believe it merely because one has not witnessed it with one’s own eyes?

Therefore, the Buddha opened wide the heart of great compassion and revealed the teachings of the Five Vehicles. The Human Vehicle teaches people to observe the Five Precepts, thereby enabling them always to be reborn as human beings and not to fall into animal bodies. The Heavenly Vehicle teaches people to cultivate the Ten Good Deeds, thereby enabling them to be reborn in the heavenly realms and not remain forever in the human realm. The latter three vehicles are the Sravaka Vehicle, the Pratyekabuddha Vehicle, and ultimately the Buddha Vehicle. By cultivating in accordance with them, one forever ends birth and death and the cycle of rebirth, is born in the Pure Land, abides eternally without perishing, realizes unsurpassed wisdom, and returns to liberate sentient beings.

Alas! The lofty and profound truth of the Great Way under Heaven does not extend beyond these principles!

63. On the Transmigration of Conception and Rebirth

Someone said, “Buddhism speaks of conception, rebirth, and transmigration upward and downward. Such words are truly repugnant; how could they be believed? Only ignorant people in the world are deluded by them. Learned and wise people who have read widely could certainly never be deceived.”

Nhat Nguyen asked, “Then do you belong among those learned and wise people who have read widely?”

He replied, “Yes.”

Nhat Nguyen said, “Since you are wise, you must be capable of thoroughly comprehending the ultimate principles of the myriad things. Please clearly analyze these two matters.”

The man said, “Conception and birth must result from the union of husband and wife. How could there be anything from outside that enters the womb? Even if such a thing existed, one would have to be able to see where it came from and where it entered. Therefore, the claim that conception and rebirth occur in this way can certainly not be believed.

“As for the claim that there is upward and downward transmigration, no such thing truly exists. If it did, why do humans not give birth to animals, and animals not give birth to humans? We see only humans giving birth to humans and animals giving birth to animals. Upon examining these two matters, they certainly cannot be believed.”

Nhat Nguyen laughed and said, “Since you acknowledge yourself to be among the wise, you should not delude your own mind. Although this old monk of the mountains is rustic and ignorant, I cannot be deceived by you.”

The man said, “If Master comprehends this principle, why not explain it clearly for me to hear?”

Nhat Nguyen replied, “Very well, I shall explain it; listen carefully. You have just said that conception and rebirth result entirely from sexual union. Yet there are childless men in the world who have taken many wives and have had relations with them all, but remain without children throughout their lives. Why is this?

“You should understand that conception and rebirth can occur only when both internal and external causes and conditions are complete. What are these internal and external causes and conditions? Each person’s karmic power is the internal cause. The physical form bestowed by the parents is the external condition. Conception occurs through the union of the internal cause and the external condition. Without karma from a previous life as the cause, rebirth cannot occur. Why is this? The parents are like water and soil, while consciousness is like a seed. Without a seed, germination certainly cannot occur.

“You do not believe that anything from outside enters the womb and is reborn, and you say that even if such a thing existed, one would have to see where it came from and where it entered. I shall now offer an analogy to dispel your doubts. Suppose someone is in a sealed room, and the fragrance of flowers drifts in from outside. That person perceives the fragrance as though it were visible. Yet fragrance inherently has no form, nor is it obstructed by barriers; a passing breeze naturally carries it there.”

“The consciousness that takes rebirth is likewise: it has no form or appearance, encounters no obstruction, is borne onward by the wind of karma, and all this occurs naturally. Consider also the wandering thoughts in a person’s mind—what could obstruct them? Or consider the events that occur in dreams: they are experienced just as they are during wakefulness, yet dreams have no form or appearance and encounter no obstruction; all this, too, occurs naturally.

“The consciousness that takes rebirth is likewise. You should understand that a womb and a dwelling are no different in this respect. The consciousness entering a womb is like a person entering a house; it, too, occurs naturally.”

The man asked, “A house is very large, whereas a womb is very small. How can it contain a body?”

Nhất Nguyên replied, “Consciousness is a numinous nature without form or appearance. That numinous nature can expand or contract. When expanded, it has no boundaries; when contracted, it cannot be seen. Therefore, when it enters a womb, it does not perceive it as small; when it enters a house, it does not consider it large. This is a natural principle—why should you doubt it?

“You also said that humans give birth to humans and animals give birth to animals, so how could there be upward and downward transmigration? If there were, why do humans not give birth to animals and animals not give birth to humans? Such are the words of one who does not understand—utterly foolish! Suppose a scholar wishes to become an official: he must seek entry through the official gateway. If he could abandon that gateway and still become an official, it would be utterly unreasonable! Moreover, although human beings are alike in bodily form, those who wish to pursue different occupations must each go to the appropriate place. If one could seek in the wrong place and still attain one’s aim, that would be utterly unreasonable!

“Consciousness is likewise: it is the same in nature, but because the karma created differs, the rebirth it undergoes also differs. Entering a human womb, it becomes human; entering an animal womb, it becomes an animal. How, then, can one say that a human gives birth to an animal or an animal gives birth to a human?

“It is also like water, whose nature is fundamentally the same, yet which receives different names according to where it flows—river, lake, stream, and so forth. Again, gold is everywhere the same in nature, yet when fashioned into different objects, it assumes different forms. The upward and downward rebirth of consciousness among the various realms is likewise.”

The man said, “Your explanation, Master, is indeed clear.”

Nhất Nguyên said, “There are also many other ways of taking birth, too numerous to explain fully. What I have said concerning the two matters above is only a brief account.

“As for the formation of a body, birth from a womb is not the only kind. There are also beings born from eggs, from moisture, or through transformation. You read the Confucian classics, yet you do not even know everything within this one human realm. How, then, could you know the affairs of the Ten Realms?”

The man asked, “What are the Ten Realms?”

Nhất Nguyên replied, “They are the realm of the Buddhas, the realm of the bodhisattvas, the realm of the pratyekabuddhas, the realm of the shravakas, the realm of the devas, the human realm, the realm of the asuras, the realm of hungry ghosts, the animal realm, and the hell realm. Of these Ten Realms, the first four belong to the noble ones, while the latter six belong to ordinary beings.

“If consciousness performs deeds corresponding to the realm of the Buddhas, it is born in the realm of the Buddhas. If it performs deeds corresponding to the realm of the bodhisattvas, it will be born in the realm of the bodhisattvas. If it performs deeds corresponding to the realm of the pratyekabuddhas, it will be born in the realm of the pratyekabuddhas. If it performs deeds corresponding to the realm of the shravakas, it will be born in the realm of the shravakas.

“If one creates the karma of the heavenly realm, one is born in the realm of the devas. If one creates the karma of the human realm, one is born in the human realm. If one creates the karma of an asura, one is born in the realm of the asuras. If one creates the karma of a hungry ghost, one is born in the realm of hungry ghosts. If one creates the karma of an animal, one is born in the animal realm. If one creates the karma of hell, one must be born in the hell realm. Therefore, it is said that consciousness has no fixed destination but undergoes retribution solely according to karma. The Avatamsaka Sutra says:

If anyone wishes clearly to know,

All Buddhas of the three times and ten directions,

They should contemplate the nature of the Dharma Realm:

Everything is created by the mind.

“Is this not so?

“If you wish to penetrate the truth, you must read the Buddhist sutras and personally examine your own nature. Only then may you be regarded as a learned person possessed of wisdom. Take care not to gaze at the sky through a narrow tube and then disparage the true Dharma of Buddhism!”

The man said, “Although I have read books, I have truly never reached an understanding of this principle. Today I have fortunately encountered you, Master, and received your illuminating instruction. It is as though I had obtained a lamp in the darkness, or as though a destitute man had discovered a treasure.”

Nhất Nguyên said, “You should not cling stubbornly to your narrow views and neglect the great matter of birth and death. You should turn back, cultivate wholesome karma, and vow to escape the cycle of suffering.

“The ancients taught:

Those gifted men, accomplished in letters,

Are pitied for not meeting the Dharma King.

Their intelligence is wasted to no avail;

They cannot escape the grasp of the demon Impermanence.

“How true these words are!

“Alas! I shall now recount several ancient accounts of cause and effect to urge you to awaken! Long ago there was a monk named Minh Sâm, who was thoroughly versed in both the Buddha-Dharma and secular learning. He often drew pictures of snakes, devised the Thường Sơn battle formation based on the shape of a snake, and discussed matters concerning snakes. Then, while still alive, he suddenly transformed into the form of a snake!

“There was also Lý Bá Thời, who often drew pictures of horses and devised the stone-horse and wheel battle formation. Then, while still alive, he suddenly transformed into the form of a horse.

“These two events clearly demonstrate that one who practices mindfulness of the Buddha will certainly become a Buddha, and one who seeks rebirth in the Pure Land will certainly reach the Pure Land. Why, then, do you not arouse the resolve to practice mindfulness of the Buddha and seek rebirth in the Pure Land?”

The man said, “I shall reverently obey your teaching, Master, and devote myself to cultivation and practice.”

He then bowed respectfully and earnestly, took his leave, and returned home.

64. Clarifying the Fixed Karma of Emperor Wu of Liang

Someone asked, “Emperor Wu of Liang served the Buddha throughout his life, yet in the end he lost his kingdom and perished. Why did such a thing occur?”

Vô Tận replied, “How lamentable are those who do not understand fixed karma! Long ago, Chan Master Khuê of Mount Tung Nhạc said, ‘There are three things the Buddha can do and three things he cannot do.

“‘The Buddha can perceive all forms and appearances as empty and accomplish the wisdom that knows all things, but he cannot eradicate fixed karma.

“‘The Buddha can clearly know the minds and natures of sentient beings and all events throughout countless thousands of kalpas, but he cannot teach and transform those who lack the necessary karmic affinity.

“‘The Buddha can liberate all sentient beings, but he cannot completely empty all realms of beings.

“‘These are the three things the Buddha can do and the three things he cannot do.’

“Today there are people whose hearts blaze with anger and whose mouths seethe with resentment. When they hear the word ‘Buddha,’ it is as though they had encountered an enemy; when they see members of the Sangha, it is as though they had seen venomous serpents. I truly do not know what can be done for such people! Even the Buddha cannot teach and transform those who lack karmic affinity—what, then, could I possibly do to help them?

“Those who engage in argument all claim that Emperor Wu of Liang served the Buddha and therefore lost his kingdom. All who speak in this way have neither studied nor understood Buddhist principles and are not yet qualified to participate in such discussions.”

