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THE ESSENTIALS OF
THE EIGHT TRADITIONS
THE CANDLE OF T
HE LATTER DHARMA
BDK English Tripitaka 107-1, III
The Essentials of the Eight
Traditions
by
Gyonen
Translated from the Japanese
by
Leo M. Pruden
The Candle of the Latter Dharma
by
Saicho
Translated from the Japanese
by
Robert Rhodes
Numata Center for
Buddhist Translation and Research
1994
© 1994 by Bunkyo Dando Kyoka and Numata Center
for Buddhist Translation and Research
All rights reserved. No part of this book may be reproduced, stored
in a retrieval system, or transcribed in any form or by any means一
electronic, mechanical, photocopying, recording, or otherwise一
without the prior written permission of the publisher.
First Printing, 1994
ISBN: 0-9625618-7-8
Library of Congress Catalog Card Number: 94-066379
Published by
Numata Center for Buddhist Translation and Research 2620 Warring Street
Berkeley California 94704
Printed in the United States of America
A Message on the Publication of
the English Tripitaka
The Buddhist canon is said to contain eighty-fbur thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.
Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings.
Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.
It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.
It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.
|
Numata Yehan Founder of the English Tripitaka Project |
|
August 7,1991 |
Editorial Foreword
In January 1982, Mr. NUMATA Yehan, the founder of the Bukkyo Dendo IfySkai (Society for the Promotion of Buddhism), decided to begin the monumental task of the complete translation of the Taisho edition of the Chinese Buddhist canon into the English language. Under his leadership, a special preparatory committee was organized in April, 1982, and by July of the same year the Translation Committee of the English Tripitaka (Scriptures) was officially convened.
The initial Committee consisted of the following thirteen members: HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; KAMATA Shigeo; KANAOKA Shuyu; MAYEDA Sengaku; Nara Yasuaki; SAYEKI Shinko; (late) SHIOIRI Rydtatsu; TAMARU Noriyoshi; (late) TAMURA Kwansei; URYOzu RyUshin; and Yuyama Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi; Watanabe Shogo; Rolf Giebel of New Zealand; and Rudy Smet of Belgium.
Holding planning meetings on a monthly basis, the Committee has selected one hundred thirty-nine scriptures and texts for the First Series of translations, an estimated one hundred printed volumes in all. Scriptures and texts selected are not necessarily limited to those originally written in India but also include works written or composed in China or Japan. All the volumes in the First Series are scheduled for publication within the twentieth century While the publication of the First Series proceeds, the scriptures and texts for the Second Series, which is expected to be published in the following ten- or twenty-year period, will be selected from among the remaining works; this process will continue until all the scriptures and texts, in Japanese as well as in Chinese, have been published.
Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete
Chinese and Japanese scriptures and texts, which consist of thousands of works. Nevertheless, as Mr NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away
It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among mankind.
More than eighty Buddhist scholars in the West and in the East, all well qualified to be translators of the Chinese and Japanese scriptures and texts, have agreed to translate certain selected works. It is really a great pleasure for the Committee to announce that more than fbrty-five translations have already been received as of the end of September, 1992.
The present members of the Translation Committee of the BDK English Tripitaka are HANAYAMA ShOyu (Chairman); BANDO Shojun; Ishigami Zenno; Ichishima Shoshin; Kamata Shigeo; Kanaoka Shuyu; Mayeda Sengaku; Nara Yasuaki; Sayeki Shinko; TAMARU Noriyoshi; URYUZU Ryushin; and Yuyama Akira. Assistant members are WATANABE Shogo and SUZUKI Koshin.
Commemorating the ninety-fourth birthday of Mr. NUMATA Yehan, the Committee published the following three texts in a limited edition in April, 1991:
(1) The Lotus Sutra (Taisho No. 262)
(2) The Sutra on Upasaka Precepts (Taisho No. 1488)
(3) The Summary of the Great Vehicle (TaishS No. 1593)
In December 1991, the Publication Committee headed by Prof Philip Yampolsky was organized. New editions of the above volumes and the remaining texts will be published under the supervision of this Committee.
Hanayama Shoyu Chairman
Translation Committee of
the BDK English Tripitaka
September 10, 1992
Publisher's Foreword
In December; 1991, at the Numata Center for Buddhist Translation and Research in Berkeley California, a publication committee was established for the purpose of seeing into print the translations of the Buddhist works in the BDK English Tripitaka Series. This committee will process the translations forwarded for publication by the Translation Committee in Tokyo. It will perform the duties of copyediting, formatting, proofreading, indexing, consulting with the translator on questionable passages, and so on-the routine duties of any publishing house. No attempt will be made to standardize the English translations of Buddhist technical terms; these are left to the discretion of the individual translator. Represented on the committee are specialists in Sanskrit, Chinese, and Japanese, who will attempt to ensure that fidelity to the texts is maintained.
The Publication Committee is dedicated to the production of lucid and readable works that do justice to the vision of the late Mr. NUMATA Yehan who wished to make available to Western readers the major works of the Chinese and Japanese Buddhist canon.
Dr. Leo M. Pruden, the translator of The Essentials of the Eight Traditions (Hasshu-koyo), passed away in October; 1991. Thus the opportunity to consult with him during the preparation of the manuscript for publication has not been available. The manuscript, however, remains substantially as Dr. Pruden left it.
In some instances an important text is too brief to justify publication as a separate volume. This is the case with Professor Robert Rhodes, translation of The Candle of the Latter Dharma (Mappo-tomyo-ki) which is also included in this volume. The two works do not have any direct connection, except that they were
written by Japanese monks; they are printed together as a matter of convenience.
The majority of the works in the BDK translation series are to be found in the one hundred volume compendium of some 3,360 Chinese and Japanese Buddhist scriptural works, known as the Taisho Shinshu Daizokyo (Newly Revised Tripitaka Inaugurated in the Taisho Era). The two works in the present volume, however, are not included in this Tripitaka collection. As with all books in this BDK Series, the series number on the spine and title page corresponds to the number assigned to the work by the Translation Committee of the BDK English Tripitaka in Tokyo. A list of the volumes is appended at the end of the text.
Those participating in the work of the committee are Diane Ames, William Ames, Brian Galloway; David Hall, Nobuo Haneda, and the Reverend Kiyoshi S. Yamashita.
Philip Yampolsky
Chairman
Publication Committee
July 1,1994
Contents
A Message on the Publication of the English Tripitaka
Numata Yehan v
Editorial Foreword HANAYAMA Shdyu vii
Publisher's Foreword Philip Yampolsky ix
The Essentials of the Eight Traditions Gyonen
The Candle of the Latter Dharma Saichd
A List of the Volumes of the BDK English Tripitaka
(First Series)
BDK English Tripitaka 107-1
THE ESSENTIALS OF
THE EIGHT TRADITIONS
by
Gyonen
Translated from the Japanese
by
Leo M. Pruden
Numata Center
for Buddhist Translation and Research
1994
Contents
|
Translator's Introduction Leo M. Pruden Preface 7 (1) The Kusha Tradition (2) The Jojitsu Tradition (3) The Ritsu Tradition (4) The Hosso Tradition (5) The Sanron Tradition. (6) The Tendai Tradition (7) The Kegon Tradition (8) The Shingon Tradition (9) The Zen and Jodo Traditions (10) Glossary (11) A List of the Texts Mentioned in the Work (12) Index |
Translator's Introduction
This work was not initially undertaken as a fall translation of the Hasshu-koyo (The essentials of the eight traditions); rathei; I first translated the section on the Ritsu tradition for the benefit of my students at Brown University and later for the use of my students at the College of Oriental Studies (Los Angeles). I later translated the section on the Kusha tradition for courses that I taught at the Nyingma Institute (Berkeley), It was only later; when I began to teach a course on the history of Japanese Buddhism (at the College of Oriental Studies) that I completed the translation of the whole of this work.
The Hasshu-koyo was composed in 1268 (Bun'ei 5) by the scholar-monk Gyonen (1240-1321), one of the most eminent scholars of his time.
The first mention of this work is in Volume 2 of the book catalogue the Shoshu shosho roku. The text of the Hasshu-koyo was (first?) printed in 1827 (Bun'ei 10) and in 1886 (Meiji 19).
A variant title of this same work is the Hasshu-koyo-sho (An essay on the essentials of the eight traditions), A printed edition of this work, with this title, appeared in 1653 (Shoo 2), in 1862 (Bunkyu 2), and in 1885 (Meiji 18). This is also the title of an undated manuscript preserved in the library of Ryukoku University Kyoto.
Although written in the second half of the thirteenth century this work appeared to have but few pre-Meiji (i.e., pre-1868) commentaries composed on it.
The first commentaries to the Hasshu-koyo that have been preserved are listed on the following pages.
The Hasshu-koyo-(sho) Keimd-roku was composed by Kusunoki Senryu (and was compiled by Atsumi Kafen). This five-volume work was published in 1878 (Meiji 11) by the Department of Education (Kydiku-bu) of the Higashi Honganji, Kyoto. Printed by the K6bund6 of Kyoto, this work was reprinted in 1880 (Meiji 13) and 1896 (Meiji 29).
The Hasshu-koyo kowa was written by Sakaino Koyo (see above, No. 22) and was published in 1924 (Taisho 13) by the Hinoeuma Shuppan-sha, Tokyo.The modem period, that is, the Showa period (1926-1988), has seen a comparatively small number of new editions and commentaries on the Hasshu-koyo. During the Showa period, however; the Bukkyo-gakkai^ edition and commentary (below No. 29) has been reprinted a number of times and has become the most popular edition of the work.
29.The Hasshu-koyo kogi, edited by the Bukkyo-gakkai of the Higashi Honganji, was first published by the HOzSkan, Kyoto, in one volume, in 1927 (Showa 2). To date, this work has seen some six editions (6th edition, 1974: Showa 49). The commentary to this work is the work of seven different scholars: Inaba Enjo (Preface and Sanron), Naiki Ryushu (Kusha, Jojitsu, and Ritsu), Kojima Eken (JIosso), Honda Shume (Tkndai), Hanayama Daian (Kegon), Kumabe Jimyo (Shingon), and Furuzawa Bunryu (Zen and Jodo). This edition of and commentary on the Hasshu- koyo is by far the most popular of all of the commentaries on this work.
30.The Hasshu-koyo kaisetsu was composed by Kashiwabara Yugi in one volume and was published in 1927 (Showa 2) by the Hozokan, Kyoto.
The university libraries of Japan preserve for us a number of unpublished, undated, and uncirculated manuscript commentaries on the Hasshu-koyo.
31.The Hasshu-koyo koroku, in one volume, is preserved in the library of Ryukoku University
32.The Hasshu-koyo fuketsu, in three volumes, is also preserved in a manuscript edition at Ryukoku University
33.The Hasshu-koyo Bummo-sho, in five volumes, is preserved in a manuscript at Ryukoku University
34.The Hasshu-koyo koroku, originally in two volumes (the first volume is now lost) by Hifumi Jin'en, is preserved in a manuscript at Ryukoku University
35.The Hasshu-koyo shochu-suyo is preserved in a manuscript at Ryukoku University
36.The Hasshu-kdan, in one volume, by Soma Kanryd, is preserved in the Library of Otani University
37.The Hasshu-koyo kikigaki, in two volumes, is preserved in the Library of Kyoto University
38.The Hyochu Hasshu-koyo, in one volume, is preserved in the Library of Rissho University Tokyo.
Preface
Question: How many teachings are there within Buddhism?
Answer: There are in all countless teachings within the teaching of the World-Honored One; but there are some eighty-four thousand major teachings, which embrace all of the teachings preached by the World-Honored One during his lifetime of fifty-odd years of preaching and exclude none.
Question: Why is this necessarily the number of teachings?
Answer: It is because he desired to put down all of the eighty- four thousand various afflictions of all sentient beings that the teachings are also necessarily eighty-four thousand in number.
Question: Do these teachings pertain only to the Mahayana?
Answer: Both the Mahayana and the Hinayana posit eighty- four thousand teachings. As the Abidatsuma kusha-ron (Abhi- dharmakosa) says J The sets of teachings preached by the sage are eighty thousand in number” In addition to this, many of the various Hinayana scriptures say that there are eighty-four thousand teachings, so this is also a position held by the Hinayana. In the case of the Mahayana teachings, this principle is often spoken of The textual sources for it are quite numerous, and we need not mention them here. Thus both the Mahayana and the Hinayana establish that there are some eighty-four thousand [teachings].
Question: How are these teachings classified?
Answer: Even though the teachings are numerous, they do not exceed two pitayas and three pitayas, which totally and completely embrace all of the various teachings. The five pitayas, the ten pitayas, and the twelvefold division of the teachings are also not separate from the three pitayas (Tripitaka).
Question: What are the two pitayas?
Answer: First is the sravaka pitaya, and this is of the Hinayana. Second is the bodhisattva pitaya, and this is of the Mahayana. This is the significance of the statement that both the Mahayana and the Hinayana establish that there are some eighty- four thousand [teachings].
The teachings of these two pitayas come out of the Daichido-ron (Mahaprajnapdramita-sastra) and out of the Shogon-ron (Maha- yana-sutrdlamkara-sdstra). Many masters quote from these works in their judgment of what is Mahayana and what is Hinayana.
Question: What then are the three pitayas?
Answer: First there is the Sutra pitaya, which in the Old School of Translators was termed Shutara; translated [into Sino- Japanese] this is termed kai-kid} which in the Old School was simply termed kid. Second there is the Vinayapitaka, which in the Old School was termed Bini; translated this is termed Jobuku, which in the Old School was termed Ritsa. Third there is the Abhidharma pitaya, which in the Old School was termed Abidon; translated this is termed Tai-hd, which in the Old School was termed Muhi-hd. This refers to the commentarial literature. These then are called the three pitayas. They express, in this order, the teachings about the precepts, about meditation, and about wisdom.
The three pitayas are the teachings that express the principles; the three teachings are the principles that are expressed in the teachings. These then embrace all of the Buddhist teachings with nothing omitted.
Question: What does it mean to speak of “being embraced” ？
Answer: During the lifetime of the Tathagata, he would give out the Dharma in accord with the capacity [of his listeners]. If a person had the capacity he would then give him the Dharma, and in this way the Dharma was preached in an unsystematic manner; in many different places. However the scope of the teachings preached did not exceed that of the three pitayas. When these scriptures were compiled, all of the various saints gathered together and formed the three pitayas from them. When they had all been
passing on] the great Dharma. Nevertheless, with the disappearance of these various saints, there came to be some extinction of the Dharma and of its significance. In this way then, Ananda entered into samadhi, and Sanakavasin was unable to understand this. Sanakavasin entered into extinction, and with him many scriptures also disappeared. Even though this was the case, quite a lot still remained, and the remaining teachings were truly many.
The True Dharma lasted for one thousand years. Eventually the period of the End of the Dharma (Mappo) arrived. During this period the Dharma was grasped, upheld, and spread to very many different places, to all of the lands in India and even Japan. All of the other countries are too numerous to be mentioned. Each propagated the sacred scriptures and caused the affairs of Buddhism to flourish.
Let us now narrate the circumstances of the diffusion [of the Dharma] in the three countries of India, China, and Japan.
Tradition says that in a period some four hundred years after the extinction of the Tathagata, the Hinayana flourished greatly and that different opinions flourished in competition one with another. The Mahayana was hidden and preserved within the palace of the Nagas (dragons).
During this period, then—for one hundred years—a single pure vessel transmitted its contents to another; but after some one hundred years, variant opinions came to contend with one another. At this time Mahadeva willfully spewed forth his deluded words on the five points, and the Vatsiputriya school also had not yet cast away its strong clinging to a substantial self
The Sammatiyas and the Sautrantikas clamorously contended over major principles, and the Aparasailas and the Uttarasailas gave rise to differing views and fought like wild animals. Finally, during this four-hundred-year period, some twenty groups came to compete with one another within India, and eventually some five hundred groups were locked in mutual combat.
In a period five hundred years [after the extinction of the Buddha] the non-Buddhists flourished. The Hinayana came to be
somewhat obscured, and even more so the Mahayana. At this time the Sdstra Master Asvaghosa first began to propagate the Mahayana in the period approaching some six hundred years [after the extinction of the Buddha]. His Awakening of Faith in the Mahayana (Daijo kishin-ron) and other works were composed at this time. The non-Buddhists, with their false views, folded in their tongues and were all defeated; and the differing sects of the Hinayana all shut their mouths and were put down. The profound Mahayana teachings once again flourished in Jambudvipa, and the capacities and the responses of all beings were now directed to the correct path.
Next there was the bodhisattva Nagarjuna, who, in a period six hundred years [after the extinction of the Buddha] and at the beginning of some seven hundred years [after his extinction], succeeding Asvaghosa, walked alone in India. There were no nonBuddhists who were not crushed in defeat, and the whole of the Buddha-dharma came to be transmitted and upheld. He carried within his breast the whole of the three editions of the Kegon[-gy6\ (Avatamsaka-sutra). The stream of his writings, fourfold in their eloquence, marvellously controlled rivers and bays. He widely composed commentarial works, and he was an even deeper blue than indigo (he surpassed his teacher; Asvaghosa). He deeply fathomed the Buddha-dharma, and he was colder than ice (same meaning).
Both of these two Sdstra Masters were bodhisattvas of high [spiritual] rank, Asvaghosa was, in the past, the Buddha Great Light; and now he manifested his traces in the eighth Bhumi. Nagaijuna was, in the past, the Buddha Marvelous Cloud Characteristics, and now he abided, in his rank, in the first Bhumi (stage), that of joy (pramudita-bhumi). Both of them were originally Buddhas, and both of them manifested their traces for us. In their knowledge and in their eloquence they surpassed ordinary persons, which was as it should be. Thereupon when the manifestations of these great sages and the conversion of sentient beings were completed, they ceased their converting work and so returned to their origins.
But the karmic conditions of sentient beings kept arising, and their wrong views became even deeper Because of this, during the period some nine hundred years [after the extinction of the Buddha], the bodhisattva Asanga arose in the world, benefit- ting sentient beings. At night he would ascend to the Tusita heaven, and there he personally received instruction from the Compassionate Lord, Maitreya. In the daytime he would descend to Jambudvipa, there to teach widely sentient beings. However the clingings of sentient beings were deep, and they would not follow his teachings. He thereupon requested Lord Maitreya himself to descend [to Jambudvipa] and to preach the Dharma. The Lord Maitreya acceded to his request and came down to the Lecture Hall at Ayodhya, in central India. There he spoke the five major sastras, such as, for example, the Yuga-ron (Ybgacdra-Bhumi-sastra), in some one hundred folio volumes. He profoundly discussed the deep principles of the eighty thousand teachings. Of all the teachings in the Buddha's lifetime, there are none that he did not judge [in this work], so this work is termed “The Commentary That Broadly Explains All of the Sutras.”
At this time the false views of all beings were all put down. Together they proceeded on the correct path, and their progress and attainment were marvelous and magnificent. After Lord Maitreya ascended to heaven, Asanga continued his teaching in Jambudvipa. j
It was during this period that Vasubandhu taught. Originally he propagated the Hinayana and composed some five hundred commentarial works on it. Later he studied the Mahayana and again composed some five hundred commentarial works [on the Mahayana]. For this reason everyone called him “The Sastra Master of One Thousand Words
In addition, it was at this time that Harivarman composed the Jojitsu-ron (Satyasiddhi-sastra)9 and the Sastra Master Samgha- bhadra composed the Junshdri-ron (JSIyayanusari-sastrd).
In a period some one thousand years after the extinction of the Tathagata, the major tenets of the Mahayana had not yet been divided into differing opinions. After some one thousand one
hundred years, the Mahayana first began to generate differing opinions. At this period one thousand one hundred years [after the extinction of the Buddha], Dharmapala and Bhavaviveka debated emptiness and existence with reference to the truth of dependent origination.
Some one thousand seven hundred years after, Silabhadra and Jflanaprabha discussed the problem of appearance and reality These masters in debate were like diamonds against diamonds, like boulders against boulders.
All of the various other Sastra Masters, such as NSgabodhi, Nilanetra, Rahula, Dignaga, Bandhu^ri, Citrabhtoa, Jfitoacandra, were all of them bodhisattvas of the four supports, the refuges of all sentient beings. From ancient days to the present they prominently appeared, and like orchids and chrysanthemums they competed with one another for excellence. All of the various traditions [within Buddhism] take them to be their patriarchs and teachers, and all sentient beings depend upon them to be their leaders.
In this way then various commentarial masters appeared and succeeded one another from ancient days down to the present, illuminating all of India and saving all sentient beings. Such were the circumstances of the propagation [of the Buddha-dharma] in India.
In the case of China, in the period toward the end of one thousand years [after the extinction of the Buddha], Kashyap-m Stanga first came to China. Chu Fa-lan came next. He first disseminated the Three Treasures and then gradually propagated the five vehicles.
From this time onward, during the various dynasties of the Han, Wei, Chin, [Liu] Sung, Chi, Liang, Chen, Sui, Tang, and Sung, many Tripitaka Masters each transmitted Buddhism, and each one propagated the sacred Dharma.
As for the translation of the three pitayas, some monks came to China from the West, whereas others went from China to the West and came back to China. The three pitayas of both the Mahayana and the Hinayana were all translated and disseminated, and both the revealed and the secret teachings were widely
spread about. In this way Kumarajiva and Hsuan-Tsang exhausted the most excellent scriptural translations, and their efforts ultimately called forth the heavenly praise of the god Skanda. Buddha- bhadra and Dharmaksema are praised for the beauty of their translations, and they too attained the divine protection of the Nagas.
