realm. Among the Confucianists is it called T'ai-chi, the
　　 one  pervading  substance;  in Taoism, the mother  of all
　　 things  under heaven  In truth, all these names refer  to
　　 this.  So someone  in the past said of this: 'Before  the
　　 birth of past Buddhas existed one circle;  even Sakyamuni
　　 could not meet with it, how could Kasyapa transmit it?' "
20. S. Radhakrishnan and C. Moore eds, A Sourcebook in Indian
　　 Philosophy (Princeton, N.J.: Princeton University  Press,
　　 1957). p.21. "What was that One who in the unborn's image
　　 hath  stablished   and  fixed  firm  these  world's   six
　　 religions [regions?]! They call him Indra, Mitra, Varuna,
　　 Angi, ]and he is heavently nobly-winged Garutman."
21. Immanuel  Kant, Critique  of Pure  Reason, trans., Norman
　　 Kemp Smith (New York: St Martin's  Press, 1929, 1968), p.
　　 269: TSD, 45: 672c.
22. Kant,Critique of Pure Reoson. p.296.
23. TSD, 30: 1b; 45: 91b; 48: 1007a, b, "... This is the mind
　　 which  is empty  and silent  [k'ung-chi(m)], and  is your
　　 original  face.  This is also the dharma seal transmitted
　　 from Buddha  to Buddha, from patriarch  to patriarch, and
　　 all  those  learned  under  heaven."  "...However, in the
　　 voidness  of all dharmas  is the  empty  (sic! )awareness
　　 (hsu-chin(n)]. [The Korean edition includes the character
　　 Line  missing,  see  text  hsu,  emptiness[;   51:  458c,
　　 "...True  void  [chen-k'ung(k) ]  is  the  substance  and
　　 marvelous existence  [miao-yu(l)] is  the  function."  It
　　 must  be noticed that the central  metaphysical  ideas of
　　 the truth of irwonsang have been expressed in these terms.
24. Legge,Confucius.p.384 [The Mean.Ch.l,sect.4].
25. Wang Yang-ming, Instructions for Practical Living, trans,
　　 Wing-tsit  Chan, (New  York: Columbia  University  Press,
　　 1963), p.243.
26. Chan,Source Book, p.661.
27. Wing-tsit  Chan, "How Buddhistic  is Wang Yang-ming?" PEW
　　 XII, 3: 214.
28. See Fu, "Morality or Beyond," pp.391-392, for the point in
　　 question.
29. TSD,48:342b.

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30. TSD,8:750c.
31. The Bible, Matthew: 6,3.
32. Chan,Reflections, p.6.
33. Legge, Confucius, p.413.
34. James  Legge, trans., The Works  Of Mencius, The  Chinese
　　 Classics. Vol. 2 (Oxford: Clarendon Press, 1895), p. 303.
35. Chan,Reflections, p.62.
36. TSD,8:749c.
37. Chan,Source Book, p.646.
38. Ibid,p.l9.
39. Mary 'Lelia  Marka, trans, The Hsiao  Ching(bn) (NewYork:
　　 St.John's Univer- sity Press, 1961), p. 3.
40. Ibid.p.l9.
41. Chan,Source Book, p. 497.
42. Sosan, Son'ga kuigam, p.  79; In Shin-chi-kwan-ching(bo),
　　 the four graces include  the graces  of parents, sentient
　　 beings,  the  king, and  the  triple  treasures  (Buddha,
　　 sangha, and dharma](Oda tokuno, (bp) Bukkyo daijiten(bq)).
43. Legge, Confucius, p. 357.
44. Luiz  O.  Gomez, "Emptiness  and  Moral  Perfection," PEW
　　 XXIII, 3:370.
45. Christian Jochim, "Ethical Analysis of an Ancient Debate:
　　 Moists versus Confucians, " Journal of Religious Erhirs 8,
　　 no.l (1980): 137.
46. TSD, 30: 36a: Kenneth K. Inada. trans., Nagarjuna (Tokyo:
　　 Hokuseido Press, 1970), p.158.
47. Fu."Morality and Beyond,"p.391.
48. Patrick  H.  Nowell-Smith, "Religion  and Morality," Paul
　　 Edward, ed., The Encyclopedia  of Philosophy  (New  York:
　　 Macmillan Co., 1967), 8: 150

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