“Whether the nation’s destiny is long or short, and whether worldly affairs are peaceful or troubled—how could I know what causes these things? Emperors Yao and Shun were great sages, yet each occupied the throne for only one lifetime. As for their transmission of the throne, because their sons were unworthy, they passed it on to others. If their children were unworthy, could that possibly have been Heaven’s fault? From the founding of the nation until the reign of Emperor Ming of the Han, Buddhism had not yet reached China, yet the country still encountered many calamities. Why was this so?

“According to the records of Duke Zhang Yan of the Tang dynasty, the Liang court had four great ministers who understood all the transformations of heaven and earth, ghosts and spirits, as clearly as if viewing them in the palms of their hands. Crown Prince Zhaoming was also honored as a sage. For sages such as these, governing the state and preserving the realm would have been no more than a small remnant of their knowledge. Could they possibly have lacked the wisdom to foresee events, carefully select the proper course of action, and inform Emperor Wu? It was simply because fixed karma could not be escaped.

“Alas! Nothing can be done about fixed karma, just as one cannot leap into water or fire with impunity! Karmic retribution arrives at its appointed time, just as the four seasons never fail. The Venerable Simha in India and the Second Patriarch, the Great Master, in this land were both unable to avoid their retribution. Moreover, not only the Venerable Simha and the Second Patriarch—even Shakyamuni Buddha could not avoid the karmic retribution of having to eat horse fodder, much less ordinary people who have only begun their training!

“Therefore, practitioners amend their former faults and cultivate what is to come. If past karma must already be repaid, could the goodness of the future possibly fail to come to us? A person who presently bears a female body is indeed disadvantaged in many respects compared with men. Even if she diligently follows the Buddha and practices cultivation, could she transform her form into that of a man? She must necessarily live out her present female body; even if she possesses the power of vows, their fulfillment must await a future life.

“Emperor Wu of Liang lived to the age of eighty-six, so his life was not short. He died of illness, which cannot be considered an extremely terrible death. The error that ultimately cost him his life occurred when he foresaw an approaching disaster and divined the Qian hexagram, whose upper nine line was changing. Interpreting it as meaning, ‘Noble and exalted, yet without a position; dwelling on high, yet without subjects,’ the emperor deemed himself deficient and sought to prevent calamity and obtain blessings. Emperor Wu of Liang himself misunderstood the matter in this way; what did it have to do with the Buddhadharma?

“Emperor Wu of Liang originally possessed the faculties of the Lesser Vehicle and believed only in conditioned cause and effect, so he could not comprehend the great Dharma of Bodhidharma. The emperor was also excessively bound by old conventions, following them without the slightest adaptive expediency. Could this, too, have been prompted by fixed karma? Moreover, sages establish the True Dharma for the entire world and for later generations; how could it be intended for only one person?

“Confucius said, ‘The benevolent enjoy longevity.’ He also praised Yan Hui to the utmost as a benevolent man. Yet Yan Hui died young! Could one therefore say that Confucius’s words were incorrect? Those words were simply not directed solely at one individual. Emperor Wu of Liang’s service to the Buddha was likewise comparable to the benevolence of Yan Hui!

“When Hou Jing’s rebel army arrived, the emperor merely assembled the shramanas to recite the Great Prajnaparamita Sutra. This was excessive reliance upon an ancient precedent without appropriate adaptation to circumstances. It closely resembled Xiang Xu of the Later Han. When Zhang Jue rebelled, Xiang Xu submitted a memorial proposing expedient measures, most of which censured the officials attending the emperor. He maintained that there was no need to raise troops in resistance; one need only lead the generals to the banks of the Yellow River, face north, and recite the Classic of Filial Piety, and the rebels would naturally withdraw.

“Similarly, the biography of Gai Xun from the Later Han recounts that, in the first year of the Zhongping era, the Qiang people in the north and the faction of Bian Zhang rebelled in Longyou and Fufeng. The governor, Song Xiao, was alarmed by the great number of rebels and said to Gai Xun: ‘The people of Liangzhou have little learning, and therefore many of them rebel. We must now have numerous copies of the Classic of Filial Piety made and require every household to study it. Perhaps this will enable them to understand righteousness.’ This, too, was an instance of applying something inappropriately. How could the blame be laid upon the Classic of Filial Piety?

“Furthermore, how do we know that Emperor Wu of Liang’s former karma should not have brought him calamities far greater than these, but that because he performed good deeds, they were mitigated, enabling him to enjoy such longevity?

“The emperor often asked Chan Master Zhigong whether the nation’s destiny would be long or short. The Chan master merely raised his hand and pointed to his throat. This was a prediction of the calamity brought by Hou Jing. As Zhigong was approaching parinirvana, Emperor Wu of Liang again pressed him about what was to come. Zhigong said, ‘When this poor monk’s stupa falls into ruin, Your Majesty’s realm will perish as well.’

“After Zhigong entered parinirvana, the man commanded by the emperor to build the stupa had just completed it when Emperor Wu suddenly thought, ‘How could a wooden stupa remain durable for long?’ He therefore ordered it demolished and replaced with a stone stupa, intending that it should never decay and hoping thereby to accord with Zhigong’s words. Little did he expect that just as the demolition of the stupa was completed, Hou Jing’s rebel army entered the city!

Could a person of ultimate virtue have failed to foresee this? Likewise, An Shigao and Bai Fazu deliberately repaid karma from former lives and refused to evade it, voluntarily going to their deaths because they knew that fixed karma could not be escaped. Guo Pu of the Jin dynasty (265–420) likewise knew that he could not escape his fixed karma.

How much more so for one who clearly understands the illusory nature of things and regards death merely as a return home! Knowing clearly that one owes a debt from a former life, could one wish in this life to evade or resist repayment?”

65. Clarifying the Boundaries Between the Eastern and Western Lands

A visitor asked Chan Master Miaoming: “Buddhism is a teaching of the Yi and Di barbarians; we Chinese should not follow it. Confucius said, ‘Even when the Yi and Di peoples have rulers, they are not equal to the people of China when China is in disorder.’ Mencius said, ‘I have heard of the Chinese transforming the barbarians, but I have never heard of anyone being transformed by the barbarians.’ Moreover, Master, you long studied the institutions of the Two Emperors and the Three Kings and cultivated your learning in the Six Classics and the writings of the sages and worthies. Yet now you have cast them all aside to study the words of people from the Western Regions. Is this not exceedingly ill-considered?”

Chan Master Miaoming replied: “Formerly, before I had perceived the profound and wondrous purport of the Great Sage, I too frequently spoke such words. My understanding then differed little from yours now. But today it is no longer so.

“If you recognize only the outward beauty of rites and music but fail to discern the truth of the Way and virtue, how are you different from one who merely glimpses the flame of a torch but has never beheld the radiance of the sun and moon? Confucius spoke those words because he detested the feudal lords of his time for having abandoned rites and moral instruction. Mencius spoke as he did with the intention of criticizing Chen Xiang’s doctrine that rulers should personally engage in agriculture. Both were purposeful statements made in particular contexts, not absolute principles.

“Moreover, Emperor Shun was born among the Eastern Yi; King Wen was born among the Western Yi; Great Yu was born in Shitian; Ri Dan was born in the land of Pan; You Yu was born in the land of the Rong; and Ji Zha was born in the land of the Man. Those three sage kings and three worthy ministers were all people of the Yi and Di. Could one possibly maintain that, because they were Yi and Di, they should not be emulated?”

“Again, Tai Kang and King You of Zhou were licentious rulers; Ying Qin and Shi Zhao were tyrannical rulers; Li Si and Zhao Gao were sycophantic ministers; Hou Jing and Yuwen were rebellious ministers. Those four rulers and four ministers were all born in the Central States. Could it be that, merely because they were people of the Central States, one should follow their example?

“Long ago, Confucius once wished to go and dwell among the Nine Yi tribes. Someone asked: ‘Those people are uncouth; what can be done about that?’ Confucius replied: ‘If a noble person dwells among them, how could any coarseness remain?’ Thus, it is not that sages and worthies rigidly distinguish between the foreign tribes and the Central States; it is merely that worldly people make such distinctions themselves.

“Moreover, the Northern Pole Star is in the center of the heavens, yet from the state of Qi it is seen in the north. Judging from this, how can we be certain that the regions of Qi, Lu, Han, and Wei are in the center? Here, the people there are called western barbarians, while there, the people here are called eastern savages. How, then, can one know where the center lies?

“Beneath the lofty vault of heaven and upon the vast earth, amid boundless rivers and mountains, there are innumerable lands—so many that even millions upon billions could not enumerate them all. Who can know which place is the center and which is the periphery?

“The Buddha surveyed this vast universe and saw that a world containing ten billion suns and moons was no more than a mustard seed, how much less this small world with only one sun and one moon!

“The Analects says: ‘Hear much, select what is good, and follow it.’ Therefore, I revere the vast learning of the Buddha’s teaching and follow it. Just as a single drop of seawater contains the flavors of a hundred rivers, if one clearly comprehends the transcendent Dharma, then worldly learning will naturally be grasped without toil.”

66. Clarifying the Scriptures of the Three Teachings

The visitor again asked Chan Master Miaoming: “A supremely precious jewel shines brilliantly without commonplace ornamentation; words that penetrate principle are not adorned with flowery embellishment. Speech that is concise yet penetrates principle is excellent speech; action that is slight yet achieves results is wisdom. Therefore, pearls and jewels are few but highly valued, while tiles and bricks are plentiful but lightly esteemed.

The sages composed the Six Classics in no more than several tens of thousands of words, and Laozi expounded the Daodejing in no more than five thousand characters. Yet now I see that the Buddhist scriptures comprise tens of thousands of fascicles and hundreds of thousands of words, more than one person has the capacity to absorb. This is because they are excessively elaborate and lack what is essential.”

Chan Master Miaoming replied: “Master Mou said: ‘The Eastern Sea is deep and vast, and therefore differs from a roadside puddle; Mount Tai is lofty and immense, and therefore differs from a hillock.’ If the sea were no deeper than a puddle, even a child could bathe and touch its bottom; if the mountain were no higher than a hillock, even a lame goat could reach its summit.

“Birds that soar to the azure heavens do not conceal themselves among the reeds; great fish capable of swallowing an entire boat do not live in streams or ponds. If one cuts open the belly of an oyster in search of the bright-moon pearl, or searches a bird’s nest in a stinking tangerine tree for the eggs of the luan and phoenix, one will surely find them difficult to obtain! Why is this so?

