our nearest origin is the father or the grandfather, as we are
descended from them, and they from their fathers in succession.
(They say) that the remotest (origin) is the undefinable (primordial)
Gas[FN#286] in the state of chaos; that it split itself into the two
(different) principles of the Positive and the Negative; that the two
brought forth the Three Powers of Heaven, Earth, and Man, which (in
their turn) produced all other things; that man as well as other
things originated in the Gas.
[FN#286] Such a statement concerning the creation of the universe as
the one here given is found in I King (Eeki-kyo). The primordial
substance is not exactly 'gas,' but we may conceive it as being
something like a nebula.
(Some)[FN#287] Buddhists, (however), maintain simply that the nearest
(origin) is Karma,[FN#288] as we were born among men as the results
of the Karma that we had produced in the past existences; and that
the remotest (origin) is the Alaya-vijnyana,[FN#289] (because) our
Karma is brought forth by illusion, and (illusion by attachment), and
so forth, in one word, the Alaya is the origin of life. Although all
of (these scholars) claim that they have already grasped the ultimate
truth, yet not in fact.
[FN#287] Not all Buddhists, but some of them, are meant here-that
is, Hinayanists and Dharma-laksanists.
[FN#288] According to Hinayanists, Karma (action) is that moral germ
which survives death and continues in transmigration. It may be
conceived as something like an energy, by the influence of which
beings undergo metempsychosis.
[FN#289] According to the Dharma-laksana Sect, Alaya-vijnyana
(receptacle-knowledge) is the spiritual Substance which holds the
'seeds' or potentialities of all things.
Confucius, Lao Tsz, and Shakya, however, were all the wisest of
sages. Each of them gave his teachings in a way different from the
other two, that they might meet the spiritual needs of his time and
fit to the capacities of men. (So that) the Buddhist and the outside
doctrines, each supplementing the other, have done good to the
multitude. They were all (intended) to encourage thousands of
virtuous acts by explaining the whole chain of causality. They were
(also intended) to investigate thousands of things, and throw light
on the beginning and on the end of their evolution. Although all
these doctrines (might) answer the purpose of the sages, yet there
must be some teachings that would be temporary,[FN#290] while others
would be eternal. The first two faiths are merely temporary, while
Buddhism includes both the temporary and the eternal. We may act
according to the precepts of these three faiths, which aim at the
peace and welfare (of man), in so far as they encourage thousands of
virtuous acts by giving warning against evil and recommending good.
(But) Buddhism (alone) is altogether perfect and best of all, in
investigating thousands of things and in tracing them back to their
first cause, in order to acquire thorough understanding of the
natures of things and to attain to the ultimate truth.
[FN#290] The temporary doctrine means the teaching preached by
Shakya Muni to meet the temporary needs of the hearers. The term is
always used in contrast with the real or eternal doctrine.
Each of our contemporary scholars, nevertheless, adheres to one
school of the (above mentioned) teachings. And there are some (even)
among the Buddhists who mistake the temporary for the eternal
doctrine. In consequence they are never successful in tracing
Heaven, Earth, Man, and other things back to their First Cause. But
I am now (going to show how) to infer an Ultimate Cause for thousands
of things, not only from the Buddhist, but from outsiders' teachings.
First I shall treat of the superficial doctrines, and then of the
profound, (in order to) free the followers of the temporary faiths
from those (prejudices that prove to be) obstructions in their way to
the truth, and enable them to attain to the Ultimate Reality.
Afterwards I shall point out, according to the perfect doctrine, how
things evolved themselves through one stage after another out of the
First Cause (in order to) make the incomplete doctrines fuse into the
complete one, and to enable the followers to explain the phenomenal
universe.[FN#291]
[FN#291] A. 'That is, Heaven, Earth, Man, and other things.'
This essay is entitled 'Origin of Man,' and it consists of the
(following) four chapters: (1) Refutation of Delusive and Prejudiced
(Doctrine); (2) Refutation of Incomplete and Superficial (Doctrine);
(3) Direct Explanation of the Real Origin; (4) Reconciliation of the
Temporary with the Eternal Doctrine.
CHAPTER I
REFUTATION OF DELUSIVE AND PREJUDICED (DOCTRINE)[FN#292]
According to Confucianism[FN#293] and Taoism all sorts of beings,
such as men and beasts, were born out of and brought up by the
(so-called) Great Path of Emptiness.[FN#294] That is to say, the
Path by the operation of its own law gave rise naturally to the
primordial Gas, and that Gas produced Heaven and Earth, which (in
their turn) brought forth thousands of things. Accordingly the wise
and the unwise, the high and the low, the rich and the poor, the
happy and the miserable, are predestined to be so by the heavenly
flat, and are at the mercy of Time and Providence. Therefore they
(must) come back after death to Heaven and Earth, from which (in
turn) they return to the (Path) of Emptiness. The main purpose of
these[FN#295] (two) outside teachings is simply to establish morals
with regard to bodily actions, but not to trace life to its First
Cause. They tell of nothing beyond the phenomenal universe in their
explanation of thousands of things. Though they point out the Great
Path as the origin, yet they never explain in detail (what is) the
direct, and (what) the indirect cause of the phenomenal universe, or
how it was created, or how it will be destroyed, how life came forth,
whither it will go, (what is) good, (what) evil. Therefore the
followers of these doctrines adhere to them as the perfect teachings
without knowing that they are merely temporary.
[FN#292] A. 'Those of Confucianists and Taoists.'
[FN#293] Confucianists are not of exactly the same opinion as
Taoists respecting the creation. The Great Path here mentioned
refers exclusively to Taoism.
[FN#294] The Great Path of Emptiness, Hu Wu Ta Tao, is the technical
name for the Taoist conception of the Absolute. It is something
existent in an undeveloped state before the creation of the
phenomenal universe. According to Tao Teh King, it is
'self-existent, unchangeable, all-pervading, and the mother of all
things. It is unnamable, but it is sometimes called the Path or the
Great.' It is also called the Emptiness, as it is entirely devoid of
relative activities.
[FN#295] Confucianism mainly treats of ethical problems, but Taoism
is noted for its metaphysical speculation.
Now I (shall) raise, in brief, a few questions to point out their
weaknesses. If everything in the universe, as they say, came out of
the Great Path of Emptiness, that Great Path itself should be the
cause of (not only) of wisdom, (but) of folly, (not only) of life,
(but) of death. It ought to be the source of prosperity (as well as)
of adversity, of fortune (as well as) of misfortune. If this origin
exist (as it is supposed) to all eternity, it must be possible
neither to remove follies, villainies, calamities, and wars, nor to
promote wisdom, good, happiness, and welfare. Of what use (then) are
the teachings of Lao Tsz and Chwang Tsz?[FN#296] The Path, besides,
should have reared the tiger and the wolf, given birth to
Kieh[FN#297] and Cheu,[FN#298] caused the premature deaths of
Yen[FN#299] and Jan,[FN#300] and placed I[FN#301] and Tsi[FN#302] in
their most lamentable condition. How could it be called a noble
(path)?
[FN#296] One of the greatest Taoist philosophers, and the author of
the book entitled after his name. He flourished 339-327 B.C.
[FN#297] The last Emperor of the Hia dynasty, notorious for his
vices. His reign was 1818-1767 B.C.
[FN#298] The last Emperor of the Yin dynasty, one of the worst
despots. His reign was 1154-1122 B.C.
[FN#299] Yen Hwui (Gan-kai, 541-483 B.C.), a most beloved disciple
of Confucius, known as a wise and virtuous scholar.