There were other eminent monks who revered the Buddha- dharma: the moon of the Golden Mountain (Chi-Tsang) and of pure reflection (Hui-yiian) was clearly reflected in the waters of the eight negations that reveal the truth; the flowers of the Southern Peaks (Hui-ssu) and of Mt. Tien-fai (Chih-i) were ever fresh in the garden of the three insights into the one mind; the breezes from the Tz^-en-ssu Monastery (Kuei-chi) and from out of the province of Tzu (Hui-chao) were cool among the branches of the three herbs and the two trees; the jade of the musk elephant (Fa-tsang) and of Lake Anavatapta (Ch'eng-kuan) was bright and clear in the pavilion of the ten types of profound dependent origination and the six characteristics.
In addition to these, the two masters Plucking and Fa-pao most clearly plumbed the profundities of the Abhidharma; the two scholar-monks Fa-li and Tao-hsuan brightly polished up the precepts and the Vinay a. How much more too were the two monks Hui-kuan and Tan-ying resplendent with respect to the major principles of the Jojitsu-ron (Satyasiddhi-sastra)\ The monks I-hsing and Hui-kuo were also both of them illustrious with respect to the secret teachings of the Mantra Yana.
All of the various masters other than these are too numerous to mention; they all propagated the great path, and each one of them penetrated the teachings of the Buddha. They were lofty and eminent in their awe-inspiring qualities (guna), and they frequently called forth heavenly gifts. Their marvelous understanding was broad and vast, and they often perceived the Buddha within their own minds. Such eminent monks, from ancient days up to the present, have been very many and very great! How can words do justice to them?
Such were the circumstances of the dissemination [of the Buddha-dharma] in China.
In the case of Japan, in the eleventh month of the sixth year of the reign of the thirteenth Japanese sovereign, the Emperor Kimmie, which year corresponded to the eighth year of Ta-Fung of the Liang Dynasty(A.D. 545), a kinoto-ushi year, the king of Paasche, Song- myong wang, presented [to the Japanese court] one gold and bronze alloy image of the Buddha Sakyamuni, along with its pennants and banners, and some volumes of the Buddhist canon. The emperor was overjoyed at this, and when he saw them he worshipped them.
Although at that time the ministers and subjects did not revere these objects, a temple was constructed for them, and the Buddhist scriptures were placed therein. From this time onward, the Three Treasures gradually came to flourish and to be established.
On the first day of the first month, in the first year of the reign of the thirty-first Japanese sovereign, the Emperor Bidatsu (A.D. 572), a mizunoe-tatsu year; Prince ShOtoku was boom in the province of Yamato. He further propagated the Buddha-dharma, filling the empire in many places with sangharamas (large monasteries), and the persons he saved were countless. The rebellious minister Moriya was stricken by the bows and arrows of samadhi andprajna, and the two monks from Kdguryo gained fame for their propagation of the Buddha-dharma.
In his putting down of false views, in his building up of the Three Treasures, in his saving of sentient beings, and in his carrying out of the affairs of the Buddha-dharma, wherein could he (Prince Shotoku) be surpassed in the countless goings and comings from ancient times to the present? For this [flourishing of the Buddha-dharma] was all exclusively due to the power of the expedient means of this Prince of the Inner Palace (Prince Shotoku).
From this time onward, eminent monks appeared in great numbers and broadly propagated the Buddha-dharma. These monks
were none other than the traces of the Great Sage (Sakyamuni) who came down in order widely to disseminate the Three Treasures.
Hui-Kuan sojo transmitted the profound principles of the Sanron; Gembo sojo propagated the Hoss6 Mahayana; the perfect tradition of the Kegon was introduced by the Vinaya Master Tao- hsuan; and both the precepts and the Vinayas, and the Tendai, were propagated by the upadhyQya (preceptor) Chien-Chen (Ganjin wajo). It was Dengyb-daishi (Saicho) who again caused the Tendai to flourish, and SiSbo-daishi (KUkai) who established, with great success, the Mantra ana. The Kusha tradition and the Jojitsu tradition have both had their transmission.
Some of these great masters came to Japan from T'ang Dynasty (A.D. 589-907) China, whereas others went to China and came back [to Japan with their teachings].
There were many other masters who disseminated the Buddha- dharma; they all studied the above teachings and transmitted them to their disciples. Some drank from the jade-like streams (of the Gyokusenji Monastery the Tendai); some transmitted the light of the sun of wisdom (the Enichi-dojo of Kichijd [Chi-tsang], the Sanron)\ some received the full moon from out of Lake Anavatapta (the Kegon); some became disciples of the jade flowers (the Gyokka- kyu Translation Bureau, the Hoss。); some walked beneath the chaste pines of Mt. Nan-shan (the Ritsu tradition); some sported in the Miraculous Fungi Garden of West Lake (the masters In-tan [Yiin・k'aii] and Gansho [Ytian-chao], the Ritsu tradition); some perceived the depths of doctrine just as the Green Dragon (Shingon) sees the bottom of the sea; and some comprehended all aspects of doctrine just as the Great Clouds (Kusha) cover all four sides of the globe.
The Mahayana and the Hinayana, the traditions of internal nature (.Sanron) and of external characteristics (Hosso), the gates both of teaching and of meditational insight, and the two teachings called the revealed teachings and the secret teachings, each were all transmitted [by various teachers] in their own ways. They were too numerous to mention.
All of the seven major monasteries shoulder to shoulder were looked up to and esteemed. Both the Southern Capital (Nara) and the Northern Capital (Kyoto) competed in the excellence of their academic studies. These masters were all of them the followers and disciples of [saints like] dragons and elephants, and all were great teachers of both gods and humans.
All rural districts too accordingly saw the dissemination [of the Buddha-dharma], and from ancient times up to the present there has been no interruption of this Buddhist tradition.
Even though in this, the period of the End of the Dharma, the taste of the Buddha-dharma has become weak, the ocean-like teachings are still as deep as ever. Even if a person wanted to snare its depths, he would not be able to do so. Great it is, for one caimot grasp it nor adequately speak of it.
These are the circumstances of the dissemination [of the Buddha- dharma] in Japan.
Question: We now know in general terms the circumstances of the dissemination [of the Buddha-dharma] into these three countries. However; how many types of the Buddha-dharma in all have been transmitted into Japan? Please explain this again!
Answer: In Japan, from ancient times, there have only been some eight traditions which have been pursued. Up to the present day this has not changed. In this interval however there have been some other traditions.
Nevertheless, by common consent, only these eight traditions have been studied from ancient times up to the present.
Question: What are these eight traditions?
Answer: The eight traditions are (1) the Kusha tradition, (2) the Jojitsu tradition, (3) the Ritsu tradition, (4) the Hosso tradition, (5) the Sanron tradition, (6) the Tendai tradition, (7) the Kegon tradition, and (8) the Shingon tradition.
Question: Of these eight traditions, how many are Hinayana, and how many are Mahayana?
Answer: The three traditions of the Kasha, the Jojitsu, and the Ritsu are all Hinayana. The five traditions of the Hossb, the Sanron, the Tendai, the Kegon, and the Shingon are all Mahayana.
Question: Could we hear of the principles and the teachings of these eight traditions?
Answer: The principles of these various traditions are deep, profound, and difficult to understand. I have not yet fully tasted of even one of these traditions, so how much less of some eight traditions! For this reason then I shall present only an itemized list of their doctrines, and in this way I shall roughly present but one of their teachings.
Chapter I
The Kusha Tradition
Question: Why is this tradition termed the Kusha tradition?
Answer: The word. aKushan (kosa) is the name of the principal commentary of this tradition. To speak in greater detail, the full name of this commentary is the Abidatsuma kusha-ron (Abhi- dharmakosa^sastra). The word run is based on the Chinese word lun\ the other six syllables are Sanskrit.
Abhi signifies“facing”;dharma signifies "item, thing'; and kosa signifies “sheath, enclosure." So this work may be called the commentary that embraces all things relevant to the dharmas; that is, undefiled wisdom. It is this that this commentary approaches.
There are two meanings to the word "facing"： first, facing or going toward nirvana; and second, facing the four noble truths in meditation.
There are two meanings to the word “dharma”: first, the dharma of the absolute truth, or nirvana; second, the external characteristics (laksana) of the dharmas, which permeate all of the four noble truths. That is, undefiled wisdom is turned toward nirvana and meditates on the four noble truths.
There are two meanings to “enclosure”: first, “embracing,“ and second, “support.” “Embracing“ means that this commentary embraces all of the absolutely true words out of the Hotchi-ron (Jnanaprasthana-sastra) and other works, and so for this reason this work is called a kosa. The phrase “the kosa of Abhidharma” is a tatpurusa compound.
With respect to the meaning of kosa as “support,“ this commentary was based upon the Hotchi-ron and other works, and so it is called a kosa. This work completely adopts the name of
Abhidharma from this more basic work (Hotchi-rori), and since the kosa is an enclosure of all things concerning the dharmas, it is called an enclosure (kosa) of all things concerning (abhi) the dharma (Abhidharma-kosa'). This is called a bahuvrlhi compound.
This then is the significance of the full title of this commentary Now since it is the Abidatsuma-kusha that is revered in this tradition, this tradition is termed the Kusha tradition.
Question: This work was written by whom, after how many years had elapsed after the extinction of the Tathagata?
Answer: This work was composed by the bodhisattva Vasu- bandhu, in a period some nine hundred years after the extinction of the Tathagata.
Of the twenty different Buddhist groups in existence at that time, this work belonged to the Sarvastivadins. Originally it had come out of the Daibibasha-ron (Mahavibhasa-s&stra) and encompassed all other teachings.
The Daibibasha-ron (Mahavibhasa-sdstra) is based on the Junshdri-ron (Nyayanusari-sastra) and the Rokusoku-ron (Six Pada- sastras).
Some four hundred years after the extinction of the Tathagata there was a king of the land of Gandhara by the name of Kaniska, who revered and deeply believed in the Buddhist scriptures.
One day he invited some monks to come into his palace, there to receive his offerings. The king took this opportunity to inquire concerning the way The monks differed in their teachings, one from the other; and the king thought this very strange. He addressed the elder Parsva saying, “The teachings of the Buddha were identical in their origins, and there was then no difference in its principles. How then can there be such differences in what these elders say?”
The elder answered him, saying, ""All of these teachings are correct, for if one but cultivates [any one of them], he shall attain to the fruits [of the religious life]. The Buddha in fact gave a prophecy [that his teachings] would come to resemble a golden staff broken into many pieces !w
When the king heard these words, he again asked, "Which is the best of all these various philosophical positions? For I wish to cultivate it. O Venerable One, please tell me what it is!” The elder answered him, saying, “Of all these various groups, there is none that surpasses the School of Existence (the SarvSstivadins). If Ybur Majesty wishes to cultivate a practice, you would do well to revere this one?
Thereupon the king was overjoyed and commanded that the Tripitaka teachings of this one sect be brought together. Eminent and venerable monks assembled together from the four directions like clouds. Ordinary persons and saints were exceedingly many but because of their numbers there was much confusion and disorder. Finally the king removed the ordinary monks, and only the saintly monks were allowed to remain. The number of these saintly monks was also very great, and so the king removed those that were saiksas (learners), and only those who were asaiksas (those with nothing more to learn, arhats) were allowed to remain. The number of asaiksas was still large, and they could not assemble together. So from among the asaiksas, he chose those who had attained the six supernormal powers in their samadhis} who had perfected the fourfold eloquence in their knowledge, who had learned the Tripitaka, and who were proficient in the five vidyas (sciences)一 such were permitted to assemble together.
Now those saintly worthies allowed to remain were in number some 499 persons. However the elder Vasumitra was eventually chosen too, and the number was then an even five hundred persons. The elder Vasumitra was chosen to be the presiding elder.
Thereupon the five hundred saints first collected together some one hundred thousand slokas that served as commentary on the Sutra pitaya. Next they composed some one hundred thousand slokas that served as their commentary on the Vinayapitaka. And lastly they composed some one hundred thousand slokas that served as their commentary on the Abhidharma pitaya; this is the Daibibasha-ron (Mahavibhasa-sastra).
After these five hundred arhats had finished this compilation, they had [these slokes engraved on stones and made a resolution
that [these teachings] were to be allowed only within this land (Gandhara) and were not to be allowed out into foreign lands. Indeed yaksas (demons) were commanded to guard the city gates, so that people could not leave at will.
Now the Venerable Elder Vasubandhu had initially studied the Sarvastivada doctrines, and later he had studied the doctrines of the Sautrantikas and realized that these latter teachings corresponded to the truth. Thus with respect to the doctrines of the Sarvastivada school, he embraced thoughts of “taking and reject- Ing,“ and he desired to determine which was right and which was wrong [in its teachings]. He thereupon hid his [real] name and again went [to Gandhara], where he then spent some four years. He frequently proclaimed that [the Sarvastivadins] were his own school and that he would vigorously crush all other groups.
The elder Skandila was once defeated [by Vasubandhu] in debate and was unable to respond [to his assertions]. Thereupon Skandila entered into samadhi and so came to know that this person was Vasubandhu. Skandila then privately told Vasubandhu, "Among the followers of the Sarvastivada teachings there are some persons who have not yet been liberated from desires. If they come to know of your defeating [their philosophical positions], they will surely kill you. You must quickly return home to your native land!”
When Vasubandhu reached his native land he began to lecture on the Daibibasha-ron (Mahavibhasa-sastra). After a day's lecture he would then compose one sloka that would embrace within it all the teachings that he had lectured on during that one day He had these slokas engraved on leaves of copper; and in this manner he wrote down all the slokas. In this way then there gradually came to be some six hundred slokas that embraced all the teachings of the Daibibasha-ron perfectly and completely These slokas he attached to a musk elephant (gandha-hastiri). Beating a drum, Vasubandhu announced, t(If there is anyone who is able to refute [these propositions], I shall gladly confess my faults But there was no one who could refute the propositions contained in the slokas. Thereupon Vasubandhu sent someone with these slokas to go to the land of Kasmira.
Then the king of that land and the assembled clergy saw [these slokas\ and they all rejoiced, saying that Vasubandhu was promulgating the teachings of their own school (i.e, that of the SarvSstivadins). Only Skandila knew that this was false, and by saying so he alarmed many persons.
Vasubandhu was eventually requested [by the king] to compose a commentary [on these sloka^\. The Sastra Master Vasubandhu acceded to the kinds request and commented on the original text [the slokas\ for him. This commentary was some eight thousand slokas in length. Latei; when people saw this commentary (Abhi- dharmakosa-bhasya), the predictions of the Arhat Skandila were vindicated.
At this time a disciple of the elder Skandila, the Sastra Master Sanghabhadra, composed a treatise that refuted the Abhidharma- kosa. This treatise was entitled the Kusha baku-ron (A Treatise, Hailstones on the Kosa). He showed this work to Vasubandhu, and when Vasubandhu saw it, he praised it and changed its name to Junshdri-ron (Nyayanusari-sastra, aIn Accord with the Truth"). This Sastra Master Sanghabhadra also composed the Kenshu-ron (Abhidharma-samaya-pradlpika-sastra), which forms some forty fascicles in its Chinese translation. Translated into Chinese, the Junshdri-ron (Nydyanusari-sastra) forms some eighty fascicles. Thus we know that the Abhidharma comes originally from the Daibibasha-ron.
Question: This commentary indeed arose and flourished during a period some nine hundred years [after the extinction of the Tathagata]. But when was this commentary transmitted to China?
Answer: There have been two occasions when this commentary was translated into Chinese. The first occasion was during the Chen Dynasty when it was translated by the Tripitaka Master Paramartha in some twenty Chinese fascicles. Paramartha thereupon wrote his own commentary on the text in fifty fascicles. At present this work has been lost and has not been transmitted to us.
Latei; in the Tang Dynasty the Tripitaka Master Hsuan-Tsang translated this commentary into Chinese in some thirty fascicles.
This was done during the Vung-hui period(A.D. 650-55); and the work was carried out in the Tz'u-en-ssu Monastery This then is the present text of the work.
Now since this commentary (Abhidharma) and its commentary (the Bhasya) were composed by the 6astra Master Vasubandhu, the bodhisattva Vasubandhu is regarded as the first patriarch [of the tradition]. The Tripitaka Master of Universal Learning (Hsuan-tsang) marvellously translated this work during the great Tang Dynasty and the Dharma Masters P5u-kuang and Fa-pao wrote commentaries on the Kosa, and indeed many other masters have studied this work. This work has been transmitted to Japan, and it is studied in all of the monasteries in an unbroken succession down to the present time.
Question: Does this tradition teach only the doctrines of the SarvSstivadins, or does it also include the teachings of other schools?
Answer: This commentary primarily teaches the doctrines of the Sarvastivadins. Thus the doctrines established in this text are based on those of the Sarvastivadins, and it was on the basis of these that this work was composed. However; on occasion, the teachings of the Sautrantikas are approved of; thus it says in the work, “The doctrines of the Kasmira are proven [to be correct]; I have relied on them in commenting on the Abhidharma." But it also says, “The doctrines of the Sautrantikas are not in opposition to the truth.” Vasubandhu picks and chooses from among these two schools, and it appears that the author has both a revealed and a secret aspect [i.e., Vasubandhu publicly approves of the Sarvastivadins and rejects the positions of the Sautrantikas; but he secretly approves of the Sautrantikas and rejects certain positions of the Sarvastivadins].
But the principles behind these references may be known through the work itself
Question: What are the principal tenets of this commentary?
Answer: Since this commentary teaches the doctrines of the Sarvastivadins, it teaches that all the dharmas have real existence.
This, then, is regarded as its main tenet. Speaking in greater detail, however; we cannot say that its teachings are not those of the Sautrantikas.
With reference to the revealed intention of this work, then we must say that it is solely Sarvastivada; that is, it teaches that all the dharmas really exist in all the three periods of time (past, present, and future), and that the nature of these dharmas is eternally existent. These are the doctrines taught in the school of the Sarvastivadins.
There are a variety of different opinions with respect to the teaching of the real existence of the dharmas in the three time periods. There are four opinions.
The first is the opinion of the Venerable Dharmatrata, who holds that [the dharmas] differ with respect to their natures (bhava) and thus differ in the three time periods. The second is that of the Venerable Ghosaka, who maintains that [the dharmas] differ with respect to their [external] characteristics and thus differ in the three time periods. The third is that of the Venerable Vasumitra, who holds that [the dharmas] differ with respect to their condition (avastha) and thus differ in the three time periods. The fourth is that of the Venerable Buddhadeva, who holds that [the dharmas] differ with respect to their mutual relationship (apeksa) and thus differ in the three time periods.
Now the SSstra Master Vasubandhu judges these four opinions and holds that the opinion of the Venerable Vasumitra is the best. However the Sautrantikas hold that the dharmas of the past and the future have no real structure, and that only the dharmas of the present are real.
The Abhidharma is an Abhidharma work, so it is in the Abhidharma pitaya.
Question: In sum, how many principles does this commentary elucidate?
Answer: In all there are some nine chapters in the thirty fascicles that make up this commentary These nine chapters are first, the chapter on the dhatus (realms); second, the chapter on the
indrises (sense faculties); third, the chapter on the physical world; fourth, the chapter on the karmas; fifth, the chapter on the defilements; sixth, the chapter on the stages of holiness; seventh, the chapter on the knowledges; eighth, the chapter on the absorptions; and ninth, the chapter on the refutation of the atman (substantial self).
A short stanza says, "Kai ni, kon go, seken go, go roku zui san, genjo shi, chi ni, jo ni, haga ichi, ze myo kusha sanjikkan), ^dhatus two, indriyas five, worlds five, karmas six, defilements three, saints foui; knowledges two, absorptions two, refuting the atman one; these are the thirty fascicles of the Abhidharma)f).
The ninth chapter; ^Refutation of the Atman"' does not have any original slokas but rather assembles a number of verses from the Sutras.
Of these nine chapters, the first two chapters are a general discussion of defiled and undefiled dharmas; the last six chapters are a specific discussion of the defiled and undefiled dharmas.
As far as the general discussion is concerned, the first chapter deals with the dharmas themselves and the second chapter with the functions of the dharmas. As far as the six chapters with a specific discussion are concerned, the first three chapters deal with defiled dharmas and the last three chapters with undefiled dharmas.
In the elucidation of the defiled dharmas, the third chapter; "On the Physical World/ elucidates resultant states. The fourth chapter; "On Karma,w elucidates causes; and the chapter on the defilements elucidates conditions.
In the elucidation of undefiled dharmas, the [sixth] chapter “On the Saints,M elucidates the resultant states; the [seventh] chapter; "On Knowledges/5 elucidates their causes; and the [eighth] chapter; "On the Absorptions/ elucidates their conditions.
The [ninth] chapter; ^Refutation of the Atmanelucidates the principles of selflessness.
This then is the classification of the principles elucidated from the beginning to the end of the nine chapters and thirty fascicles [of this work].
Question: In how many different ways does this tradition embrace all of the dharmas?
Answer: Some seventy-five dharmas embrace all of the dharmas. The seventy-five dharmas are as follows:
First, the dharmas of physical matter (rupia dharma), which are eleven: five indrises, five Visayas (spheres), and the avijnapti-rupa (unmanifested form).
Second, the mind dharma (citta dharma), which is only one item, namely the mind [made up of] the six consciousnesses, which however make up in their totality only one [dharma].