Because confined places cannot contain things of great magnitude, and things of great magnitude do not abide in confined places. Therefore, water in a cup cannot fill a cauldron holding ten thousand hu, and a bucket holding one jun cannot contain the whole flow of a spring. How could a tree only an armspan thick serve as a pillar supporting a great hall?

How could a tiny hawthorn tree support a vast mansion?

“Thus, vessels vary in breadth and narrowness, capacities in greatness and smallness, talents in height and lowness, things in costliness and cheapness, virtue in depth and shallowness, the Way in profundity and superficiality, teachings in the provisional and the true, and faculties in greatness and smallness. Each is apportioned according to its proper place, and there has never been anything contrary to principle in this.

“Furthermore, as for the Buddhist scriptures, they first recount events occurring throughout hundreds of thousands of kalpas, and afterward set forth matters essential for ten thousand generations. They reach back even to the primordial age before the myriad things existed, when heaven and earth had only just taken form. These matters are indeed so remote that they cannot be fathomed, so numerous that they cannot be recorded, so subtle that they cannot be grasped, and so abstruse that they cannot be entered. The Buddha comprehended all the vast phenomena without and analyzed the most profound and subtle matters within. From the boundless heavenly realms above to the boundless terrestrial realms below, there is nothing he did not reveal as plainly as though it lay in the palm of his hand.

“Since the scope of what he elucidated is so comprehensive, how could the words be excessively elaborate? Even tens of thousands of fascicles and hundreds of thousands of words would still be insufficient to be called many; where is there anything inessential? Could one judge them acceptable only if a single person possessed the capacity to absorb them all? It is like a thirsty person drinking water: once his thirst is quenched, that is enough; why must he know how much water remains?

“People of shallow learning in the present age merely follow their fixed opinions in denouncing the Buddha’s teaching. After reading only a few dozen fascicles, their minds flare up as though consumed by fire, and they hasten to regard denouncing Buddhism as an urgent task!

“Alas! For worldly people to use their strength to denounce the Buddha’s teaching is no different from turning up a hand to cover the sunlight or clutching a stone to dam a great river! Is it not utterly exhausting to exert oneself in such a way?”

67. Clarifying the Ultimate Way in the Three Teachings

I have heard that the Buddhas, for the sake of one great causal matter, entered the mountains to cultivate, attained realization of the Way, and delivered sentient beings. Later students must follow the conduct of those who have awakened before they can fully comprehend this great matter; therefore, they too must conceal themselves amid forests and mountains and investigate it. Someone came and asked: “What are you doing here, Master?”

Nhat Nguyen replied: “Studying the Buddha’s Way.”

The visitor asked again: “Could you explain the principle of the Buddha’s Way to me?”

He replied: “Ask whatever you wish, and I shall answer.”

The visitor said: “The teachings of both Shakyamuni and Laozi are inherently heterodox doctrines. Why do you study them?”

Nhat Nguyen asked: “Why do you say this?”

The visitor replied: “Are not the voidness of Laoism and the quiescent extinction of Buddhism both heterodox doctrines?”

Nhat Nguyen smiled and asked in return: “Have you ever read the books that discuss voidness and quiescent extinction?”

He replied: “They are heterodox teachings; there is no need to read them.”

Nhat Nguyen said: “You have not even read their scriptures and writings, so how can you know that their Ways are heterodox? Thus, it is not that the teachings of those Ways are heterodox; rather, it is you yourself who clings to heterodoxy. If you understood Confucius, you would surely understand the Buddha and Laozi. It is only because you do not understand Confucius that you malign the Buddha and Laozi. Zhang Wujin said: ‘Only after studying the Buddha’s teaching did I come to understand the Confucian Way.’ How truly reasonable these words are!”

The visitor joined his palms and bowed, then continued to ask: “Could you explain to me the ultimate principle of all Three Teachings?”

He replied: “You may certainly hear it; I only fear that you will be unable to practice it. If you constantly put it into practice, you may become like Confucius or Laozi, and you may also become a Buddha. But if you hear it without believing, or believe it without practicing, how is that different from a painted cake, which cannot satisfy hunger?”

The visitor said: “Please explain it, Master. I vow that I will practice accordingly.”

Nhat Nguyen said: “The ultimate point of all Three Teachings is nothing other than single-mindedness. The mind is the root and source of human beings. Buddhism says: ‘The mind is the king of all dharmas.’ Laoism says: ‘The mind is the king of the multitude.’ Confucianism says: ‘The mind is the master of the person.’”

“All dharmas lie nowhere outside the mind. If the sovereign remains unmoved, then the myriad people will all be at peace; if the mind is not disturbed, then perverse things will not arise. This truly means: When the mind has a settled master, it cannot be thrown into disorder.

“The Buddhist teaching says: ‘The Dharma gate of the mind-ground does not lie in disputation.’ The teaching of Laozi says: ‘Apply effort to the mind-ground, and worldly affairs are utterly ended.’ The Confucian teaching says: ‘Speaking is not as good as doing, and doing is not as good as attaining.’ All speak of the essential point as the ultimate truth: attaining this source, penetrating the true meaning, returning to the root, and responding in accordance with conditions.

“Therefore, Confucius took quiescence and immovability as the essence, with responsive communion and unobstructed penetration as its function; the Buddha took the settled mind as the essence, with wisdom as its function; Laozi took emptiness and nonbeing as the essence, with wondrous being as its function. They all convey this same meaning.

“Alas! It is not only the scholars of the present age who fail to perceive the Way of the Master and fail to understand his heart. Even among his disciples at the time, Yan Hui was regarded as fully possessing the virtue of a sage, yet, exerting all the strength of his life, he could say only: ‘Just now I saw it before me; suddenly it appeared behind me...’ It stood there lofty and imposing, yet ultimately could not be grasped or touched.

“Nevertheless, Confucius revealed and instructed with perfect clarity. He taught his disciples: ‘Do you suppose that I conceal something? I conceal nothing at all.’ Examining this, we see that the sage never concealed anything from or evaded his disciples; it was merely that the disciples themselves went astray and misunderstood.

“Likewise, in the Lotus Sutra, the Buddha taught: ‘This sutra opens the gate of skillful means and reveals the mark of ultimate reality.’ This Lotus Sutra contains what is profound, firm, hidden, and mysterious, which no one can fully penetrate. Why is this? This Dharma cannot be understood through conceptual calculation and discrimination. None of the shravakas or pratyekabuddhas can understand it; even all the great bodhisattvas cannot understand it. Only a Buddha together with a Buddha can fathom this Dharma to its very end.

“Alas! Even the sages and worthies of the Three Vehicles cannot fathom the wisdom of the Buddha; how, then, could ordinary beings measure it? To use the discriminating consciousness of an ordinary person to fathom the Buddha’s wisdom is like trying to burn Mount Sumeru with the tiny glow of a firefly!

It has not the slightest effect and merely wastes labor and toil. How could they know that the Buddha’s true Dharma-body is like empty space, while its responsive manifestations appear in accordance with things like the moon reflected in water? When expansive, it encompasses the entire Dharma-realm; when contracted, it is so subtle that even a mustard seed can scarcely enter it.

When put into function, the entire Dharma-realm is clearly revealed; when relinquished, not even a single mote of dust is established. It reaches the point where empty space is pulverized, the earth is leveled and submerged, demons and adherents of heterodox paths are terrified, and beings throughout the heavens and the human world are struck with fear. Such is the ultimate point of the Way.

Can it be fathomed through written words and spoken language?

“The central meaning of the Avatamsaka Sutra is: ‘The vastness of the Dharma-realm cannot be matched even by empty space. At the sole true and wondrous point, even a thousand sages exerting themselves cannot reach it. It is precisely the place of function, yet it is also free from function, vigorous as a tiger displaying its might; whether illumination comes or darkness comes, it is powerful as the imposing strength of an iron ox. Cast the entire great trichiliocosm beyond the eight directions, and it is neither straight nor askew; press Mount Sumeru into a mustard seed, and there is neither compression nor constriction.

“If one calls it empty, why is ultimate reality uniquely revealed? Yet if one calls it existent, not even the subtlest trace remains. Shravakas and pratyekabuddhas cannot perceive its boundaries; even bodhisattvas from the First Bhumi upward have not yet fully understood its perfect interfusion. Only those of the highest capacity can awaken to it suddenly and immediately, while those of lesser capacity must necessarily cultivate through many lives and many kalpas.

“Thus, how could foolish ordinary people of shallow knowledge and perception ever fathom it?

“The Diamond Sutra teaches:

If one sees Me through form,

Or seeks Me through sound,

Such a person practices a deviant path

And cannot see the Tathagata.

“It also says: ‘There is not a single Dharma that can be spoken; this is called speaking the Dharma... Not grasping at appearances, remaining in thusness, unmoving.’

“The teaching of Laozi says: ‘Look, yet it cannot be seen; listen, yet it cannot be heard. Free from every limitation, it is called the wondrous Way.’ It also says: ‘The Way is difficult to explain and must be personally realized. Teachings may be transmitted, but the Way cannot be transmitted.’

“The Confucian teaching says: ‘See without using the eyes; hear without using the ears. Relinquishing the functions of the eyes and ears, one naturally attains the nature.’ It also says: ‘The Way is originally wordless. When words arise, truth is lost. If the people are taught through sounds and forms, this concerns only the branches.’

“Upon deeply examining the ultimate point of the Way in the Three Teachings, one finds that none of them depends upon transmission through written words. Zhuangzi said: ‘If the Way could be transmitted, why would people not transmit it to their children and grandchildren? If the Way could be presented as an offering, why would people not offer it to those whom they honor?’ The reason the Way can neither be transmitted nor offered is simply that, until one inwardly gains mastery of the mind, there is truly nothing outwardly that can be attained.

“It is also told: ‘The Master had long wished to meet Wenbo Xuezi. When at last they met, he remained silent and said nothing. As they departed, Zilu found this strange and asked: “Master, you have long wished to meet Wenbo Xuezi. Why did you say nothing today?” Confucius replied: “With such a person, once you see him with your own eyes, the Way is still present; words and language cannot be admitted.”’

“One should therefore understand that the Way of the Master truly transcends language. It is unlike the way of people today, who are merely skilled in letters but do not cultivate virtue in accordance with the Way, and who value only worldly reputation and position rather than cultivating the nobility that accords with the Way of Heaven.

“The Analects says: ‘What does Heaven say? The four seasons proceed, and the hundred things are born and flourish. What does Heaven say?’ It also says: ‘The Master’s writings and accomplishments may be heard about, but his teachings concerning the inherent nature and the Way of Heaven cannot be heard.’ It further says: ‘Virtue is the root; literary accomplishments are the branches.’