[FN#300] Jan Poh Niu (Zen-pak-giu, 521- . . . B.C.), a prominent
disciple, of Confucius, distinguished for his virtues.
[FN#301] Poh I (Haku-i), the elder brother of Tsi, who distinguished
himself by his faith and wisdom at the downfall of the Yin dynasty.
[FN#302] Shuh Tsi (Shiku Sei), the brother of I, with whom he shared
the same fate.
Again, if, as they say, thousands of things could come naturally into
existence without direct or indirect causes, they should come forth
in all places where there are neither direct nor indirect causes.
For instance, a stone would bring forth grass, while grass would give
birth to man, and man would beget beasts, etc. In addition to this
they would come out all at the same time, nothing being produced
before or after the others. They would come into existence all at
the same moment, nothing being produced sooner or later than the
others. Peace and welfare might be secured without the help of the
wise and the good. Humanity and righteousness might be acquired
without instruction and study. One might even become an immortal
genius[FN#303] without taking the miraculous medicine. Why did Lao
Tsz, Chwang Tsz, Cheu Kung[FN#304] and Confucius do such a useless
task as to found their doctrines and lay down the precepts for men?
[FN#303] Degenerated Taoists maintained that they could prepare a
certain miraculous draught, by the taking of which one could become
immortal.
[FN#304] Cheu Kung (Shu-ko), a most noted statesman and scholar, the
younger brother of the Emperor Wu (1122-1116 B.C.), the founder of
the Chen dynasty.
Again, if all things, as they say, were made of the primordial Gas
(which has no feeling nor will), how could an infant, just born of
the Gas, who had never learned to think, or love, or hate, or to be
naughty, or wilful (even begin to think or feel)? If, as they may
answer, the infant as soon as it was born could quite naturally love
or hate, etc., as it wished, it could (as well) gain the Five
Virtues[FN#305] and the Six Acquirements,[FN#306] as it wished. Why
does it wait for some direct or indirect causes (to gain its
knowledge), and to acquire them through study and instruction?
[FN#305] (1) Humanity, (2) Uprightness, (3) Propriety, (4) Wisdom,
(5) Sincerity.
[FN#306] (1) Reading, (2) Arithmetic, (3) Etiquette, (4) Archery,
(5) Horsemanship, (6) Music.
Again, they might say life suddenly came into existence, it being
formed of the Gas, and suddenly goes to naught (at death), the Gas
being dispersed. What, then, are the spirits of the dead (which they
believe in)? Besides, there are in history some instances of
persons[FN#307] who could see through previous existences, or of
persons[FN#308] who recollected the events in their past lives.
Therefore we know that the present is the continuation of the past
life, and that it did not come into existence on a sudden by the
formation of a Gas. Again, there are some historical facts[FN#309]
proving that the supernatural powers of spirits will not be lost.
Thus we know that life is not to be suddenly reduced to naught after
death by the dispersion of the Gas. Therefore (matters concerning)
sacrifices, services, and supplications (to the spirits) are
mentioned in the sacred books.[FN#310] Even more than that! Are
there not some instances, ancient and modern, of persons who revived
after death to tell the matters concerning the unseen world, or
who[FN#311] appeared to move the hearts of their wives and children a
while after death, or who[FN#312] took vengeance (on the enemy), or
who[FN#313] returned favours (to their friends)?
[FN#307] According to Tsin Shu, a man, Pao Tsing by name, told his
parents, when he was five years, that he had been in the previous
life a son to Li, an inhabitant of Kuh Yang, and that he had fallen
into the well and died. Thereupon the parents called on Li, and
found, to their astonishment, that the boy's statement was actually
coincident with the fact.
[FN#308] Yan Hu, a native of Tsin Chen, recollected, at the age of
five, that he had been a son to the next-door neighbour, and that he
had left his ring under a mulberry-tree close by the fence of the
house. Thereupon he went with his nurse and successfully restored
it, to the astonishment of the whole family.
[FN#309] All the ancient sages of China believed in spirits, and
propitiated them by sacrifices.
[FN#310] The sacred books of Confucianism, Shu King and Li Ki.
[FN#311] Pang Shang, the Prince of Tsi, is said to have appeared
after his death.
[FN#312] Poh Yiu, of Ching, is said to have become an epidemic
spirit to take vengeance on his enemies.
[FN#313] According to Tso Chwen (Sa-den), when Wei Wu, a General of
Tsin, fought with Tu Hwui, the dead father of his concubine appeared,
and prevented the march of the enemy in order to return favours done
to him.
The outside scholars might ask, by way of objection, if one live as a
spirit after death, the spirits of the past would fill up streets and
roads, and be seen by men; and why are there no eye-witnesses? I say
in reply that (as) there are the Six Worlds[FN#314] for the dead,
they do not necessarily live in the world of spirits. (Even as
spirits) they must die and be born again among men or other beings.
How can the spirits of the past always live in a crowd? Moreover, if
(as you say) man was born of (primordial) Gas which gave rise to
Heaven and Earth, and which was unconscious from the very beginning,
how could he be conscious all on a sudden after his birth? Why are
trees and grass which were also formed of the same Gas unconscious?
Again, if, (as you say), the rich and the poor, the high and the low,
the wise and the unwise, the good and the bad, the happy and the
unhappy, the lucky and the unlucky, are predestinated alike by
heavenly decree, why are so many destined by heaven to be poor and so
few to be rich? Why so many to be low and so few to be high? In
short, why are so many destined to be unlucky and so few to be lucky?
[FN#314] (1) The heaven, or the world for Devas; (2) the earth, or
the world for men; (3) the world for Asuras; (4) the world for
Petras; (5) the world for beasts; (6) hell.
If it be the will of Heaven to bless so limited a number of persons
at all, and to curse so many, why is Heaven so partial? Even more
than that! Are there not many who hold a high position without any
meritorious conduct, while some are placed in a low one in spite of
their keeping to (the rules of) conduct? Are there not many who are
rich without any virtues, while some are poor in spite of their
virtues? Are there not the unjust who are fortunate, while the just
are unfortunate? Are there not the humane, who die young, while the
inhuman enjoy long lives? In short, the righteous (are doomed) to
perish, while the unrighteous prosper! Thus (we must infer) that all
this depends on the heavenly will, which causes the unrighteous to
prosper and the righteous to perish. How can there be reward for the
good (as it is taught in your sacred books),[FN#315] that Heaven
blesses the good and shows grace to the humble? How can there be
punishment for the bad (as it is taught in your holy books),[FN#316]
that Heaven curses the evil and inflicts punishment on the proud?
[FN#315] Shu King and I King.
[FN#316] Ibid.
Again, if even all such evils as wars, treacheries, and rebellions
depend on the heavenly will, those Sages would be in the wrong who,
in the statement of their teaching, censure or chastise men, but not
Heaven or the heavenly will. Therefore, even if Shi[FN#317] is full
of reproofs against maladministration, while Shu[FN#318] of eulogies
for the reigns of the wisest monarchs-even if Propriety[FN#319] is
recommended as a most effectual means of creating peace between the
governors and the governed, while Music[FN#320] (is recommended as a
means of) ameliorating the customs and manners of the people--still,
they can hardly be said to realize the Will on High or to conform to
the wishes of the Creator. Hence you must acknowledge that those who
devote themselves to the study of these doctrines are not able to
trace man to his origin.
[FN#317] Shu King, a famous book of odes.
[FN#318] Shu King, the records of the administrations of the wisest
monarchs of old.
[FN#319] Li Ki, the book on proprieties and etiquette.
