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An
English
translation
of
"The
Indication
of the
Refuge
for
the
Deaf
and
the
blind"
composed by Lobo-daishi
in 797
translated
with respect
by Chikyo Yamamoto in 1983
弘 法 大 師 御 作 『聾 警 指 帰 』(巻 一)英 訳 前 言 山 本 智 教 昭和 四十 八 年(1973)高 野 山金 剛 峯 寺 所 蔵(高 野 山霊 宝 館 保 管)弘 法 大 師 御 作 並 御筆 「聾 督 指 編 」 の 複 製 本(日 本 仏 教 普 及 会 発 行)に つ き解 説 を 草 す るに 当た り、筆 者(山 本 智 教)は 同書 の 現 代 語 訳 を もの した。 この 現 代 語 訳 を 今 回 英 文 に 翻 訳 して、 そ の うち の 亀毛 先 生 論 と 虚 亡 隠士 論 とを 高 野 山 大 学 「密 教 文 化 』151 号 に のせ る こ とに した。 な お、 仮 名 乞 児 論 は、 智 山 よ り発 行 の 御 遠 忌 記 念 出 版編 纂 委 員 会 篇 『弘 法 大 師 と現 代 」PP. 1-22(筑 摩書 房、 昭 和59年)に の って い るの で 参 照 され た い。 fascicule IIt is because a tiger roars that it storms so suddenly. (A tiger is a positive one [yang] among the negative element [yin]. It is of the same kind as wind, so it blows when a tiger roars.) It is because the moon approaches the rain-star that violent rain falls with a big noise. Such is a way of negative and positive elements in the heaven and the earth. So it must be with a reason that a phoenix who is in a scarlet hole comes out to soar. (It is a sign that the world is peaceful). A red and sinuous dragon appeared in the fields of Tung-t'ing in the age of Hang-ti. It so appeared by feeling a relation. (A dragon is negative one among positive element and of the same kind as clouds. So it changes variously with clouds.) When a sovereign and his subjects have a banquet for the sake of the state, a poet attends there and expresses a feeling of joy from the point of view of the state, and he sets forth sorrow with a bitter feeling. When a poet looks intelligent men and able men, he praises them and
has pity on fools and wicked men, and give them warning and satire.
There are men who are good and who are awkward in composing writings. There are beautiful and ugly sentences. Ts'ao-chien of Wei period was good
-86-in writ-86-ing a composition and preached the rule of respect, but his conduct was not good. Chen-yo of Liang period studied the four notes of poems, reformed old poems, discussed four voices and showed maladies of poetry.
Chang-wen-cheng of Tang period wrote a romance entitled "Playing in a cave of fairies" (Wen-cheng described a pleasure in the bed under the pretence of playing with fairies in a cave of hermits). The composition is beautiful but the account is nothing but a pornography. There is no decent description. Supposing one reads the romance, even Liu-hsia (Chan-chi) who is not easily disturbed will be moved to sigh. When one appreciates the sentences, even a sramana who is otherwise free from desire will be moved and will be annoyed. A man called Nichiyu in Japan wrote a book called "Suikakuki" (Account of sleeping and wakening). (Nichiyu or Nichiyujin and the account of sleeping and wakening are not actually known). He speaks excellent language and mentions what are suitable to human feeling and gives good impression. Even he who is in a position without anything to do will clap his hands and laugh if he hears the name of the book, and a Buddhist monk who is mute and does not laugh in general will utter a voice. The books of Chang-wen-cheng and Nichiyu have sentences to let readers appreciate the human life. The former is licentious and the latter is false. Both of them are beautiful, but they have no lesson to give to the posterity. These writings are fine and full of change but I regret that they are not pure and innocent.
Chang-wen-cheng and Nichiyu have no such talent as Sun-ch'o of Chin who was an erudit and wrote a good composition and travelled in natural sceneries, and as Wang-ts'an of later Han who composed a poem of ascending a tower. They had not ability as Hsiian-hsiii of Chin who was good in writing composition and a poem of the sea, and as Kuo-p'o who composed a poem of the river. The authorr of "Playing in a cave of fairies" asserts only a green willow from the beginning to the end, and each sentence is not proper. The poem of snow by Hui-yin expresses of a beautiful woman how she was loved by a dull king and how she lived a licentious life. The poem has 8 sorts of diseases. There are some matters that are not satisfactory.
