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The Mouzi is a narrative text that presents the story of a Chinese Buddhist scholar named Mou Rong 牟融, and reports a dialoge between him and an unnamed critic. The overall aim of the work seems clear, for the text begins with a statement of Master Mou's intent and ends in the conversion of Mouzi's critical interlocutors and their adoption of lay vows. The work has often been describes as a Buddhist apologetic, but one does not find any developed argument in it for the truth of Buddhist doctrines. Rather, the Mouzi assumes the truth of the Buddha's path and is designed to enculturate that path as a valid option for cultured Chinese readers, having been educated according to the Confucian path.
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Exemplarious translation:
２．問曰：「何以正言佛？佛為何謂乎？」牟子曰：「佛者，謚號也，猶名三皇《神》，五帝《聖》也。佛乃道德之元祖，神明之宗緒。佛之言覺也。怳惚變化，分身散體，或存或亡，能小能大，能圓能方，能老能少，能隱能彰，蹈火不燒，履刃不傷，在污不染，在禍無殃，欲行則飛，坐則揚光，故號為佛也。」
Buddha as a linkage to the Way
A critic asked, "Why do you speak so reverently of the Buddha? What does 'Buddha' mean?"
Mouzi said, "The word 'Buddha' is a posthumous title, like calling the three sovereigns 'divine' or the Five Emperors 'sage'. Buddha is the original ancestor of the power of the Way, our ancestral link to spiritual understanding. The word 'Buddha' means awakened. Shadowy and indistinct, by transformations in different bodies and varied forms, he appears in diverse realms. Sometimes he is present, sometimes absent. He can be small or large, heavenly or earthly, old or young, hidden or manifest. He can walk on fire without being burned, tread on swords without being hurt, be mired in the mud without being defiled, encounter misfortune without injury. When he wants to travel, he flies through the air. When he sits, he emits light. This is what the title 'Buddha' means."
４．問曰：「孔子以五經為道教，可拱而誦履而行；今子說道，虛無怳惚，不見其意，不指其事。何與聖人言異乎？」 牟子曰：「不可以所習為重，所希為輕。惑於外類，失於中情。立事不失道德，猶調弦不失宮商。天道法四時，人道法無常。老子曰：『有物混成，先天地生，可以為天下母。吾不知其名，強字之曰道。』道之為物，居家可以事親，宰國可以治民，獨立可以治身，履而行之，充乎天地，廢而不用，消而不離。子不解之，何異之有乎？」
Tensions between Mouzi's way and the Chinese Classics
A critic asked, "Since Confucius considered the Five Classics to be the teaching of the Way, can you respect and recite them and in all your actions follow them? It seems that the Way of which you speak is empty, confused, inconceivable, and ephemeral. How can you speak so differently from that sage?"
Mouzi said, "One shouldn't think that only the accustomed is important or that the unfamiliar is unimportant. You are misled by external appearances and forget the heart of the matter. To be engaged in affairs and yet not lose the power of the Way is like playing a stringed instrument in harmony with other instruments and yet not losing the first two notes. Whe Way of Heaven regulates the four seasons. The Way of people regulates the five constant virtues. Laozi says, 'There is a thing confusedly formed, born before Heaven and Earth. It is capable of being the mother of the world. I do not know its name, so I style it the Way.' The Way in its concreteness is the source whereby in ruling the country one governs the people well, whereby in 'standing alone' one governs the body well. If one follows and practices it, it will fill up Heaven and Earth. But it is never far, even if it diminishes because one rejects or fails to employ it. Why do you not understand? What is so different?"
１０．問曰：「夫福莫逾於繼嗣，不孝莫過於無後。沙門棄妻子，損財貨，或終身不娶，何其違福孝之行也？自苦而無奇，自拯而無異矣。」 牟子曰：「夫長左者必短右，大前者必狹後。妻子財貨，世之餘也。清躬無為，道之妙也。老子曰：『名與身孰親？身與貨孰多？觀三代之遺風。』覽乎儒墨之道術，誦詩書，修禮樂，崇仁義，視清潔。此中士所施行，恬淡者所不恤。沙門修道德以易游世之樂，反淑賢以貿妻子之歡，是不為奇，孰與為奇。是不為異，孰與為異哉？」
Buddhist celibacy and filial piety
A critic asked, "The highest happiness is an unbroken line of posterity. The most unfilial conduct is to lack posterity. But the monks reject women and children, renounce wealth and goods, and often for their whole lives do not marry. Why do they go against the filial conduct that bestows happiness? There is nothing wonderful in their experiencing hardship, and nothing remarkable in their holding themselves aloof!."
Mouzi said, "What is long on the left must be short on the right. What is large in the front must be short behind... Wives, children, property and possessions are the nonessential things of this world. Purification and nonaction are the mysteries of the Way. Laozi said, 'Your name or your person, which is dearer? Your person or your goods, which is worth more?'... When we inspect the customs handed down..., we observe in the way and method of the Confucians and Mohists, that they recite the Book of Poetry and the Book of Documents, practice propriety and moderations, revere benevolence and righteousness, and look toward purification... But this is the mode of conduct of the average student. He who practices limpidity has nothing to regret... Monks cultivate the virtue of the Way, employing it to replace pleasures of this fleeting world. They revert to purity and eminence, thereby replacing the joys of women and children. If this is not wonderful, then what is? If this is not remarkable, then what is?"
１７．問曰：「孔子稱：『奢則不遜，儉則固。與其不遜也，寧固。』今佛家以空財布施為名，盡貨與人為貴，豈有福哉？」 牟子曰：「彼一時也，此一時也。仲尼之言，疾奢而無禮。非禁布施也。饒財多貨，貴其能與；貧困屢空，貴其履道。陰施出於不意，陽報皎如白日。況傾家財，發善意，其功德巍巍如嵩泰，悠悠如江海矣。懷善者應之以祚，挾惡者報之以殃，未有種稻而得麥，施禍而獲福者也。」
Buddhist extravagance
A critic asked, "Confucius said that extravagance means ostentation, frugality means shabbiness. I would rather be shabby than ostentatious... Yet the Buddhists gain notoriety from emptying all their possessions in giving. They exhaust their goods in giving to others in order to gain fame. How can this bring them happiness?"
Mouzi said, "That was one time, this is another. The words of Confucius raged against the extravagance and absence of propriety... He did not prohibit giving! With abundant possessions and many goods, one should treasure the ability to give. In hardship and dire poverty, one should treasure the following of the Way... Such hidden givings arises without premeditation, yet the manifest result shine bright like clear, glistening sunshine. Even greater are the merits of those who pour out their household possessions to realize their good intentions! They are as exalted as Mounts Song and Tai, as far-reaching as the great rivers and the seas! Those who cherish goodness are rewarded with happiness. Whose who embrace evel are recompensed by sufferings. No one plants rice and harvests wheat. No one inflicts sorrow and finds happiness."
Translated by John P. Keenan.
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