A Comparative Study of the J Ching and Buddhism LIANG ‘Tao-wei Otani University 1. Historical background of the Book of Changes 2. The definition of the character I J The character J comprises three meanings:!? (1) Simple and easy, as the way of Heaven and Earth is easy to perceive. (2) Change- able, as the universe and human affairs are momentarily in change. (3) Unchangeable, as in the unchangeable law of the circulation of the heavenly bodies. These meanings enable us to undertake the comparative study of the J Ching and Buddhism. 3. The epistemological aspect of the / Ching The basic symbol of / is the horizontal line (-—-). This symbol is simple and easy, and it is one in number; it is also known as T'ai-chi -K#G@ or the supreme ultimate. In Buddhist terms it is called the “suchness.” Yet, it is not absolutely oneness, because we can find that it has two ends, which are called yin and yang, or nega- tive and positive. ‘Then we may observe that cach yin and yang is also comprised of a yin and yang. ‘Thus, one becomes two, two be- come four, four become eight, ad infinitum. Sung philosopher Ch'eng Hao ##ifi said: ‘Unrol! it, and it fills the universe: roll it up, and 1) Chen IHsuan's J Wei Chien Tso Tu Sy¥ WWit retires and lies hidden in mysteriousness.” This is in the epi- stemological sense. We can find similar expression in Zen Buddhism: “To break it, depends on my choice, to fix them together, also de- pends on my choice.» 4. The sixty-four hexagrams The traditional usage of the sixty-four hexagrams in the J Ching are different cases of human affairs. Each of them stands for one special case, which might be either good or bad. However, any of the sixty-four hexagrams is neither absolutely good nor absolutely bad, because in any bad case there is the possibility of changing into good, if one becomes aware of one’s own mistakes and feels regret. Also there is the possibilily of good changing into bad; for example, if one becames conceited and proud and is not aware of one’s own defects. This explanation is in the physical sense. While in the metaphysical sense, or epistemological sense, the sixty-four hexagrams are completely free from good and bad, and they are only stand for wisdom of differentiation” As Shao Yung ZBif (1011-1977) said: “Metaphysical study is based on mental laws. In Buddhism we can find a chart of mental laws, it is known as “The hundred divisions of all mental qualities and their agents, or as “the five groups of the 100 modes,”® 5. The ethical aspect of the J Ching The J Ching is a book which really has many uses. Confucius considered it a subtle book, as he said: “The kind man discovers it and calls it kind. The wise man discovers it and calls it wise 2) The foreword in the Doctrine of the Mcan. 3) Tsung Jung Lu, article 77. 4) Ibid, 5) Shao Yung's Cosmological Chronology U, The Metaphysical numeralogy of symbols. 6) FALE of the aE HR school. (112) The people use it day by day and are not aware of it.” As it is so subtle, therefore, from ancient times down to our own age, nobody had the courage of giving it an accurate and sensible systematic de- finition. Thus, this noble book in the modern world only underwent people’s scorn without comprehension. But, the original motive of the holy sages, who publicized the / Ching as an oracular book, was based on the persuasive meaning of its cthical aspect. As Confucius said; “The inferior man is not ashamed of unkindness and does not shrink from injustice. {f no advantage beckons he makes no effort. If he is not intimidated he dovs not improve himself, but if he is made to behave correctly in small matters he is careful in large ones. This is fortunate for the inferior man.” In Buddhism, such a persuasive method is more popular; it is called upaya in Sanskrit. In the / Ching, as in Buddhism, there is not only indirect persuasive teaching, but also direct teaching, such as the wordless teaching and the true teaching for sages. The wordless teaching in the J Ching is for those wise people who can behave themselves as correctly in society, as in their own minds. They have a natural law, which they can adapt in different conditions. This natural law was depicted by the J Ching in the sixty-four hexagrams, though not in words. The wordless teaching in Buddhism is Zen; in meditation one can realize the nature of all virtues. The true teaching in the J Ching deals with the nine virtues of the holy sages. We can find all these equivalent virtues in Buddhism; they are called the ten ‘Paramitas,’ or the ultimate virtues; (1) ‘Bestowing’ equals the hexagram ‘Well.’ (2) ‘Discipline’ equals the hexagram ‘Treading.’ (3) ‘Bear Insults” equals the hexagram ‘Modesty.’ (4) ‘Fortitude’ equals the hexagram ‘Duration.’ (5) ‘Samadhi’ or ‘Meditation’ equals the hexagram ‘Op- 7) Hsi Tz'u Chuan Yi fh part Il, chap. V, 7 8) Ibid. £113)pression.’ (6) ‘Wisdom’ equals the hexagram ‘Return.’ (7) ‘Upaya’ or the ‘Persuasive method’ equals the hexagram ‘Gentleness.’ (8) ‘The Good Vow’ equals the hexagram ‘Increase.’ (9) ‘The Strength’ equals the hexagram ‘Decrease,’ (10) ‘Wisdom’ is the same thing as number six In the teaching of the / Ching there is only one goal, that is to reveal the holy sages’ virtues to all mankind, yet, three kinds of people can receive different teachings from one book. The same can be said of Buddhist teachings, there is only one purpose, which is to reveal the Buddha's wisdom to all being: according to people’s different capacities they can achieve different results.