I have a cousin on the side of my mother who is a scoundrel. I have pity on him because he is not educated and he is tainted with worldly vice. I am always anxious about him. I think over this matter, but I have never men-tioned it in a writing. The situation is similar to a boil with pus not yet opened or to a bird put in a cage that can not get out of it. I always think to mention
A n E n g i s h t r g n a t i o n o f " T h e I n d i o g t i o n o f t h e R e f d g e f o r t h e D e p f a n d t h e B l in d"
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this matter in writing. My plan to do so is as follows. I will ask master Kib® (tortoise-hair) to explain the Confucianism and lord Tokaku (hare-horn) to be the host. I will receive hermit Kyob® requesting him to instruct my cousin to introduce him into Taoism. And I will request Kamei-Kotsuji (Beggar "Temporary name") to explain the extra-mundane doctrine of Bud-dhism. All these teachers will instruct prince Shitsuga by their teachings. When I mentioned what I thought in my mind, my mood got out. The couplets of which 5 sounds are in disorder that I wrote with a high pitch of humour seems to be an owl set free from the cage. In this way I wrote a scroll of RO-koshiki (The indication of the refuge for the deaf and the blind). My poor writing looks like a small insect that is under a phoenix who is said to soar up 9,000 li, and it is comparable to a mosquito making a faint noise under a th-under. A man called K'uei in ancient time played a rhythmic sound and Chung-tzu-chi discerned a voice very well. I do not want to get fame as these two. I should like to get good luck as Tzu-chi or an unemployed gentleman of Nan-kuo who were virtuous hermits. I do hope that one who is familiar with books should read this book and find out defects and make correction. Probably my work has passages and words that are not in good order and many defects.
It is now the 1st, December the 16th year of Enryaku (797 A. D.) in the reign of the Emperor in Heian period.
Treatise on master Kib
There is a man called master KibO. He is eloquent by nature and has a big and dignified countenance. He remembers nine scriptures of Confucianism and old historical texts, and learns by heart texts of three emperors and the theory of fortune-telling. He speaks so vividly giving impression that even a dead tree might open flowers, and a corpse dried in the sun might bear flesh. The well-known orators in China such as Su-ch'in and Yen-p'ing will be astonished to see him and eloquent speakers such as Chang-i and Kuo-hsiana will refrain from speaking when they look at him from a distance.
It happened that master KibO visited the mansion of lord Tokaku on a holiday. Then lord Tokaku prepared a banquet, treated him with liquor and relish. When they drank to a certain extent, the two men began to speak.
There is prince Shitsuga (fang of a leech) who is a nephew in nother's side of lord Tokaku. He is merciless and dishonest. When he is instructed
by some one else, he never obeys. He is violent by nature and is never careful
to respect others. He is indulged in gambling and hunting. He is absorbed
in debauchery and is not trustworthy. He is arrogant and haughty. He
never believes the cause and effect taught by Buddhism. He does not recognize
the result of the action. He drinks liquor until he is drunken. He eats his
fill. He is lewd and sleeps too much. He is never anxious about a patient
among relatives. When he meets with an outsider, he never respects him.
He despises even his father and elder brothers, and makes light of virtuous
old men.
Then lord Tokaku told master KibO: "I have heard, as Wan-pao was
fond of songs in ancient time in China, people in Kao-tang imitated him, and
because Tsung-chih taught learning, people of Pa-shu were instructed.
When a mandarin orange is transplanted to the northern side of the river,
it becomes a trifoliate orange, and when a crooked mugwort is mingled with
hemps, it grows straight of itself. Will you please awaken the bigoted soul
of Shitsuga by the instruction of the master and teach the foolish mind by
your high theory?
The master says, "As it was said since old time, an intelligent person can
understand even if he is not instructed and a fool does not become clever even
if he is taught. Saints in ancient time were annoyed by this question. It is
not at all easy to teach a fool in the present time.