Third, the dharmas of mental states (Camtasia dharma), which are forty-six, divided into six classes: the mah&bhumika dharmas are ten; the kusala mahabhumika dharmas are ten; the klesa mahabhumika dharmas are six; the akusala mahabhumika dharmas are two; the parlttaklesabhUmika dharmas are ten; and the animate dharmas are eight. Altogether these make up forty-six dharmas. This is called the sixfold division of the dharmas of mental states.
The ten Maha Bhumika dharmas are as given in a sloka from the Abhidharma: ''Sensation, perception, volition, contact, desire, Prajna, remembrance, attention, determination, samadhi—— these permeate all mental states.”
The ten kusala mahabhumika dharmas are as given in that same sloka: "Faith, vigilance, freedom from dullness, equanimity shame, bashfulness, the two roots [of good: absence of greed and absence of hatred], nonviolence, and diligence permeate only good mental states
The six klesa mahabhumika dharmas are as given in a sloka: “Ignorance, negligence, laziness, absence of faith, melancholy and restlessness—these are always and solely defiled.”
The two akusala mahabhumika dharmas are as given in a sloka: "These, shamelessness and non-bashfulness, only permeate bad minds.,,
The ten parlttaklesa bhumika dharmas are as given in a sloka: “Anger, concealing one's misdeeds, stinginess, jealousy; anguish,
violence, enmity fraudulence, deception, arrogance—such are termed the parlttaklesa bhumika dharmas
The eight animated dharmas are as given in a brief sloka: ''Reflection, investigation, repentance, torpor, greed, hatred, pride, and doubt.”
Fourth are the cite viprayukta samskara dharmas, which are fourteen in number. A sloka from the Kosa says, “The cite viprayukta samskaras are acquisition, non-acquisition, similarity thoughtlessness, the two absorptions (absorption of thoughtlessness and the absorption of extinction), life, the characteristics (i.e., origination, continuance, decay and impermanence), and names (i.e., sentence, letter), etc.”
Fifth are the three samskara dharmas'. (1) extinction through conscious effort, (2) extinction not obtained through conscious effort [but through natural causes], and (3) space.
These, then, are what are called the seventy-five dharmas. Among these seventy-five dharmas, the first seventy-two are all conditioned dharmas and the last three are unconditioned. All of the dharmas are included within these two [conditioned and unconditioned] .Within the conditioned dharmas, there are dharmas that are defiled, and there are those that are undefiled. Unconditioned dharmas are undefiled.
Thus this tradition posits some seventy-five dharmas, and so includes all dharmas, with none being omitted.
Question: In what way are the causes and the resultant states of the three vehicles [of sravakas, pratyekabuddhas, and bodhisattvas] posited within this tradition?
Answer: Within the three vehicles (triyana), the sravaka traverses a minimum of three lifetimes and a maximum of some sixty kalpas in his cultivation of his practice and his attainment of the result. There are some seven stages to his expedient means, and there are four grades to his resultant state (srota-apanna, sakrdagamin, anagama, and arhat).
The pratyekabuddha traverses a minimum of four lifetimes and a maximum of one hundred kalpaks in his cultivation of the
causes and the attainment of his resultant state. He accumulates causal cultivations and straightaway ascends to the state of Asakusa. There are not many grades for him but only one approach and only one resultant state.
The bodhisattva traverses some three asamkhyeya kalpas and cultivates all of the paramitas. For one hundred kalpas he plants the roots of actions, which will result in the major and minor characteristics of full Buddhahood. In his last body he will sit on the Vajra Throne, and cutting off all bonds, he will attain to Buddhahood.
When the conditions whereby he converts others are finally exhausted, he will enter into nirvana without residue.
The sravaka meditates on the four noble truths, the Pratika- buddha meditates on the twelve links of dependent origination, and the bodhisattva cultivates the six paramitas.
Question: How many types of emptiness (sunyata) does this tradition elucidate?
Answer: This tradition only elucidates the emptiness of sentient beings. It does not discuss the emptiness of the dharmas. The emptiness of sentient beings means cutting off clinging to self Within the five skandhas there is no personality or self There are only the five skandhas, which join together and are thus provisionally called a person. There is no real person in them. If one meditates on things in this way he will then be awakened to the truth of the emptiness of self
However this tradition does teach that the nature of the various dharmas really exists in the three time periods. Because of this, the other traditions have called this Kusha-Shu the tradition that teaches the emptiness of self and the existence of dharmas.
Chapter II
The Jojitsu Tradition
Question: Why is this tradition called the Jojitsu tradition?
Answer: It is called the Jojitsu tradition because the Jojitsu- ron (Satyasiddhi-sastra) is its basic, authoritative text. The word Jojitsu (Satyasiddhi) signifies an exposition of the truths within the three pitayas as spoken by the Tathagata. The author of this commentary says, in a passage where he narrates his intention, “for I wish to expound truly on the truths within the three pitakas'7
Question: This commentary was composed by whom, how many years after the extinction of the Tathagata?
Answer: In a period some nine hundred years after the extinction of the Tathagata, a scholar of the Sarvastivada school, Kumaralata, had a chief disciple by the name of Hariharan. Hariharan despised his teacher's views and understanding as being very shallow and inferior; and so he took the outstanding points from out of the various sectarian traditions, brought them all together; and formed one tradition out of them.
During the Yao-Chin Dynasty; the Tripitaka Master Kumara- jiva translated this work and disseminated it. This work consists of sixteen folio volumes and is made up of some two hundred two chapters. Chinese masters composed many commentaries on this work, and it was also studied in Japan.
Question: Which of the twenty Hinayana groups does the Jojitsu tradition belong to? What are the outstanding principles of these various groups?
Answer: There are various different opinions about the original affiliation of the Jojitsu-ron {Satyasiddhi-sastra). Some say
that it relies on the Bahusrutiyas; some say that it relies on the Sautrantikas; some say that it searches for (tends to) the Mahayana in its commentary on the Hinayana; some say that it relies on the Dharmaguptakas; some say that it adopts the outstanding points of all of these various groups, that is, the best points of the Hinayana; and some say that it relies on the Mahisasakas.
Also the three great Dharma masters of the Liang Dynasty that is, the Dharma Master Fa-yun of the Kuang-che-ssu Monastery, the Dharma Master Chih-tsang of the Kai-shan-ssu Monastery and the Dharma Master Wen-min of the Chuang-yen-ssu Monastery these three masters all said that the Jojitsu-ron is Mahayana. The Tlen-fai Master Chih-i and the [San-lun] Master Chi-tsang both judged this work to be Hinayana. The Nan-shan [Vinaya] Master Tao-hsuan, and the Ling-chih [Vinaya] Master Yiian-chao both said that the work is “partial Mahayana,,J which was also the opinion that they held of the Dharmaguptaka Vinaya. Thus the various opinions of these masters were all different.
However; after the time of the Ching-ying-ssu Master Hui- yiian and the Tien-fai Master Chih-i many shared the opinion that “The Jojitsu-ron is the best of the Hinayana." However the Nan-shan [Vinaya] Master Tao-hstian held that in its teaching the work was Hinayana, but that its principles had points in common with the Mahayana. Many say that within the Hinayana, the Jojitsu-ron relies in many points on the Sautrantikas, or that it belongs to the Dharmaguptakas.
As for its best points, this tradition fully elucidates two types of emptiness. It thus posits two types of insight.
First, there is insight into emptiness. In the way that there is no water within a pot, there is no self (pudgala or atman) within the five skandhas. This then is insight into the emptiness of the self Second, there is insight into selflessness. In the way that there is no substantial reality in the nature of the pot, all of the dharmas of the five skandhas are only provisional names. This then is insight into the emptiness of the dharmas. These are [this tradition^] outstanding points, since it elucidates these two emptiness’s.
Question: If this is the case, it cuts off two clinging’s, because it reveals the two emptiness’s.
Answer: This is not so. Although it discusses the two emptiness’s, it only cuts off [the hindrance of] views and of thoughts (klesa-avarana). It does not cut off the hindrance of intellectualization (jneya-avarand). It has only a very profound intellectual understanding.
This commentary elucidates some twenty-seven stages of the wise and saintly and embraces all of the stages of the wise and saintly These twenty-seven are as follows: (1) the practice of following through faith, which lies in the stage of [obtaining wisdom] by hearing and by [discursive] thought; (2) the practice of following the Dharma, which lies in the stage of the four roots of good; (3) the practice of no-characteristics, i.e.,, when the above two persons have entered into the path of seeing (darsana-marga), all three of these persons practice approaching the state of a srota-apanna; (4) the fruit of a srota-apanna; (5) the practice that approaches the state of a sakrdagamin; (6) the fruit of a sakrdagamin; and (7) the practice that approaches the state of an anagama.
Within the state of an anagama there are some eleven types of persons: (1) one who attains the state of an anagama in the interval {antara-bhava) between death [in the k&ma dhatu] and birth [in the Rupa dhatu]; (2) one who attains the state of an anagama soon after birth [in the Rupa dhatu]; (3) one who attains the state of an anagama upon practicing it [in the Rupa dhatu]; (4) one who attains the state of an anagama [in the Rupa dhatu] not after practice [but only after the elapse of time]; (5) one who attains the state of an anagama by desiring Prajna [within the fourth, or highest, stage of the Rupa dhatu]; (6) one who attains the state of an anagama by desiring samadhi [after being reborn in the highest stage of the Arupa dhatu\\ (7) one who attains the state of an anagama after being often reborn [in the Kama dhatu, and without being reborn in either the Rupa dhatu or the Arupa dhatu\ \ (8) one who attains the state of an anagama in this life; (9) one who attains the state of an anagama after hearing the
teaching and practicing the way; (10) one who attains the state of an anagama through his own understanding; (11) one who attains the state of an anagama in his present physical body Together with the above seven types of persons, these make in all some eighteen types of persons. These are all called learners (saiksas).
The following nine types of persons are all asaiksas: (1) one who still has the possibility of regression [from the fruits of enlightenment]; (2) one who protects himself [so that there is no possibility of regression]; (3) one who seeks death [so as not to lose the fruits of enlightenment]; (4) one who attains a nature that cannot regress; (5) one who feels he must advance; (6) one who has a nature that cannot be destroyed; (7) one who is liberated through Prajna; (8) one who is liberated from both [the hindrance of the defilements (klesa-avarana) and the hindrance of intellectualization (jneya-avarana)]; and (9) one who attains the state of non-regression. Together with the above eighteen, these form the twenty-seven stages of the wise and saintly
Some eighty-four dharmas embrace all of the various dharmas.
Although this tradition has not yet progressed into the Mahayana, it is the most outstanding of the Hinayana. This is truly to be marveled at! Perhaps this is Mahayana!
All of the various dharmas are only subsumed under the one truth of extinction. The principle of emptiness is quiescent, but all of the various dharmas are posited with respect to it. A firm clinging to substantial dharmas dissolves away like ice, and all of the many phenomenal images—provisional existence—are as profuse as a forest. [Emptiness and existence] fuse together like space and marvelously interpenetrate. These teachings are profound.
Chapter III
The Ritsu Tradition
Question: Why is this tradition termed the Ritsu [Vinaya] tradition?
Answer: The Vinaya pitaya is its basic, authoritative text; so it is termed the Ritsu tradition.
Question: How many sectarian divisions are there with regard to the Vinaya [pitaya]?
Answer: There are various sectarian divisions with regard to the Vinaya \pitakd\. There is a twofold division, a fivefold division, an eighteenfbld division, and a five-hundredfold division.
In the fifty-odd years during which the Tathagata was in the world, he preached in a dispersed manner to fit the variety of human capacities. After he entered into extinction, his disciples assumed the leadership [of the Sangha]. They compiled [the Tripitaka], and this compilation is termed a single work. This is the great Vinaya pitaya, recited in eighty sections.
For one hundred years after the extinction of the Buddha, the five masters, one after the other; faithfully transmitted [the Vinaya pitaya]. It was of one flavor; and there was not yet any division of it into differing views. After a period of one hundred years, this text gradually came to be divided into two sectarian divisions, five divisions, twenty divisions, and even into five hundred divisions. These differing views arose in contention, like stormy waves. This was also the case with the scriptures and commentaries.
As the Tripitaka teachings were radically divided, so too did the Vinaya pitaya come to form differing collections according to the differing views. Thus did the pitayas divide, forming various literary corpuses. In this way the number of the divisions is very many
but they do not exceed in scope the twenty sectarian groups. Thus with regard to the Vinaya there are also twenty sectarian divisions. Each of these various sectarian groups was diffused widely throughout all of India.
However in all only four Vinaya \pitayas\ and five commentaries on them were transmitted to China.
The four Vinayas are
(4) the Vinaya in Ten Recitations (Jiiju-ritsu), which makes up sixty-one fascicles in its Chinese translation. This is the Vinaya \pitaya] of the Sarvastivadins.
(5) the Fourfold Vinaya (Shibun-ritsu), which makes up sixty fascicles. This is the Vinaya [pitaya] of the Dharma- guptakas.
(6) the Mahasanghika Vinaya (Maka sogi-ritsu), which in Chinese translation comprises forty fascicles. This is the Vinaya \pifaka] of the Sthaviravadins, those of the two original divisions within the Sangha who were inside the cave, since the name wMahasarighikaw is common to both groups.
(7) the Fivefold Vinaya (Gobun-ritsu), which in translation comprises thirty fascicles. This is the Vinaya [pitaya] of the Mahisasakas.
Only the pratimoksa section of the Vinaya [pitaya] of the Kasya- piyas was transmitted to China; the full text has not yet been introduced to China.
All these four Vinaya pitayas were translated into Chinese, and all of them were circulated in China, but the only one that was to be carried on in later ages was the Fourfold Vinaya tradition of the Dharmaguptakas.
The five commentaries are: (1) the Binimo-ron (Vinaya- matrka)\ (2) the Matokurokka-ron {Sarvastivada Vinaya-matrka), which is based on the Sarvastivada Vinaya; (3) the Zenken-ron [Clear-Sighted Commentary, Samantapasadika), which explains the Dharmaguptaka Vinaya pitaya; (4) the Sappata-ron, which comments on the Vinaya pitaya of the Sarvastivadins; and (5) the
Mydryd-ron (Ming-liao-lun, Commentary of Clear Understanding), which is a commentary on the Vinaya pitaya of the Sammatiyas.
In addition to the above, various other Vinaya works of the Mula-Sarvastivadins, such as the Vinaya in the New Translations [of I-ching] have also been transmitted to China. Nevertheless it was the Dharmaguptaka Vinaya pitaya that had the deepest ties with this land, China.
In ancient times, before the time of the Vinaya Master Chih- shou (566-635), all of the various Vinaya were in confusion, and there was not one that was exclusively studied to the exclusion of all the others. Chih-shou and the Vinaya Master of Mt. Chung-nan, Tao-hsiian (595-667) composed the Gobu-kubun-sho (Wu-pu-ch'il- fen-ch'ao, On the Differences between the Five Vinaya Pitakas) and examined the circumstances of the first ordination in China. Both of these masters relied exclusively on the Dharmaguptaka Vinaya pitaya in their examinations of the nature of this ordination, and they also relied on this same Vinaya pitaya in discussing the practices subsequent to ordination.
From that time up to the present, only this school [of Vinaya practice and study] has been transmitted to Japan. It is for this reason that we shall narrate the essentials of the arising of just this one Vinaya tradition-that of the Dharmaguptakas—and so explain the history of its transmission and diffusion.
Question: At what period did this Dharmaguptaka Vinaya tradition first begin to flourish?
Answer: Before the various sects divided one from another; only one flavor [of the doctrine] was faithfully transmitted. While the Tathagata was still in the world, he preached [the Dharma] in a dispersed manner, to suit the variety of individual capacities. One hundred years after the extinction of the Buddha, the scriptures were compiled and widely circulated. In a period one hundred-odd years [after the extinction of the Buddha], the arhat Dharmagupta narrated [a new Vinaya pitaya] that accorded with his views, thus creating a separate sectarian group. It was at this time that this Vinaya pitaya first appeared.
Question: When was this tradition transmitted to China and to Japan?
Answer: During the Ts'ao Wei Dynasty the Venerable Dharma- kala first carried out an ordination ceremony During the Yao Chin Dynasty the Tripitaka Master Buddhayasas first [translated and] transmitted the complete text of a Vinaya pitaya. This is the history of the transmission of the precepts into China.
As for Japan, in the past, during the Tempyo period, two Japanese masters, Yoei and Fusho, travelled to T'ang Dynasty China, and there they asked the great preceptor (maha-upadhyaya') Chien-Chen (Ganjin) of the Ta-ming-ssu Monastery [to come to Japan]. He promptly acceded to their request and began his journey to Japan. The calamities encountered on his way were extremely numerous, yet he regarded them as nothing. For some twelve years he bore the difficulties of the open sea, being thrown back to shore by heavy waves six times. His will remained totally unwearied, and on the sixth occasion [sic] he finally reached Japan. He was requested to reside as abbot in the Todaiji Monastery
The joy of the Emperor Shomu, of the princes, and of all the court officials was unbounded. They had an ordination platform erected in front of the sanctuary of the main image, Vairocana, and there an ordination ceremony was carried out. The emperor; the empress, and in all some four hundred persons all received the precepts.
Later [this ordination platform] was moved to the west of the Great Buddha Sanctuary and there it was constructed separately in the Kaidanln (the Chapel of the Ordination Platform). From that time forward until the present, these ordinations have been performed yearly without interruption.
In all of the provinces of Japan, the precepts in the Vinaya pitaya were very widely practiced at this time. There was no one who did not study them. In addition the T5sh6daiji Monastery was constructed, from whence the precepts and the Vinayapitaka were transmitted and propagated. This has continued without interruption up to the present day The transmission of the teaching of the
precepts and the Vinayapitaka to Japan is solely due to the efforts of the great preceptor Chien-Chen.
Question: How many patriarchs does this tradition recognize?
Answer: From the Venerable Mahakasyapa up to the recent Sung Dynasty their numbers have been many both in general enumeration and in their more specific enumeration. They are as follows.
The Buddha is the master of the teaching and is beyond logical classification. Then there are the Venerable Mahakasyapa, Ananda, MadhySntika, Sanakavasin, Upagupta, Dharmagupta, and Dharmakala; the Vinaya Masters Fa-ts'ung, Tao-fu, Hui-kuang, Tao-Yun, Tao-hung; and the Vinaya Masters Chih-shou7 the Mt. Chung-nan Master Tao-human, Chou-hsiu, Tao-Heng, Hsing-kung, Hui-Cheng, Fa-pao, Yuan-piao, Shou-yen, Wu-wai, Fa-ying, ChJu- heng, Ts'e-wu, Ytin-k'an, Ts'e-ch'i, and Yuan-chao. If^ howevei; we count the patriarchs from the origin of this specific [Dharma- guptaka] school to the master Tao-hstian, we find that there are nine patriarchs, since we start the count with the Venerable Dharma- gupta. The order after Tao-hsuan is as given above.
If we look at the Japanese transmission, we have the Vinaya Masters Tao-hsuan, Hung-ching, Chien-chen (Ganjin) daisbjd, Fa-chin (Hoshin) daisozu, Ju-pao (NyohO) shosozu, Buan. sdjd} and others.
Question: Does the Dharmaguptaka Vinaya tradition have many variant schools within it?
Answer: It did during the T'ang Dynasty Each of the Vinaya Masters—the Vinaya Master Fa-li of the Hsiang-chou school, Tao- hsiian of Mt. Chung-nan, and Huai-su of the Eastern Pagoda (tung-t'd) of the Ta-yiian-ssu Monastery-set up differing interpretations, and their disciples and followers contended with one another. These are termed the three schools of the Vinaya tradition.
Ganjin waj6 brought both the Ta-su (The Great Commentary) of Fa-li and the five works of Tao-hsuan to Japan, where all of the various temples and monasteries sponsored lectures on these
world [without benefit of commentary]. Each of these works can be said to have exhausted the glories [of the Vinaya tradition], and all have come to serve as reputable guides. Toward the end of the Tang Dynasty [all these works] flourished in the capital, Loyang. In addition there is the Bini-toyo (Pi-ni fao-yao), in three chuan, of the Master Tao-shih, which differs only slightly from the other commentaries. The major and minor commentaries on the Dharma- guptaka Vinaya Pitaka are all of them in large measure identical in content with those of Tao-hesitant.
All of the commentaries of these six masters were transmitted to Japan, but now only those of the school of Tao-hsuan are popularly studied, with the new principles of Ting-pin also occasionally being studied. We shall not narrate the differences in the Vinaya teachings of these three schools, for fear of being prolix.
There are five major works in Tao-hessian’s literary corpus: (1) the Gyoji-sho (Hsing-shih-ch,ao'), in three chuan, but now in twelve chuan; (2) the Kai-sho (Chieh-su), in four chiian, but now in eight chiian; (3) the Go-sho (Yeh-su\ in four chuan, but now in eight chuan; (4) the Shubinigi-sho (Shih-p3i-ni-i-chfao), originally in three chiian, but the last chiian has been lost; now there are only the first and second chiian, which are now divided into four chiian; and (5) the Bikuni-sho (Pi-ch'iu-ni-ch'ao), in three chiian, but now in six chuan. Tao-hsuan composed his own commentaries on his Kai-sho (Chieh-su) and Go-sho (Yeh-su), and these, together with his minor works on the Vinaya and his other literary compositions, form a voluminous corpus that cannot be listed in detail here.