[FN#320] It is said in Hiao King that music is the best means to
improve customs and manners.
CHAPTER II
REFUTATION OF INCOMPLETE AND SUPERFICIAL (DOCTRINE)[FN#321]
There are in the Buddhist doctrines, to state briefly, the five
grades (of development), beginning with the most superficial, and
ending with the most profound teachings. (They are as follows:) (1)
The Doctrine for Men and Devas; (2) the Doctrine of the Hinayanists;
(3) the Mahayana Doctrine of Dharma-laksana; (4) the Mahayana
Doctrine of the Nihilists[FN#322]; (5) the Ekaydna Doctrine that
teaches the Ultimate Reality.[FN#323]
[FN#321] A. 'The imperfect doctrines taught by the Buddha.'
[FN#322] A. 'These first four doctrines are treated of in this
chapter.'
[FN#323] A. 'This is mentioned in the third chapter.'
1. The Doctrine for Men and Devas.
The Buddha, to meet temporarily the spiritual needs of the
uninitiated, preached a doctrine concerning good or bad Karma as the
cause, and its retribution as the effect, in the three existences (of
the past, the present, and the future). That is, one who commits the
tenfold sin[FN#324] must be reborn after death in hell, when these
sins are of the highest grade;[FN#325] among Pretas,[FN#326] when of
the middle grade; and among animals, when of the lowest grade.
[FN#324] (1) Taking life, (2) theft, (3) adultery, (4) lying, (5)
exaggeration, (6) abuse, (7) ambiguous talk, (8) coveting, (9)
malice, (10) unbelief.
[FN#325] There are three grades in each of the tenfold sin. For
instance, the taking of the life of a Buddha, or of a sage, or of a
parent, etc., is of the highest grade; while to kill fellow-men is of
the middle; and to kill beasts and birds, etc., is of the lowest.
Again, to kill any being with pleasure is of the highest grade; while
to repent after killing is of the middle; and killing by mistake is
of the lowest.
[FN#326] Hungry spirits.
Therefore the Buddha for a temporary purpose made these (uninitiated)
observe the Five Precepts similar to the Five Virtues[FN#327] of the
outside doctrine, in order to enable them to escape the three (worst)
States[FN#328] of Existence, and to be reborn among men. (He also
taught that) those who cultivate[FN#329] the tenfold virtue[FN#330]
of the highest grade, and who give alms, and keep the precepts, and
so forth, are to be born in the Six Celestial Realms of Kama[FN#331]
while those who practise the Four[FN#332] Dhyanas, the Eight
Samadhis,[FN#333] are to be reborn in the heavenly worlds of
Rupa[FN#334] and Arupa. For this reason this doctrine is called the
doctrine for men and Devas. According to this doctrine Karma is the
origin of life.[FN#335]
[FN#327] The five cardinal virtues of Confucianism are quite similar
to the five precepts of Buddhism, as we see by this table:
VIRTUES.---PRECEPTS.
1. Humanity.---1. Not to take life.
2. Uprightness.---2. Not to steal.
3. Propriety.---3. Not to be adulterous.
4. Wisdom.---4. Not to get drunk.
5. Sincerity.---5. Not to lie.
[FN#328] (1) Hell, (2) Pretas, (3) Beasts.
[FN#329] A. 'The Buddhist precepts are different from the Confucian
teachings in the form of expression, but they agree in their warning
against the evil and in encouraging the good. The moral conduct of
the Buddhist can be secured by the cultivation of the five virtues of
humanity, uprightness, etc., as though people in this country hold up
their hands joined in the respectable salutation, while the same
object is attained by those of The Fan, who stand with their bands
hanging down. Not to kill is humanity. Not to steal is uprightness.
Not to be adulterous is propriety. Not to lie is sincerity. Not to
drink spirits nor eat meat is to increase wisdom, keeping mind pure.'
[FN#330] (1) Not to take life, (2) not to steal, (3) not to be
adulterous, (4) not to lie, (5) not to exaggerate, (6) not to abuse,
(7) not to talk ambiguously, (8) not to covet, (9) not to be
malicious, (10) not to unbelieve.
[FN#331] Kama-loka, the world of desire, is the first of the Three
Worlds. It consists of the earth and the six heavenly worlds, all
the inhabitants of which are subject to sensual desires.
[FN#332] The Buddhists taught the four Dhyanas, or the four
different degrees of abstract contemplation, by which the mind could
free itself from all subjective and objective trammels, until it
reached a state of absolute absence of unconcentrated thought. The
practiser of the four Dhyanas would be born in the four regions of
the Rupa-lokas in accordance with his spiritual state.
[FN#333] Namely, the above-mentioned four degrees of contemplation,
and other four deeper ecstatic meditations. The practiser of the
latter would be born in the four spiritual regions of Arupa-loka in
accordance with his state of abstraction.
[FN#334] Rupa-loka, the world of form, is the second of the Three
Worlds. It consists of eighteen heavens, which were divided into
four regions. The first Dhyana region comprised the first three of
the eighteen heavens, the second Dhyana region the next three, the
third Dhyana region the following three, and the fourth Dhyana region
the remaining nine.
Arupa-loka, the world of formlessness, is the third of the Three
Worlds. It consists of four heavens. The first is called 'the
heaven of unlimited space,' the second 'the heaven of unlimited
knowledge,' the third 'the heaven of absolute non-existence,' the
fourth 'the heaven of neither consciousness nor unconsciousness.'
A. 'None of heavens, or of hells, or of the worlds of spirits, is
mentioned in the title of this book, because these worlds are
entirely different from ours, and absolutely beyond the sight and
hearing. Ordinary people know not even the phenomena actually
occurring before them; how could they understand the unseen? So I
entitled it simply, "The Origin of Man " in agreement with the
worldly teachings. Now that I treat, however, of the Buddhist
doctrine, it is reasonable to enumerate these worlds in full.'
[FN#335] A. 'But there are three sorts of Karmas: (1) The bad, (2)
the good, (3) the immovable. There are the three periods for
retribution: (1) In this life, (2) in the next life, (3) in some
remote future life.'
Now let me raise some questions by way of objection. Granting that
one has to be born in the Five States of Existences[FN#336] by virtue
of Karma produced (in previous lives), is it not doubtful who is the
author of Karma, and who the recipient of its consequences? If it
might be said that the eyes, ears, hands, and feet produce Karma,
then the eyes, ears, hands, and feet of a newly-dead person are still
as they were. So why do they not see and hear and thus produce Karma?
[FN#336] The states of--(1) heavenly beings, (2) men, (3) beings in
hell, (4) hungry spirits, (5) beasts.
If it be said that it is the mind that produces Karma (I ask), what
is the mind? If you mean the heart, the heart is a material thing,
and is located within the body. How can it, by coming quickly into
the eyes and ears, distinguish the pleasing from the disgusting in
external objects? If there be no distinction between the pleasing
and the disgusting, why does it accept the one or reject the other?
Besides, the heart is as much material and impenetrable as the eyes,
ears, hands, and feet. How, then, can the heart within freely pass
to the organs of sense without? How can this one put the others in
motion, or communicate with them, in order to co-operate in producing
Karma?
If it be said that only such passions as joy, anger, love, and hatred
act through the body and the mouth and enable them to produce Karma,
(I should say) those passions--joy, anger, and the rest--are too
transitory, and come and go in a moment. They have no Substance
(behind their appearances). What, then, is the chief agent that
produces Karma?