Lord Tokaku says, "Expressing one's own feeling in relation to a particular
matter was mentioned by sages in ancient time. They respected since old
time to compose sentences in accordance with the occasion. It is written in
books how Wei-chao wrote "A criticism on gambling" and Yuan-shu wrote a
poem of blaming wretchedness. They give a lesson even now, so long after
they passed away. It is with the aid of whetstone that a blunt sword cuts a
bone, and it is by oil that a heavy wagon runs so lightly. Soulless iron and
wood are like this. How can a man who has feeling do without respecting
the admonition? Venerable master, will you please cleanse the foolish mind
of Shitsuga and point to the way of delusion? Will you please teach the
young man who does not know the reason to return to a righteous way?
It is very good to do so.
Master KibO worried to think what to do, sighed vacantly, looked at the
sky in sorrow and pondered looking down at the earth. He sighed for a short
time. He smiled then and said, "I have been requested so politely by you
A n E n g l i h t r a n l t i o n o f " T h e I n t i o n o f t h e R e f u g e f o r t h e D e a f a n d t h e B l in d"
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three times, so I can not refuse. I will mention my opinion by racking my brains. I can not speak fluently, nor have I wisdom of Cheng-hsdan. I can not compose good sentences as Chen-lin who could let an emperor forget head-ache by his beautiful sentences. I can not imitate the man who wrote such a good passages as to lead an enemy general to die. I can not say such matter. But I can not be silent nor can I forbear because I have distress in my mind. I will relate things old and new and I will tell my opinion in relation to them. I will leave other matters to others.
Let me consider matters. I know that mankind commenced after the creation of the world. Human being has a body by the effect of negative and positive elements in the heaven and the earth. Clever men are very few like the flower of Udon among human beings and fools are very numerous. Few people respect goodness, while many indulge in wickedness. Star Burvasadha likes wind, while star Rohini is fond of rain. In this way man's behaviours are divers. Just as the visages of men are different, people think of different things. A gem and a stone are similar, but they are different. So there are nine grades of men. A frenzy man and a clever man are very differ-ent. If people do what they like, they can carry it out smoothly, but it they do what they dislike, the matter is discordant as water and oil. A bad smell remains in a seller's of dried fish even after it was taken off. It is a matter of course that a hemp grows straight. The lice on the head are black like the hair, and the teeth of people of Chin become yellow because they eat jujubes. Human mind is influenced by the circumstance. A man will be blamed all the life long that he is excrements in a bag of brockade although the outside may be beautiful as a tiger fur, or that he is a wild beast if he is not learned. He will be told ill that he can not see heaven because his head is covered with a tray. Is it not a shame? Is it not a pity?
I think that a gem of Ch'u will not be radiant if it is not polished. The brocade of the river of Shu will not have beautiful colours if it is not washed in the river. Tai-yuan who was formerly a robber was taught until he was promoted to the position of a general. Chou-chu was a scoundrel but later he changed his mind and got the fame of loyalty and filial piety. Just as a gem can illuminate a carriage if it is polished, so a man can be an able man if he is trained and studies hard. If a man is harmonious in accordance with teaching, he can be promoted to the position of a minister even he is a son of an ordinary man. Even if a man is a descendant of an emperor, he will be
-82-an ordinary m-82-an if he does not obey a remonstr-82-ance of his vassal. It is said since old days that if a man observes the teaching of a sage, his conduct will be right. It is said also that one becomes fine if one accepts a remonstrance of others. From an emperor down to ordinary children there was none who was awakened without learning or anyone who was well versed if he was contrary to the teaching. Hsia and Yin declined and were ruined, while Chou and Han arose because the latters were cautious in view of the downfall of the formers. So you must be careful and cautious. 0 prince Shitsuga, listen to me, be careful to learn my teaching. Think over your erroneous way. You think light of your parents by your nature. You do not greet your parents when you go out and return home. You have no feeling of pity to other people. You wander in the mountains and fields for hunting, and row a boat in the sea for fishing. You play all the day more than Chou-hsil. Ssu-tsung cannot rival you in being absorbed in gambling all the night. You never speak of instructive matters, but you forget sleeping and eating for playing. Your conduct is not pure, but you are very covetous. You eat animals like a lion or a tiger, and eat fish so much as a whale can not rival. You have no love of sons and brothers. You are fond of wine. When you are drunken, you behave shamelessly just like a thirsty monkey. You covet food just like a hungry leech. You make noise like a cicada. You drink wine at any time day and night in spite of the discipline of no drinking. You have no regard as to the discipline that one should not take food after noon. You are amorous even of a humble woman with