The Nan-shan Vinaya tradition primarily studies these five major works. But its basic text is the Dharmaguptaka Vinaya Pitaka in sixty chiian and its commentary the Zenken-ron.
Question： What are the teachings elucidated by this tradition?
Answer: This tradition elucidates the precepts, of which there are two types.
First are the prohibitive precepts, the five groups [of rules in the Vinaya Pitaka] that put an end to evil. Second are the
injunctive precepts, the various practices of good, such as the posadha ceremony All of the precepts taught by the Tathagata are completely embraced by these two types of precepts. Thus the principles expressed by this Ritsu tradition are nothing more than these two, the prohibitive and the injunctive precepts.
[In the Vinaya Pitaka] first, the two pratimoksas are termed the prohibitive precepts, and then the following twenty skandhakas are the injunctive precepts.
The two pratimoksas are those for monks and nuns. The precepts that bhikkhus and bhikkhunis uphold are termed the full number of precepts.
If we first explain the precepts for the monks, then from among those precepts taught in the pratimoksa there are two hundred fifty precepts for monks, and these are divided into some eight divisions.
First [of the eight divisions] are the parajika precepts, which are four in number: the precepts against unchastity against robbery; against murder, and against bragging [about having attained enlightenment].
Second are the sanghava^esa precepts, which are thirteen in number: (1) intentional emission of semen; (2) touching a woman; (3) harsh language; (4) praising oneself in order to receive offerings; (5) acting as a marriage go-between; (6) building too large a dwelling; (7) receiving a building that is too large from a donor; (8) slandering another without cause; (9) accusing another of having committed transgressions greater than he actually committed; (10) encouraging schism in the Sangha; (11) aiding someone in creating schism in the Sangha; (12) not heeding a charge of defiling the donations of laymen; and (13) not heeding the admonitions of the Sangha through obstinacy
Third are the indeterminate (aniyata) precepts, which are two in number: the precepts against (1) being with a woman in a secluded place, and (2) being with a woman in a public place.
Fourth are the nihsargika-payantika precepts, which are thirty in number: these precepts concern extra robes, not wearing the robes, extra bowls, going on the begging rounds, etc.
Fifth are the payantika precepts, which are ninety in number: these precepts concern lying, disruptive speech, digging in the earth, destroying vegetation, drinking liquoi; eating at forbidden times, etc.
Sixth are the four pratidesanlya precepts, which concern receiving donations of food in the forest [and not on begging rounds], and receiving donations of food from laymen who are saiksas.
Seventh are the one hundred rules of training (siksa-karanlya), which concern the proper wearing of robes, laughing loudly jumping around, etc.
Eighth are the seven methods of settling disputes (adhikarana- samatha): litigation with the accused and the defendant present, and litigation based on what one remembers, etc. These eight divisions embrace all of the two hundred fifty precepts.
These eight divisions that embrace all the precepts can also be divided into five sections: (1) the parajikas and (2) the sangha- vasesa precepts embrace the two types of transgressions given above; (3) the payantika combine with the nihsargika-payantika and the payantika precepts to form one section, embracing one hundred and twenty precepts; (4) the pratidesanlya precepts, as above; (5) the duskjta precepts, which combine with the two indeterminate precepts, the one hundred rules of training, and the seven methods of settling disputes to form one section that embraces a total of one hundred nine precepts.
The two hundred fifty precepts are classified into five sections according to the effects of transgressions and their seriousness.
And again, all these transgressions can be included in six groups: (1) the parajikas, (2) the sangh^va^esas, (3) the sthula- tyayas, (4) the payantikas, (5) the pratidesanlya3, and (6) the duskrtas. These are the six groups.
If we elaborate upon the duskrtas, there are seven groups. Five are all as above; the sixth is evil actions (the duskrtas proper), and seventh is evil speech (durbhdsitaY
Of these seven groups, the parajikas, the sanghavasesaSy the payantikas, and the pratidesanlya^ are identical to the above divisions. The category of sthulatyayas embraces all of the major
and minor transgressions not included in the duskrtas, whether they are causes or results. The duskrtas in the above groups and all the other major and minor duskHas are embraced within "evil actions" and "evil speech75 Thus apart from these seven groups, there are no further transgressions, because the six groups and the seven groups completely embrace all the transgressions.
Next we shall explain the nuns' precepts. The precepts of the bhikkhunis are, as itemized in the Dharmaguptaka Vinaya Pitaka, three hundred forty-one, grouped into six divisions: (1) eight parajikas, (2) seventeen sanghavasesas, (3) thirty nihsargika- payantikas, (4) one hundred seventy-eight payantikas^ (5) eight pratidesanlyas, and (6) one hundred rules of training. The nuns, precepts do not have the two indeterminate precepts.
There has traditionally been a debate concerning the seven methods of settling disputes [about whether they are included within the nuns' precepts or not]: some say that they are, and some say that they are not. Now according to Tao-hsuan, they are there in principle but are not in fact in the Vinaya pitaya, since that section of the text is abbreviated. Thus there are seven divisions [to the nuns' precepts].
If one were to add the seven methods of settling disputes, then there would be a total of three hundred forty-eight precepts. These precepts also do not exceed the five sections, which may be known by referring to the monks' precepts.
This concludes the first part of the full Vinaya pitaya, the commentary onpratimoksa for monks and nuns. The classification of the teachings as presented in the first half of the Vinaya pitaya is as given above. These are the prohibitive precepts.
Next are the twenty skandhases of the last half of the Dharmaguptaka Vinaya Pitaka, which are the injunctive precepts. They are ⑴ “On Receiving the Precepts, (pravrajv^L-skandhakd)\ (2) "On Reciting the Precepts” (posadha-skandhaka); (3) i(On Retreats” (varsa-skandhaka); (4) “On the End of a Retreat” (pravarana- skandhaka); (5) "On Leather Goo dsw {carma-skandhaka)\ (6) “On Robesw (clvara-skandhaka); (7) “On MedicineJ, (bhaisajya- skandhakd)\ (8) "On the Kathina Robesw (kathina-skandhaka);
(9) "On the Monks in Kosambi” (后oSGmba为儿and九a儿a); (10) “On Karmaw (karma-skandhaka);(ll>) “On Censuring^ (pandulohitaka- skandhaka); (12) uOn Persons” (pudgala-skandhaka); (13) icOn Hidden Faultsw (pdrivasika-skandhakaY, (14) aOn Prohibiting a Monk from Participating in a Posadha Ceremony” (posadhasthapana- skandhakd),, (15) “On Schism" (samghabheda-skandhakaY, (16) “On Eliminating Disputes” (adhikarana-§amatha-skandhaka); (17) “On Bhiksunl^ (bhiksuni-skandhaka); (18) MOn Dharmaw (Pharma- skandhaka); (19) uOn Dwellings” (6tWG7ia-Gsana-sEand九a^a); and (20) <<Miscellaneousw (ksudraka-skandhakd). These are called the twenty skandhakas. They are all of them injunctive precepts.
However; these two halves of the Vinaya pitaya mutually interpenetrate one another The prohibitive precepts contain injunctions, and the injunctive precepts contain prohibitions. Although, broadly speaking, they mutually interpenetrate, the two halves have been assigned to either the prohibitive precepts or the injunctive precepts.
If we view these precepts with reference to [Tao-hsuan^] five major works-the Gyoji-sho (Hsing-shih-chfao), the Kai-sho {Chieh^su), and the Go-sho (Yeh-su) are called the Three Major Works—then we may say that the Kai-sho (Chieh-su) contains the details of the practice of the prohibitive precepts and the concomitant actions that aid these prohibitive precepts; the Go-sho (Yeh-su) narrates with great clarity the practice of the injunctive precepts and the official legislative actions of the Sangha by any of the three types of groups, that is, of four monks or more, of one monk, or of two or three monks; the Gyoji-sho {Hsing-shih-chfao) explains both the prohibitive precepts and the injunctive precepts to equal perfection; the Bikuni-sho (Pi-chfiu-ni-ch'ad} specifically elucidates both the prohibitive precepts and the injunctive precepts of the bhikkhunis; and the Shubinigi-sho (Shih-pyi-ni-i-chfao) largely explains the prohibitive precepts.
Thus all of these works of the Master (Tao-hsiian) rest on these two types of precepts: the prohibitive precepts and the injunctive precepts. These two types of precepts have both general and specific characteristics.
Generally speaking, all good actions are embraced in these two types of precepts, but speaking specifically they are as explained only with reference to this Vinaya tradition. Now then, the two types of precepts spoken of here are those referred to in the Vinaya tradition; but even so there is some reference to their more general characteristics.
Question: Are the total numbers of precepts for monks and nuns limited to these [mentioned above]?
Answer: No, they are not. The total numbers of monks' and nuns' precepts are numberless and limitless. A definitive number was decided on because these precepts were legislated according to circumstances.
The numbers of monks, precepts and of nuns' precepts are to be understood on three levels: in their broadest form, [the monks' precepts] are numberless; in their median form, they consist of three thousand rules of discipline (samara) with their sixty thousand minute rules; and in their most abbreviated form, they consist of the two hundred fifty precepts.
The precepts of the nuns are to be understood on three levels: in their broadest form, they are innumerable; in their median form, they consist of eighty thousand rules of conduct with their one hundred twenty thousand minute rules; and in their most abbreviated form, they consist of the three hundred forty-eight precepts.
A scripture speaks of “the five hundred precepts/* but this is merely a name, having no specific characteristics. As the Master Yuan-chao says, “If we speak with reference to actual cases, the precepts are without number; nevertheless, the number two hundred fifty serves as a guide to conduct." Such is also the case for the nuns' precepts.
Thus when the two congregations, monks and nuns, receive the full number of precepts in ordination, they both receive this numberless, limitless number of precepts. The precepts are equal in number to space, and they are applied to individual cases in the Dharma dhatu (world).
There are no precepts that are not perfect, and so they are termed “all the perfect precepts .w
The five precepts (paftca-slla)f the ten precepts {dasa-slld), and the six rules are extracted from the total number of precepts, for the gradual inducement of people of various capacities. They form an upaya (expedient means) leading to the total number of precepts. One gradually progresses and advances with them, until one finally attains to the stage that naturally possesses all the precepts.
Because of this there are said to be in all four ranks of precepts: the five precepts, the eight precepts (astanga-samanvagatopavasa), the ten precepts, and the full number of precepts. If we add the six rules, then there is a total of five ranks.
There are seven groups of Buddhists. These groups are set up [by these five types of precepts]. The seven are (1) bhikkhu and (2) bhikshuni, who both undertake the full number of precepts; (3) siksamana, who undertakes the six rules of training; (4) ^ramanera and (5) ^ramanerika, who both undertake the ten precepts; (6) upasaka and (7) upasika, who both undertake the five precepts.
The first five groups of persons have left the householders, life, and the last two are still in the householders, life.
Although the precepts of the siksamanas, sramaneras, and sramanerikas are in number the ten precepts, etc., when it comes to the actual upholding of them, they are like a fully ordained monk [or nun].
The eight precepts of abstinence are clerical precepts undertaken by the laity Nevertheless these precepts are included in the precepts kept by the laity the upasakas and the upasikas.
There are no other groups of persons [within Buddhism] except these seven.
The five precepts are (1) the precept against killing; (2) the precept against stealing; (3) the precept against illicit sexual practices; (4) the precept against lying; and (5) the precept against drinking liquor.
The eight precepts of abstinence are as follows: the first five are as above, except that the precept against illicit sexual practices becomes a precept against all sexual activity; (6) the precept against putting perfumes or oils on the body; (7) the precept against seeing or listening to songs and dances; (8) the precept against using high and broad beds; and (9) the precept against eating at forbidden times.
A commentary on the Sarvastivada Vinaya says, “Eight are precepts, the ninth is abstinence; when counted together there are then nine
The ten precepts are: the first nine are as above; and (10) the precept against grasping gold, silver, or jewels.
The six rules of training are (1) the rule against killing any living thing; (2) the rule against stealing even three coins; (3) the rule against touching [a man]; (4) the rule against lying； (5) the rule against drinking liquor; and (6) the rule against eating at forbidden times.
Of these seven groups of persons there are three groups for men: bhikkhu, Sramana, and Upasana; and four for women, namely, the other four.
Question: How many teachings does this tradition set up to embrace all of the various teachings?
Answer: The Vinaya Master Tao-human sets up two types of teachings, those of converting and those of legislating, in order to embrace the full teaching in the lifetime of the Buddha. These are also termed the teaching of converting and the teaching of practice. The teaching of converting is the teaching of samadhi and Prajna as taught in the scriptures and in the commentaries, the Four Agamas, etc. The teaching of legislating is the teaching of the precepts taught in the Vinaya, such as the Dharmaguptaka Vinaya Pitka.
Now then, this tradition is based on the Vinaya pitaya, and so it regards the precepts as primary. If the practice of the precepts is purified, then samadhi and Pramila arise automatically Thus if one first upholds the precepts and guards against faults in one's
actions, samadhi and Prajna then, and only then, put down and cut off mental defilements and errors.
It was for the purpose of obtaining enlightenment that the precepts were legislated; it was never for any worldly benefit. The path to holiness of all of the three vehicles cannot be established in the absence of precepts; herein lay the reason that the Tathagata initially legislated the precepts. [This is the explanation of Tao-human].
Question: It is popularly said, w[Keeping] the five and the eight precepts brings rebirth in either the human or the heavenly realm. The ten precepts and the full number of precepts bring athwartship.,> What does this signify?
Answer: This is not necessarily true. If one keeps the five or the eight precepts, one will then receive—as a birth based on such a cause-rebirth as a human or as a god. If one keeps the ten precepts, or the full number of precepts, one will then receive—as a birth based on such a cause—the end result of airmanship, that is, Hinayana athwartship. The popular saying given above is based on this. Ig however; one views this from the point of view of the intention (asaya) of the person undertaking the precepts, this is not the case. As the Vinaya Master Yaan-chao says, “There are four groups of precepts: the five, the eight, the ten, and the full number of precepts. Now if any of these are undertaken by one of dull capacities, they will all lead to worldly good. If they are undertaken by one of superior understanding, then they will form the basis for enlightenment. "Thus we should remember that the precepts differ according to the various individual capacities. This is the teaching of this tradition, the purport set forth by the Master Tao-hessian.
Question: To which of the two, the Mahayana or the Hinayana, does the Shibun (Dharmaguptaka) Ritsu tradition belong?
Ansiver: The judgments of the various masters about the Ritsu tradition differ with respect to this. The Vinaya Master Hui-kuang said, “The Dharmaguptaka Vinaya tradition is Mahayana." The Vinaya Masters Fa-li and Hstian-yun both said that this tradition “is purely Hinayana." The Vinaya Master Tao-hsuan said, "This
Dharmaguptaka tradition is, in its principles, Mahay anna’s This latter judgment has in large measure become authoritative.
The Go-sho (Yeh-su) sets up five points on which the Dharma- guptaka Vinaya Pitaka is Mahayana. These are (1) the Arhat Dabba searches for a higher goal; (2) Buddhahood is bestowed on all sentient beings with the phrase, “May all sentient beings together attain Buddhahood!”； (3) the vijnana perceives external phenomena; (4) monks are addressed as “Sons of the Buddha”; and (5) the penalties for infractions of the precepts are determined according to the intention of the transgressor. In these points, the Dharmaguptaka Vinaya Pitaka far surpasses all other Vinaya works. It is truly profound.
Each of all the above various precepts has four aspects: (1) the precept itself for precepts legislated by the Tathagata apply to all situations; (2) the nature of the precepts: the person receiving the precepts generates this, and it becomes absorbed into consciousness (this Dharmaguptaka tradition, relying upon the Jojitsu-ron [Satyasiddhi-sastra], holds that an element neither physical nor mental constitutes this nature); (3) the practice of the precepts: upon receiving the precepts, they are carried out, and the three actions—of body speech, and mind-are thus formed; and (4) the external aspect of the precepts: these virtues are manifested outwardly and so become a model of conduct for others. Each one of the many precepts possesses all of these four aspects.
Question: Be they Mahayana or Hinayana, what are the basic practices and resultant attainment posited in the doctrines of this tradition and in the ideas of Tao-hsiian?
Answer: The teachings of this tradition are basically Hinayana, as the Dharmaguptaka Vinaya Pitaka is concerned with persons of Hinayana capacities. Nevertheless, in principle it is Mahayana, as it obliges persons of such capacities to progress gradually [to the Mahayana]. Because it is Hinayana, it includes all Hinayana practices. Because it is partially Mahayana, there is nothing that it does not anticipate as Mahayana. This is the purport of the teachings of this tradition.
According to Tao-hsuan, the teaching given in the lifetime of the Tathagata, both Mahayana and Hinayana, is divided into three teachings: (1) the teaching of the emptiness of nature (svabhava- sunyata), which includes all Hinayana teachings; (2) the teaching of the emptiness of external characteristics (laksana-sunyata), which includes all shallow Mahayana teachings; and (3) the perfect teaching of cognizing-only (vijnapti-matrata), which includes all profound Mahayana teachings.
This Dharmaguptaka Vinaya tradition is but one aspect of the teaching of the emptiness of nature. Nevertheless Tao-hsiian^ heart lay in the perfect teaching of cognizing-only which he regarded as a perfect interpenetration of the three learnings (frlni siksani), the unimpeded perfect practice.
In his Go-sho (Yeh-su), Master Tao-hessian elucidates the essence of the precepts as discussed in various schools and presents the significance of three schools. The school of existence and the school of emptiness are both included in the teaching of the emptiness of nature. And the teaching of cognizing-only is the perfect teaching.
Both the Mahayana and the Hinayana recognize the three learnings. But in the three learnings of the perfect teaching of the Mahayana, the learning of the precepts means the keeping of the threefold pure precepts, and a seed (Blaj) in the alaya-vijnana is held to constitute its nature.
Samadhi and prance are the practice of cognizing-only. Samatha (stilling) and vipassana (insight) carried out together are held to constitute its characteristics. The precepts (Sila) are none other than samadhi and Prajna; there is not one precept that is not samadhi and Prajna. Samadhi and Prajna are none other than the precepts; there is no aspect of these that is not one of the precepts. This is termed the practice, and the characteristics, of the perfect interpenetration of the three learnings.
The threefold pure precepts mentioned above are (1) the precept that embraces all rules of conduct, which cuts off all evil; (2) the precept that embraces all good dharmas, which is the practice of all good; and (3) the precept that embraces all sentient
beings, which means to bear [the sufferings of] all sentient beings, and to bestow the ultimate benefit [of enlightenment] upon them.
The practice of the threefold pure precepts also perfectly interfuses, so that each of these three precepts perfectly and totally embraces all of the various precepts. For instance, the precept against killing embraces the threefold pure precepts, and such is the case with all of the precepts. And so it follows that if one upholds one precept, all of the threefold pure precepts are then totally upheld.
Although this is the practice of but one precept, it broadly embraces all (lit. "the ten thousand")precepts. Although this may last for one moment of thought, it instantly spans three asamkhyeya kalpas. The three asamkhyeya kalpas are not negated, and yet this one moment of thought is recognized. This one moment of thought is not ignored and yet the three asamkhyeya kalpas are really spanned. Long and short are unhindered; sentient beings and the Buddha are the same; all phenomena mutually interpenetrate; and all of the various external characteristics are identical one with another without end. How can this not be profound and marvelous! For the purpose of abbreviation, we shall not discuss either the precept that embraces all good dharmas or the precept that embraces all sentient beings.
There are three categories to the precept that embraces all the rules of discipline: (1) the precepts that lead to separate liberation (pratimoksa-slla); (2) the precepts that [necessarily] accompany samadhi; and (3) the precepts that [necessarily] accompany enlightenment.
Within the first of these, the precepts that lead to separate liberation, there are three aspects to its activities, namely, the precepts upheld by one's body speech, and mind. Whereas the precepts upheld by one's body and speech have two aspects-those precepts upheld by both Mahayana bodhisattvas and Hinayana sravakas, and those precepts not upheld by Hinayana sravakas but only by Mahayana bodhisattvas—the precepts relating to mental action are upheld only by Mahayana bodhisattvas. For this
reason, the precepts received by Hinayana sravakas are merely one part of those precepts relating to the actions of body and speech held by both Hinayanists and Mahayanists.
These are the precepts taught in the Dharmaguptaka Vinaya Pitaka, etc. Nevertheless the Dharmaguptaka Vinaya Pitaka partially corresponds to the Mahayana precepts relating to mental activity Because of this [the Mahayana precepts] contain the Hinayana precepts.
The Mahayana tradition regards the precepts held in common by both the Hinayana and the Mahayana as being included within the threefold pure precepts, in order to reconcile and to subsume them all within the Mahayana.
The precepts taught in the Hinayana Vinayapitakas are, all of them, the greater, perfect, and sudden [Mahayana] precepts. They have no separate characteristics apart from them. Being pure, one, and of greatest perfection, these rules for the seven groups of persons are totally identical to those of the Hinayana Vinaya pitaya, because they are [as included] recognized within the first of the threefold pure precepts, the precept that embraces all the rules of discipline.
This is the purport of the teaching concerning the teaching and the resultant insight of Tao-hstian, and the disposition of those followers who receive, follow, understand, and practice the precepts. However in the receiving of the threefold pure precepts, there is a general receiving [of all three] and a separate receiving. When all of the three precepts are received, this is termed the general receiving. The receiving of only the first of these three precepts, the precept that embraces all the rules of discipline, is termed the separate receiving.