“In Master Zhou’s Tongshu it is said: ‘To neglect the Way and virtue while excelling in literary composition is merely a craft.’ In ancient times, Duke Huan of Qi was reading in his study when a wheelwright said to him: ‘What Your Lordship is reading is merely the dregs of the ancients and cannot contain their pure and genuine flavor.’

“When Master Bodhidharma came here from India, he established no written doctrine, transmitted separately outside the scriptures, pointed directly to the human mind, and taught seeing one’s nature and becoming a Buddha. How could he have been constrained by written words and spoken language?

“From the beginning, the sages of the Three Teachings neither spoke nor expounded. Only because later generations were deluded and obscured their true wisdom did they, of necessity, open the gates of the teachings to instruct posterity. Regrettably, later generations have failed to practice accordingly. Whose fault is that?

“Chan Master Foyan Qingyuan said: ‘Students of the Way should not be constrained by written words and spoken language. All written words and spoken language lead one to understand by relying on others, thereby obstructing one’s own awakening and preventing one from escaping the expressive limitations of language.’

“In former times, when Dat Quan Huc first met the Venerable Thach Mon Thong, he sought only to vie with him in debate. The Venerable said: ‘Everything you say consists merely of words recorded on paper; you have not yet reached the ultimate, profound source. You must investigate until you arrive at genuine realization. Once awakened, you will soar majestically beyond the heavens, relying neither on words nor being bound by phrases, like the roar of the lion king before which all beasts tremble in fear. Looking back then upon textual learning will be like comparing tens with hundreds, or thousands with tens of thousands.’

“Good people! The source of the Way is not far away, and the ocean of the true nature is in truth without barriers. You need only turn back and seek within yourselves; do not pursue others in search of it. Even if you seek it, you will not obtain it; even if you obtain something, it will not be genuine. A person can cause the Way to spread widely, but the Way cannot cause a person to develop. The Book of Changes says: ‘The common people use it every day without knowing it—how truly lamentable!’

“Alas! If you do not attain complete awakening in this very life, you will surely remain forever submerged in samsara. ‘If one hears the Way in the morning, one may die content that evening.’

“Confucius taught: ‘If one wishes to learn the ultimate point of the Way, one must cut off every thought before it has even begun and govern the mind before intentions arise.... Do not suppose that because something is concealed it will not be seen, or that because something is subtle it will not become manifest.’ This means making the mind sincere and not deceiving oneself.

“Laozi said: ‘If one wishes to attain the ultimate point of the Way, one must relinquish seeing, hearing, and knowing; forget the mind, forget its objects, and ultimately forget even forgetting itself. Only when that which cannot be forgotten is forgotten is there true forgetting.’

“Buddha Shakyamuni taught: ‘If one wishes to enter the ultimate point of the Way, one must relinquish all contrivance, cessation, acceptance, and elimination. If one speaks of there being a realization, one has not yet departed from illusion. One must relinquish even the departure from illusion. The one is three and the three are one: this is the Way.’

“Confucianism teaches: ‘Harbor no private opinions, set no fixed expectations, cling to nothing already known, and seek no benefit for oneself.’ Taoism teaches: ‘No form, no name, no doer, and no deed performed.’ Buddhism says: ‘No self, no other, no hatred, and no attachment.’ Therefore, the sages of the Three Teachings do not go beyond this single principle of the Way.

“Confucius said: ‘Do I possess knowledge? I possess no knowledge at all.’

“The Shurangama Sutra says: ‘When seeing and knowing establish knowledge, this is the root of ignorance. When seeing and knowing are free of such knowing, this is nirvana.’

“A prajnaparamita verse says: ‘Prajnaparamita knows nothing, yet there is nothing it does not know; prajnaparamita sees nothing, yet there is nothing it does not see.’

“Venerable Subhuti spoke by not speaking, and Shakra heard by not hearing. This is the wondrous Way of true prajnaparamita.

“Liezi said: ‘Thus, the sage’s merit is as lofty as heaven and earth, yet he claims no credit; his radiance is like the sun and moon, yet he remains ever obscure. Claiming no credit means bestowing kindness without hoping for recompense; remaining ever obscure means illuminating all things without a calculating mind. Governing peacefully through non-action has this same meaning.’

“Confucius taught people ‘to illuminate the luminous virtue inherent within themselves, to renew the people day by day, and to rest in the highest good.’ If one examines this principle and practices accordingly, one may become like Confucius.

“Laozi taught people ‘to enter through genuine virtue, preserve it through tranquility, and apply it through gentleness and compliance.’ If one examines this principle and practices accordingly, one may become like Laozi.

“The Buddhist Way teaches people ‘to practice extensively loving-kindness, compassion, vows, and spiritual power.’ Great loving-kindness means bringing happiness to all sentient beings. Great compassion means rescuing all sentient beings from suffering. Great vows mean vowing that all sentient beings shall attain perfect enlightenment. Great spiritual power means delivering all sentient beings from the Three Realms.” If one examines this principle and practices accordingly, one may attain Buddhahood.

“The ultimate point of the Way is like the autumn moon traversing the vast, lofty sky, or like a floating cloud newly emerged from a mountain ravine—suddenly open and free, lively and vibrant, perfectly full, and brilliantly radiant; wondrous, and ever more wondrous still.

“I have now spoken briefly of the ultimate point of the Way in the Three Teachings so that you may understand it. Were I to speak of its wondrous principle, I could not exhaust it even over the course of an entire kalpa.

“Alas! The sages have poured forth their compassionate hearts in vain; those who understand one another have no need of many words. I urge everyone to arouse the bodhi mind together, cultivate the Buddhist Way together, be born together in a Buddha-land, and together attain the fruit of Buddhahood.”

The visitor bowed his head in reverence and took his leave, saying: “I shall faithfully accept these teachings and respectfully practice them.”

68. Clarifying the Relative Superiority and Inferiority of the Three Teachings and Encouraging the Cultivation of the Pure Land

Someone asked: “Among the three Ways of Confucianism, Buddhism, and Taoism, are there points of similarity or difference? Is one superior or inferior to another?”

Nhat Nguyen replied: “The three Ways are alike, yet they are also different; one is superior to the others, yet it is also not superior to them.”

The man asked: “Master, what do you mean by this?”

He replied: “For those of vast capacity who know how to apply them, they are alike and superior. Those of inferior faculties who cling to their own Way see only differences and inferiority. All three Ways arise and function from the one original nature. It is only because people’s faculties, views, and understanding differ that there are similarities and differences, or superiority and inferiority.”

He asked again: “May I hear the principle behind this similarity and difference, superiority and inferiority?”

He replied: “Truong Vo Tan once asked Chan Master Dai Hue: ‘The sovereigns Yao, Shun, Tang, and Yu were all sages. Why does Buddhism never speak of them?’ The Chan Master asked in return: ‘Compared with Brahma and Shakra, are Yao, Shun, Tang, and Yu superior or inferior?’ Truong Vo Tan replied: ‘Yao, Shun, Tang, and Yu cannot even be compared with Brahma and Shakra, much less can one speak of their being superior or inferior.’ The Chan Master said: ‘The Buddha regarded even Brahma and Shakra as ordinary beings.

From this, you may understand the standing of the others.’ Truong Vo Tan clapped his hands in praise and said: ‘Yao, Shun, Tang, and Yu are far inferior to Brahma and Shakra. The Buddha regarded Brahma and Shakra merely as ordinary beings. This is sufficient to show that the Buddha is the highest sage among sages, the supreme lord among devas, the most exalted Dharma King, the Perfectly and Completely Enlightened One!’

“In former times, Sun Quan, ruler of Wu, asked the Minister Kan Ze: ‘Can Confucius and Laozi be compared with the Buddha?’ Kan Ze replied: ‘If the teachings of both Confucius and Laozi are compared with the Buddha-Dharma, the more they are compared, the farther apart they appear.’ Naturally, this is so. The Ways of Confucius and Laozi were established according to the ordinances of Heaven, then formulated and applied without daring to contravene Heaven. The Buddha established his teaching, and all devas respectfully follow it without daring to disobey the Buddha’s words. Considered in this light, they truly cannot be compared; this is perfectly clear.

“The Book of Documents says: ‘Scholars revere the worthy, the worthy revere the sages, and the sages revere Heaven.’ The noblest being in Heaven is none other than the Jade Emperor. Compared with an arhat, the Jade Emperor is like an elementary scholar compared with a metropolitan graduate—how much less could he be compared with the Buddha? The Buddha is the teacher of bodhisattvas, pratyekabuddhas, and shravakas, and is therefore the teacher of all sages.

The man asked again: “Then how does the Way of the Immortals compare with the Buddhist Way?”

Nhất Nguyên replied: “Immortals are under the governance of the Jade Emperor; how could they possibly be compared with the Buddha? Moreover, the path of the immortals is difficult to cultivate, and even then a day will come when they must fall into lower realms; the Buddha’s path is easy to learn, and once one cultivates according to it, one will never again regress.

“The Śūraṅgama Sutra says: ‘There are ten kinds of immortals in the world, yet none of them has ever cultivated the path of Right Enlightenment. When their blessed reward is exhausted, they must fall into lower realms.’ If one wishes to escape the cycle of birth and death and transcend both sages and ordinary beings, there is only the single path of cultivating Buddhahood.

“In former times, Śākyamuni Buddha praised Puṣya Buddha, saying:

Throughout heaven and earth, none is like the Buddha;

Throughout all ten directions, none is his equal.

I have looked upon all throughout this world,

And none is as honored and noble as the Buddha!

“This is indeed so!

“The Book of Liezi records that Grand Steward Shang asked Confucius: ‘Are you a sage?’

“Confucius replied: ‘I have heard much and possess a good memory, but I am not a sage.’

“He asked again: ‘Were the Three Kings sages?’

“He replied: ‘The Three Kings relied upon wisdom and courage; as for whether they were sages, I, Qiu, do not know.’

“He asked again: ‘If so, surely the Five Emperors must have been sages?’

“He replied: ‘The Five Emperors were able to uphold benevolence and righteousness; as for whether they were sages, I, Qiu, do not know.’

“He asked again: ‘Then were the Three Sovereigns of high antiquity sages?’

“He replied: ‘The Three Sovereigns of high antiquity were skilled in responding to circumstances; as for whether they were sages, I, Qiu, do not know.’

“The Grand Steward asked: ‘Then who is a sage?’

“At that moment, Confucius’ countenance changed completely, and he replied: ‘In the West there is a great sage who does not govern, yet the people are not in disorder; who does not speak, yet the people trust him; who does not instruct, yet the people put his teaching into practice. How vast and boundless he is! The people cannot fully express it in words!’