dishevelled hair. If you look at a nice-looking lady, so much the more. Your heart is burnt by passion like Shu-po-chieh. You are in rut like a horse in spring and a dog in summer. Buddhism teaches to think of an old n-ionkey or a venomous snake when one looks at a woman. But you do not do so. You play and make noise in a harlot house like a monkey frolicking on a branch of a tree. You yawn and stretch yourself when you are in school. You are idle just like a hare sleeping under a tree. You never put a rope on your neck for studying like a man in ancient time, nor you do prick your thigh with a drill. You think of nothing but drinking wine and eating fish. You never study hard by the help of the light of fireflys. You always walk about with a stick attaching on the tip 100 sen of money for pourboire. When you visit a temple and worship. Buddha statues, you never make confession but think of wickedness. You do not know that once you call the name of the Buddha and finally you come to be
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enlightened, or you get to a saint position in the long run by dedicating a light for one sen. When you receive the instruction of a teacher, you do not blame your wrong, but bear a grudge against what you are taught. You never think that a polite teaching on the part of a teacher is more kind than to a son-in-law and that it is more important than to the son of brothers. You speak ill of others, but do not think of the proverb of Tsui-tzu-yu. You always speak too much, but you never think of the lesson to be modest in speaking. You know that wicked speech that blames goodness ruins even relatives, still you do not know speech has connection with fame and disgrace. There are too many matters of this sort to be enumerated even by Yu and Li. If you eat delicious things for 100 years, it is of no use just like an animal. If you wear good and warm dress for 4 seasons, that is not more valuable than a dog or a pig. The Li-chi says "When parents are ill, the young man who is their son does not comb his hair. He is then modest in bearing. He refrains from playing music because he is anxious. He never drinks wine so much as to change facial colour, nor does he laugh so much as to show the teeth. " Because he sincerely thinks over his parents, he is never inclined to adjust his own ap-pearance. It says also, "When there is an unhappy event in the neighbourhood, they don't sing the song of pounding with a pestle, and when they hold a service for a deceased in a hamlet, nobody sings a song in the street." They don't distinguish a familiar man and an unknown man in sympathy for the sorrow of other men. It should be done even for an unknown man, but he behaves like that even to a familiar man. He has no sympathy to call for a doctor and give a medicine when a relative is ill. So an intelligent man is afraid of him and perspires. Because he has no feeling to console a man of a sad event in the vicinity, an intelligent and prudent man is afraid of him and feels he should like to enter in the ground. Though he is not an animal, why has he no pity just as a tree or a stone? Though he is a man in appearance, why is he an animal in mind? Supposing prince Shitsuga should change his mind of wickedness to do filial piety, he will get fame more than 24 men of filial piety, such as, for example, Kao-chai who shed bloody tears for three years after the death of his father, Kuo-chu who dug out a vase containing gold by virtue of his filial piety, and Meng-tsung and Wang-hsiang who got bamboo sprouts or a carp in the coldest season of the year. If he renders service to his lord, he will get the fame of loyalty more than in the following examples. Chu-yun who broke a balustrade, Shih-ching who broke a window, Hung-yen
who put out his liver and exchanged it for the liver of his dead master, and Pi-kan who remonstrated and had his chest split. If he lectures on the four texts and five scriptures of the Confucianism, scholars such as Pao-hsien and Tzu-hsia will be surprised and will apologize. If he reads historical texts, Chii-yaan, Yang-hsiung, and Ss Li-ma-hsiang ju will salute him in silence. If he is fond of the calligraphy, he will write letters in the form of a, running cock or a lying tiger. So well-known calligraphers in China, such as Chung-yao, Chang-chih, Wang-hsi-chih, ®u-yang-hsun, and Ou-yang-t'ung will abandon the brush in shame. If he learns archery, good marksmen in ancient time such as I, Yang-yu-chi, Ching-ying, and Pu-tan-tz1 will cut the string of their bows in lamentation. If he goes to the battlefield, masters of tactics such as Chang-liang and Sun-tzu will bewail that their books of tactics are not useful. If he makes farming, millionaires such as Tao-chu and 1-tun will worry of the scanty store of grain. If he is engaged in the politics, he will have more fame than Yang-chen who did not receive bribes. If he judges a case, he will have more fame than Liu-hsia-hui. If he is noble and prudent, he will be like MV ng-tzu's mother and IHsiao-we". If he is righteous and does good act, he will be like Pai-i and Hsii-yu. If he directs his mind to medicine or arts, he will be more skillful than Pien-ch'iao and Hua-t'a in operating on the heart or the stomach. He will be more skilful than CZiang-shih who removed white mud that attached on the tip of nose wilh an axe without hurting the nose or Kung-shu-pan who made a wooden kite fly. If he is in that way, he will be very broad-minded like Huang-pei and Yii-sung. One who looks at him can not estimate his magnanimity.