Master Tao-hsiian maintains that the perfect precepts relating to mental activity as transmitted in a correct Hinayana karma- vacant ceremony correspond to this separate receiving of the precept that embraces all the rules of discipline. When one later receives the bodhisattva precepts, that corresponds to the general receiving of all of the threefold pure precepts.
Now then, the followers of this Ritsu tradition receive both the general receiving and the separate receiving [of the threefold pure precepts] within a ritual enclosure (sima) and the precepts of both the [Hinayana] Dharmaguptaka Vinaya Pitaka and the [Mahayana] Bonmo-kyo (Brahmajala-sutra) are all upheld. The two terms, “general receiving' and "separate receiving originated with scholars of the Hosso (Ybgacara) tradition, but its principles lie within the sphere of the Nan-shan Vinaya tradition of Tao-hsuan. The legislation of the five sections and those for the seven groups in the Sangha arose among the sravakas, and yet its practice spans the Mahayana.
Clear are the true teachings of the Yuga-ron (Yogacara-Bhumi- sastrci) and the judgments of Master Tao-hsiian. If the disposition of the devotee but resides in this tradition, how can the marvelous result that is Buddhahood be far away?
Chapter IV
The Hosso Tradition
Question: Why is this tradition termed the Hosso tradition?
Answer: It is termed the Hosso (dharma-laksana, characteristics of the dharmas) tradition because it determines the characteristics and the nature of all of the various dharmas.
Broadly speaking, this tradition has some four names. First, it is called the Tradition of Cognizing-only (Vijnapti-matrata) because the major purport of this tradition is to elucidate the fact that there are only (matata) mental concepts (vijnapti). Second, it is called the Perfect and True Tradition That Is in Accord with Reason {Ori-enjitsu) because all of its teachings are in accord with the truth. Third, it is called the Teaching That Is Universally for All Vehicles (Fuijo-kyo) because it embraces all of the five vehicles. Fourth, it is called the Hossd tradition for the reason given above. We now present only one of these names.
Question: Which scriptures and commentaries does this tradition rely upon for its authority?
Answer: There are some six scriptures and eleven commentaries quoted in the Jd-yuishiki-ron (Ch,eng-wei-shih-lun of Hsiian-tsang). The six scriptures are the Kegon-gyd (Auatamsaka-sutra'), the Gejin- mikkyd (Samdhinirmocana-sutra)t the Nyorai-shutsugen-kudoku- shogon-kyo, the Abidatsuma-kyd (Abhidharma-sutra), the Rydga-kyd (Lahkavatara-sutra), and the Kogon-kyo (Ghanavyuha-sutra). The eleven commentaries are the Yuga-ron, the Ken'yd shogyo-ron (Aryadesana-vikhyapana\ the Juryd-ron (Pramanasamuccaya), the Sho-daijo-ron (Mahayana-samgraha-sastra'), the Juji-kyd-ron (Dasabhumika-sastra'), the Fumbetsu-yuga-ron (Yoga-vibhaga), the Ben-chu-ben-ron (Madhyantavibhaga-bhasya), the Niju-yuishiki-ron
(Vimsatikavrtti), the Kan-sho-ennen-ron (Alambanapariksa), the Zbju-ron (Abhidharmasamuccaya-vyakhya), [and the Jd-yuishiki- ron (Ch'eng-wei-shih-lurCj].
Speaking generally however; some five major commentaries or ten subsidiary commentaries are all of the textual authorities of this tradition. Nevertheless the texts such, as the Gejin-mikkyd, the Yuga-ron, and the Jd-yuishiki-ron especially serve as a guide to the study [of this tradition].
Question: Whom does this teaching regard as its patriarchs?
Answer: The various generations of the lineal succession of this teaching in the three countries are clear. Some nine hundred years after the extinction of the TatMgata, the bodhisattva Maitreya descended from the Tusita heaven, down to the country of Ayodhya in India. There in the lecture hall of Ayodhya he preached the five major commentaries. The spiritual, stage of the bodhisattva Maitreya was the tenth Bhumi; and he was transmitting that which he had personally heard when the Tathagata was in the world.
The marvelous truth of the Middle Way which is neither emptiness nor existence, is truly a clear mirror within all of the various teachings. The Yuga-ron, in its one hundred scrolls of text, evaluates all of the various teachings. For this reason it is called The Commentary That Broadly Comments on All the Various Scriptures (Koshaku shokyd ron).
Next there was the bodhisattva Asariga, whose spiritual stage was the first Bhumi. He succeeded the bodhisattva Maitreya and widely disseminated this tradition. Asanga made detailed commentaries on all the writings of the bodhisattva Maitreya and composed commentaries upon the teachings of the Buddha Sakyamurd.
Next, in a period some nine hundred years [after the extinction of the Tathagata], there was the bodhisattva Vasubandhu, the younger brother of Asariga. He was a bodhisattva in the first stage of the four roots of good, which is called “clear understanding." He succeeded the bodhisattva Asanga and widely disseminated this tradition. Vasubandhu composed explanatory commentaries based upon Maitreya's commentary (Yuga-ron). Initially Vasubandhu
had studied the Hinayana and composed some five hundred commentaries upon it. Later he disseminated the Mahayana and composed some five hundred commentaries on it. He thoroughly penetrated the teachings of all of the texts of all of the teachings in the lifetime of the Tathagata.
Next there was the bodhisattva Dharmapala, who profoundly understood the commentarial literature of Vasubandhu, and who disseminated the teachings of Maitreya. Being a Buddha of this Bhadra Kalpa (Good Aeon), he gave an explanatory revelation from out of the sky All the non-Buddhists, with their perverse clingings, closed their mouths and were as dumb. The various sectarian traditions of the Hinayana all folded in their tongues and were as stammerers. Thus did the non-Buddhists and the Hina- yanists of India all say “The Mahayana has only this one man.”
Next there was the Commentary Master Sllabhadra, who was as a great general in the transmission of the Buddha-dharma. During his age he far transcended ordinary persons. He transmitted all of the teachings of the Hosso and commented upon all of the teachings in the lifetime of the Tathagata.
These five great commentary masters were all of them great masters, transmitters of the Dharma in India.
Next, in the early years of the great T'ang Dynasty in China, there was the Tripitaka Master Hsuan-tsang. He traversed the distant, shifting sands on his journey to faraway India. There he eventually met the Commentary Master Silabhadra, who was disseminating this tradition. The master Silabhadra had waited long for Hsuan-tsang and transmitted to him all of the teachings of the Hosso, that is, the five major commentaries and the ten subsidiary commentaries, omitting nothing. Finally Hsuan-tsang returned to China, where he widely propagated this tradition.
Hsuan-Tsang had some three thousand students, seventy disciples who were spiritually advanced, and four chief disciples. Indeed, the whole realm went to him in allegiance, and the whole country within the four seas paid court to him. He translated an exceedingly large number of the various Sutras, Vinayas, and Abhidharmas, both of his own tradition and of other traditions.
Hsiian-tsang is the first of the patriarchs of the Hosso tradition in China, and he is the sixth patriarch in the Indian lineage of succession.
Next there was the Dharma Master Kuei-chi. He was the chief disciple of the Tripitaka Master Hsiian-tsang. His wisdom and his understanding far surpassed the ordinary Succeeding the Tripitaka Master Hsiian-tsang, he widely transmitted this tradition. Kuei- chi was “the master of the one hundred volumes of commentaries, a manifestation of a bodhisattva of the tenth bhtlmi, a master whose outstanding qualities stand out as a flower among weeds. The whole world looked to him in allegiance. He was given the honorific posthumous title of “the great master of the Tz^-en-ssu Monastery” （Jion-da，s）.
Next there was the great master Hui-chao of Tsu-chou, who succeeded the great master of the Tz^u-en-ssu Monastery Kuei- chi. He widely disseminated this tradition. Next there was the great master Chih-chou of Punya, who succeeded the great master of Tsu-chou, Hui-chao. He broadly transmitted this tradition. These then are the generations of the lineage succession in the land of the great T'ang Dynasty.
There have been some three transmissions of this tradition into Japan. First, the two monks Chih-fung and Chih-ta received these teachings from the Tripitaka Master Hsiian-tsang. Second, the Dhyana Master Chih-feng, of the kingdom of Silla, received these teachings from the Tripitaka Master Hsuan-tsang and initially transmitted them to the monk of sojo rank Giin of Japan. He propagated this Hosso tradition in the Yuima-dd [of the KOfukuji Monastery]. Third, the monk of sojo rank Gembo of Japan went to T'ang Dynasty China, where he studied under the guidance of the great master of P'u-yang, Chih-chou. Returning to Japan, he transmitted the teachings to the monk of sojo rank Zenju.
From that time to the present there has been a continuous transmission of these teachings. The monasteries have been filled with those who have cultivated this study up to the present day with no interruption. All of these masters were excellent, like dragons, and the spears of their wisdom and their eloquence were
truly sharp. All of them had the outstanding qualities of lions, and the roar of their determining [truth from error] was exceedingly loud and fierce. The whole land of Yamato (Japan) was filled with the Hosso teachings. What other tradition can match this?
In the above narration nothing has been omitted with respect to the lineage succession of this tradition in the three countries.
Question: How many periods of the teaching does this tradition posit in order to embrace all of the teachings in the lifetime of the Tathagata?
Answer: This tradition posits three periods of the teaching in order to embrace all of the teachings in the lifetime of the Tathagata. This is the clear teaching of the Gejin-mikkyd.
First there is the teaching of existence. During the first of these chronological periods the Buddha elucidates, for those who aspire after the vehicle of the srQvakas, the teaching of the emptiness of the self and the existence of the dharmas, thus destroying the clinging of non-Buddhists to a substantial self. All of the various Hinayana groups are included within this teaching. For now however we shall speak of this teaching from the point of view of its teaching of existence. All of the other [Hinayana] groups may be subsumed within this.
Second there is the teaching of emptiness. The Buddha, in this second chronological period of his teachings, elucidates, for those who aspire after the Mahayana, the teaching that all of the various dharmas are empty in order to destroy the above clinging to substantial dharmas.
Third there is the teaching of the Middle Way. In this, the third of the chronological periods, the Buddha taught the teaching of neither emptiness nor existence, in order to destroy the above one-sided clingings to existence or to emptiness.
Nevertheless the first period teaches existence with reference to its temporary; dependent nature (etakisho, paratantra).
The second period teaches emptiness with reference to clinging to [false concepts of] a self It is not yet the fully revealed teaching of the three natures, or of the three non-natures. Thus
these first two periods are “the not yet fully revealed teachings, for they are philosophical positions easily leading to argumentation.
In the third period the three natures and the three nonmature are fully taught. Because of the illusory nature of existence (Jienge-shoshu-sho, parikalpita), there is no existence. But because of the temporary dependent nature of things, there is no nonexistence. This is the marvelous truth of the Middle Way neither emptiness nor existence. It is from its very beginnings apart from the two extremes and immediately enters the right path. This is the most profound of all of the teachings in the lifetime of the Tathagata and the most marvelous of all of the eighty [-four] thousand teachings.
All of the most profound Mahayana scriptures, such as the Kegon-gyd (Avatamsaka-sutrd), the Gejin-mikkyo {Samdhinirmo- cana-sutra)the Konkomyo-saishoo-kyd (Suvarnaprabhasottama- raja-sutra), the Lotus Sutra, the Nehan-gyd (Mahaparinirvana- sutra), are included within this period.
All of the Prajnaparamita scriptures are included within the second period All of the various Hinayana groups are included within the first period.
Question: Are these three periods a chronological sequence, or are they an ideational sequence?
Answer: Scholars differ in their opinions with respect to this. Some say that the three periods are a chronological sequence, some others say that the three periods are an ideational sequence of different teachings, and some others say that the three periods are a combination of both ideational and chronological sequences.
Question: Is the Middle Way as taught in the third period posited with respect to the three natures? Or is the Middle Way elucidated with respect to one dharma [with respect to any one of the three natures]?
Answer: There are two teachings with respect to this.
The first one says that the three natures are seen with respect to the Middle Way The second one says that the Middle Way is seen in each of these [three] elements. Many however hold that the
three natures should be seen only with respect to the Middle Way but that the Middle could also be seen in each of these [three]
elements.
Question: How is emptiness taught in the second period?
Answer: There are two teachings on this. The first holds that emptiness is based on the illusory nature of things, and that it teaches only in its hidden meaning that all things are empty The second holds that emptiness is based on the three non-natures.
Question: How many types of vehicles does this tradition posit?
Answer: The teachings of this tradition posit some three vehicles and five natures, [Those with] the five natures are first, those with the definitive nature of a sravaka; second, those with the definitive nature of apratyekabuddha; third, those with the definitive nature of a bodhisattva; fourth, those with no definitive nature; and fifth, those sentient beings without any nature.
Those of the two vehicles with definitive natures attain to the fruit taught within their own vehicles, and in addition they attain to an entry into nirvana without residue.
Those who have the nature of a bodhisattva perfect the practice of the two benefits [benefitting oneself and others] and are awakened to the greatest bodhi.
Those sentient beings without any nature are by nature without any undefiled seeds (西as); they have only defiled seeds. If they do progress, then they are reborn among humans or gods, but this is as high as they advance.
Question: Do those beings of the two vehicles (sravakas and pratyekabuddhas) who enter into extinction ever return to the round of birth and death?
Answer: Not those who have entered into [nirvana] without residue, for their bodies are reduced to ashes and their intellects are extinguished, and all of their cognizing consciousnesses are extinguished. How can there be any return to the round of birth and death for them?
Those persons with no definitive nature will certainly convert to the Mahayana, and they shall not enter into this extinction.
When they do convert [to the Mahayana] they enter into the first mental stage of the ten stages of faith. And from the first abode they enter into the stage of the Samkhya kalpaks and attain to Buddhahood.
By nature these five different natures are within the capabilities of all sentient beings. For this reason then the Buddha gives an appropriate Dharma to each one of these capacities or faculties. Thus there are necessarily some five vehicles. Those sentient beings without any nature are of the vehicles of humans and gods. Beings of the three vehicles with definitive natures constitute the beings of the three vehicles. Those with no definitive natures are common to any of the three vehicles, as is appropriate. In this manner then there are some five vehicles. However if we speak with reference to those vehicles that are trans-worldly; then this tradition posits only some three vehicles. Truly the reason why this tradition is also called “The Teaching That Is for All Vehicles Universally,, is based on this.
Question: The Lotus Sutra and other texts teach that there is only One Vehicle (Ekayana), and for this reason those beings who have the definitive natures of the two vehicles can all attain Buddhahood. Why must this tradition maintain some five natures?
Answer: The teachings of the Lotus Sutra and of other texts have hidden meanings. They speak of the One Vehicle with respect to those beings with no definitive natures. These texts do not say that all beings with the five different natures can attain Buddhahood. But when [these scriptures] say “all," this means “all” of one small portion.
It is in the nature of things that these five natures have been distinct one from the other from beginningless time and that they cannot be changed.
Question: What are the characteristics of the religious practices of the three vehicles and their fruits?
Answer: A sravaka traverses some three lifetimes [at a minimum], or sixty kalpaks [at a maximum] and attains the fruit of athwartship.
A pratyekabuddha traverses some four lifetimes or one hundred kalpaks and attains his fruit.
A bodhisattva traverses three Samkhya kalpaks and attains the fruit of the great awakening.
Question: How many different bodhisattva stages does this tradition posit?
Answer: In all some forty-one stages are posited, including both causal bodhisattva stages and their goal (Buddhahood). These are the ten stages of abode, the ten stages of practice, the ten stages of transfer of merit, the ten Bhumis^ and Buddhahood. If the Stage Almost Equal to Enlightenment (nogaku) is also delineated, then there are some forty-two stages. However this is included within the [tenth] Bhumi, a cloud of the Dharma” (dharma-Megha Bhumi). Also, if the ten stages of faith are delineated, then there are some fifty-one stages. However the ten stages of faith are included in the first stage of abode.
The great master of the Tz^-ensue Monastery, Kuei-chi, also posits some forty-one stages. The Dharma Master of the Hsi-ming- ssu Monastery; Ytian-ts'e, posits in all some fifty-two stages.
The forty-one stages are grouped into five stages.
First is the Stage of Preparation (sambhara). This is the thirty stages before the Bhumis.
Second is the Stage of Additional Religious Practice {prayoga). After the ten stages of transfer of merit, the four roots of good are delineated; and they come to make the expedient (upaya) additional religious practice (prayoga) leading to the path of seeing (darsana-marga).
Third is the Stage of Penetration. This is the mental state of entering into the first Bhumi, the stage of the path of seeing.
Fourth is the Stage of Cultivation (bhavana-marga). This refers to the [ten] stages from the first Bhumi up to the tenth Bhumi of the bodhisattva.
Fifth is the Stage of the Ultimate. This is Buddhahood.
These are termed the five stages of religious cultivation.
Question: What hindrances do persons in the three vehicles cut off?
Answer: Beings in the two vehicles cut off only the hindrance of the defilements (klesa-avarana). Beings who are Mahayana bodhisattvas cut off both of the hindrances.
The two hindrances are first, the hindrance of the defilements, and second, the hindrance of intellectualization (jneya-avarana). Each of these two hindrances is twofold: that is, those that are acquired and those that are with a person from birth.
Bodhisattvas before the first Bhumi put down the outward manifestations of the two acquired hindrances. In the first Bhumi they cut off the seeds of these two defilements. From the second Bhumi onwards, up to [but not including] the tenth Bhumi, in each Bhumi they gradually cut off the hindrance of intellectualization that has been with them since birth. When they reach the tenth Bhumi they cut off the seeds of the hindrance of the defilements that have been with them since birth. The influences of these two hindrances are gradually cut off in this same order; from the second Bhumi onwards. When one reaches the state of Buddha- hood, all of these hindrances are totally cut off at once.
Question: How many stages are traversed during the period of the three Samkhya kalpaks?
Answer: The three stages of the wise and the four roots of good are traversed in the first Samkhya Kalpa. The first Bhumi through the seventh Bhumi are traversed during the second Samkhya Kalpa. The eighth, ninth, and tenth Bhumis are traversed during the third Samkhya Kalpa. After one has traversed the three Samkhya kalpaks, one attains Buddhahood.
The forty-one bodhisattva stages are divided into the four reliance’s. The stages before the Bhumis are the first reliance. At this time the bodhisattva makes offerings to Buddhas as numerous as the sands of five Ganges Rivers. The stages from the first Bhumi to the sixth Bhumi are the second reliance. Now the bodhisattva makes offerings to Buddhas as numerous as the sands of six Ganges Rivers. The stages of the seventh, eighth, and ninth
defilements (kesars): greed (raga), hatred (prefight), ignorance (mudhif), pride (mana)f doubt (vici kits&), and wrong views (drastic). Wrong views can be expanded into some five views: the view that [the five skandhas] constitute a self (Satyadarshi), the view of the [two] extremes (antaparigraha-drsti), perverse views [methandriol, not believing in karmic retribution], the view that holds to [the above] views, and the view that there is efficacy in [non-Buddhist] precepts and in [non-Buddhist] ascetic practices (salivate- Paramars Fifth are the twenty minor defilements (up a- kesars): anger (kosha), enmity (panache), concealing one's misdeeds (unraked), anguish (paradise), stinginess (mastery), jealousy (Zorya), deception (maya), fraudulence (Sathya), violence (Valise)f conceit (madam), shamelessness (ahrlkya), non-bashfulness (anatropia), restlessness (audiation), melancholy (stanza), absence of faith (sraddha), laziness (Kasadya), negligence (Pramada), forgetfulness (rnusitasmrtita), distraction (vespa), and incorrect understandings (sampradaya). Sixth are the four indeterminate {animate) mental states: repentance (khurta), torpor (maddah), reflection (vihara), and investigation (vicars). These six groups of dharmas make up a total of fifty-one dharmas.
Third are the eleven material (Rupa) dharmas: the eye, ear; nose, tongue, and body; forms, sounds, smells, tastes, and tangibles; and the physical matter included within the dharma-ayapana (dharmayatanikani Rupini). This physical matter is of five kinds: exceedingly small matter; exceedingly unstable matter; matter that is drawn out by receiving [the precepts], matter that is generated in samadhi, and matter that arises through the illusory nature of existence. These are all physical matter included within the dharma-ayapana.
Fourth are the twenty-four types of objects not [necessarily] associated with the mind (cite viprayukta samskara): acquisition (predate), life (Jitendra), similarity {nikaya-sabhaga), difference (visabhaga), thoughtless absorption (asarrijnl-samapatti), the absorption of extinction (nirodha-samapatti), being in the thoughtless absorption Kazanjian)', names (Nama-kaya), words (pada-kaya),
sentences (Vanjan-kaya)\ birth (Jati), old age (Jara), stability (Sthit), impermanence (anitya), progress {prakriti), distinction between cause and effect (platinumed), union (yoga), constant change (java), orderly progression within change (anukrama), direction (desi), time (kala), number (Samkhya), harmony (Samara), and disharmony (anyathQ,tva).
Fifth are the six unconditioned {Adamska) dharmas: space (akasha\ extinction through conscious effort (pratisamkhya-nirodha), extinction not obtained through conscious effort [but through natural causes, apratisamkhya-nirodha], extinction obtained through a motionless state [of heavenly absorption, dninjya-nirodha], extinction obtained through the cessation of ideas and of sensations [of an arhat, sarnjna-vedayita-nirodha], and the Absolute {tathata).
These are the one hundred dharmas. This is nothing other than a systemization of all the various dharmas.
