Buddhism in China: The Disposition of Error, Fifth or Sixth Century ‘When Buddhist monks taveled from India to China, they came toa Culture with differene philosophical and raligious traditions. In Ching ancestor worship, which did not exist For Indians who believed in feincamation, was a very important religious cadiion. The leading Chinese philosopher Confucius said very litle about religion but stressed the need for respect: sons to fathers (filial piety), wives to husbands, children to parents, students to teachers, youngsters to elders, everyone to the emperor, the living to the deceased. Mere spiritual and meditative was the religion developed by the followers ofa contemporary of Confucius, Lao Tze,* whose Dao Deling (The Book of she Way) prescribed the peace that came from an accep: tance of natural lows and rhythms, “Practice nonaction" was the Davise method. The Disposition of Error isa Buddhist guide for converting the Chinese. While che author and date are uncertain, this kind of tract Was common under the Southern Dynasties (420-589 c.¢.), The author uses a frequently-asked-questions (FAQ) format that enables us to see whar the Chinese - mainly Confucian ~ objections were to Buddhism, as well as what they considered good Buddhist answers, What were the main Chinese objections to Buddhism? Why were Buddhist ideas of death and rebirth such a stumbling block for Chinese Confucans? Were Confucian ideas about care ofthe body | and hair only superficial concerns, or did they reflect basic differences) ‘between Confucianism and Buddhism? What did che Buddhists expect co be the main appeal of their religion? THINKING HISTORICALLY This Buddhist missionary’s guide eo conversing che Chinese offers a ‘unique window on both the continuities of Chinese tradition and he possibilities of change, We can see continuities in those Chinese beliefs and sles chat che Buddhist monks accept, adopt, or arvempt to work within. Note the style of presentation in tis guide, for instance. Compare ic to the Analects of Confucius and the Buddhist documents you have cead. Is an FAQ format closer to Confucian or ow TSA¥ Saurce: Hung ming Chis in Tshddindky, Li, 1-7, quoted in Willam Theodore de Bary el = Phe Badd Teno Ibe, Chie and Japon New Yok Rand Hose, 399) 1 252Buddhism in China: The Disposition of Error 2 253 idhist sole? Note also the different ways in which Confucian and hist documents refer to an authority to solve 2 problem. Does ‘document follow Confucian or Buddhist style? ny 1s Buddhism Not Mentioned the Chinese Classics? ‘questioner said: If the way of the Buddha is the greatest and most erable of ways, why did Yao, Shun, the Duke of Chou, and Confucius sractice it? In the Five Classics one sees no mention of it. You, sir, fond of the Book of Odes and the Book of History, and you take ire in rites and music. Why, then, do you love the way of the 1 and rejoice in outlandish arts? Can they exceed the Classics and entaries and beautify the accomplishments of the sages? Permit me ‘berry, sir, of advising you to reject them. © Mou Tzu said: All written works need not necessarily be the words ‘onfucius, and all medicine does not necessarily consist of the for- 1e of [the famous physician] P'ien-ch’iieh. What accords with prin- pie is to be followed, what heals the sick is good. The gentleman-scholar_ :ws widely on all forms of good, and thereby benefits his character. ‘kung [a disciple of Confucius] said, “Did the Master have a perma- teacher?” Yao served Yin Shou, Shun served Wuch’eng, the Duke ‘Chou learned from Lii Wang, and Confucius learned from Lao Tzu. nd none of these teachers is mentioned in the Five Classics. Although hese four teachers were sages, co compare them to the Buddha would 3 like comparing a white deer to a unicora, or a swallow to a phoenix. Yao, Shun, the Duke of Chou, and Confucius learned even from such ichers as these. How much less, then, may one reject the Buddha, jose distinguishing marks are extraordinary and whose superhuman powers know no bounds! How may one reject him and refuse to mn from him? The records and teachings of the Five Classics do nor ntain everything. Even if the Buddha is not mentioned in them, what casion is there for suspicios y Do Buddhist Monks Do Injury to Their Bodies? questioner said: The Classic of Filial Piety says, “Our torso, limbs, and skin we receive from our fathers and mothers. We dare not do tt injury.” When Tseng Tau was about to die, he bared his hands and et." But now the monks shave their heads, How this violates the sayings the sages and is out of keeping with the way of the fiially pious! =" Toshow he had preserved ther intact from all harm.254 = _7/ The Spread of Universal Religions Mou Tau said: . . . Confucius has said, "He with whom ong follow a course is not necessarily he with whom one may weigh it its." This is what is meant by doing what is best at the time, Fig more, the Classic of Filial Piety says, “The kings of yore posses ultimate virtue and the essential Way.” T'ai-po cut his hair shos tattooed his body, thus following of his own accord the customs apa and Yaeh and going against the spirit of the “torso, limbs, hig skin” passage.” And yet Confucius praised him, saying that his aa well be called the ultimate virrue. 2 Why Do Monks Not Marry? ‘The questioner said: Now of felicites there is none greater than continuation of one’s ine, of unfilial conduct there is none worse 1 shildlessness. The monks forsake wife and childcen, rejece property: wealth, Some do not marry all their lives. How opposed this conde 10 felicity and filial picty! Mou Tau said: . . Wives, children, and property are the luxuries of ‘world, but simple living and inaction are the wonders of the Way. Lag! has said, “OF reputation and life, which is dearer? OF life and prope Which is worth more?” ... Hsia Yu and Ch'ao-fa dwelt in a tree. Poly Shu Chi starved in Shou-yang, but Confucius praised their worth say “They sought to act in accordance with humanity and they succeeded acting so.” One does not hear oftheir being illspoken of because thy veg childless and propereyless. The monk peactices che Way and subs that for the pleasures of disporting himself in the world. He accum goodness and wisdom in exchange for the joys of wife and children, Death and Rebirth The questioner said: The Buddhists say that after a man dies he willl reborn. I do not believe in the truth of these words. . Mou Tzu said: .. . The spirit never perishes. Only the body det ‘The body is like the roots and leaves of the five grains, the spirits I the seeds and kernels of the five grains. When the roots and leaves forth they inevitably die, But do the seeds and kernels perish? Onl body of one who has achieved the Way perishes. .. Someone said: If one follows the Way one dics. If one does not fol the Way one dies. What difference is there? “Uncle of King Wen of the Chow who retired to the barbarian Jand of Ws and of fete and eanooed hs bode barbarian skin, hus ing islam vo the hone oR Wen,