He should select a good place and build a house, should make a bed of human way, a bedding of morals, a seat of compassion, should have a pillow of righteousness, sleep on bedding of respect, wear the clothes of faith. He should be cautious every day. He should spare even a short time in studying hard. He should work hard to learn and should not part with a book and paper and brush at any time.
If he behaves in this way, he will defeat others just as Chu-ydn defeated Nu-lu-ch'ung-tsung in scientific discussion. He will be also victorious in debating with 50 men just as Tai-ping. Spring of limitless eloquence will gush out like the sea. Flourishing composition will be prosperous like green trees. His literary work is so fine as a gem. He is above Sun ch'o and Ssu-ma-hsiang ju, the great masters of literary style. Ile will be superior to
Yang-A n E n g l i s h t r a n s l p t io n o f" T h e I n d i t io n o f t h e R e f u g e f o r t h e D e p f an d t h e B li n d"
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hsiung and Pan-ku who composed beautiful writing that sounded like gold and looked like so many beautiful flowers. He will not be beaten by the commentator of the "Li-sao" or the writer of the poem of Ying-wu (parrot). He will write passages with rhyme. Then a big carriage will come from a distance and stop in front of the gate. Plenty of silk cloth and gems will be displayed as present just as in a store. If it happens just as prince Wen of Wei visited a dutiful man Chia-kan-mu in his humble cottage and saluted him, he need not ask for being employed. If it happens just as king Wen of Chou visited T'ai-kung-wang in his grass hut, it is needless to look for success in life by putting hand on the hilt of a sword. It is not an accidental happiness to be promoted to the post of a minister. It is needless to advertise oneself in order to become a high class officer. It will be a simple matter to get a position of high officer. He will bear a decoration of minister by learning hard like Su-ch'in. As he renders service to his parents, so he is loyal to the lord and associates with his comrades with faith. He will bear a fine sword on the waist and will have a cup made of gem in hand. It is indeed fine. He will enter the royal palace. If he discusses political affairs in the royal court, his fame will permeate in the world. If he administers a good policy on the general public when he goes out of the court, nobody will blame him. His name will be written in a book and his glory will be transmitted to his des-cendants. He will receive a high title and his life will be stable. He will be presented a posthumous name. This is an immortal honor. Nothing can be added to this.
He will have many days of pleasure while he is alive, but he has nobody to enjoy together after death. Ox-dragging star (Ch'ien-niu-hsing) on the sky grieves of living alone. He meets once a year with a weaving girl star (Chih-nu-hsing). Mandarin ducks on the water are pleased to stay to-gether. So we have "Lamentation of the girls who are too late in marriage" in the "Poetry-scripture" and the "marriage of two daughters" in the cal-ligraphy-scripture. So anybody looks for a consort if he does not dislike a woman as Chan-chi, he does not like to lie alone if he is not a lonely hermit like Tzu-teng. A man looks for a beautiful woman like the lady of Wushan who becomes rain. He loves a fine woman whose black hair swings in the wind just as clouds that fly by blowing wind. When a carriage to receive a bride runs along the road making a noise and many horses follow it, people go out of the city-wall. Female followers go one after another and they cover the
sun-light with sleeves. Pedestrians and servants who carry palanquins are in perspiration. A purple canopy hangs over a palanquin in the returning parade. They walk slowly dragging embroidered clothes on the ground. After summating the rite of receiving and seeing off, the couple eat the same food in the same vessels and live a life of same bodies. They face each other in the bed room rolling up a bamboo blind adorned with gems. They come out of
a fine bed. They are so inseparably intimate like glue and lacquer. They live together until they grow old. And they will be buried together after death. If he lives such a conjugal life, he will have no sorrow and will have joy for a hundred years.