Question: What is the relationship of the three groups-the skandhas, the ayapanas, and the dhatus-that include all of the dharmas of mind and of matter; with this present schema of one hundred dharmas?
Answer: Of these one hundred dharmas, the mind, mental states, and the dharmas of physical matter are divided into the five skandhas. The Skandha of physical matter (Rupa Skandha) is the dharma of physical matter (Rupa dharma), and the two skandhas of sensation (Vedana Skandha) and thoughts (sarnjna-skandha) are mental states. The Skandha of consciousness (vijnana-skandha) is called the mind (cite) and is made up of the eight consciousnesses. All of the other mental states are included within the Skandha of mental formations {samskara-Skandha). Unconditioned dharmas (samarskite dharma) are not included among the skandhas.
As for the twelve ayapanas, the twelve Qantas are a full elaboration of physical matter; and are an abbreviated explanation of the mind. It may be known on the basis of the above skandhas.
The eighteen dhatus are a full elaboration of both physical matter and the mind, and they also include unconditioned dharmas.
The main purport of this tradition is only to elucidate cognizing- only All of the various dharmas are cognizing-only and there is not one dharma that exists outside of the mind.
Thus did the great master of the TzJu-en-ssu Monastery Kuei- chi, say “If there are dharmas outside of the mind, then there is transmigration in the round of birth and death; if one is awakened to the one mind, then birth and death will be eternally cast off?' However if there is differentiation within the various dharmas, there are only the permutations of cognizing-only Apart from consciousness there are no separate dharmas. All spheres and realms [of the mind, Visayas and dhatus] are subsumed within mind and consciousness (cite and VI jnana).
In elucidating this teaching, there are five levels of cognizing- only.
The first is the consciousness that rejects nonexistence (pair- Kalpita views) and that resides in the real (keno ninjitsu Shiki). This consciousness rejects paricalcitol views, which are nonexistent, and abides in the truths operational and participant, which are real.
The second is the consciousness that rejects the mixed and that abides in the pure {sharan rujun shiki). In this consciousness the inner realm of taratantara perception mixes with the external world. For this reason it is cast aside and is termed only consciousness.
The third is the consciousness that subsumes the peripheral layers of the mind into basic consciousness (shomatsu kihon shiki). The two subsidiary aspects [of consciousness], consciousness as perceiver (darsana-bhaga) and external phenomena as perceived by consciousness (laksana-bhaga) are embraced and subsumed into the more fundamental mind functioning as a self-witness (saksatkarl-bhaga).
The fourth is the consciousness that hides the inferior and that manifests the superior (onretsu kensho shiki). This consciousness hides the inferior mental states (caitasika dharmas) and manifests the superior mind (cite dharma).
The fifth is the consciousness that rejects external characteristics and that becomes enlightened to [the mind's] real nature
(kensh6 shisha Shiki). This consciousness rejects the characteristics of phenomenal, taratantara, events and is awakened to the true nature of cognizing-only.
The first four of the above constitute the teaching of the cognizing-only of external characteristics. The fifth is the cognizing- only of internal nature.
In all there are four aspects to the functions of the mind: the first is external phenomena as perceived by consciousness; the second is consciousness as perceiver; the third is consciousness as self- awareness; and the fourth is consciousness that affirms its self- awareness. The Boydykes says, “The fundamental limits of the mind are of four distinct types. It is thus called the fourfold division However four masters differ in their teachings regarding this.
First, the bodhisattva Shiromani posits only one functional aspect [to consciousness], that is, consciousness that affirms its own self-awareness.
Second, the bodhisattva Nanda posits two functional aspects, that is, external phenomena as perceived by consciousness and consciousness as perceiver.
Third, the bodhisattva DignSga posits three functional aspects: external phenomena as perceived by consciousness, consciousness as perceiver, and self-awareness.
Fourth, the bodhisattva Dharmapala posits four functional aspects, that is, those given above. Now it is the teaching of Dharmapala that exhausts the truth (is orthodox), and so the four functional aspects of consciousness are posited [in the Hossa tradition].
[External] characteristics in all their multiplicity are conditioned by the mind, and so [this aspect of consciousness] is termed “the portion of characteristics (laksana-bhaga).
As it is the object that conditions the above sphere [of perception], it is called the “seeing portion (darsana-bhaga). As it is able to condition this seeing portion, it is termed the portion that is self- aware (saksatkarl-bhaga). As it is able to condition this portion of its self-nature, it is termed the portion that is aware of self-awareness.
Of these fruit; only the portion of characteristics is conditioned, and it is without any thought of conditioning [something else]. The next three portions are both conditioned and conditioner [or both subject and object of the conditioning]. This is none other than the mind (citta) with its eight consciousnesses, and mental states (caitasika dharmas'), each one of which has these four portions. Even though each of the eight consciousnesses has its own nature, they each have these four portions with respect to their functions. For this reason then each of the eight consciousnesses has these four portions.
In its elucidation of the principles of truth and of error, this tradition posits in all some three natures.
First is the paricalcitol nature. This is the appearance of characteristics caused by passions. This is also divided into three parts: the subjective agent who generates the deluded thought, the object of the deluded thought, and the delusion itself The former two are included in taratantara, while the last one, the deluded clinging itself is the appearance of characteristics caused by passions. [The mark of this is that] one terms a nonexistent thing existent. This is empty deluded clinging.
Second is taratantara nature. All the various dharmas that arise out of the four conditions exist by the harmonious coining together of causes and conditions, and so there is existence.
Third is participant nature. The true nature of all the dharmas is possessed of the three principles of perfection, attainment, and true reality Of these three natures, paricalcitol is erroneous existence, taratantara is provisional existence, and participant is true existence. Pari Kalpita is deluded clinging, and taratantara and participant are the marvelous truth. These three natures are separate one from the other, and they are not confused with one another. Nevertheless the phenomenal dharmas of taratantara existence are not one with, nor different from, the true nature of participant existence. Its characteristics are not apart from its nature, and its nature is not apart from its characteristics.
As a gather of the Sanju-ju (Trim^ika-karika) says, when speaking of these three natures,
Because there is parikalpita (discrimination) about this and that, there is parikalpita thought about many and various types of things. Clinging, which is of parikalpita nature, does not exist at all. Discrimination, which is of taratantara nature, is generated by conditions. Participant nature is always far apart in its nature from that (the parikalpita), and so because of this it is not different from, nor not different from, taratantara nature, as the nature of impermanence, etc. It is not seen without seeing this \taratantara nature].
In opposition to these three natures, this tradition elucidates three non-natures, which are none other than the opposites of the parikalpita, taratantara, and parmigiana natures. In this order these reveal the three non-natures of characteristics, of arising, and of the absolute truth. As the Sanju-ju (Trimsika-karika) says,
Because there are these three natures, the three nonmature are posited. The Buddha taught, in his hidden meaning, that all of the dharmas are without any natures. First, characteristics have no nature; next, there is no nature through the process of arising; and lastly, there is a nature because it is far apart from the above-mentioned clinging’s to self and to dharmas.
As these three natures are not apart from consciousness, so also the three non-natures are posited based upon the three natures (i.e., consciousness).
The Jo-yuishiki-ron says, “Know then that the three natures are also not apart from consciousness. It also says, ''Because there are the three natures that we have spoken of previously; the three types of non-nature are established and explained after them.”
All the cultivation of practice in all the various stages is to develop insight meditation into cognizing-only. The awakening
attained in Buddhahood is only awakening to cognizing-only Thus all of the various practices arise out of cognizing-only and the myriad of qualities are perceived on the basis of cognizing-only.
This tradition teaches the permutation of the eight consciousnesses and the forming thereby of the four wisdoms. These four wisdoms are first, the great, perfect, mirror-like wisdom {adarsa- jnana)\ second, the wisdom that sees that all things are the same in nature (samata-jnana); third, the wisdom of marvelous insight {pratyaveksana-jnand)\ and fourth, the wisdom that accomplishes the work that is to be done (krtyanusthana-jnana).
When one enters the first Bhumi, one brings about a change in the sixth and seventh consciousnesses and attains the wisdom of marvelous insight and the wisdom that all things are the same in nature. When one attains Buddhahood, one brings about a change in the fifth and the eighth consciousnesses and attains the great, perfect, mirror-like wisdom and the wisdom that accomplishes the work that is to be done. At this time the four wisdoms are perfected, and the marvelous fruit of the two permutations becomes clearly apparent.
There are four nirvanas in the truth to which one is awakened. First is the nirvana inherent in one's basically pure nature. Second is the nirvana with residue. Third is the nirvana without residue. Fourth is the nirvana in which there is no abode. The first of these four is also possessed by an ordinary person. The second and third are also attained by sravakas and by pratyekabuddhas. Only a TathSgata in the state of Buddhahood folly possesses all four of these. Altogether these four nirvanas are called the realm (dhatu) of purity When the four wisdoms are added on to these, they go to make up the five dharmas.
The relationship between the five dharmas and the three bodies of the Buddha is discussed by two masters in the Jo- yuishiki-ron. In the opinion of the first master; the realm of purity and the great, perfect, mirror-like wisdom go to make up the Dharmakaya; the wisdom that sees that all things are the same in nature and the wisdom of marvelous insight constitute the
Sambhogakaya; and the wisdom that accomplishes the work that is to be done constitutes the Nirmanakaya.
In the opinion of the second master, the realm of purity is itself the Body Pure in Nature; the tangible characteristics on the surface of the four wisdoms are the body experienced for the benefit of oneself; and the mode of existence manifested by the wisdom that sees that all things are the same in nature is the body experienced for the benefit of others. The mode of existence manifested by the wisdom that accomplishes the work that is to be done is the Nirmanakaya. The wisdom of marvelous insight is the wisdom of the preaching of the Dharma that cuts off all doubts.
The orthodox teaching of this tradition regards the understanding of the second master as an authoritative guide.
Know then that the cultivation of the practice of the five grades is gradually plumbed to its utmost and that the two types of hindrances as well as their influences are totally cut off and extinguished.
During three long Samkhya kalpaks all of the myriad virtuous deeds are perfected and embraced within one moment of thought; attainment of Buddhahood is indeed swift. The eight defiled consciousnesses are changed and the four wisdoms are obtained. The marvelous results of the two permutations are obtained, and the three bodies [of the Buddha] are perfected. They are quiescent and yet bright shining, bright shining and yet clear. Further; all of the five vehicles are included [within this teaching], and each of the three vehicles is carried to its ultimate. The One Vehicle teaching is an expedient teaching, and the three vehicle teaching is the truth.
Before the attainment of the wisdom of this true nature (basic nature), the truth is quiescent; within the wisdom that is gained later; all sentient beings are universally converted.
In the presentation of this teaching, which relies on words, the three natures and the three non-natures are as a suspended mirror (clear for all to see). In the teaching that dispenses with
words, the four sentences and the one hundred negations put an end to all discursive thoughts.
In its evaluation of the internal nature and the external characteristics [of the dharmas], there is no tradition like this one. In the ultimate perfection of its principles, what teaching can match this one? The full moon of the three bodies, which is attained for oneself and the light of the five vehicles, which work for the conversion of others, are ever bright and clear. Both self attainment and the conversion of others are vast and profound. The teaching of the Highest Vehicles is perfect in its principles and in its truth.
The teachings of the Hossa tradition are in outline thus.
Chapter V
The Sauron Tradition
Question: Why is this tradition termed the Sauron (Three Treatise) tradition?
Answer: It is termed the Sauron tradition because three com- material works constitute the literary authority upon which it relies.
Question: What are these three works?
Answer: First the Chu-ron (Mula-madhyamaka-karika) in four volumes; this was composed by the bodhisattva Nagaijuna. Second the Hyaku-ron (Sata-sastra) in two volumes; this was composed by the bodhisattva Aryadeva. Third the Juni-mon-ron (Dvada^a- mukha-sastra) in one volume; this was composed by the bodhisattva N^gaijuna. These are called the Three Treatises (Sanron).
However if we add the Chi-ron (Decahedron, Mahaprajna- paramita-sastra) in one hundred volumes, then this makes Four Treatises {Shiron). This work was also composed by the bodhisattva Nagarjuna.
Of these four treatises, the [first] three treatises are treatises of a general nature, for they all expound the various teachings of both the Mahayana and the Hinayana. The Decahedron (Maha- prajnaparamita-sastra) serves as a commentary on only one specific text, for it specifically comments on the Daibon-hannya-kyd (Mahdprajnapdramita-sutra). If the Decahedron were to be fully translated [into Chinese], it would fill some one thousand volumes. The Tripitaka Master Kumarajiva reduced the text by some ninety percent, and taking only that which was essential, he translated the work in only one hundred volumes.
As for the Three Treatises, the Chu-ron primarily demolishes the Hinayana, while at the same time demolishing the teachings of the non-Buddhists. In this way it presents the teachings of the Mahayana. The Hyaluronan primarily demolishes the no Buddhists, and only secondarily demolishes all other [Buddhist] groups. In this way it presents the teachings of the Mahayana. The Juni-man-ron demolishes both the Hinayana and the no Buddhists and truly presents the profound teachings of the Mahayana. What is elucidated in these Three Treatises is nothing other than the two truths.
Now it is the major purport of this tradition that the two teachings, that of demolishing error (haja) and that of presenting the truth (Kenshoo), serve as its rule. Although there are Three Treatises, there are only these two primary paths to their teaching. On the one hand the demolishing of error rescues sinking humanity, while on the other hand the presentation of the doctrine disseminates the Mahayana truth. These two teachings alone serve as a standard and as a model. These indeed make up this great tradition.
Question: What errors are destroyed in the demolition of error?
Answer: In sum, all clinging views are demolished. If we elucidate these in summary form, however; there are not more than four views.
First, this tradition demolishes the erroneous, non-Buddhist view of a substantial self (dtman\ second, it demolishes the Abhi- dharma's clinging views of real, substantial existence; third, it destroys the one-sided views of emptiness of the Jojitsu tradition; and fourth, it destroys Mahayana views and opinions that there is anything to be grasped.
Both internal and external (Buddhist and non-Buddhist) opinions are demolished, and both the Mahayana and the Hinayana are totally crushed. What is demolished is only the idea that there is anything to be grasped. For this reason then there is nothing that is not demolished, and there is nothing that is not criticized. This is what is termed this tradition's teaching that demolishes error
Question: What truth is presented in this tradition's presentation of the truth?
Answer: There is no separate presentation of the truth outside of the demolition of error. When the demolition of error has been thoroughly exhausted, then there is nothing that can be grasped. If there is nothing that can be grasped, speech and discursive thought have nothing in which they can lodge.
However it is only in opposition to the demolition of error that there is also a presentation of the truth. If this one source is not plumbed, then discriminative thoughts have not been extinguished. If even a small fraction of the truth has not been exhausted, then the ultimate truth has not been presented. If there is nothing in the source that has not been plumbed, then vain discussions are exhausted therein. If there is no truth that has not been exhausted, then the most profound way is understood.
Ig however; we are to rely upon words in discussing this truth, then there is nothing that will not be elucidated.
Question: If this is the case, what does it mean to say “present the truth”？
Answer: The ultimate truth is profound and ultimate, and words cannot touch it. If we say that it is existence, then we devolve into stupidity If we say that it is nonexistence, then such is not wisdom. Shubuta was scolded and Scriptura was criticized [for holding such views]. It is neither existence nor nonexistence; it is not both existence and nonexistence together; and it is neither nonexistence nor not-nonexistence.
Words and speech are cut off, and thoughts and ideas are all extinguished. It is profound; there is nowhere wherein thoughts may lodge. It is broad and vast; all supports are sundered. We do not know how we may verbalize it, but, obliged to do so, we call it ""presenting the truth.”
Question: If the mind and speech are both cut oa and if both existence and nonexistence are abandoned, then this is the teaching of emptiness. What relationship does this have to the presentation of truth?
Answer: Since both existence and nonexistence have been abandoned, how can one abide in emptiness? The nature of the way of the Buddhas is truly that there is nowhere wherein one can lodge [the mind and discriminative thought]. Since both existence and nonexistence have been sundered, there is nothing that can be grasped. The purport of presenting the truth is exhausted in this.
Question: Both existence and nonexistence have been abandoned. Now if this is the case, how can all of the various dharmas that arise through conditions be posited as existing?
Answer: All of the various dharmas that arise through conditions are only provisionally existent. Being provisionally existent, they are nothing that can be grasped. It is on this basis that the two truths are posited, and the four middles are posited with reference to this. Because of conventional truth, the limits of existence are not touched; and the existence of all the dharmas is established. Because of absolute truth, provisional names are not destroyed, and yet the true aspect [of things] is explained.
Thus emptiness, just as it is, is existence; and existence, just as it is, is emptiness. The meaning of the statement that arura (form) is identical to emptiness, and emptiness is identical to Rupa!" lies in this.
The two truths are merely the words of the teaching and do not concern the realm of truth. But because [the teaching] is couched in conditioned things, there are the two truths. Because truth is substantial, the two truths are submerged.
Existence is the existence of emptiness. Although we speak of existence, it is not existence. Emptiness is the emptiness of existence. Although we speak of emptiness, it is not emptiness. Because it does not equal existence, we speak of emptiness as being identical to existence. Because it does not equal emptiness, we speak of existence as being identical to emptiness.
That is why it is said that all the Dharmas preached by all the Buddhas always depend on these two truths.
What this tradition presents is nothing other than the true insight into the fact that there is nothing that can be grasped. Thus did a person of ancient times say, “The wind of the marvelous truth of the eight negations sweeps away the dust of deluded thoughts and vain discussions. The moon of true insight that there is nothing to be grasped floats on the surface of the water of the one true Middle Way”
Because there is nothing to be grasped, all phenomena, though they are provisional, operate in various ways just as they are. All this may be known on the basis of the above.
Question: What does this tradition say about the resultant state of Buddhahood?
Answer: All sentient beings are basically and originally Buddhas. All sentient beings in the six realms of rebirth are basically quiescent and extinguished. There is no delusion, and there is also no enlightenment. How can one then speak of attaining or not attaining Buddhahood? Thus this tradition teaches that both delusion and enlightenment are basically nonexistent, that both are clear and transparent, quiescent and extinguished.
However; within the teaching of provisional names, delusion and enlightenment, and the attainment and nonattainment of Buddhahood, are discussed. Based on this teaching, then, there is both slow and speedy attainment of Buddhahood, depending on whether the human capacities in question are sharp or dull.
The attainment of Buddhahood in one moment of thought is the short [attainment of Buddhahood], and the attainment of Buddhahood that takes three Samkhya kalpaks is the long [period of attainment].
However; this one moment of thought does not obstruct the three Samkhya kalpaks, and the three Samkhya kalpaks do not hinder [attainment] in one moment of thought. One moment of thought is identical to the period of three Samkhya kalpaks, and the three Samkhya kalpaks are identical to the one moment of thought. This is likened to one nights sleep wherein one dreams of
one hundred years, events, and the events of some one hundred years devolve into this one night.
Because three Samkhya kalpaks are traversed, a myriad practices are accumulated. When they exist in one moment of thought, the attainment of Buddhahood is swift.
Question: How many stages are there in the accumulation [of various practices] during the three Samkhya kalpaks^
Answer: During the three Samkhya kalpaks the bodhisattva traverses some fifty-one stages. Only then does he arrive at Buddhahood. Thus this tradition posits some fifty-two stages [leading to and including Buddhahood].
The teaching of this tradition is that the nature of enlightenment is basically existence. But because there is delusion, there is the round of samsara. When one turns his back on delusion, he returns to his source. When one merely sweeps away the accumulated dust of the defilements, one's basically enlightened nature will reveal itself just as it always has been. This is termed the Initially Enlightened Buddha.
Know then that this enlightenment is posited only in opposition to delusion, and that it is by opposition to enlightenment that there is delusion. When enlightenment is generated then there is no delusion; and when there is no delusion, how can there be enlightenment? There is neither delusion nor enlightenment. Both delusion and enlightenment are originally nonexistent, and both are basically and essentially quiescent and extinguished.
Delusion and enlightenment, defilement and purity are temporarily established, provisional names. True insight into the nonexistence of anything to be grasped is what marvelously plumbs the path of the ultimate.
Question: What are the eight negations?
Answer: They are no arising, no extinction, no annihilation, no eternity; no similarity; no differentiation, no going [no past], and no coming [no future]. These eight negations are taught in order to abandon the eight delusions. This is the truth revealed by this tradition.
This tradition has four types of analysis in its elucidation of all the dharmas. First is the analysis based on a thing's name; second is the analysis based on the causes and conditions that generate a thing; third is the analysis based on meditational practice; and fourth is the unstructured analysis. All of the various teachings may be analyzed on the basis of these.
This tradition also sets up four levels of the two truths. First, existence is conventional truth, and emptiness is the absolute truth. Second, both existence and emptiness constitute conventional truth, and neither emptiness nor existence is the absolute truth. Third, emptiness, existence, and neither emptiness nor existence constitute conventional truth; and neither nonexistence nor non-emptiness is the absolute truth. Fourth, all of the former constitutes conventional truth, and neither not nonexistence nor not non-emptiness is the absolute truth.
This does nothing other than demolish [the philosophical positions of] the non-Buddhists, of the Abhidharma, and of the Mahayana, which still holds that there is something to be grasped.
Question: How many teachings does this tradition posit to include all of the various teachings?
Answer: It posits two pitayas and three turnings of the Dharma wheel in order to embrace all of the teachings taught in the lifetime of the Tathagata.