It might be said that we should not seek after (the author of Karma)
by taking mind and body separately (as we have just done), because
body and mind, as a whole, conjointly produce Karma. Who, then,
after the destruction of body by death, would receive the retribution
(in the form) of pain or of pleasure?
If it be assumed that another body is to come into existence after
death, then the body and mind of the present life, committing sins or
cultivating virtues, would cause another body and mind in the future
which would suffer from the pains or enjoy the pleasures.
Accordingly, those who cultivate virtues would be extremely unlucky,
while those who commit sins very lucky. How can the divine law of
causality be so unreasonable? Therefore we (must) acknowledge that
those who merely follow this doctrine are far from a thorough
understanding of the origin of life, though they believe in the
theory of Karma.
2. The Doctrine of the Hinayanists.
This doctrine tells us that (both) the body, that is formed of
matter, and the mind, that thinks and reflects, continually exist
from eternity to eternity, being destroyed and recreated by means of
direct or indirect causes, just as the water of a river glides
continually, or the flame of a lamp keeps burning constantly. Mind
and body unite themselves temporarily, and seem to be one and
changeless. The common people, ignorant of all this, are attached to
(the two combined) as being Atman.[FN#337]
[FN#337] Atman means ego, or self, on which individuality is based.
For the sake of this Atman, which they hold to be the most precious
thing (in the world), they are subject to the Three Poisons Of
lust,[FN#338] anger,[FN#339] and folly,[FN#340] which (in their turn)
give impulse to the will and bring forth Karma of all kinds through
speech and action. Karma being thus produced, no one can evade its
effects. Consequently all must be born[FN#341] in the Five States of
Existence either to suffer pain or to enjoy pleasure; some are born
in the higher places, while others in the lower of the Three
Worlds.[FN#342]
[FN#338] A. 'The passion that covets fame and gain to keep oneself
in prosperity.'
[FN#339] A. 'The passion against disagreeable things, for fear of
their inflicting injuries on oneself.'
[FN#340] A. 'Wrong thoughts and inferences.'
[FN#341] A. 'Different sorts of beings are born by virtue of the
individualizing Karma.'
[FN#342] A. 'Worlds are produced by virtue of the Karma common to
all beings that live in them.'
When born (in the future lives) they are attached again to the body
(and mind) as Atman, and become subject to lust and the other two
passions. Karma is again produced by them, and they have to receive
its inevitable results. (Thus) body undergoes birth, old age,
disease, death, and is reborn after death; while the world passes
through the stages of formation, existence, destruction, and
emptiness, and is re-formed again after emptiness. Kalpa after
Kalpa[FN#343] (passes by), life after life (comes on), and the circle
of continuous rebirths knows no beginning nor end, and resembles the
pulley for drawing water from the well.[FN#344]
[FN#343] Kalpa, a mundane cycle, is not reckoned by months and
years. lt is a period during which a physical universe is formed to
the moment when another is put into its place.
A. "The following verses describe how the world was first created in
the period of emptiness: A strong wind began to blow through empty
space. Its length and breadth were infinite. It was 16 lakhs thick,
and so strong that it could not be cut even with a diamond. Its name
was the world-supporting-wind. The golden clouds of Abhasvara heaven
(the sixth of eighteen heavens of the Rupa-loka) covered all the
skies of the Three Thousand Worlds. Down came the heavy rain, each
drop being as large as the axle of a waggon. The water stood on the
wind that checked its running down. It was 11 lakhs deep. The first
layer was made of adamant (by the congealing water). Gradually the
cloud poured down the rain and filled it. First the Brahma-raja
worlds, next the Yama-heaven (the third of six heavens of the Kama
loka), were made. The pure water rose up, driven by the wind, and
Sumeru, (the central mountain, or axis of the universe) and the seven
concentric circles of mountains, and so on, were formed. Out of
dirty sediments the mountains, the four continents, the hells,
oceans, and outer ring of mountains, were made. This is called the
formation of the universe. The time of one Increase and one Decrease
(human life is increased from 10 to 84,000 years, increasing by one
year at every one hundred years; then it is decreased from 84,000 to
10 years, decreasing by one year at every one hundred years) elapsed.
In short, those beings in the second region of Rupa-loka, whose good
Karma had spent its force, came down on the earth. At first there
were the 'earth bread' and the wild vine for them. Afterwards they
could not completely digest rice, and began to excrete and to
urinate. Thus men were differentiated from women. They divided the
cultivated land among them. Chiefs were elected; assistants and
subjects were sought out; hence different classes of people. A
period of nineteen Increases and Decreases elapsed. Added to the
above-mentioned period, it amounted to twenty Increases and
Decreases. This is called the Kalpa of the formation of the universe.
"Now let us discuss this point. The Kalpa of Emptiness is what the
Taoist calls the Path of Emptiness. The Path or the Reality,
however, is not empty, but bright, transcendental, spiritual, and
omnipresent. Lao Tsz, led by his mistaken idea, called the Kalpa of
Emptiness the Path; otherwise he did so for the temporary purpose of
denouncing worldly desires. The wind in the empty space is what the
Taoist calls the undefinable Gas in the state of Chaos. Therefore
Lao Tsz said, 'The Path brings forth one.' The golden clouds, the
first of all physical objects, is (what the Confucianist calls) the
First Principle. The rain-water standing (on the wind) is the
production of the Negative Principle. The Positive, united with the
Negative, brought forth the phenomenal universe. The
Brahma-raja-loka, the Sumeru, and others, are what they call the
Heaven. The dirty waters and sediment are the Earth. So Lao Tsz
said, 'One produces two.' Those in the second region of the
Rupra-loka, whose good Karma had spent its force, came down upon the
earth and became human beings. Therefore Lao Tsz said, 'The two
produce three.' Thus the Three Powers were completed. The
earth-bread and different classes of people, and so on, are the
so-called 'production of thousands of things by the Three.' This was
the time when people lived in eaves or wandered in the wilderness,
and knew not the use of fire. As it belongs to the remote past of
the prehistoric age, previous to the reigns of the first three
Emperors, the traditions handed down to us are neither clear nor
certain. Many errors crept into them one generation after another,
and consequently no one of the statements given in the various works
of scholars agrees with another. Besides, when the Buddhist books
explain the formation of the Three Thousand Worlds, they do not
confine themselves merely within the limits of this country. Hence
their records are entirely different from those of the outsiders
(which are confined to China).
"'Existence' means the Kalpa of Existence that lasts twenty Increases
and Decreases. 'Destruction' means the Kalpa of Destruction that
lasts also twenty Increases and Decreases. During the first nineteen
Increases and Decreases living beings are destroyed; while in the
last worlds are demolished through the three periods of distress (1)
the period of water, (2) the period of fire, (3) the period of wind.
'Emptiness' means the Kalpa of Emptiness, during which no beings nor
worlds exist. This Kalpa also lasts twenty Increases and Decreases."
[FN#344] A. 'Taoists merely know that there was one Kalpa of
Emptiness before the formation of this present universe, and point
out the Emptiness, the Chaos, the primordial Gas, and the rest,
naming them as the first or the beginningless. But they do not know
that the universe had already gone through myriads of cycles of
Kalpas of formation, existence, destruction, and emptiness. Thus
even the most superficial of the Hinayana doctrines far excels the
most profound of the outside doctrines.'
All this is due to Ignorance which does not understand that no bodily
existence, by its very nature, can be Atman. The reason why it is
not Atman is this, that its formation is, after all, due to the union
of matter and mind. Now (let us) examine and analyze (mind and
body). Matter consists of the four elements of earth, water, fire,
and wind, while mind consists of the four aggregates of
perception,[FN#345] consciousness,[FN#346] conception,[FN#347] and
knowledge.[FN#348]
[FN#345] A. 'It receives both the agreeable and the disagreeable
impressions from without.' It is Yedana, the second of the five
Skandhas, or aggregates.