Sometimes he assembles all his relatives and also invites his friends to treat them to delicious food from the mountain and the sea. And he will drink good liquors. He will drink wine passing cups round and round. The guests will sing the song of "Let us return home" in the accompaniment
of many instruments of music. The host will retain the guests saying that the roads are wet with dew. They will forget to return home for many days. They will dance every night. It is indeed a consummation of worldly pleasure. Nothing is so pleasant.
Oh prince Shitsuga, give up your foolish attachment and learn my teaching. If you do so, you will be complete in the filial piety of serving your parents and loyalty in serving your lord. You will have full joy of associating with your friends and making your descendants prosperous. Such is the way of establishing yoursef in the world and leaving your name to the posterity. Confucius said: "You may be sometimes hungry even if you till the land but you can be employed as an officer and get salary if only you learn the way of a gentleman." It is a truth, which you should remember by heart.
Then prince Shitsuga said falling on his knees, "Yes, sir, I will accept your teaching with respect. From now on I will learn your instruction with the best of my power. Lord Tokaku got down from the seat and saluted once more and said, "It is a good speech. When formerly I heard that a sparrow became a clam, I doubted it, but now I found the mind of dove of Shitsuga changed into the mind of falcon. White rice of lord Ko-hsien became yellow wasps and Tso-tzu changed his body into a sheep. These stories can not be compared with the fact that our frenzied man became a fine man by virtue of your noble teaching. It is said "when one looks for the juice of fruits one gets wine, and that when one strikes a hare one gets a reindeer."
A n E n g l i h t r a n l a t i n o f " T h e I n d i a t i o n o f t h e R e f u g e f o r t h e D e a f a n d t h e B l in d"
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Does it mean such a thing? Even the teaching of the "Scripture of poetry" or the record of the Respect cannot be compared with the fine instruction of to-day. This is a lesson for Shitsuga, but it is also a lesson for me, which I will remember all the life.
Treatise on Kyob®-Inji (Nihilistic hermit)
There is a man called Kyob® Inji (Nihilistic hermit). Since some time ago he was near the seat. He feigned to be a fool. He hid that he had wisdom. He associated with the world by hiding his wisdom and virtue. He feigned to be frenzy. His hair dishevelled like a mugwort is more in disorder than that of the wife of Teng-t'u-tzd. Tattered underwear is worse than that of hermit Tung-wei. Looking big he is seated with cross legs. He smiled but began to talk slowly. Relaxing the countenance he said staring. "Ah, what I have learned is different from what you say. In the beginning I seemed to be confronting a dragon and a tiger with a costly dress of fur, but now I seem to see a small snake and to face a small rat. You have an incurable disease in yourself but why do you speak of swollen legs of another man without curing your disease? It is better not to treat than to cure by yourself.
Listening to this, master Kibo was surprised. He looked back and was ashamed. He then stepped forward and said. "Have you a different opinion? Probably you have something to say. I spoke hurriedly answering to the request of lord Tokaku. Will you please tell your good opinion?" The hermit told: "Though the sun is shining brightly, a blind man can not see the light. Though the rumbling thunder has violent sound, deaf people cannot believe it. Much less the secret record of Huang-ti can be heard by the ears of an ordinary man. How can I preach without reason the secret of the celestial Emperor (Huang-ti) of Taoism? Even if you swear by sipping blood of a sacrificed animal, you can seldom hear it. Even if you incise the promise on metal or bone for token of truth, I can not tell it. What is the reason? One who draws water with a bucket attached with a short rope will suspect that the water in the well is scanty, and one who measures the sea water with small fingers supposes that the bottom of the sea is near at hand. So the secret cannot be transmitted orally unless he is a considerable character. The box containing texts will be hidden under the ground unless he is a suitable person-age. The box will be opened later at a good opportunily and will be handed
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Master Kibo and others said with one voice. "Emperor Wu of Han requested Royal mother in the west (Hsi-wang-mu) to get longevity by means of hermit's art. It was by learning from Fei-chang-fang that L-chiin acquired hermit's art. We fortunately met with the venerable master here. We need not visit him all the way of 1,000 li just as Ping-yiian did to Sun-sung. And if we could keep life for 10, 000 years like Peng-tsu, we are very fortunate indeed." The three men proceeded, saluted the hermit and said "Once more we should like to entreat you. Please do instruct us. "The hermit said, "If you build a platform and take an oath, I will teach something."