“It is indeed true that: ‘The ultimate destination of the myriad forms and appearances is emptiness; the ultimate destination of the hundred rivers is the great ocean; the ultimate destination of all sages and worthies is the fruit of Buddhahood; and the ultimate destination of all teachings is the mind.’ The mind is the wondrous foundation of gathering and sustaining; it is the great source of the myriad dharmas. It is also called the treasury of great wisdom and non-abiding nirvana; even its hundreds, thousands, and myriad names are merely different designations for the mind.

“The Book of Mencius says: ‘Everyone can become an Emperor Yao or Emperor Shun.’ The Book of Xunzi says: ‘Anyone who walks that path can become an Emperor Yu.’ Bodhisattva Never Disparaging said: ‘I dare not look down upon you, for you will all become Buddhas.’

“This means that everyone can become a sage or worthy, and every person can attain Buddhahood.

“The Pure Land of the West is an essential Dharma gate, direct and swift, which everyone can cultivate, whether monastic or lay. One need only clearly discern the principle of mind. Fundamentally, there is truly neither male nor female, so why become entangled in outward forms? Only the deluded mistakenly distinguish among the Three Teachings; those who have thoroughly understood them all awaken to the one mind.

“Moreover, the mind of a sage is upright, and the teaching of a sage is wholesome; there is no need to insist upon being a Buddhist monk or a Confucian scholar, or upon this path or that path. This path and that path arise from discriminating consciousness; the distinction between Buddhist monks and Confucian scholars arises from outward forms. Sages bequeath outward forms in order to preserve the root; sages accord with discriminating consciousness in order to conform to the nature. Because they preserve the root without being bound by outward forms, they can teach expedient Dharma; because they conform to the nature without becoming deluded by discriminating consciousness, they can teach the true Dharma.

“As for the Great Way, this one mind alone is called the Way; the extensive transmission of that Way is called the Dharma teaching. The Dharma teaching consists of the traces left behind by the sages; the Way is the great foundation of all beings. Therefore, practitioners should only cast off defiling objects of cognition and accord with spiritual awareness; they must not accept what is false and thereby obscure what is true.

“Good sirs! The Confucian Way is not necessarily confined to Confucianism; the Way of Laozi is not necessarily confined to Daoism. Thus, one should know that all can attain Buddhahood. Not only people within the Three Teachings, but even those belonging to every school of learning can attain Buddhahood. Why, then, do people still fail to cultivate? Why do they belittle the Pure Land and refuse to be reborn there?”

The man asked: “It is enough for oneself to understand the matter of birth and death. Why labor so arduously to exhort and instruct others?”

He replied: “That is not so. Have you not heard that when the Tathagata appeared in the world, there was not a single Dharma that was not taught for the benefit of sentient beings; and that when bodhisattvas cultivate, not the slightest thought is given to their own interests? If others come to know this Dharma gate just as we do, would that not be a cause for great joy? If others do not know it, just as we once did not know it, would that not be deeply grievous?

“The Avataṃsaka Sutra teaches: ‘It is not because sentient beings implore me that I arouse the aspiration; of my own accord, for the sake of sentient beings, I become a friend who does not wait to be asked.’

“The Analects says: ‘If you wish to establish yourself, help others to establish themselves; if you wish to attain success, help others to attain success.’ By considering one’s own heart, one comes to understand the hearts of others; this is the disposition of a benevolent person.

“If one stops at cultivating solely for oneself, one belongs to the śrāvakas, which is called the Lesser Vehicle. The Lesser Vehicle is like a small cart that can carry only oneself; hence the Buddha said that it cuts off the seed of Buddhahood. If one can widely exhort many people, one is called a bodhisattva of the Great Vehicle. The Great Vehicle is like a large cart that can carry both oneself and others. In this way one obtains immeasurable blessed rewards, through which one can advance toward the fruit of Buddhahood.

“The Buddhas of the ten directions, as numerous as the sands of the Ganges River, all praise the inconceivable merit of Amitābha Buddha, meaning that it cannot be fathomed by the mind or discussed in words. Such merit may be called utterly consummate. Therefore, the Bodhisattva of Great Compassion composed these verses exhorting cultivation:

Exhorting a few people to cultivate

Is like being diligent oneself.

Exhorting more than ten people,

One’s merit and virtue are truly immeasurable.

Exhorting hundreds or thousands of people,

One is indeed a bodhisattva.

Exhorting tens of thousands of people,

One is truly Amitābha!

“From this it may be inferred that the teaching of the Western Pure Land can spread throughout the world, enabling all sentient beings in the sea of suffering to be reborn in the Pure Land. If we see someone begin to retreat, we should join our strength together to support and guide that person; if someone dies and departs from this mundane realm, we should take turns attending to that person.

“Even if we lack the strength to spread the Dharma widely for the benefit of all beings, we can still reflect upon events of the past in order to understand those of the present.

“If one gives another person a little money, that person immediately speaks words of gratitude; if one gives a person a beneficial word, how could that person fail to appreciate it?

“The giving of money can certainly relieve a person’s poverty. The giving of food can certainly save a person’s life. The giving of the Right Dharma can surely enable a person to transcend the mundane world; what merit could compare with this?

“The giving of material wealth is like a lamp that illuminates only a small house. The giving of the Right Dharma is like the sun, illuminating the entire world. Those who begrudge the Right Dharma and fail to exhort others widely to cultivate it must fall into the dark hells for many kalpas. Those who examine their own hearts and use the Right Dharma to teach and transform others are Amitābha Buddha in this very life.”

“I earnestly hope that everyone will bring forth compassion and encourage one another to resolve to cultivate the Way. Through this compassionate vow, may they form pure and wholesome affinities, rescue those who drift helplessly and sink in suffering, and save those who are deluded and have forgotten their awakened nature. May all be born together in the Land of Ultimate Bliss and fully repay the Buddha’s kindness. This is called: ‘For all deluded beings, I vow to lead them to the shore of awakening!’

69. Clarifying the chronological births of the three sages of the Three Teachings

The book Numerical Categories of the Dharma of the Three Teachings says: “During the reign of the fourth king of the Zhou dynasty, King Zhao of Zhou, in the Jiayin year, Buddha Shakyamuni was born in the city of Kapilavastu.

“In the fifty-third year of the reign of King Mu of Zhou, the Renshen year, the Tathagata entered nirvana at the age of 80.

“1,080 years after the Buddha’s passing, the Buddhadharma was transmitted to China during the Yongping era of Emperor Ming of the Han dynasty.

“The Buddha was born first; 422 years later, Laozi was born during the reign of King Ding of Zhou.

“The Buddha was born first; 477 years later, Confucius was born during the reign of King Ling of Zhou.

“This account is now presented so that later generations may all know that, although a tripod is divided into three legs, they nevertheless share a single purpose.”

70. Clarifying essence, vital energy, and spirit

The book Direct Instruction on the Mysterious Principle records: “Precepts are used to nurture essence, samadhi to nurture vital energy, and wisdom to nurture spirit.”

Nhat Nguyen said: “Those who are awakened know for themselves that these are the source of essence, the source of vital energy, and the source of spirit. Deluded fools mistakenly take the essence, vital energy, and spirit of this physical body to be those sources. How foolish and mistaken! How strange! How grievous!

“Zhang Ziyang said: ‘Essence, vital energy, and spirit are the source of essence, the source of vital energy, and the source of spirit, which have existed since before heaven and earth.’

“The source of essence is not the essence of sexual indulgence. The source of vital energy is not the breath of respiration. The source of spirit is not the spirit of memory, imagination, anxiety, and thought. Fools do not understand this meaning and mistake one thing for another! Their vision is already unclear and their reasoning is not penetrating, yet they further deceive those of pure faith. Clinging stubbornly to this foul-smelling bag of skin, they perform this practice and that exercise, obscuring the utterly true Buddha-nature, revolving through samsara, and still speaking absurdly of this as cultivation. How pitiable!

“I am ashamed to stand among the Buddha’s disciples; how could one embrace a treasure while allowing the country to fall into disorder? Therefore, I must reveal and explain this to later generations, so that together they may enter the true path of bodhi.

“Essence is the source of essence that has inherently existed from time immemorial. Precepts are purity and unity without admixture, complete with every characteristic of immaculate purity. This is precisely the pure Dharma-body. The pure Dharma-body is your own nature.

“Vital energy is the source of vital energy that has inherently existed from time immemorial. Samadhi is serene stillness, at peace and unmoving, complete with innumerable wondrous meanings. This is precisely the perfect Reward-body. The perfect Reward-body is your wisdom.

“Spirit is the source of spirit that has inherently existed from time immemorial. Wisdom is responsive and thoroughly penetrating, complete with innumerable wondrous functions. This is precisely the hundreds of thousands of millions of Transformation-bodies. The hundreds of thousands of millions of Transformation-bodies are your virtuous qualities.

“These are also called the Dharma-body, prajna, and liberation; they are also called precepts, samadhi, and wisdom; and they are also called the Three Jewels of one essence.

“Those of deviant delusion take the essence of sexual indulgence and call it the Buddha Jewel; they take the breath of respiration and call it the Dharma Jewel; and they take the spirit of memory, imagination, anxiety, and thought and call it the Sangha Jewel.

“Such deluded people deceive themselves and others. Being mistaken themselves, they also cause others to follow them into error. They not only deceive later generations but also disparage the sages of former times.

“I wholeheartedly admonish you: do not harbor mistaken understanding. A man of old erred over the single word ‘not’ and had to fall into the body of a fox for 500 lifetimes! How could one turn the Tathagata’s Right Dharma into the demons’ poison? Such an offense is truly unforgivable.

“Such deviant teachers will certainly enter hell as swiftly as a loosed arrow!

“I respectfully urge later students to remember this, remember this! Take heed, take heed!”

71. Transcending outward form, realizing true nature, and attaining rebirth in the Pure Land

Someone asked: “Can women who recite the Buddha’s name be born in the Pure Land?”

Nhat Nguyen replied: “Why do you speak this way? Even parrots and mynah birds that recite the Buddha’s name can attain rebirth there; how much more so human beings?”

The person asked again: “Women have ten disadvantages, so how can they attain rebirth there? First, when they are born, their parents are not delighted. Second, while raising them, their parents do not reserve fine and precious foods for them.

Third, they are often inwardly fearful of others. Fourth, they cause their parents to worry about arranging their marriages. Fifth, they must leave their parents while the latter are still alive.