The two pitayas are first, the sravaka pitaya, which is the Hinayana teachings; second, the bodhisattva pitaya, which is the Mahayana teachings. All the teachings of both the Mahayana and the Hinayana are totally included within this. This is based on the Decahedron.
The three turnings of the Dharma-wheel are the following: First is the fundamental Dharma-wheel. This is the Kegon (Avatamsaka) teachings. Second is the secondary Dharma-wheel. This is all of the teachings from the time of the Agamas up to, but not including, the Lotus Sutra. Third is the Dharma-wheel that includes the secondary and reverts to the fundamental teaching. This is the Lotus Sutra. All of the various teachings given by the
Tathagata during his one lifetime of preaching are totally included within this. This is based on the Lotus Sutra.
Both the Mahayana and the Hinayana are one and the same in their presentation of the truth, but they differ in accord with various types of human capacities.
The various Mahayana scriptures are one in their presentation of the truth, but they differ with respect to various conditions. But in the evaluation of the various Mahayana scriptures, each [scripture] sets up some three aspects—equality superiority, and inferiority-and it is by this that all of the various teachings are judged. In this way then there are not any one-sided opinions.
Question: Who is regarded as the chief patriarch of this tradition?
Answer: This tradition is especially clear in the lineage of its patriarchs, in its transmission in the three countries, and in its succession from master to master. Initially the great sage, the bodhisattva Manjusri, is regarded as the primary master. Next, the bodhisattva Avahis is regarded as the second master. Next, the bodhisattva Nagarjuna marvelously disseminated this tradition.
Nagarjuna transmitted this teaching to the bodhisattva Sambodhi and to the bodhisattva Aryadeva. These two great masters worked shoulder to shoulder in carrying out the task of teaching. Naga bodhi transmitted the teachings to the bodhisattva Bhava Viveka. Bhava Viveka transmitted the teachings to the master Jnanaprabha, and Jnana Prabha transmitted the teachings to the bodhisattva Simbarashe.
The knowledge and understanding of the bodhisattva Aryadeva was deep and profound, and his eloquence transcended the ordinary. In large measure he demolished the non-Buddhists and greatly disseminated the teachings of the Buddha. This master transmitted the teachings to the bodhisattva Rihula (Rahulabhadra), and RAhulabhadra transmitted it to Prince Suryasoma. And Suryasoma transmitted it to the Tripitaka Master Kumarajiva.
The Tripitaka Master Kumarajiva arrived in China during the era of the Yao-c^m Dynasty Here he translated a large number of scriptures and commentaries, and he exclusively transmitted this tradition. All of the Four Treatises were translated by the Master Kumarajiva. The beauty of their translation has received praise from ancient times to the present. Kumarajiva was esteemed in all three countries-India, Kucha, China—for his talent and profound wisdom, and he was surrounded by disciples and students as the myriad stars surround the full moon. Members of the nobility revered and honored him; in this they resembled the various rivers that merge into a great sea.
His disciples Tao-sheng, Seng-chao, Tao-jung, and Sengjui worked shoulder to shoulder and transmitted these teachings, and his disciples T'an-ying, Hui-kuan, Tao-heng, and T'an-ch'i were praised for their unity of will.
The Master T'an-ch'i succeeded his teacher and widely disseminated these teachings, eventually transmitting them to the Master Tao-lang. Tao-lang transmitted them to the Master Seng- ch'iian, and Seng-ch'iian transmitted them to the Master Fa-lang. Fa-lang transmitted them to Chi-tsang? the Great Chia-hsiang Master (the Master of the Chia-hsiang-ssu Monastery).
The Great Chia-hsiang Master Chi-tsang was originally a native of a barbarian country In his youth he accompanied his father to China, and it was here that he studied the San-lun (Sanron) teachings under the guidance of the great master Fa-lang. Chi-tsang is truly the model and leader of these teachings, and he far surpassed those of both past and present ages. Imposing in his awesome qualities, he manifested majesty as does the elephant, the king of beasts. In wisdom and eloquence he was so illustrious as to steal away the brightness of the sun and moon. His literary compositions were many and profuse, and he brought forth many volumes of texts. The three treatises and the Lotus Sutra were his major concern, but he thoroughly plumbed the profundities of both the Mahayana and the Hinayana. The greatly flourishing state of the San-lun is exclusively due to this master. Thus among all of the various masters of this tradition he is especially designated as the
great master. In his understanding and his explanations he exhausted the truth. There was no one like him. Eventually he transmitted the San-lun teachings to the sojo rank monk Hui- kuan of Koguryo.
Hui-kuan came to Japan and widely disseminated this tradition. Hui-kuan transmitted this teaching to the sojo rank monk Fu-liang. Fu-liang transmitted the teachings to the sojo rank monk Chih-tsang. Chih-tsang transmitted them to the Vinaya Master Doji and to the Dharma Master Raiko.
Doji transmitted the teachings to the Venerable Zengi. Zengi transmitted them to the sojo rank monk GonsO, and Gonso transmitted the teachings to the Venerable Ancho.
Thus there has been a transmission from master to master up to the present time without any interruption. Eminent masters arose, and one after another they widely disseminated these great truths. It is clear that the transmission of this tradition has not died out in any one of the three countries. Thus did the Tripitaka Master I-ching say “In India there are two [Mahayana] traditions, the Ybgacara and the Madhyamaka." Its teachings and its truths are very deep; what tradition can come up to this one? The monk Dosen of Mt. Fuki has said, “The waters of all four rivers flow equally out of Lake Anavatapta. The seven traditions have split off one from the other; but they all in turn come from the Sanron：'
Know then that all the various Buddhist traditions are subsidiaries of the Sanron, and that the Sanron is the basis of all of the traditions. How can there be a tradition that does not enter into the mind of Nagarjuna? For all traditions esteem him as their great master.
Chapter VI
The Tendai Tradition.
Question: Why is this called the Tendai dFien-fai) tradition?
Answer: This tradition arose from that mountain, so it takes its name from the mountain (T'ien-t'ai shan).
Question: What teachings form the basis of this tradition?
Answer: The Lotus Sutra constitutes its fundamental scriptural authority and this text is used in evaluating all of the teachings proclaimed during the lifetime of the Tathagata. However in the outline of its doctrinal classification, all of the various teachings are utilized. As the Dharma Master Ching-Hai Chandan says in his Girei (/-〃)，'As for the teachings of this tradition, and the teachings that it utilizes, the Lotus Sutra is the bones (the underpinnings) of this tradition, the Daichido-ron serves as its guide, the Dai-kyd (the Daihatsu nehan-gyo) serves as the support for its teachings, and the Daibon-hannya-kyd serves as its teaching on meditation.
'"All the various scriptures are quoted in order to increase one's faith, and all of the various commentaries are quoted in order to aid one's attainment. Meditational insight is the warp and all dharmas are the woo£ and all the various texts are woven together here as in no other tradition within Buddhism?
Question: Whom does this tradition regard as its patriarchs?
Answer: The chief master of this tradition is Chih-Che (Chih-i), the great master of Mt. T'ien-t'ai. Nevertheless, the Dhyana Master Hui-wen, on the basis of the Dihedron, posited the three insights into the one mind. He transmitted his teachings to the Dhyana Master Hui-ssu of Mt. Nan-Yueh.
The Dhyana Master Hui-ssu had heard the Lotus Sutra when it was preached on Mt. Grdhrakuta, and at this time he remembered it. When he cultivated the Lotus Samadhi he attained the rank of the purification of the six sense organs. He marvelously understood the phrase in the Daichido-ron, “The three wisdoms are attained in one mind" and the gatha of the three truths from the Chu-ron. He most profoundly generated both samadhi and prajna, he perfected his samadhis, and he attained perfection and illumination in both insight and understanding. He eventually transmitted this teaching to Chih-che, the great master of Mt. Tlen-fai.
The great master Chih-che was also on Mt. Grdhrakuta in the past, and he too heard the [preaching of the] Lotus Sutra. When he met the great master of Mt. Nan-yiieh, Hui-ssu, he marvelously remembered this event. Cultivating the Lotus Samadhi, Chih-che attained the types of practice [of spiritual attainment, the stage of identity through the cultivation of insight meditation]. Chih-che established this one sectarian tradition. In his person he fully possessed the ten qualities.
Hui-wen and the master of Mt. Nan-yiieh, Hui-ssu, had merely raised up the outlines of this teaching, but when the succession reached the great master of Mt. Tien-fai, it was he who most grandly set up the teachings of the various times, and it was he who fully evaluated all the teachings in the lifetime of the Tathagata. The flourishing state of this tradition is solely due to this patriarch.
Next there was the great master Chang-an (Kuan-ting), who succeeded the great master of Mt, Tlen-fai and widely disseminated this tradition. Chih-che had merely spoken in an unsystematic manner; and it was Chang-an who collected all the works of Chih-che together and formed from them the writings of this one tradition, creating the outline of this tradition's teachings.
Next there was the great master Chih-wei who received the teachings from the great master Chang-an and widely transmitted this tradition, Chih-wei handed down these teachings to the great
master Hui-wei, and Hui-wei handed down these teachings to the great master Hsuan-lang. Hsuan-lang handed down these teachings to the great master Miao-le (Chan-jan).
The great master Miao-le wrote commentaries upon the writings of the master Chih-che. In addition, he composed many essays and writings. Miao-le composed, in this order; the Bugyd (Fu-hsing), the Shakusen (Shih-ch'ien), and the Sho-ki (Su-chi) on the Shikan (Chih-kuan), the Gengi (Hsuan-i), and the Mongu (Wen-chu) of Chih-che, respectively None of the writings of any other tradition can match those of this master. There are no writings of the patriarch (Chih-che) upon which Chan-jan did not comment. For this reason his writings have been especially relied upon from past times up to the present, and in all places they are revered as authoritative. He most marvelously grasped the purport of Chih-che's teachings, for only the writings of Chan-jan truly tally with the teachings of this great tradition.
The Dharma Master I-fung, the Dharma Master Chih-li, the Dharma Master Ching-ch^eh, and others were all successors to Chanjan. The great master Miao-le handed down the teaching to the Upadhyaya Tao-sui. He was the spiritual center of the teachings.
The masters Hsing-man and Tao-lo, as well as Chih-yun and others, all received the teaching from Chan-jan. They joined their shoulders together and taught others, and they were all like dragons and elephants, the kings of beasts.
Now then, the great master Dengyo (Saicho) of Japan went to the China of the great T'ang Dynasty; where he met the Upadhyaya Tao-sui. This tradition was fully transmitted to him as water is poured into a vessel with not a drop being spilled. When the transmission was completely finished, Saicho returned to Japan and widely disseminated these teachings on Mt. Hiei.
Saicho was succeeded by the Upadhyaya Gishin, the great master Jikaku (Ennin), and the great master Chisho (Enchin). In this way patriarchs, worthies of former ages, succeeded one after the other; transmitting the teachings in a continuous stream, without interruption, up to the present time.
Throughout the land of Japan there was not one place where these teachings were not disseminated. In all of the various provinces and districts these teachings were handed down and widely studied.
Although we are now in the Latter Days, there is none that surpasses this tradition in the allegiance of mankind. How noble it is! How great it is!
Question: How many chronological periods of the teaching does this tradition set up in its evaluation of all the teachings in the lifetime of the Tathagata? Also, what teachings does it elucidate?
Answer: The major purport of this tradition is twofold: the teaching itself and the practice of insight meditation. With respect to the teaching, the understanding of its principles nurtures the spirit, because the path of the Buddha is perfectly revealed therein. As for the practice of insight meditation, when one advances in the practice of this insight meditation, a state of awakened enlightenment is marvelously generated.
The teachings are the four teachings, the five tastes, the One Vehicle, and the ten aspects of the Absolute, etc.
Insight meditation is [insight into] the twelve links of dependent origination, the two truths, the four types Qi samadhi, the three delusions, etc.
In its evaluation of all of the teachings in the lifetime of the Tathagata, there are four teachings and five chronological periods [during which these four teachings were given].
The four teachings are of two types. First there are the four teachings of the conversion dharmas (four teachings of doctrinal content). These are the major outlines that explain the teachings. Second there are the four teachings about methods of teaching. These are the major outlines for the evaluation of the teachings. These two types of four teachings together make up the eight teachings.
Question: What are the four teachings of the conversion dharmas?
Answer: First, there are the Tripitaka teachings. All of the Hinayana teachings are included within this teaching.
Second, there are the common teachings. All of the teachings of the various Mahayana scriptures that are directed to beings of the three vehicles (sravakaSj pratyekabuddhas, and bodhisattvas) are included within the scope of this teaching.
Third, there are the separate teachings. All of the teachings of the various Mahayana scriptures that have nothing in common with the Hinayana (i.e., with the sravakas andpratyekabuddhas), but that are exclusively for bodhisattvas, are included within this teaching.
Fourth, there are the perfect teachings. All of the teachings of the various Mahayana scriptures that teach the unhindered. teachings of perfect interpenetration and mutual identity of the tangible characteristics of objects are included within this teaching.
[Tripitaka Teachings]
First there are the Tripitaka teachings. Within the Hinayana teachings the various sectarian groups have divided into many streams. However only four of these groups are essential. The first is the Hinayana teaching of existence. This is the Abhidharma. The second is the Hinayana teaching of emptiness. This is the Jojitsu- ron. The third is the Hinayana teaching of both existence and emptiness. This is the Konroku-ron. The fourth is the Hinayana teaching of neither existence nor emptiness. This is the Kasen-kyd. The Konroku-ron and the Kasen-kyd have not yet been transmitted to China.
Explaining these teachings (the Tripitaka teachings) from the point of view of the Abhidharma,s teaching of existence, this teaching teaches the tangible characteristics (the reality) of the cultivation of the practice and the attainment of the fruit of the three vehicles.
First, the vehicle of the sravakas has seven stages of the wise and seven stages of the holy The seven stages of the wise are first, the five types of settled minds; second, concentration on one specific characteristic; third, general concentration on all
characteristics. These three are the stages of the external common person, stages leading to liberation.
Fourth is the Dharma of warmth. Fifth is the supreme Dharma. Sixth is the Dharma of patience. Seventh is the highest worldly Dharma. These four are the stages of the internal common person, stages leading to true understanding.
The seven stages of the holy are first, practice based on faith; second, practice based on the Dharma; third, understanding based on faith {adhimoksa}', fourth, attainment of insight; fifth, bodily attainment of awakening; sixth, occasional liberation; and seventh, non-occasional (perpetual) liberation.
The first two of these seven are the path of seeing {darsana- margct). When one has dull capacities, this is called practice based on faith; when one has sharp capacities, this is called practice based on the Dharma. When a person with dull capacities enters the path of cultivation (bhavana-margin), he is termed one who has understanding based on faith; when a person with sharp capacities enters the path of cultivation, he is termed one who has attained insight.
These two persons-the one who has understanding based on faith and the one who has attained insight-attain the absorption of extinction (nirodha-samapatti). They are also called ones who have the bodily attainment of awakening.
When a person with dull capacities attains the fruit of athwartship, he is termed one who has attained occasional liberation. When a person with sharp capacities attains the fruit of athwartship, he is termed one who has attained non-occasional liberation.
Although this teaching has these seven stages of the holy this is only the attainment of the four types of fruits of athwartship. At its swiftest, this attainment of awakening takes some three lifetimes, and at its slowest, some sixty kalpas.
The vehicle of the pratyekabuddhas is twofold. First is the pratyekabuddha who cultivates his religious practices with a group, and second is the pratyekabuddha who is likened to a unicorn's horn (totally alone). He who cultivates his religious practice with a group does so by arising in a period when the various
sectarian groups are numerous. The pratyekabuddha who is likened to a unicorn's horn is totally alone, for he does not know a Buddha's appearance in the world. At its swiftest, the attainment of this fruit takes some four lifetimes, and at its slowest, one hundred kalpaks.
The bodhisattva traverses some three asamkhyeya kalpaks. He also traverses some one hundred kalpaks, and only then does he attain Buddhahood under a Bodhi Tree.
All of these beings of the three vehicles cut off the delusions both of views and of intellectualization. But what these beings of the three vehicles meditate on differs for each of them.
The sravakas meditate on the four noble truths. Thepratyeka- buddhas meditate on the twelve links of dependent origination. And the bodhisattvas cultivate the six paramitas.
When these beings of the three vehicles attain their fruits, all of them enter into nirvana without residue (anupadisesa-nirvana\ wherein their bodies are reduced to ashes and their intellects are extinguished. This teaching elucidates the dharmas of birth and death, the four noble truths, the twelve links of dependent origination, the six paramitas, the two truths, etc. This is a phenomenal teaching within the three dhatus.
[Common Teachings]
Second are the common teachings. There are some four teachings within these. Much of this teaching elucidates the teachings of emptiness.
This teaching elucidates ten Bhumis held in common by all the beings in the three vehicles. These ten Bhumis are first, the Bhumi of dry wisdom, which is the stage of the external common person; second, the Bhumi of inner wisdom, which is the stage of the internal common person; third, the Bhumi of the eight types of persons; fourth, the Bhumi of insight, which cuts off the delusions of views within the three dhatus and is the first fruit [of a srota-apanna]; fifth, the shallow Bhumi, which is the fruit of a sakrdagamin; sixth, the Bhumi separated from desires, which is the fruit of an anagama; and seventh, the Bhumi wherein one has
accomplished that which one should have accomplished, which is the fruit of athwartship.
The sravakas, from the beginning of their cultivation, arrive at this stage and enter into nirvana without residue, wherein their bodies are reduced to ashes and their intellects are extinguished.
Eighth is the Bhumi of the pratyekabuddha. Here the influences [of the defilements] (vasanas) are cast aside and one enters into the insight meditation of emptiness. The pratyekabuddha attains this stage and, being awakened to this fruit, enters into nirvana.
Ninth is the Bhumi of the bodhisattva. This is the stage wherein one [definitively] departs from provisional existence. When the bodhisattva attains this stage he goes beyond kalpas as numerous as particles of dust. He departs from provisional existence and yet benefits all sentient beings. Both the path and its insight are outflowing in him.
Tenth is the Bhumi of the Buddha. In his last body, the bodhisattva cuts off all remaining influences [of the defilements], and, with the garments of the gods to make up his seat, he attains Buddhahood under a seven-jeweled tree and eventually enters into nirvana.
This teaching elucidates the dharmas of the unraised four noble truths, the twelve links of dependent origination, the two truths, etc. This is a teaching of principle within the three dhatus.
[Separate Teachings]
Third are the separate teachings. There are also some four teachings within these. Much of this teaching employs the teaching of both existence and emptiness. This teaching elucidates some fifty- two stages.
First there are the ten stages of faith. This is the stage of the external common person. From the provisional one enters into emptiness.
Second are the ten stages of abode. This is the stage in which one cultivates his tendencies. In the first stage of abode one cuts off the delusions of views in the three dhatus. In the next six stages of abode one cuts off the delusions of cultivation of the three
dhatus. And in the last three stages of abode one eliminates the influences of the above delusions as well as minute delusions. In this stage one perfects emptiness insight and in addition cultivates the provisional and the middle.
Third are the ten stages of practice. This is the stage in which one cultivates one's nature. One primarily cultivates insight into the provisional and secondarily cultivates insight into the middle. Thereby one destroys minute delusions.
Fourth are the ten stages of transfer of merit. This is the stage of cultivation of the path. One cultivates insight meditation into the Middle Way and puts down ignorance. The ten stages of abode, the ten stages of practice, and the ten stages of transfer of merit are stages of the internal common person.
Fifth are the ten Bhumis. This is the stage of cultivation of holiness.
Sixth is the Stage Almost Equal to Enlightenment. In both of these two stages one destroys ignorance and is partially awakened to the Middle Way These are called the stages of partial holiness.
Seventh is the Stage of Marvelous Enlightenment. This is the stage of extreme holiness. One destroys ignorance and is awakened to the fruit of Buddhahood. In this stage some seven jewels constitute one's seat, and in this manner one attains Buddhahood.
This teaching elucidates countless four noble truths, twelve links of dependent origination, etc. This is a provisional teaching that seeks liberation outside of the three dhatus. In its elucidation of the hindrances, this tradition posits some three delusions in all. First there are the delusions of views and of intellectualization. Second there are the delusions that are minute delusions. Third there is the delusion of ignorance.
The delusions of views and of intellectualization are delusions within the three dhatus. Thus they are cut off by beings within the three vehicle teachings of the Tripitaka teachings and of the common teachings. Minute delusions and the delusion of ignorance are delusions outside of the three dhatus. Thus they are cut off by beings within the separate teachings and the perfect teachings.
Each one of the fifty-two stages puts down and cuts off these three delusions. Such is also the case for the stages of the six identities within the perfect teachings.
[Perfect Teachings]
Fourth there are the perfect teachings. There are also some four teachings within these. Much of this teaching is with reference to the teaching of neither existence nor emptiness.
This teaching posits the stages of the six identities.
First is the stage of identity in principle. In any one moment of thought of all sentient beings there is the truth of the Tathagata- Garbha. This mind then fully possesses the marvelous principles of the three truths and is inconceivable. This is termed identity in principle.
Second is the stage of identity in name. One hears of the above-mentioned one, true bodhi, and one penetrates it and understands it with respect to its name. One knows that all of the various dharmas are the Buddha-dharma. This is called identity in name.