So they listened to what the hermit told. They stood on the platform and made an oath. They were near the hole of sacrifice and swore. After having promised they requested the teaching. The hermit said "Very well, you please listen to me. I will give you immortal art of hermit, and explain the secret method of longevity. You will have a long life of a tortoise or a crane with your short life of an insect. You will be able to run fast like a winged dragon with your slow legs of a lame donkey. You can live long with the sun, the moon and the stars. You will face 8 hermits. You will play all day long in the palace of the three divine mountains in P'o-hai, And you will stroll all the night passing through the golden gateway of the palace in Wu-yo (five mountains) to the east of P'o-hai.
Kibo and others answered: "Please do let us hear. " The hermit "The heaven and the earth created all things without distinction. They have no hatred and affection in creating just as people make cast metal in a blast furnace. They did not give long life only to Chih-sung-tz L and Wang-tz dI-chiao, nor did they give a short life only to Hsiang-t'o and Yen-hui. Whe-ther one can keep one's true nature or not make the difference of long and short life. The methods of taking care of health and the means of long life are too many to mention minutely. I shall relate only the outine and will teach something.
In former days Shih-huang-ti of Chin and Wu-ti of Plan aspired to obtain the supra-mundane art of hermit in their minds, but their outward lives were the same as the world in general. Because musical instruments made noise, their audition became dull. Their eyes were dazzled because luxurious dresses of brocade and embrodery were so gorgeous. They could not part with beauties with reld eyelid and vermillion lips even a short while. They never
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took meal without fresh fish or animal meat. They did the sights of dead bodies and shed blood. There are too many thing of this sort to mention minutely. They shed drops and let excreta leak. Their mind and deed were discordant. Their actions were useless. It is just as to try to fit a circular
cover on a quadrangular vessel, or to make fire by working upon ice. How foolish it is! But people in the world think "Even noble men such as sovereigns could not get what they wanted, how can an ordinary man get it?" So they concluded that the art of the hermit is a fiction and a fantastic way. But it is an error to think so. Luan-t'ai, a vassal of Wu-ti of Han, and the two emperors (Shih-huang-ti and Wu-ti) are refuses of the way of hermit. They are worthless like rubble. Therefore a man should be selected in handing down the way of hermit. It does not depend on the high and low stations in life. You should learn very hard so that you will no be blamed by posterity. Those who learn very well are different from those I have told.
You must not hurt even a small worm in the small scope of your activity. You take care not to spill semen and saliva out of the body. The body is away from bad smelled dust and the mind has no avarice. The eyes do not see too far. The ears do not hear for too long time. The mouth does not speak coarse speech. The tongue does not taste delicious food. You do filial piety to your parents and you are faithful to others. You have pity and mercy. You abandon big treasures just as if they were rubbish. You abandon the position of sovereign just as you take off your shoes. You regard a beautiful woman as a demon or a phantom. You regard honorable title and salary as a rotten rat. You are tranquil in mind and get rid of the mundane suffering. If you learn after doing in this manner, it is very easy to get to the way of hermit. What an ordinary man is most fond of is what the hermit dislikes most. If you get rid of it, you can become a hermit with ease. The five cereals are a poison that corrupts the internal organs. The five pungent vegetables are a poison that harms the eye. Wine is a sword that cuts the intestines. Eating pork and fish is a halberd that shortens the life. A beautiful women is an axe that cuts the life. Singing and dancing are a hatchet that captures the life. Il you laugh heartily and you are glad, if you are angry and grieve, you are damaged very much. There are such evils in the body. If you cannot cut off such evils, you cannot live long. It is difficult to be away from such state if you remain in the secular life. Supposing you cut off such life, you can get the way of hermit very easily.