[FN#346] A. 'It perceives the forms of external objects.' It is
Samjnya, name, the third of the five aggregates.
[FN#347] A. 'It acts, one idea changing after another.' It is
Samskara, the fourth of the five aggregates.
[FN#348] A. 'It recognizes.' It is Vijnyana, the last of the five
aggregates.
If all (these elements) be taken as Atman, there must be eight Atmans
(for each person). More than that! There are many different things,
even in the element of earth. Now, there are three hundred and sixty
bones, each one distinct from the other. No one is the same as any
other, either of the skin, hair, muscles, the liver, the heart, the
spleen, and the kidneys. Furthermore, there are a great many mental
qualities each different from the others. Sight is different from
hearing. Joy is not the same as anger. If we enumerate them, in
short, one after another, there are eighty thousand passions.[FN#349]
[FN#349] Eighty thousand simply means a great many.
As things are thus so innumerable, none can tell which of these
(without mistake) is to be taken as the Atman. In case all be taken
as the Atman, there must be hundreds and thousands of Atmans, among
which there would be as many conflicts and disturbances as there are
masters living in the one (house of) body. As there exists no body
nor mind separated from these things, one can never find the Atman,
even if he seeks for it over and over again.
Hereupon anyone understands that this life (of ours) is no more than
the temporary union of numerous elements (mental and physical).
Originally there is no Atman to distinguish one being from another.
For whose sake, then, should he be lustful or angry? For whose sake
should he take life,[FN#350] or commit theft, or give alms, or keep
precepts? (Thus thinking) at length he sets his mind free from the
virtues and vices subjected to the passions[FN#351] of the Three
Worlds, and abides in the discriminative insight into (the nature of)
the Anatman[FN#352] only.
By means of that discriminative insight he makes himself pure from
lust, and the other (two passions) puts an end to various sorts of
Karma, and realizes the Bhutatathata[FN#353] of Anatman. In brief,
he attains to the State of Arhat,[FN#354] has his body reduced to
ashes, his intelligence annihilated, and entirely gets rid of
sufferings.
[FN#350] A. 'He understands the truth of misery.' The truth of
Duhkha, or misery, is the first of the four Noble Satyas, or Truths,
that ought to be realized by the Hinayanists. According to the
Hinayana doctrine, misery is a necessary concomitant of sentient
life.'
[FN#351] A. 'He destroys Samudaya.' The truth of Samudaya, or
accumulation, the second of the four Satyas, means that misery is
accumulated or produced by passions. This truth should be realized
by the removal of passions.
[FN#352] A. 'This is the truth of Marga.' The truth of Marga, or
Path, is the fourth of the four Satyas. There are the eight right
Paths that lead to the extinction of passions; (1) Right view (to
discern truth), (2) right thought (or purity of will and thought),
(3) right speech (free from nonsense and errors), (4) right action,
(5) right diligence, (6) right meditation, (7) right memory, (8)
right livelihood.
[FN#353] A. 'This is the truth of Nirodha.' Nirodha, or destruction,
the third of the four Satyas, means the extinction of passions.
Bhutatathati of Anatman means the truth of the non existence of Atma
or soul, and is the aim and end of the Hinayanist philosophy.
[FN#354] Arhat, the Killer of thieves (i.e., passions), means one
who conquered his passions. It means, secondly, one who is exempted
from birth, or one who is free from transmigration. Thirdly, it
means one deserving worship. So the Arhat is the highest sage who has
attained to Nirvana by the destruction of all passions.
According to the doctrine of this school the two aggregates, material
and spiritual, together with lust, anger, and folly, are the origin
of ourselves and of the world in which we live. There exists nothing
else, either in the past or in the future, that can be regarded as
the origin.
Now let us say (a few words) by way of refutation. That which
(always) stands as the origin of life, birth after birth, generation
after generation, should exist by itself without cessation. Yet the
Five Vijnyanas[FN#355] cease to perform their functions when they
lack proper conditions, (while) the Mano-vijnyana[FN#356] is lost at
times (in unconsciousness). There are none of those four (material)
elements in the heavenly worlds of Arupa. How, then, is life
sustained there and kept up in continuous birth after birth?
Therefore we know that those who devote themselves to the study of
this doctrine also cannot trace life to its origin.
[FN#355] A. 'The conditions are the Indriyas and the Visayas, etc.'
Indriyas are organs of sense, and Visayas are objects on which the
sense acts. Five Vijnyanas are--(1) The sense of sight, (2) the
sense of hearing, (3) the sense of smell, (4) the sense of taste, (5)
the sense of touch.
[FN#356] Mano-vijnyana is the mind itself, and the last of the six
Vijnyanas of the Hinayana doctrine. A. '(For instance), in a state
of trance, in deep slumber, in Nirodha-samapatti (where no thought
exists), in Asamjnyi-samapatti (in which no consciousness exists),
and in Avrhaloka (the thirteenth of Brahmalokas).
3. The Mahayana Doctrine of Dharmalaksana.[FN#357]
This doctrine tells us that from time immemorial all sentient beings
naturally have eight different Vijnyanas[FN#358] and the eighth,
Alaya-vijnyana,[FN#359] is the origin of them. (That is), the Alaya
suddenly brings forth the 'seeds'[FN#360] of living beings and of the
world in which they live, and through transformation gives rise to
the seven Vijnyanas. Each of them causes external objects on which
it acts to take form and appear. In reality there is nothing
externally existent. How, then, does Alaya give rise to them through
transformation? Because, as this doctrine tells us, we habitually
form the erroneous idea that Atman and external objects exist in
reality, and it acts upon Alaya and leaves its impressions[FN#361]
there. Consequently, when Vijnyanas are awakened, these impressions
(or the seed-ideas) transform and present themselves (before the
mind's eye) Atman and external objects.
[FN#357] This school studies in the main the nature of things
(Dharma), and was so named. The doctrine is based on
Avatamsaka-sutra and Samdhi-nirmocana-sutra, and was systematized by
Asamga and Vasu-bandhu. The latter's book,
Vidyamatra-siddhi-castra-karika, is held to be the best authoritative
work of the school.
[FN#358] (1) The sense of sight; (2) the sense of hearing; (3) the
sense of smell; (4) the sense of taste; (5) the sense of touch; (6)
Mano-vijnyana (lit., mind-knowledge), or the perceptive faculty; (7)
Klista-mano-vijnyana (lit., soiled-mind-knowledge), or an
introspective faculty; (8) Alaya-vijnyana (lit.,
receptacle-knowledge), or ultimate-mind-substance.
[FN#359] The first seven Vijnyanas depend on the Alaya, which is
said to hold all the 'seeds' of physical and mental objects.
[FN#360] This school is an extreme form of Idealism, and maintains
that nothing separated from the Alaya can exist externally. The
mind-substance, from the first, holds the seed ideas of everything,
and they seem to the non-enlightened mind to be the external
universe, but are no other than the transformation of the seed-ideas.
The five senses, and the Mano-vijnyana acting on them, take them for
external objects really existent, while the seventh Vijnyana mistakes
the eighth for Atman.
[FN#361] The non-enlightened mind, habitually thinking that Atman
and external objects exist, leaves the impression of the seed-ideas
on its own Alaya.