Sixth, they must fear changes in their husbands’ dispositions. Seventh, they must undergo pregnancy and childbirth, which are exceedingly difficult. Eighth, when young, they must endure their parents’ strict control.

Ninth, upon reaching adulthood, they must endure their husbands’ restrictions. Tenth, in old age, they must endure harsh words from their children and grandchildren. From birth until the end of life, women always lack freedom.

“Women also face five obstructions. First, they cannot become a Brahma King; second, they cannot become Shakra; third, they cannot become Mara King; fourth, they cannot become a wheel-turning sage king; and fifth, they cannot become a Buddha. How, then, can one in a woman’s body quickly attain Buddhahood?”

Nhat Nguyen replied: “If considered in terms of outward form, such things indeed exist. But if considered in terms of the essential principle of inherent nature, none of them exist. When the Buddha was in the world, the dragon girl was only 8 years old, yet she possessed complete wisdom and keen faculties and attained Buddhahood in but a moment. How, then, could the attainment of Buddhahood depend upon the outward forms of male or female, old or young?

“In the Chan school, there have been many women who, in this very lifetime, clarified the mind, saw their nature, and became teachers and patriarchs. How much more readily may they attain rebirth after relinquishing this body?

“If you obstinately regard the female form as real, you are indeed profoundly unable to penetrate the principle of inherent nature. One who cannot penetrate the principle of inherent nature is truly a woman; but if one comprehends the essential point of inherent nature, there are in truth neither male nor female.

“The Mahaparinirvana Sutra teaches: ‘Suppose there is a man who does not know that his own body inherently possesses the Tathagata-nature. Although the world calls him a man, the Buddha says that such a person is a woman. Suppose there is a woman who knows that her own body inherently possesses the Tathagata-nature. Although the world calls her a woman, the Buddha says that she is a man.’

“The Record of the Mirror of the School says: ‘When viewed externally, this body of the four great elements has the forms of birth and death, male and female; yet the nature of numinous awareness truly has none of the forms of birth and death, male and female.’

“If you now recognize and understand that nature, this is called attaining long life; it is also called possessing a lifespan equal to that of the Tathagata; and it is also called attaining the wondrous mind of nirvana.

“It is also said: ‘If there is consciousness, all can attain Buddhahood.’ Therefore, the walking taking place at present is the Buddha walking, and the sitting taking place at present is precisely the Buddha sitting. Thus it is said: ‘The dependent and direct retributions of the Avici hell are entirely present within the minds of sages, and the Dharma-bodies of all Buddhas have never departed from a single thought of an ordinary being.’

“Grand Councilor Pei said: ‘All species possessing blood and vital energy necessarily possess awareness. If they possess awareness, they necessarily share the same essence.’ This is precisely the meaning of: ‘All beings with numinous nature that know and move inherently possess Buddha-nature.’ How much more so women?”

The man again asked, “Since the Buddha-nature is inherently present, why do sentient creatures capable of awareness and movement not become Buddhas, but instead remain forever in samsara and undergo suffering?”

Nhất Nguyên replied, “It is only because, when they were formerly human, they clung to forms and appearances, obscured their true nature through delusion, turned away from right awakening and conformed to the six sense-objects, creating all manner of evil karma. Therefore, they have now fallen into the animal realm and must endure suffering.

“Let us set aside for the moment the matter of sentient creatures capable of awareness and movement. Even those who presently possess human bodies are unwilling to observe a vegetarian diet and uphold the precepts, recite the Buddha’s name, and seek rebirth in the Pure Land. How then could they possibly teach and transform other beings so that they become Buddhas?”

The man again asked, “There are spiritual teachers who, upon seeing a woman observe a vegetarian diet, uphold the precepts, and recite the Buddha’s name, immediately vow that after her death she may be transformed into a male body in her next life so as to practice cultivation. What of this?”

Nhất Nguyên replied, “Such people merely usurp the title of spiritual teacher, for they truly do not understand the principle and are exceedingly deluded.

“There is a passage in the Vimalakirti Sutra: ‘Sariputra asked a goddess: Why do you not transform your female body?

“‘The goddess replied: For the past twelve years, I have sought the characteristic of womanhood but have been unable to find it. What, then, is there to transform? Suppose an illusionist conjured an illusory woman. If someone were to ask her, “Why do you not transform your female body?” Would that person’s question be valid?

“‘Sariputra replied: No. An illusion has no fixed form or characteristic, so what could be transformed?

“‘The goddess said: All dharmas are likewise; fundamentally, they have no fixed form or characteristic. Why then ask why the female body is not transformed?

“‘Thereupon, the goddess used her spiritual powers to cause Sariputra to assume the form of the goddess, while she herself assumed the form of Sariputra. She then asked: Why do you not transform your female body?

“‘Sariputra, in the form of the goddess, replied: I now do not know why I have been transformed into a female body.

“‘The goddess said: If Sariputra can transform the female body in this way, then all women can likewise transform the female body. Just as Sariputra is not originally a woman yet appears in a female body, so too are all women: although they appear in female bodies, they are not women. Therefore, the Buddha taught that all dharmas fundamentally and truly possess neither maleness nor femaleness.

“‘When she had finished speaking, the goddess withdrew her spiritual powers, and Sariputra’s body returned to its former appearance.’

“Thus, how could the nature of true suchness contain the characteristic of male or female? Moreover, the Lotus Sutra records women being reborn in the Land of Ultimate Bliss; is this not so?

“Furthermore, the Accounts of Rebirth records women who attained rebirth in the Western Land, too numerous to count!

“Why do these teachers fail to understand?”

72. Though Having Left Home in Body, They Do Not Seek the Pure Land

Venerable Thiên Như said, “Recently there have been people who have left home who, though claiming to have departed from worldly life, do not abandon worldly habits; though professing to have transcended the dust of the world, they do not sever worldly entanglements. They know nothing of the scriptures and doctrinal texts, nor have they found any point of entry into meditation. Their minds are as restless as monkeys, and their thoughts as frenzied as galloping horses. Such people form factions and spend their days shouting and fighting. Not only do they consume the food offered by the faithful in vain, but they also bury their own spiritual nature. Once they cast off this body, where will they go?

“It is as plain as broad daylight: they already fail to acknowledge their parents, while regarding cultivation, though they have not realized anything, they claim realization; though they have attained nothing, they claim attainment. How lamentable that they have entered the gate of emptiness only to waste an entire lifetime!

“Let me ask you: Why did you leave home? Was it for food and clothing? Was it because you coveted wealth and honor? Was it to seek comfort and happiness? Your parents allowed you to leave home only in the hope that one day you would deliver them beyond suffering and repay the four kinds of kindness. Yet at present, even you yourselves are not worthy of reliance; how then could you rescue anyone else? One day, King Yama will settle with you the account for your food and money. With what will you repay it? If you do not fall into the realms of hell beings or hungry ghosts, you will surely be born among the animals. Monastics such as these are truly pitiable! Truly grievous!

“All of you! While old age has not yet arrived and your bodies are free from illness, quickly adopt a wholesome way of life. Resolutely observe a vegetarian diet and uphold the precepts, recite the Buddha’s name and chant the sutras, offer homage and praise, and make vows to seek rebirth in the Pure Land. Only after meeting Amitabha Buddha will you be able to deliver your parents beyond suffering, repay the four kinds of kindness, rescue the myriad beings, and attain everlasting peace and happiness. Only a monastic such as this is worthy of being called a disciple of the Buddha.

“Alas! There is yet another class of people who become monks and cultivate the Way. When instructing others to seek rebirth in the Pure Land, they always say: ‘At present you have no meritorious practice, and your cultivation is insufficient. You should merely pray to be born male in your next life, then leave home again and advance step by step in cultivation; only then will you be able to attain rebirth in the Pure Land.’ These are inferior people who have lost heart and retreated, and whose foolishness is excessive. Their own delusion might still be forgiven, yet they also wish to deceive others!

“Let me ask you: Now that you have attained male bodies and left home, if you do not seek rebirth in the Pure Land, when will you?

“The ancients taught: ‘If one does not attain rebirth in this lifetime, one will repeat the same error throughout a hundred future kalpas. If one does not seek liberation with this body in this lifetime, until which lifetime will one wait to attain liberation?’ How true these words are!

“All of you, if we speak of cultivating meritorious practices and developing sufficient spiritual discipline in the hope of attaining Buddhahood, we would surely have to wait until Maitreya Buddha is born and a thousand Buddhas appear in the world. But as for the Dharma-gate of the Nine Grades through which one seeks rebirth in the Pure Land, one need only give rise to a single thought of faith, and within the time of a finger snap one can be reborn in a Buddha-land! Why is this? It is because one relies upon the Buddha’s power.

“The Precious Mirror of the Lotus School says: ‘Practicing other Dharma-gates is like an ant crawling up a lofty mountain, whereas practicing the Dharma-gate of rebirth in the Pure Land is like a sailing boat moving with a favorable wind and following the current. Amitabha Buddha receives and guides one directly to the fruit of bodhi; the sages support and lead one to transcend the Three Realms at once. Those of the highest grade immediately attain the fruit of Buddhahood; even those born in the lowest grade surpass the palaces of the heavenly realms. I urge all of you to doubt no longer, but to practice together without retreating.’

“The Treatise Resolving Doubts teaches: ‘A human body is truly difficult to obtain, while rebirth in the Pure Land is easy to attain.’ Why is this? Unless one fully upholds the Five Precepts, one cannot be born in the two realms of devas and humans. Only by observing the Five Precepts purely can one obtain a human birth.

Moreover, the Five Precepts are difficult to uphold, and there is no vow-power to assist one. Therefore, it is said: ‘A human body is truly difficult to obtain.’ As for practitioners of the Pure Land, it is not absolutely necessary that their observance of the precepts be perfect. They need only constantly recollect and recite the name of Amitabha Buddha; even if they have karmic offenses, they can repent of them.

At the approach of death, Amitabha Buddha, the bodhisattvas Avalokitesvara and Mahasthamaprapta, and a pure assembly vast as the ocean will all appear. Each of these holy beings possesses the vow-power to receive, guide, and welcome them. Therefore, it is said: ‘Rebirth in the Pure Land is easy to attain.’”

“The Sutra on the Sixteen Contemplations teaches: ‘To single-mindedly recite the name of Amitabha Buddha once extinguishes the grave offenses accumulated throughout eight billion kalpas of birth and death.’ This refers to everyone from those who attain single-mindedness without distraction to those who merely complete ten recitations. Even those who have committed the Five Heinous Offenses and the Ten Evils may, at the time of death, recite the name of Amitabha Buddha ten times and attain rebirth in the Pure Land. How much more, then, should monastics who eat vegetarian food, uphold the precepts, and recite the Buddha’s name attain rebirth there?