-74-You had better use the following things in view of what was mentioned above. If you take hermit medicines such as qei-shu (white lady's finger), huang-ching (yellow-essence), sung-chih (pine-oil) and ku-shih (cereal-fruit) they will remove the diseases inside the body. An arrow of mug-wort, halberd of a reed, a divine tally, chou- chin (charm-forbidden) are good to defend the danger from outside. You adjust your respiratilon in accordance with time and adapt it responding to seasons, You trap the nostrils that correspond to the gateway of the heaven and swallow saliva that is delicious spring to moisten the instestines. You dig out gems out of the ground and make a hermit medicine of it. You eat iing-chih (a kind of mushroom) and jou-chih (meat-mushroom) in the morning. You recover from fatigue at night by taking fu-ling and hu-p'o (amber). They are made from pine. You hide yourselt in the daytime, and you look very well at night. You can see through the underground and can walk on water. You can command demons and ride on a flying dragon or a good horse. It is not impossible to do such a strange art such as swallowing a sword and fire, causing to blow and making a cloud. Any wish can be fulfilled. Silver and gold are the essence of the heaven and the earth. A divine medicine and electuary are precious drugs for ascending the heaven. There are means to eat them. There are also secret methods for compounding them. If one man succeeds in it, his family will ascend the heaven. If a man takes a dose of medicine, he will ascend the heaven in the daytime. There are arts how to swallow divine tally, how to eat living atmosphere, how to go rapidly a long distance, to change the body of an ordinary man into a hermit. There are innumera-ble strange things.
If you adapt yourself to that way, you can change your appearance and hair and elongate your life on earth. You take off the list where the term of your death is written, thereby you can elongate the life in this world. You can fly 4000 li high in the sky. Your fin in the eight limits and nine directions (8 directions and the center) in the heaven with stimulated spirit. You play in the sun where the prince of the sun presides and you will play in the palace of the celestial emperor. You can see Weaving star who is weaving and you can look for Kan-e in the moon. You will visit Hsien-ti, one of the five Empe rors in ancient China to have friendship with him. You will look for Wang-chiao who uses divine art and make him your servant. You will see a huge bird called Peng lying on a windy bed, and you will visit the trace of the dog
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of Huai who ascended the heaven by swallowing a hermit drug. You call on Heavenly horse star and go to the residence of Dragging ox star. You lie down as you like and go up and down. You are serene and have no desire. You are quiet and have nothing to worry. You exist for a long time with the heaven and the earth. You enjoy with the sun and the moon for a long time. Hou splendid it is! How vast your residence is! The king in the east and the queen in the west are not strange at all. Such is the secret art that I have learned.
Let us now consider the things in the world. People are bound by avarice and are afflicted. They are bound by passion that burns the mind, They always worry about clothing and food. They want to have transient riches. They collect fortunes that are like foams on the water. They look for an excessive happiness and feed themselves who are so transient. If they have a slight pleasure, they are joyous as if they ascended the heaven. If they have a slight anxiety, they think they are in extreme suffering. A music of sorrow is heard before music of pleasure comes to an end. They may be ministers to-day and will be vassals to morrow. They are like a cat who aims at a rat in the beginning, but they are finally like a sparow pursued by a falcon. They rely on such a vain thing as dew on a grass and forget that the moring sun will soon shine. They rely on the leaves of the branches and yet forget that wind and frost will come soon. How painful it is! They are not different from a dog or a pig in that they are so foolish. They are not worth speaking. Which is more excellent and which is inferior, my teacher's teaching or what you speak? Which is better, what you take for pleasure or what we are fond of?
Then master Kibb, prince Shitsuga and lord Tokaku seated side by side said: "We are fortunately present in this good meeting. We have heard a good speech by chance. We have understood very well. There is difference between nasty smell in a store of dried fish and fragrance of a quadrangular pot, between a handsome man and an ugly man, between gold and stone. Fragrance and bad smell can not be compared. Henceforth we shall train our mind with utmost effort and we will apprecicate what you have. told us. Note: "the deaf and the blind" probably refers to those who are not initiated
into the doctrine of Buddhism.