Then the sixth and the seventh[FN#362] Vijnyana veiled with Avidya,
dwelling on them, mistake them for real Atman and the real external
objects. This (error) may be compared with one diseased[FN#363] in
the eye, who imagines that he sees various things (floating in the
air) on account of his illness; or with a dreamer[FN#364] whose
fanciful thoughts assume various forms of external objects, and
present themselves before him. While in the dream he fancies that
there exist external objects in reality, but on awakening he finds
that they are nothing other than the transformation of his dreaming
thoughts.
[FN#362] Avidya, or ignorance, which mistakes the illusory phenomena
for realities.
[FN#363] A. 'A person with a serious disease sees the vision of
strange colours, men, and things in his trance.'
[FN#364] A. 'That a dreamer fancies he sees things is well known to
everybody.'
So are our lives. They are no other than the transformation of the
Vijnyanas; but in consequence of illusion, we take them for the Atman
and external objects existing in reality. From these erroneous ideas
arise delusive thoughts that lead to the production of Karma; hence
the round-of rebirth to time without end.[FN#365] When we understand
these reasons, we can realize the fact that our lives are nothing but
transformations of the Vijnyanas, and that the (eighth) Vijnyana is
the origin.[FN#366]
[FN#365] A. 'As it was detailed above.'
[FN#366] A. 'An imperfect doctrine, which is refuted later.'
4. Mahayana Doctrine of the Nihilists.
This doctrine disproves (both) the Mahayana and the Hinayana
doctrines above mentioned that adhere to Dharma-laksana, and
suggestively discloses the truth of Transcendental Reality which is
to be treated later.[FN#367] Let me state, first of all, what it
would say in the refutation of Dharma-laksana.
[FN#367] A. "The nihilistic doctrine is stated not only in the
various Prajnya-sutras (the books having Prajnya-paramita in their
titles), but also in almost all Mahayana sutras. The above-mentioned
three doctrines were preached (by the Buddha) in the three successive
periods. But this doctrine was not preached at any particular
period; it was intended to destroy at any time the attachment to the
phenomenal objects. Therefore Nagarjuna tells us that there are two
sorts of Prajnyas, the Common and the Special. The Çravakas (lit.,
hearers) and the Pratyekabuddhas (lit., singly enlightened ones), or
the Hinayanists, could hear and believe in, with the Bodhisattvas or
the Mahayanists, the Common Prajnya, as it was intended to destroy
their attachment to the external objects. Bodhisattvas alone could
understand the Special Prajnya, as it secretly revealed the Buddha
nature, or the Absolute. Each of the two great Indian teachers,
Çilabhadra and Jnyanaprabha, divided the whole teachings of the Buddha
into three periods. (According to Çilabhadra, A.D. 625, teacher of
Hiuen Tsang, the Buddha first preached the doctrine of 'existence' to
the effect that every living being is unreal, but things are real.
All the Hinayana sutras belong to this period. Next the Buddha
preached the doctrine of the middle path, in Samdhi-nirmocana-sutra
and others, to the effect that all the phenomenal universe is unreal,
but that the mental substance is real. According to Jnyanaprabha,
the Buddha first preached the doctrine of existence, next that of the
existence of mental substance, and lastly that of unreality.) One
says the doctrine of unreality was preached before that of
Dharma-laksana, while the others say it was preached after. Here I
adopt the latters' opinion."
If the external objects which are transformed are unreal, how can the
Vijnyana, the transformer, be real? If you say the latter is really
existent, but not the former,[FN#368] then (you assume that) the
dreaming mind (which is compared with Alaya-vijnyana) is entirely
different from the objects seen in the dream (which are compared with
external objects). If they are entirely different, you ought not to
identify the dream with the things dreamed, nor to identify the
things dreamed with the dream itself. In other words, they ought to
have separate existences. (And) when you awake your dream may
disappear, but the things dreamed would remain.
[FN#368] A. 'In the following sentences I refute it, making use of
the simile of the dream.'
Again, if (you say) that the things dreamed are not identical with
the dream, then they would be really existent things. If the dream
is not the same as the things dreamed, in what other form does it
appear to you? Therefore you must acknowledge that there is every
reason to believe that both the dreaming mind and the things dreamed
are equally unreal, and that nothing exists in reality, though it
seems to you as if there were a seer, and a seen, in a dream.
Thus those Vijnyanas also would be unreal, because all of them are
not self-existent realities, their existence being temporary, and
dependent upon various conditions.
"There is nothing," (the author of) Madhyamika-castra[FN#369] says,
"that ever came into existence without direct and indirect causes.
Therefore there is anything that is not unreal in the world." He
says again: "Things produced through direct and indirect causes I
declare to be the very things which are unreal." (The author of)
Craddhotdada-castra[FN#370] says: "All things in the universe present
themselves in different forms only on account of false ideas. If
separated from the (false) ideas and thoughts, no forms of those
external objects exist." "All the physical forms (ascribed to
Buddha)," says (the author of) a sutra,[FN#371] "are false and
unreal. The beings that transcend all forms are called
Buddhas."[FN#372] Consequently you must acknowledge that mind as
well as external objects are unreal. This is the eternal truth of
the Mahayana doctrine. We are driven to the conclusion that
unreality is the origin of life, if we trace it back according to
this doctrine.
[FN#369] The principal textbook of the Madhyamika School, by
Nagarjuna and Nilanetra, translated into Chinese (A.D. 409) by
Kumarajiva.
[FN#370] A well-known Mahayana book ascribed to Acvaghosa,
translated into Chinese by Paramartha. There exists an English
translation by D. Suzuki.
[FN#371] Vajracchedha-prajnya-paramita-sutra, of which there exist
three Chinese translations.
[FN#372] A. 'Similar passages are found in every book of the
Mahayana Tripitaka.'
Now let us say (a few words) to refute this doctrine also. If mind
as well as external objects be unreal, who is it that knows they are
so? Again, if there be nothing real in the universe, what is it that
causes unreal objects to appear? We stand witness to the fact there
is no one of the unreal things on earth that is not made to appear by
something real. If there be no water of unchanging fluidity,[FN#373]
how can there be the unreal and temporary forms of waves? If there
be no unchanging mirror, bright and clean, how can there be various
images, unreal and temporary, reflected in it? It is true in sooth
that the dreaming mind as well as the things dreamed, as said above,
are equally unreal, but does not that unreal dream necessarily
presuppose the existence of some (real) sleepers?
[FN#373] The Absolute is compared with the ocean, and the phenomenal
universe with the waves.
Now, if both mind and external objects, as declared above, be nothing
at all, no- one can tell what it is that causes these unreal
appearances. Therefore this doctrine, we know, simply serves to
refute the erroneous theory held by those who are passionately
attached to Dharma-laksana, but never clearly discloses spiritual
Reality. So that Mahabheri-harakaparivarta-sutra[FN#374] says as
follows: "All the sutras that teach the unreality of things belong to
an imperfect doctrine (of the Buddha).
Mahaprajnya-paramita-sutra[FN#375] says: "The doctrine of unreality
is the first entrance-gate to Mahayanism."
[FN#374] The book was translated into Chinese by Gunabhadra, A.D.
420-479.
[FN#375] This is not the direct quotation from the sutra translated
by Hiuen Tsang. The words are found in Mahaprajnya-paramita-sutra,
the commentary on the sutra by Nagarjuna.
When the above-mentioned four doctrines are compared with one another
in the order of succession, each is more profound than the preceding.
They are called the superficial, provided that the follower,
learning them a short while, knows them by himself to be imperfect;
(but) if he adheres to them as perfect, these same (doctrines) are
called incomplete. They are (thus) said to be superficial and
incomplete with regard to the follower.
