[4] Similarities And Differences Between Buddhist And Confucian Teachings 佛教与儒教之同异

Fourth [Essay For] Arising [Of] Faith [In] Pure Land

[4] Similarities [And] Differences [Between] Buddhist [And] Confucian Teachings


[There are] those Confucians, perhaps with [claims that some] disciples of Śākya[muni Buddha are] without precepts’ [prohibitory] practices, thus slighting his teachings, and because [of this], with not [them] believing [in] Pure Land. [This] is not reasonable.


How can [there be] with Taoist priests not worthy then slighting Lǎozi, [with] scholarly persons not worthy then slighting Kǒngzǐ [i.e. Confucius]? [As] those wise [will] still not with [other] persons’ [other inadequacies] reject [their] words, moreover, [how] can [they] with their disciples then slight their teachings?


[The] teachings of Śākya[muni Buddha], has worldly Dharma, [and] has world-transcending Dharma. His worldly Dharma with our Confucian [teachings] that [are the] same, cannot [be] detailedly counted [here], for the time being raising [some] great [similarities to] speak of [them only]. [The] reason why Śākya[muni Buddha] diligently taught [the] world’s people, [is] without that not [for] prohibiting [of] evil [and] exhorting [of] good, and [of] our Confucian [teachings], how can [they] not [be for] prohibiting [of] evil [and] exhorting [of] good [too]?


Further, with [the following], presently speaking [of] them, [the] Buddha [has teachings] with killing lives, stealing [and] sexual misconduct as [the] body’s three [evil] karmas [恶业], and Kǒngzǐ said, ‘conquer [the] cruel [by] eliminating killing’ [i.e. with reforming of the brutal, end capital punishment]. [As a] poet [also] said, ‘King Wén’s virtue reached birds, beasts [and] insects’, how can these not [be] prohibiting [of] killing? [On prohibiting of] stealing, [as this is] certain, [it is] not in that said [here].


Kǒngzǐ said, ‘I [have] yet [to] see those fond [of] virtue like [those] fond [of] sex.’ [As] poets mock [those] not fond [of] virtue yet pleased [with] beauty [and] sex [too], how can these not [be] prohibiting [of] sexual misconduct?

佛以妄言、绮语、两舌、恶口为口四业,孔子谓: 「人而无信,不知其可」,岂不戒妄言也?

[The] Buddha [was] with [teachings on] false speech, flowery speech, double-tongued [speech and] harsh speech as [the] mouth’s four [evil] karmas. [As] Kǒngzǐ said, ‘[Being a] human yet without trustworthiness, not known [is how] this [is] possible’, how [is this] not prohibiting [of] false speech?


Saying, ‘[With] pleasing speech [and] pretentious countenance, few [are] benevolent’, how [is this] not prohibiting [of] flowery speech too?


[As the] Shū[jīng]《书经》says, ‘You [should be] without face [to face] complying, [yet] behind having [critical] speech’, how [is this] not prohibiting [of] double-tongued [speech] too?


[On] harsh speech that [is] called [the] voice of hatred [and] anger, [that has] still yet [to] reach [that] of obscene language, [As] Xúnzi said, ‘Of speech [that] injures people, [their harms are] deeper than spears [and] halberds’, [this] is not yet once not prohibiting [the] mouth of hatred [and] anger too.


[The] Buddha [was] also with [teachings on] greed, hatred [and] ignorance as [the] mind’s three [evil] karmas. [As] Kǒngzǐ said, ‘[When] seeing gains, contemplate righteousness’, [this] is then prohibiting [of] greed. Saying, ‘Bóyí [and] Shūqí [did] not remember old evils’ [i.e. not have grievances or bear grudges], [this] is then prohibiting [of] hatred. Saying, ‘[Those] confused yet not learning, people [like] these [are] as [the] lowliest’, [this] is then prohibiting [of] ignorance. Due [to] this speaking of [them], Confucian [teachings and] Śākya[muni Buddha’s teachings are] not yet once not [the] same too.


That not [the] same, [is that the] Confucian teachings only stop at worldly Dharma, [while] Śākya[muni Buddha’s teachings] also have world-transcending Dharma. Confucian teachings stop at worldly Dharma, thus only speaking [of] one lifetime, then [with] ‘return to heaven’ [if there is much good karma]. Śākya[muni Buddha’s teachings] also have world-transcending Dharma, thus [with] knowing [of past] accumulated lives, and seeing [of] sentient beings’ beginnings [and] endings of karmic conditions. These [are] those not [the] same only.


Desiring [to] know of Śākya[muni Buddha’s teachings’ excellence, [there] must [be] study [of the] Śūraṅgama [Sūtra], Laṅkāvatāra [Sūtra], Complete Awakening [Sūtra, the] Sūtra [Of] That Asked [By The] Bodhisattva Without Hindrances’ Obstacles [i.e. Sarvanivāraṇaviṣkambhin], and knowing [of the] principles of [the] Vajra [Sūtra].


Yet able [to know] thus, yet persistently concealing [one’s] mistaking [of] them, [as this] then [is] Kǒngzǐ’s so-called, ‘Those not knowing yet [with] making of [assumptions]’, [how] can [this] not [be] prohibited? [If] truly [knowing] thus, then [are] Śākya[muni Buddha’s teachings] as [those] believable. [On] his speaking [of] Pure Land, how can [it] not [be] believed? [Of] so-called world-transcending Dharma, [as the] Pure Land [teachings are] those especially essential, [he] could not [be with them] not exhorted.

Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
First Scroll: Nine Essays [On] Arising [Of] Faith [In] Pure Land

Namo Amituofo : Translation by Shen Shi’an

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[3] That The Buddha Said Cannot Be Presently Not Seen Then Not Believed

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[5] Mistakes Of Impractically Speaking Of The Profoundly Wonderful While Denying There Is Pure Land

Nine Essays:

Lóngshū’s Pure Land Text:
[1] First Scroll: Nine Essays On Arising Of Faith In Pure Land, etc.

Please be mindful of your speech, Amituofo!

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