“Alas! Regarding this swift and direct Dharma gate, the only fear is that people will refuse to believe and accept it. Yet if they neither believe and accept it nor reverently practice in accordance with it, what benefit is there in leaving the household life?”

73. Chancellor Pei Discusses the Illusory Nature of Body and Mind

During the Tang dynasty, Chancellor Pei Xiu said: “Since beginningless time, the body that you have taken to be your own is merely a provisional combination of earth, water, fire, and wind. Yet this body now comes together and now disperses; it belongs to the impermanent dharmas and is truly not your own body.

“Since beginningless time, the mind that you have taken to be your own is merely the deluded mind that pursues external sense objects. Yet this mind suddenly arises and suddenly ceases; it belongs to the impermanent dharmas and is truly not your own mind.

“We possess a true body, perfectly complete, empty, and quiescent; this is our own body. We possess a true mind, vast and ever-aware; this is our own mind. Empty, quiescent, and ever-aware, its functioning is immeasurable, free, and unhindered. Its nature contains the myriad virtues, and its essence utterly transcends all distinctions of existence and nonexistence.

“It is like the perfectly full and luminous moon, which, obscured by clouds of delusion, cannot reveal its own radiance. Only after delusion has been dispelled does one realize that the true mind has always been pure. The mind of the Buddhas of the ten directions, the mind of all sentient beings, and this mind of ours—these three are in no way different. This is precisely the essence of the bodhi-mind.

“Yet now you forsake this mind and refuse to recognize it, instead taking the mind of deluded thoughts within this defiled body, bound to birth and death, to be your own, and jostling with birds and beasts to undergo suffering. How could a person of noble resolve not feel deeply ashamed of this?”

74. Layman Longshu Discusses Sexual Desire and Killing

Food and drink, and sexual relations between men and women, are the two greatest human desires. Those who can restrain them until they cease altogether are sages. Those who limit them and do not indulge are worthy persons. Those who indulge without restraint are foolish and base.

Both are causes by which people create karma. To kill living beings for a pleasant taste and a full stomach—is this not the creation of offenses? Sexual desire causes one to lose the true nature bestowed by Heaven—is this not the creation of offenses? Moreover, these two mutually depend upon and intensify each other. Eating many delicacies makes the vital energy and blood abundant; when the vital energy and blood are abundant, sexual desire increases; when sexual desire increases, it in turn depletes the vital energy and blood; once the vital energy and blood have been depleted, one must again rely on food and drink for nourishment. Thus these two alternately generate karma.

If one wishes to lessen the offenses caused by eating and drinking, one must first restrain sexual desire. If one can restrain sexual desire, the offenses caused by eating and drinking will naturally diminish. This is the way to preserve one’s health and enjoy longevity. If one can restrain sexual desire until it is entirely relinquished, even simple food and drink will taste delicious. But if one gives free rein to indulgence, the blessings allotted to one are inherently limited; when they have been exhausted, one’s life must end prematurely.

Chan Master Cijue said:

Two meals each day sustain this body and life;

Good or poor, accept your lot—food is but common medicine.

Once swallowed into the belly, what does it become?

Why not take heed and carefully reflect!

If one constantly reflects in this way, one can reduce the offenses one creates through eating and drinking.

Wushi Yefu composed this verse:

A leather sack containing flesh, blood, and bones...

To call it beautiful is mere deception.

Since ancient times, noble men have all embraced it;

At a hundred years, who can escape the road to the grave?

If one constantly reflects in this way, one can reduce sexual desire.

If one truly understands both of these matters, there will be no cause in this life for suffering illness or premature death. After relinquishing this body, there will likewise be no cause for falling into the realms of hell beings or animals.

Practitioners of the Pure Land path must exercise the utmost care regarding these two matters.

75. Principle and Practice Perfectly Complete in the Present Moment

The Buddha of innate purity does not come from outside; all sentient beings are inherently endowed with it in full. Yet because they wander through deluded and false thoughts and are obscured by the two hindrances, they cannot realize it.

Therefore, bodhisattvas cultivate the Six Paramitas and the myriad practices and realize perfect, luminous awakening. With non-discriminating wisdom, they illuminate the principle of true suchness; on the vajra path, they utterly eliminate the two hindrances of afflictions and the knowable; on the path of liberation, they reveal the pure Dharma-body, just as medicine is used to polish a mirror.

Chan Master Yongming Yanshou said: “Mind is the source of the dharma realm; among all dharmas, mind is foremost. If one understands the mind, one can understand all dharmas.”

The Great Consecration Sutra states: “Bhiksu Chansi gives thought to nothing else, but holds to a single dharma, and afterward perceives the mind.”

Dharma Master Ying of Tongjiang said: “This mind, this mind! It is originally natural, standing majestically alone, quiescent, pure, stable, the most subtle among all subtleties, the most mysterious among all mysteries. It neither comes nor goes, neither changes nor shifts.

From its essence of luminous awareness, all conditions arise. It is like a mirror containing the myriad images and like the great ocean receiving a hundred rivers. Gathered inward, its numinous vitality lies concealed within the space of an inch; extended outward, its radiance pervades the great trichiliocosm.

Freely transforming, its functions are inexhaustible. It is sentient being, and it is also Buddha; it is the real, and it is also the expedient. When deluded, one wanders endlessly through the boundless vastness; when awakened, one remains constantly aware in every moment.”

The Buddhist teaching says: “Only this single dharma is essential; the other dharmas have nothing upon which to depend. External conditions naturally cease, and the wondrous nature manifests. When mind and thought return to a single point, what wisdom would not shine clearly? When, by following the stream, one finds its source, what doubt would not be thoroughly resolved? As to the essential meaning, nothing surpasses this.”

The Book of Documents says: “Be concentrated in one place, without duality. Single-minded concentration is of foremost importance. First regulate body and mind; only afterward can one govern the family and the state.”

A Buddhist sutra teaches: “Always maintain an upright mind and study nothing else.”

Mencius said: “The Way of learning is nothing other than seeking the mind one has lost.”

The ancients said: “To recognize that one’s mind is going astray is precisely where the work of cultivation lies. Do not fear the arising of thoughts; fear only that awareness comes too late. When awareness comes early, cessation comes early; these two work skillfully in mutual accord. Recognize an error and immediately correct it; in this one may emulate Qu and Yan.”

The Lankavatara Sutra teaches: “The Buddha taught that mind is the essential point. To subdue the mind is to accomplish the Way, and the myriad practices will all be perfected. This principle of mind-only must never be forgotten. Thus we come to understand that from the earth all things grow, and from principle the myriad practices are all accomplished.”

Prime Minister Pei said: “The mind encompasses all the myriad things. When differentiated, it becomes morality, concentration, and wisdom; when expanded, it becomes the six paramitas; when further divided, it becomes the myriad practices. The myriad practices have never departed from the single-minded mind, and the single-minded mind has never been contrary to the myriad practices. Therefore, it is said that the myriad practices reveal the true tenet.”

The Record of the Mirror of the School states: “Principle and practice support each other; neither can be lacking. Although conditioned dharmas are illusory, if they are abandoned, the Buddha Way is difficult to accomplish. Although the unconditioned Dharma is true, if one becomes attached to it, the nature of wisdom cannot shine.

“Therefore, Manjusri practices all conduct in accordance with principle, and thus the paths of differentiation are not lacking. Samantabhadra understands principle through practice, and thus the fundamental Dharma gate is not lost.

“If one turns away from phenomena to infer principle, one will fall into the deficiency of wisdom found among the sravakas. If one departs from principle and performs phenomenal practices, one is no different from the attachments of ordinary beings. To act with both principle and phenomena complete is the way of a Mahayana bodhisattva.”

It further states: “If one wishes to attain Great Awakening, one must follow the Middle Way. The Middle Way means neither leaning toward one side nor relying upon anything. One does not lean toward emptiness or rely upon existence; one is not attached to existence, nor does one regard emptiness as mere nonexistence. This is called the Middle Way.”

The Rhapsody on Mind contains these lines:

Whoever wishes to visit the cool, clear pond,

Must look with the eyes and walk with the feet to reach it.

“The cool, clear pond refers to the sea of the nature of the One Vehicle, complete here and now. If the eyes look but the feet do not walk, one cannot reach that cool, clear pond. What are the eyes? They are the understanding of principle. What is that principle? It is the single-minded mind. What are the feet? They are the practice of phenomenal deeds. What are those deeds? They are the myriad practices.”

Indeed: “Upon penetrating the true principle, one does not accept even a single mote of dust; yet among all the Dharma gates of the Buddha’s work, one does not relinquish even a single dharma.”

Why is this so? One should know that the single-minded mind is the root of the myriad dharmas, and that within the single-minded mind all the myriad dharmas are complete. Dharmas are the dharmas of the perfect mind; mind is the mind of all dharmas. Mind is dharma; dharma is mind. Thus, essence and function are not two, and principle and phenomena are both clearly illuminated. By perfectly cultivating the three contemplations, one enters directly into the realm of the Tathagata.

76. Being a Noble Person

Master Longshu said: “Everyone in the world can become a noble person, yet they are unwilling to do so. They certainly should not become petty persons, yet they deliberately do so.

“Qualities such as sincerity and reverence, gentleness and uprightness, encouraging what is wholesome, promoting what is good, and benefiting others as circumstances permit—all these are the deeds of a noble person. What difficulty is there in performing such deeds? Yet people are unwilling to do them. Why is this so?

“Habits such as deceit and arrogance, brutality and flattery, speaking of others’ faults, fostering wrongdoing, and wantonly harming others—all these are the deeds of a petty person. What benefit is there in performing such deeds? Yet people deliberately do them. Why is this so?

“When one is a noble person, others rejoice, divine beings grant protection, calamities do not arise, blessings and prosperity endure, and much is gained. Although one may sometimes fail, this is due to destiny, not because being a noble person causes failure. Even if one were not a noble person, one would still fail, because destiny already contains its predetermined share.

“When one is a petty person, others resent and despise one, divine beings become angry, calamities descend, blessings and longevity are curtailed, and much is lost. Although one may sometimes succeed, this is due to destiny, not because being a petty person brings success. Even if one were not a petty person, one would still succeed, because destiny already contains its predetermined share.

“Confucius taught: ‘One who does not understand destiny cannot be called a noble person.’