CHAPTER III
THE DIRECT EXPLANATION OF THE REAL ORIGIN[FN#376]
5. The Ekayana Doctrine that Teaches the Ultimate Reality.
This doctrine teaches us that all sentient beings have the Real
Spirit[FN#377] of Original Enlightenment (within themselves). From
time immemorial it is unchanging and pure. It is eternally bright,
and clear, and conscious. It is also named the Buddha-nature, or
Tathagata-garbha.[FN#378] As it is, however, veiled by illusion from
time without beginning, (sentient beings) are not conscious of its
existence, and think that the nature within themselves are
degenerated. Consequently they are given to bodily pleasures, and
producing Karma, suffer from birth and death. The great Enlightened
One, having compassion on them, taught that everything in the
universe is unreal. He pointed out that the Real Spirit of
Mysterious Enlightenment (within them) is pure and exactly the same
as that of Buddha. Therefore he says in Avatamsaka-sutra[FN#379]:
"There are no sentient beings, the children of Buddha, who are not
endowed with wisdom of Tathagata;[FN#380] but they cannot attain to
Enlightenment simply because of illusion and attachment. When they
are free from illusion, the Universal Intelligence,[FN#381] the
Natural Intelligence,[FN#382] the Unimpeded Intelligence,[FN#383]
will be disclosed (in their minds)."
[FN#376] A. 'The perfect doctrine, in which eternal truth is taught
by the Buddha.'
[FN#377] The ultimate reality is conceived by the Mahayanist as an
entity self-existent, omnipresent, spiritual, impersonal, free from
all illusions. It may be regarded as something like the universal
and enlightened soul.
[FN#378] Tathagata's womb, Tathagata being another name for Buddha.
[FN#379] The book was translated into Chinese by Buddhabhadra, A.D.
418-420.
[FN#380] The highest epithet of the Buddha, meaning one who comes
into the world like the coming of his predecessors.
[FN#381] The all-knowing wisdom that is acquired by Enlightenment.
[FN#382] The inborn wisdom of the Original Enlightenment.
[FN#383] The wisdom that is acquired by the union of Enlightenment
with the Original Enlightenment.
Then he tells a parable of a single grain of minute dust[FN#384]
containing large volumes of Sutra, equal in dimension of the Great
Chiliocosmos.[FN#385] The grain is compared with a sentient being,
and the Sutra with the wisdom of Buddha. Again he says
later:[FN#386] "Once Tathagata, having observed every sort of
sentient beings all over the universe, said as follows: 'Wonderful,
how wonderful! That these various sentient beings, endowed with the
wisdom of Tathagata, are not conscious of it because of their errors
and illusions! I shall teach them the sacred truth and make them
free from illusion for ever. I shall (thus) enable them to find by
themselves the Great Wisdom of Tathagatha within them and make them
equal to Buddha.'
[FN#384] One of the famous parables in the sutra.
[FN#385] According to the Buddhist literature, one universe
comprises one sun, one moon, one central mountain or Sumeru, four
continents, etc. One thousand of these universes form the Small
Thousand Worlds; one thousand of the Small Thousand Worlds form the
Middle Thousand Worlds; and the Great Thousand Worlds, or Great
Chiliocosmos, comprises one thousand of the Middle Thousand Worlds.
[FN#386] This is not an exact quotation of the sutra.
Let me say (a few words) about this doctrine by way of criticism. So
many Kalpas we spent never meeting with this true doctrine, and knew
not how to trace our life back to its origin. Having been attached
to nothing but the unreal outward forms, we willingly acknowledged
ourselves to be a common herd of lowly beings. Some regarded
themselves as beasts, (while) others as men.
But now, tracing life to its origin according to the highest
doctrine, we have fully understood that we ourselves were originally
Buddhas. Therefore we should act in conformity to Buddha's (action),
and keep our mind in harmony with his. Lot us betake ourselves once
more to the source of Enlightened Spirit, restoring ourselves to the
original Buddhahood. Let us cut off the bond of attachment, and
remove the illusion that common people are habitually given to.
Illusion being destroyed,[FN#387] the will to destroy it is also
removed, and at last there remains nothing to be done (except
complete peace and joy). This naturally results in Enlightenment,
whose practical uses are as innumerable as the grains of sand in the
Ganges. This state is called Buddhahood. We should know that the
illusory as well as the Enlightened are originally of one and the
same Real Spirit. How great, how excellent, is the doctrine that
traces man to such an origin![FN#388]
[FN#387] The passage occurs in Tao Teh King.
[FN#388] A. 'Although all of the above-mentioned five doctrines were
preached by the Buddha Himself, yet there are some that belong to the
Sudden, while others to the Gradual, Teachings. If there were
persons of the middle or the lowest grade of understanding, He first
taught the most superficial doctrine, then the less superficial, and
"Gradually" led them up to the profound. At the outset of His career
as a teacher He preached the first doctrine to enable them to give up
evil and abide by good; next He preached the second and the third
doctrine that they might remove the Pollution and attain to the
Purity; and, lastly, He preached the fourth and the fifth doctrine to
destroy their attachment to unreal forms, and to show the Ultimate
Reality. (Thus) He reduced (all) the temporary doctrines into the
eternal one, and taught them how to practise the Law according to the
eternal and attain to Buddhahood.
'If there is a person of the highest grade of understanding, he may
first of all learn the most profound, next the less profound, and,
lastly, the most superficial doctrine-that is, he may at the outset
come "Suddenly" to the understanding of the One Reality of True
Spirit, as it is taught in the fifth doctrine. When the Spiritual
Reality is disclosed before his mind's eye, he may naturally see that
it originally transcends all appearances which are unreal, and that
unrealities appear on account of illusion, their existence depending
on Reality. Then he must give up evil, practise good, put away
unrealities by the wisdom of Enlightenment, and reduce them to
Reality. When unrealities are all gone, and Reality alone remains
complete, he is called the Dharma-kaya-Buddha.'
CHAPTER IV
RECONCILIATION OF THE TEMPORARY WITH THE REAL DOCTRINE[FN#389]
EVEN if Reality is the origin of life, there must be in all
probability some causes for its coming into existence, as it cannot
suddenly assume the form of body by accident. In the preceding
chapters I have refuted the first four doctrines, merely because they
are imperfect, and in this chapter I shall reconcile the temporary
with the eternal doctrine. In short, I shall show that even
Confucianism is in the right.[FN#390] That is to say, from the
beginning there exists Reality (within all beings), which is one and
spiritual. It can never be created nor destroyed. It does not
increase nor decrease itself. It is subject to neither change nor
decay. Sentient beings, slumbering in (the night of) illusion from
time immemorial, are not conscious of its existence. As it is hidden
and veiled, it is named Tathagata-garbha.[FN#391] On this
Tathagata-garbha the mental phenomena that are subject to growth and
decay depend.
Real Spirit, as is stated (in the Acvaghosa's Çastra), that transcends
creation and destruction, is united with illusion, which is subject
to creation and destruction; and the one is not absolutely the same
as nor different from the other. This union (with illusion) has the
two sides of enlightenment and non -enlightenment,' and is called
Alaya-vijnyana. Because of non-enlightenment,[FN#392] it first
arouses itself, and forms some ideas. This activity of the Vijnyana
is named 'the state of Karma.[FN#393] Furthermore, since one does
not understand that these ideas are unreal from the beginning, they
transform themselves into the subject (within) and the object
(without), into the seer and the seen. One is at a loss how to
understand that these external objects are no more than the creation
of his own delusive mind, and believes them to be really existent.
