Appendix. Origin Of Man
BY KWEI FUNG TSUNG MIH
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.
All animated beings that live (under the sun) have an origin,
while each of inanimate things, countless in number, owes its
existence to some source.[FN#283] There can never be (any being
nor) any thing that has (no origin, as there can be no) branch
which has no root. How could man, the most spiritual of the Three
Powers[FN#284] exist without an origin?
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.
(It is said),[FN#285] moreover, that that which knows others is
intellect, and that that which knows itself is wisdom. Now if I,
being born among men, know not whence I came (into this life), how
could I know whither I am going in the after-life? How could I
understand all human affairs, ancient and modern, in the world? So,
for some scores of years I learned under many different tutors, and
read extensively (not only) the Buddhist (but also) outside books.
By that means I tried to trace my Self, and never stopped my
research till I attained, as I had expected, to its origin.
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]
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.
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#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 ................
[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."
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.
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.
[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]
http://www.web-books.com/Classics/ON/B0/B354/SamuraiC10.html