“Anyone who carefully examines this principle is truly worthy of being called a noble person; to call such a person petty would be a grave injustice. Having attained this and then cultivating the Pure Land, one will certainly not be reborn merely among the Lower Grades.”

77. A Discourse on Ordinary Emotions

Master Longshu said: “Joy, anger, liking, aversion, desire, and the like are all ordinary emotions. With regard to these ordinary emotions, nurturing them leads to evil, indulging them leads to corruption, mastering them makes one virtuous, and eliminating them makes one a sage.

“Seeking rare delicacies in food and drink, preferring costly and beautiful garments, and behaving ostentatiously—such things are called nurturing ordinary emotions.

“Greedily seeking excessive food and drink, striving to adorn oneself ever more beautifully with clothing, and behaving without ever knowing contentment—such things are called indulging ordinary emotions.

“Not contending when encroached upon, not becoming angry when offended, and not harboring resentment when harmed—this is called mastering ordinary emotions.

“When encroached upon, offended, or harmed, to regard it as though nothing had happened and moreover to feel compassion for the deluded person who committed such deeds—this is called eliminating ordinary emotions.

“If one clearly understands this principle, the ground of one’s mind will remain pure, just as though one were dwelling in the Pure Land.”

78. A Discussion of Minor Causes and Effects

Master Longshu said: “Some people repair bridges, while others damage them. These are minor causes of heaven and hell.

“Some people sit in sedan chairs, while others carry them. These are minor effects of heaven and hell.

“Every emotion that develops within the mind can be observed. If one constantly examines one’s own mind in this way while cultivating the Pure Land Dharma, one can be reborn among the Higher Grades, beyond any doubt.”

79. The Two Celestial Beings

Master Longshu said: “The sutras teach that throughout a person’s life in this world, two celestial beings constantly follow that person closely. One is named Born Together, and the other is named Same Name. Celestial beings can always see people, but people cannot see celestial beings.

“Could these two celestial beings not be the attendants of the two registers of good and evil? Whenever people form an intention, utter a word, take a step, and so forth, if they constantly remember that these two celestial beings are always watching them, how could they not feel inward shame and refrain from wrongdoing? By cultivating the Pure Land in this way, they will certainly attain rebirth in the highest birth of the Highest Grade.”

Someone asked: “If every person has two celestial beings, would that not mean there are far too many celestial beings?”

He replied: “A single moon appears everywhere there is water; does that mean there are far too many moons?”

80. A Discussion of Preparing in Advance

Master Longshu said: “Where there is day, there is night, so one must prepare for nightfall. Where there is heat, there is cold, so one must prepare for cold weather. Where there is life, there is death, so one must prepare for death.

“What should be prepared for the night? Lamps, torches, and a bed. What should be prepared for cold weather? Blankets, warm clothing, charcoal, and firewood. What should be prepared for death? The cultivation of merit, wisdom, and the Pure Land.”

81. A Discussion of Making Deposits in the Treasury of Merit

Master Longshu said: “I have examined the entire Buddhist canon and found no passage that speaks of making deposits in the treasury of the underworld. I urge people to use the money they waste on such practices to invite members of the Sangha to conduct an offering ceremony dedicated toward the Western Pure Land.”

“Single-mindedly aspire toward the Western Land, and you will certainly attain rebirth there. If you do not cultivate the merits of the Pure Land but merely believe in depositing money in the treasury of the underworld, then your mind is directed toward the underworld, and when you die you will certainly descend there.

“Suppose someone does not cultivate the virtues of a noble person. Although he associates with worthy and noble people, he instead takes care to send money to the prison warden, intending to use it to redeem himself whenever he is imprisoned. Would this not be a grave error?”

82. A Discussion of the Three Great Kalpas of the Past, Present, and Future

The Sutra Treasury records: The past kalpa was called Adornment, the present kalpa is called Worthy, and the future kalpa will be called Constellation. Each of these three kalpas comprises four periods: formation, abiding, destruction, and emptiness. These four periods together constitute one great kalpa.

For now, let us set aside the past and future kalpas and speak only of the present Worthy Kalpa.

The period of formation comprises twenty small kalpas; the period of abiding comprises twenty small kalpas; the period of destruction comprises twenty small kalpas; and the period of emptiness comprises twenty small kalpas.

The duration of one small kalpa consists of one increase and one decrease. It begins when the human lifespan is 84,000 years, the highest point of the increasing kalpa.

After every one hundred years, the human lifespan decreases by one year. It gradually declines until, when the human lifespan is thirty years, famine arises; when it declines to twenty years, epidemics arise; and when it declines to its lowest point of ten years, warfare and slaughter arise.

After the calamity of warfare and slaughter has passed, the human lifespan again increases by one year every one hundred years. When it has increased to 84,000 years, one small kalpa is complete.

Each of the periods of formation, abiding, destruction, and emptiness comprises twenty small kalpas. Twenty small kalpas constitute one intermediate kalpa, and four intermediate kalpas constitute one great kalpa.

Furthermore, the present period of abiding comprises twenty small kalpas. During the first eight small kalpas, no Buddha appears in the world. In the ninth small kalpa, as the human lifespan declines from 84,000 years to 60,000 years, Krakucchanda Buddha appears in the world.

As the human lifespan declines from 60,000 years to 40,000 years, Kanakamuni Buddha appears in the world.

As the human lifespan declines from 40,000 years to 20,000 years, Kasyapa Buddha appears in the world.

As the human lifespan declines from 20,000 years to one hundred years, Sakyamuni Buddha appears in the world.

In the tenth small kalpa, as the human lifespan declines from 84,000 years to 80,000 years, Maitreya Buddha appears in the world. After Maitreya Buddha, no Buddha appears throughout the next four small kalpas.

In the fifteenth small kalpa, 994 Buddhas will successively appear in the world. Thereafter, once again, no Buddha will appear throughout the next four small kalpas.

In the twentieth small kalpa, as the human lifespan gradually increases from ten years to 84,000 years, the period of the abiding kalpa will come to an end. At that time, Rucika Buddha will appear in the world, for his original vow is to appear during an increasing kalpa.

When the period of the destructive kalpa arrives, the three great kalpa calamities will occur. The characteristics of the three great kalpa calamities and the three minor kalpa calamities have already been fully explained in the middle volume, in the essay “The Three Assemblies beneath the Dragon-Flower Tree.”

83. The Sutra of Singalaka’s Reverence to the Six Directions

When the Buddha was staying in Rajagriha, he went out early one morning to seek alms. Looking into the distance toward Mount Kukkûtapada, he saw a young householder’s son named Singalaka combing his hair, rinsing his mouth, washing his face, and changing into clean clothes. He then bowed four times toward the east; four times each toward the south, west, and north; four times upward toward heaven; and four times downward toward the earth.

The Buddha immediately went to the young man’s home and asked, “What are you doing?”

Singalaka replied, “I am reverencing the six directions.”

The Buddha asked, “According to what teaching do you reverence the six directions in this way?”

Singalaka replied, “While my parents were still alive, they taught me to reverence the six directions early every morning. I did not understand the purpose of doing so. Now that my parents have passed away, I dare not disobey their instruction.”

The Buddha said, “When your father taught you to reverence the six directions, he did not mean that you should bow to them physically in this manner. You have misunderstood your father’s intention.”

Singalaka immediately knelt and said, “May the Buddha compassionately explain to me the meaning of reverencing the six directions.”

The Buddha taught, “Very well. Listen carefully! Attend closely to this teaching, and I shall explain it clearly for you.

“Householders and educated people who are able to eliminate six evil practices are thereby reverencing the six directions.

“What are these six evil practices? The first is craving intoxicating drink; the second is being addicted to gambling; the third is delighting in going to bed early and rising late; the fourth is taking pleasure in constantly inviting and entertaining guests; the fifth is liking to associate with wicked people; and the sixth is delighting in killing, deception, and illicit relations with another’s wife. If you can eliminate these six practices, that is reverencing the six directions.

“If you cannot eliminate these six practices, what benefit is there in bowing? Your ill repute will also spread, your household affairs will fall into disorder, your wealth will be squandered, your body will become weak and emaciated, your wholesome deeds will diminish day by day, and neither those far away nor those nearby will continue to respect you.

“Young man! You should know how to choose good people with whom to associate and from whom to learn, and you should keep far away from evil people. Throughout innumerable past kalpas, I constantly drew near to spiritual friends; only now have I attained Buddhahood.”

The Buddha further told Singalaka, “The instruction to reverence the east means that, in supporting your parents, you must remember five things. First, be wholeheartedly filial and respectful, care for and visit them, and always bring them joy. Second, rise early each day, arrange the household affairs and meals, and always uphold the family tradition of diligence and thrift. Third, undertake every arduous task in your parents’ place. Fourth, always recollect your parents’ kindness and virtue. Fifth, when your parents become ill, care for them wholeheartedly and seek physicians to treat them.

“Parents likewise have five duties toward their children. First, they teach their children to abandon evil and do good. Second, they teach their children always to associate closely with knowledgeable people. Third, they teach their children to be diligent and to give careful attention to learning. Fourth, when their children come of age, they arrange suitable marriages for them. Fifth, they give their children their share of the family property.

“Reverencing the south means that a student serving a teacher must remember five things. First, maintain a respectful and reverential attitude. Second, follow the teacher’s instructions. Third, exert yourself in such tasks as washing and putting things in order. Fourth, study diligently without becoming discouraged. Fifth, after the teacher has passed away, continue to honor and remember the teacher and praise the teacher’s virtues; under no circumstances discuss the teacher’s former faults or errors.

“A teacher likewise has five duties in instructing disciples. First, teach them wholeheartedly and tirelessly, enabling the students quickly to gain understanding. Second, desire that one’s own students surpass the students of others. Third, ensure that the students do not forget the knowledge they have acquired. Fourth, whenever students encounter difficult points they do not understand, explain them fully and clearly. Fifth, aspire to educate the students so that they attain wisdom surpassing even that of the teacher.”

“Bowing to the west signifies that a wife must remember five duties toward her husband. First, when her husband comes in from outside, she must rise to welcome him. Second, when her husband is away from home, she must attend to the cooking and cleaning, maintaining a respectful heart as she awaits his return.

Third, she must not give rise to lustful desire for another man, but must firmly guard the door of her chamber. Fourth, when her husband speaks harshly, she must not answer back carelessly or show anger; whatever instructions her husband gives, she must respectfully heed and follow; and whatever possessions there may be, she must not conceal them for her private use. Fifth, she must wait until her husband has retired, carefully inspect the household affairs herself, and only then retire afterward.