This is called the erroneous belief in the existence of external
objects.[FN#394] In consequence of these erroneous beliefs, he
distinguishes Self and non-self, and at last forms the erroneous
belief of Atman. Since he is attached to the form of the Self, he
yearns after various objects agreeable to the sense for the sake of
the good of his Self. He is offended, (however), with various
disagreeable objects, and is afraid of the injuries and troubles
which they bring on him. (Thus) his foolish passions[FN#395] are
strengthened step by step.
[FN#389] A. 'The doctrines refuted above are reconciled with the
real doctrine in this chapter. They are all in the right in their
pointing to the true origin.'
[FN#390] A. 'The first section states the fifth doctrine that
reveals the Reality, and the statements in the following sections are
the same as the other doctrines, as shown in the notes.'
[FN#391] A. 'The following statement is similar to the fourth
doctrine explained above in the refutation of the phenomenal
existence subject to growth and decay.' Compare Çraddhotpada-castra.
[FN#392] A. 'The following statement is similar to the doctrine of
Dharma-laksana.'
[FN#393] Here Karma simply means an active state; it should be
distinguished from Karma, produced by actions.
[FN#394] A. 'The following statement is similar to the second
doctrine, or Hinayanism.'
[FN#395] A. 'The following statement is similar to the first
doctrine for men and Devas.'
Thus (on one hand) the souls of those who committed the crimes of
killing, stealing, and so on, are born, by the influence of the bad
Karma, in hell, or among Pretas, or among beasts, or elsewhere. On
the other hand, the souls of those who, being afraid of such
sufferings, or being good-natured, gave alms, kept precepts, and so
on, undergo Antarabhava[FN#396] by the influence of the good Kharma,
enter into the womb of their mothers.[FN#397]
[FN#396] The spiritual existence between this and another life.
[FN#397] A. 'The following statement is similar to Confucianism and
Taoism.'
There they are endowed with the (so-called) Gas, or material (for
body).[FN#398] The Gas first consists of four elements[FN#399] and
it gradually forms various sense-organs. The mind first consists of
the four aggregates,[FN#400] and it gradually forms various
Vijnyanas. After the whole course of ten months they are born and
called men. These are our present bodies and minds. Therefore we
must know that body and mind has each its own origin, and that the
two, being united, form one human being. They are born among Devas
and Asuras, and so on in a manner almost similar to this.
[FN#398] A. 'This harmonizes with the outside opinion that Gas is
the origin.'
[FN#399] (1) Earth, (2) water, (3) fire, (4) air.
[FN#400] (1) Perception, (2) consciousness, (3) conception, (4)
knowledge.
Though we are born among men by virtue of 'the generalizing
Karma,'[FN#401] yet, by the influence of 'the particularizing
Karma,'[FN#402] some are placed in a high rank, while others in a
low; some are poor, while others rich; some enjoy a long life, while
others die in youth; some are sickly, while others healthy; some are
rising, while others are falling; some suffer from pains, while
others enjoy pleasures. For instance, reverence or indolence in the
previous existence, working as the cause, brings forth high birth or
low in the present as the effect. So also benevolence in the past
results in long life in the present; the taking of life, a short
life; the giving of alms, richness, miserliness, Poverty. There are
so many particular cases of retribution that cannot be mentioned in
detail. Hence there are some who happen to be unfortunate, doing no
evil, while others fortunate, doing no good in the present life. So
also some enjoy a long life, in spite of their inhuman conduct; while
others die young, in spite of their taking no life, and so forth. As
all this is predestinated by 'the particularizing Karma' produced in
the past, it would seem to occur naturally, quite independent of
one's actions in the present life. Outside scholars ignorant of the
previous existences, relying simply on their observations, believe it
to be nothing more than natural.[FN#403]
[FN#401] The Karma that determines different classes of beings, such
as men, beasts, Pretas, etc.
[FN#402] The Karma that determines the particular state of an
individual in the world.
[FN#403] A. 'This harmonizes with the outside opinion that
everything occurs naturally.'
Besides, there are some who cultivated virtues in the earlier, and
committed crimes in the later, stages of their past existences; while
others were vicious in youth, and virtuous in old age. In
consequence, some are happy in youth, being rich and noble, but
unhappy in old age, being poor and low in the present life; while
others lead poor and miserable lives when young, but grow rich and
noble when old, and so on. Hence outside scholars come to believe
that one's prosperity or adversity merely depends on a heavenly
decree.[FN#404]
[FN#404] A. 'This harmonizes with the outside opinion that
everything depends on providence.'
The body with which man is endowed, when traced step by step to its
origin, proves to be nothing but one primordial Gas in its
undeveloped state. And the mind with which man thinks, when traced
step by step to its source, proves to be nothing but the One Real
Spirit. To tell the truth, there exists nothing outside of Spirit,
and even the Primordial Gas is also a mode of it, for it is one of
the external objects projected by the above-stated Vijnyanas, and is
one of the mental images of Alaya, out of whose idea, when it is in
the state of Karma, come both the subject and the object. As the
subject developed itself, the feebler ideas grow stronger step by
step, and form erroneous beliefs that end in the production of
Karma.[FN#405] Similarly, the object increases in size, the finer
objects grow gradually grosser, and gives rise to unreal things that
end in the formation[FN#406] of Heaven and Earth. When Karma is ripe
enough, one is endowed by father and mother with sperm and ovum,
which, united with his consciousness under the influence of Karma,
completes a human form.
[FN#405] A. 'As above stated.'
[FN#406] A. "In the beginning, according to the outside school,
there was 'the great changeableness,' which underwent fivefold
evolutions, and brought out the Five Principles. Out of that
Principle, which they call the Great Path of Nature, came the two
subordinate principles of the Positive and the Negative. They seem
to explain the Ultimate Reality, but the Path, in fact, no more than
the 'perceiving division' of the Alaya. The so-called primordial Gas
seems to be the first idea in the awakening Alaya, but it is a mere
external object."
According to this view (of Dharmalaksana), things brought forth
through the transformations of Alaya and the other Vijnyanas are
divided into two parts; one part (remaining), united with Alaya and
the other Vijnyanas, becomes man, while the other, becoming separated
from them, becomes Heaven, Earth, mountains, rivers, countries, and
towns. (Thus) man is the outcome of the union of the two; this is
the reason why he alone of the Three Powers is spiritual. This was
taught by the Buddha[FN#407] himself when he stated that there
existed two different kinds of the four elements--the internal and
the external.
[FN#407] Ratnakuta-sutra (?), translated into Chinese by Jnyanagupta.
Alas! O ye half-educated scholars who adhere to imperfect doctrines,
each of which conflicts with another! Ye that seek after truth, if
ye would attain to Buddhahood, clearly understand which is the
subtler and which is the grosser (form of illusive ideas), which is
the originator and which is the originated. (Then) give ye up the
originated and return ye to the originator, and to reflect on the
Spirit, the Source (of all). When the grosser is exterminated and
the subtler removed, the wonderful wisdom of spirit is disclosed, and
nothing is beyond its understanding. This is called the
Dharma-sambhoga-kaya. It can of itself transform itself and appear
among men in numberless ways. This is called the Nirmana-kaya of
Buddha.[FN#408]
[FN#408] Every Buddha has three bodies: (1) Dharma-kaya, or
spiritual body; (2) Sambhoga-kaya, or the body of compensation; (3)
Nirmana-kaya, or the body capable of transformation.
THE END.