Third is the stage of identity through the cultivation of insight meditation. This is the five types of practice. The ten thoughts are fully possessed, and there is insight meditation into the attainment vehicle of the ten Dharmas. One recites scriptures. In addition to this one preaches the Dharma. One cultivates the six paramitas as a subsidiary practice, and then one cultivates the six paramitas as a primary practice. Because these [five] practices are cultivated, this is termed the five types of practice. This is the stage of the external common person.
Fourth is the stage of identity in appearance. This is the stage of purification of the six sense organs, the ten stages of faith, likened to an iron cakra (wheel). In the first stage of faith one cuts off the delusions of views within the three dhatus. In the next six stages of faith one cuts off the delusion of intellectualization within the three dhatus. In the last three stages, one cuts off any remaining influences [of the defilements] and the minute defilements outside of the three dhatus. One puts down [but definitely does not
cut off] the delusion of ignorance. This is the stage of the internal common person.
Fifth is the stage of partial identity with the truth. These are the ten stages of abode, the ten stages of practice, the ten stages of transfer of merit, the ten Bhumis, and the Stage Almost Equal to Enlightenment. In each one of these forty-one stages one cuts off one grade of ignorance, and in each one of these stages one part of the truth of the Middle Way is revealed. Also [at the end of these stages] one attains Buddhahood complete with the eight characteristics and saves all beings. One manifests himself universally [in many different forms] and so benefits persons with various capacities and faculties. This is termed the stage of partial holiness.
Sixth is the stage of ultimate identity. From the Stage Almost Equal to Enlightenment, one undergoes just one change and enters into the Stage of Marvelous Enlightenment. The fruit of Buddhahood is perfect, and both the cutting off [of the defilements] and the awakening [to enlightenment] are carried to their ultimate limits. This teaching elucidates the uncreated four noble truths, the twelve links of dependent origination, etc.
Question: Of the three bodies (modes of manifestation) of the Buddha, what are the fruits of Buddhahood as discussed in these four teachings?
Answer: The Tripitaka teachings and the common teachings are of the NirmSnakaya. Of them, the Tripitaka teachings are of an inferior Nirmanakaya, and the common teachings are of a superior Nirmanakaya.
The separate teachings are of a body experienced for the benefit of others (an aspect of the Sambhogakaya).
The perfect teaching is of a body experienced for the benefit of oneself In this body both the principle (the truth) and its wisdom are fused together, unobstructed in their interpenetration. This is the Tathagata with three bodies.
Question: In what lands do the Buddhas of these four teachings dwell?
Answer: This tradition posits some four types of Buddha lands.
First is the land where [saints and non-saints] dwell together. Here ordinary persons and saints live, mixed together The inferior NirmSnakaya Buddha as taught in the Tripitaka teachings dwells in the midst of this land. This land is twofold: first, there is the defiled land where [saints and non-saints] dwell together; as in the case of [this] Saha world, etc.; second, there is the Buddha land where [saints and non-saints] dwell together; as in the case of Sukhavati, etc.
Second is the expedient land, where one still possesses delusions. This lies outside of the three dhatus. Only those persons of the three vehicles who have separated from bodies in the three dhatus dwell in this Buddha land. The superior Nirmanakaya Buddha dwells in this land, as is taught in the common teachings.
Third is the land of true recompense. Bodhisattvas who have cut off the delusions of ignorance and who have revealed the truth of the Middle Way-bodhisattvas of the ten Bhumis of the separate teachings and of the ten stages of abode of the perfect teachings, or higher—dwell in this land. If we speak with reference to the Buddha as its teacher, then this is the Buddha whose body is experienced for the benefit of others, as elucidated in the separate teachings.
Fourth is the land of stillness and light. Only the true body of the Buddha dwells in this land. This land is beyond our human capacities and faculties [to comprehend], for it is the Buddha realm of the Buddhas. This is the dwelling place of the Dharmakaya, which possesses the paramitas of the four qualities, which are all-permeating, quiescent, and all-illuminating, the mystical union of principle and its wisdom.
The Buddhas of the four teachings dwell, in this order, in these four lands. It is by means of these four teachings that the various teachings, both Mahayana and Hinayana, that were taught in the lifetime of the Tathagata are evaluated. There is not one of them that is not totally plumbed.
The four teachings of the converting dharmas are, in outline, like this.
Next there are the four teachings of the methods of conversion. First there is the sudden teaching, as in the case of the Kegon-gyo. Second there is the gradual teaching, as in the case of the chronological periods of the Agon (.Agamas), the Hodo (Vaipulya), and the Hannya (Prajflaparamita) texts.
Third there is the indeterminate teaching. In this case the hearers' individual capacity and their understanding differ one from the other. Although they listen to one and the same sermon, they hear it differently Although they may hear the Hinayana, they understand it to be Mahayana. However, they know one another's [presence, capabilities, and Sutras that they have heard]; so these are the indeterminate teaching.
Fourth there are the secret teachings. On one occasion of preaching, the Tathagata preaches differently in accord with individual capacities. Sometimes when preaching a Hinayana sermon, he may speak of the one, True Dharma. Sometimes when preaching a Mahayana sermon, he may yet speak of other Dharmas. Nevertheless his hearers do not know of one another's [presence, capabilities, or understanding]; so these are called the secret teachings.
All these are called the four teachings of the methods of conversion.
Know then that the teachings of these methods of conversion do not differ from the teachings of the converting dharmas, and that the methods of the teachings of the converting dharmas do not go beyond these methods of conversion. Thus this tradition posits the eight teachings to serve as an evaluation and as an understanding. These then are the items of this broad outline of the teachings.
The five chronological periods are those of the Kegon-gyo, the Agon-gyd, the Hodo-kyo, the Hannya-kyd, and the Lotus Sutra and the Nehan-gyo. The sequence of the presentation of the methods of conversion, and of the one lifetime teaching of the Tathagata, do not go beyond these five. They are also termed the five tastes.
This tradition teaches some one thousand aspects of Thusness (the Absolute) in one hundred realms, and three thousand aspects of
existence. These are all perfectly and rapidly contained within one moment of thought, but neither temporally nor spatially so.
This tradition has a sevenfold teaching of the two truths.
The four types of samadhi constitute its method of religious cultivation.
The three insights are fully and perfectly contained within one moment of thought, which has free mastery of the mutual identity of all tangible characteristics, unobstructed and perfectly interpenetrating. One sees the Buddha as identical to ordinary persons, and ordinary persons are revealed as identical to the Buddha. If the three thousand [aspects of existence] are only in the realm of truth, they will likewise be called ignorance. If the fruit of these three thousand is realized, then they are likewise termed eternal and blissful. Now the marvelous purport of the Lotus Sutra truly lies in this.
Among the various teachings, this teaching is the most outstanding. Among the various traditions, this is the deepest and most profound. The most exceedingly perfect, it transcends the eight [types of teachings]. Its purport is profound and majestic. Its speedy attainment of the great fruit (Buddhahood) is also marvelous!
Chapter VII
The Kegon Tradition
Question: Why is this tradition termed the Kegon tradition?
Answer: It is so called because the Kegon-gyd (Avatamsaka- sutra) constitutes its authoritative text.
Question: How many different types of scriptures are there in the Kegon-gyd corpus?
Answer: Speaking in detail, we would say that there are some ten different types [of scripture]. However; speaking of the most essential scriptures, we would say that there are only three texts. First is the most expanded form of the Kegon scripture. This work is made up of Gathas equal in number to the number of dust particles found in ten times three thousand great thousand universes, and of chapters equal in number to the number of dust particles found in all four world systems. Second is the Kegon scripture of medium length. This work is made up of four hundred ninety-eight thousand Gathas and is in one thousand two hundred chapters. These two texts are kept in the palace of the nagas and have not been transmitted to Jambudvipa. Third is the shortest form of the Kegon scripture. This work is made up of one hundred thousand Gathas and is in thirty-eight chapters. It has been transmitted to Jambudvipa and has been widely propagated throughout all of India. These are termed the three texts of the Kegon scripture.
The shortest form of the Kegon scripture, in one hundred thousand Gathas, has been transmitted to China and translated some three times. In the Eastern Chin Dynasty(A.D. 317-419), the Tripitaka Master Buddhabhadra translated this work in sixty volumes. The Sanskrit text that he had was thirty-six thousand Gathas in length. Next, in the great Tang Dynasty the Tripitaka
Master SiksSnanda translated this work in some eighty volumes. The Sanskrit text that he had was forty-five thousand Gathas in length. Lastly in the great T'ang Dynasty the Tripitaka Master Prajna translated this work during the Chen-yuan period (785- 805), and this is in forty volumes. However it is merely a translation of one of the chapters, that on “Entering into the Dharma Dhatun {Ganda-vyuha).
Question: Whom does this tradition regard as its great master?
Answer: The great teacher Hsiang-hsiang (Fa-tsang) is regarded as its great master. However; speaking in greater detail, this tradition sets up seven masters.
The first is the bodhisattva Asvaghosa. The second is the bodhisattva Nagarjuna. The third is the first Chinese master, the Meditation Master Tu-shun. He was a manifestation of the bodhisattva Manjusri. Tu-shun resided on Mt. Chung-nan, and there he composed the Kegon hokkai kan (Jlua-yen fa-chieh kuan), the Gokyd shikan (Wu-chiao chih-kuari)9 the Jugen-sho (Shih-hsuan chang\ etc. He widely propagated this tradition and was awarded the posthumous title ofTi-hsin tsun-che ("The Venerable One, the Mind of the Emperor”).
The fourth master is the Meditation Master Chih-yen. He received the teachings from the Master Tu-shun, and he too widely propagated this tradition. He composed many literary works, and he resided in the Yiin-hua-ssu Monastery. He was awarded the posthumous title of Yiin-hua tsun-che ("The Venerable One of the Yiin-hua-ssu Monasteryw).
The fifth master; the Hsiang-hsiang great teacher (Fa-tsang) received the teachings from the Meditation Master Chih-yen and widely diffused the Kegon. The whole court looked upon him as a National Teachei; and all within the four seas esteemed him as precious. When he lectured on the scripture heavenly flowers fell down as rain, and when he elucidated its principles five colored rays of light would shine out of his mouth. The usurping Empress Wu of great T'ang Dynasty awarded him the posthumous title Hsien-shou P'u-sa (''Bodhisattva Chief of the Wise Ones").
Fa-tsang composed an exceedingly large number of explanatory commentaries on scriptures and on commentaries; he composed the basic commentary on the major scripture, separate essays on other scriptures, and “records of principles“ on various commentaries. There was nothing that he omitted in his explanation of all the principles of this tradition; he narrated in full all its principles. All in all, the greatly flourishing state of the Kegon tradition is exclusively due to this master.
The sixth master; the Ch'ing-liang great teacher (CEeng-kuan) received the teachings from Fa-tsang, and he widely propagated the Kegon teachings. His wisdom and understanding were deep and vast and encompassed all of the traditions of Buddhism. However; this perfect tradition (the Kegon) was his major concern. He composed the Engi-sho (Yen-i-cWao) on [Fa-tsang^s] major commentary as well as various other essays and subcommentaries. Their number was very great, and the whole court took refuge in this tradition. He was regarded as a National Teacher. He was firm in his ten vows, and he was never lax his whole life long. He resided on Mt. Ch'ing-liang and was awarded the posthumous title Hua-yen P'u-sa ("The Bodhisattva of the Avatarnsaka'9).
The seventh mastei; the Meditation Master Tsung-mi, received the teachings from Ch'eng-kuan, and he widely propagated the Kegon as well as being thoroughly versed in all of the various traditions of Buddhism. He composed many works. He resided in the Ts'ao-t'ang-ssu Monastery on Mt. Kuei-feng, and he was awarded the posthumous title of Ting-hui Ch5an-shih ("The Samadhi and Prajna Meditation Master").
A list of these seven masters was compiled under imperial auspices by the Dharma Master Ching-yuan.
In the case of China, there are only five masters, if we start with the Master Tu-shun. In Japan, four masters have been especially revered and studied. These are the Masters Tu-shun, Chih-yen, Fa-tsang, and Ch'eng-kuan. The Vinaya Master Dosen (Tao-hsuan) is regarded as the first master of this tradition in Japan. Dosen received these teachings from Fa-tsang, and he in turn transmitted them to Roben-so/o. From that time onward up to the present there
has been a continuous transmission of this tradition in an unbroken lineage from master to disciple.
Question: How many traditions and teachings does this Kegon tradition posit in order to embrace the whole lifetime of teaching of the TathSgata?
Answer: It sets up some five teachings and ten traditions in order to embrace the whole lifetime of teaching of the Tathagata.
The five teachings are first, the Hinayana teaching; second, the initial teaching of the Mahayana; third, the final teaching of the Mahayana; fourth, the sudden teaching; and fifth, the perfect teaching.
First there is the Hinayana teaching. The purpose of the Tathagata^ appearing in the world is to teach the One Vehicle teaching, and so to convert sentient beings. Thus under the Bodhi Tree he taught the basic teaching of the One Vehicle first, as a high mountain is the first to receive the light [of the rising sun] and so obtains great benefit. The sun (the Buddha) first shone on and so enlightened all beings of various capacities. Nevertheless those beings of small (Hinayana) temperament could not bear to hear this profound Dharma. So the Tathagata distinguished some three vehicles within the One Vehicle and gradually induced those of shallow capacity to follow the great path (the Mahayana). In this then the Hinayana teaching is a teaching that is provisionally established, a temporary expedient means of the Tathagata. He temporarily gave to these beings sheep and deer (the vehicles of the sravakas and pratyekabuddhas) in order to induce those of small temperament; he temporarily set up a magic city in order to give rest to those exhausted by their labors. For this reason then the principles elucidated in this teaching are in accord with those of shallow and superficial capacities, and the resultant enlightened state to which these beings progress lies only within the scope of the narrow and the inferior. In this manner they are induced and embraced and are caused to progress toward the Mahayana.
Question: What are the characteristics of the teachings elucidated within these scriptures (the Hinayana Canon)?
Answer: The teachings taught are many and numberless. To give now only one or two of them, we say that there are some seventy-five aspects of the dharmas, and that the characteristics of the conditioned and unconditioned are clear and obvious. When they speak of the origins of the dharmas, they teach that these lie in the six consciousnesses and in the three poisons (greed, hatred, and ignorance). In this the principles of defilement and of purity are clear and obvious. The four fruits of enlightenment are all of them merely an entering into total extinction, and the spiritual progress carried out for three asamkhyeya kalpas lies exclusively within the fivefold Dharmakaya.
The banners of the non-Buddhists and of their perverse views are crushed like dust; and the numerous defilements of views and of thoughts, which lead to different types of rebirth in the three [evil] realms, vanish like the clouds. Nevertheless this teaching does not yet plumb the origins of the dharmas, and so its contentions and disputes are very many leading to the twenty sectarian groups. These are the characteristics of this teaching.
Next there is the initial teaching of the Mahayana. This teaching has already left the Hinayana and now for the first time enters the Mahayana. Thus although it slightly resembles the Hinayana teachings, it frequently speaks of the profound teaching of immediate penetration. The spiritual practices, which last for three asamkhyeya kalpas, lead one to the great result of total enlightenment. The manifest enlightenment of the two types of emptiness far transcends the natures of those who one-sidedly cling to the Hinayana. The one hundred dharmas are as clear as a mirror, and they are clearly and definitively distinguished. For this reason then contention and discussion come to an end here, and all is at peace in the garden of the Dharma. The four wisdoms, the different categories of the mind, and the self-functioning [of the enlightened state] are as clear as the moon. The marvelous results, which are the three bodies, and cutting off and attainment, are as perfect as light. In the establishment of the eight consciousnesses, the characteristics of the dharmas are widely laid out, and the teachings of the two truths are ever more profound in their various layers. The
two hindrances are put down and cut o居 and the various defilements melt away like ice. The cultivation of the six paramitas, the carrying out of the benefitting of oneself and of others, and the depth of its marvelous principles are truly things not even glimpsed within the Hinayana. The profundity of the Mahayana far transcends the provisional vehicles of the sheep and the deer.
However the Absolute [of this teaching] is unknowing, and this teaching has not yet penetrated to the path of dependent origination. Phenomenal matter and principle are not seen as identical, and the gate of the mutual interpenetration of phenomena and principle is not yet opened. Thus this teaching divides individual capacities into some five natures and posits that some do attain the trans-worldly goal while some do not. There are real differences between the two vehicles. With respect to the resultant state of Buddhahood, it posits that there are some who will attain it and that there are some who will not attain it. This then is the distinction between those who have the nature and those that do not have the nature [for Buddhahood], the difference between those who have definitive natures and those that do not have definitive natures. Thus this teaching holds that those without the natures do not depart from the round of samsara, and that those with definitive natures are never converted [to the Mahayana]. This then is the purport of this teaching.
Even though this teaching is an advance from the Maha- sarighikas and the Sthaviravadins, it does not yet discuss “arising from dependent origination” and the universal attainment [of Buddhahood]. This is why this teaching is termed “the initial teaching of the Mahayana.”
Next there is the final teaching [of the Mahayana]. In this teaching all of the various phenomena are regarded as identical in principle, and so one enters into the teaching of non-dual samadhi. The Absolute arises in accord with dependent origination. and flourishes in the luxuriant Dharma garden. The oceanlike Tathagata- Garbha permeates the eight consciousnesses, and these are like ice and water. It is taught that both those with natures and those
without natures all attain to Buddhahood and are thus like space. Dependent origination (paratantra) and those without nature are identical to the perfected state (parinispanna); all of the defilements of sentient beings are identical to nirvana.
The absolute level of the truth of emptiness embraces both the true and the deluded in perfect stillness. Arising, abiding, change, and extinction are ultimately far apart from the three times (past, present, and future). The profound teachings of the Mahayana are all included within this teaching. This teaching exhausts the positing of the dharmas.
However this teaching does not discuss the unhindered interpenetration of the various aspects of phenomenal things, and it does not elucidate the interrelationship of subject and object. The teaching that dispenses [with conceptions and with words] is not set up, and this teaching sets up grades in the characteristics of one's spiritual progress. It is for this reason then that this teaching is termed the gradual teaching.
Next, there is the sudden teaching. This teaching holds that when one moment of thought does not arise, this is termed Buddha. In this teaching all of the differences in the characteristics of the various dharmas are dissipated. There is immediate and direct revelation of the marvelous truth of the absolute nature [of all things]. All things are seen to be deluded thoughts, and all Dharma dhatus are apart from speech. The five dharmas and the three self natures are all destroyed in emptiness. The eight consciousnesses and the two selflessness’s are both cast aside. All stages [in one's religious progress] are extinguished, and the debate about whether one attains Buddhahood or not is cut off.
However this teaching does not yet know that all of the myriad dharmas are the fruit qualities of Vairocana or that clear and obvious external characteristics are all of them the marvelous aspects of the oceanlike Buddha. For this reason this teaching is yet called the shallow teaching.
Lastly there is the perfect teaching. This teaching elucidates the unhindered interpenetration of all items of phenomenal existence. It plumbs the natures and the characteristics of all dharmas,
it discusses the inexhaustible interrelationships of subject and object, and it reveals the perfection of the state of enlightenment.
Thus it propounds the ten types of profound dependent origination that interfuse with all of the various dharmas that are identical with [nature] and that penetrate [activity]. The six characteristics perfectly interpenetrate and permeate all characteristics without hindrance. The one is identical to the many there being no difference between them; and the many are identical to the one in perfect interpenetration. The nine time periods are embraced and enter into one ksana (moment), and one moment of thought is unfolded and embraces many long kalpas.
The attainment of enlightenment through three lifetimes [i.e., (1) listening to the Dharma in the past lifetime, (2) practicing in the present lifetime, (3) attainment of enlightenment in the future lifetime] reveals rather one's original attainment of Buddhahood. The path of the ten stages of faith is perfect and is subsumed into the oceanlike state of enlightenment. The provisional establishment of the spiritual path fully traverses many kalpas, and the marvelous teaching of perfect interpenetration teaches the attainment of Buddhahood in this very body
The spiritual path does not hinder this perfect interpenetration, and this perfect interpenetration does not hinder the spiritual path. By this then one attains identity and interpenetration of all tangible characteristics. This is the purport of this teaching.
Although the words of the teachings elucidated by the Tathagata during his one lifetime of teaching may differ in their shallowness or profundity they do not exceed these five [teachings]. Truly this evaluates all of the dharmas and omits none; it embraces all teachings and leaves none out. Of these five teachings, the first one is Hinayana, and the last one is the One Vehicle teaching. The middle three are all teachings of the three vehicles.
The initial teaching and the final teaching [of the Mahayana] are both gradual teachings. Together [with the sudden teaching] they form the two teachings, gradual and sudden. The gradual teaching is divided into the initial and the final teachings, and so
form three [with the sudden]. These five taken together constitute the one great expedient and skillful teaching.
This broad net of the Dharma and all divisions of the Dharma are all the perfect teaching, which is complete in itself because it embraces and exhausts all things within all of the four Dharma dhatus.
All in all, there is nothing like this perfect teaching in all the outstanding teachings in the one lifetime of the Tathagata, not in all the profundities of any of the various sectarian traditions. It is only this [perfect] teaching that plumbs all things. The Kegon is like Mt. Sumeru, and all of the other teachings are like the hills grouped around it. All teachings merge into the great sea of the Kegon, and all the three vehicles emerge from the vast garden of this sutra [of Kegon]. For this reason then this teaching is called the basic, fundamental Dharma Wheel, the teaching of exceedingly perfect sovereignty.
Next there are the ten traditions. This is a division of the above five teachings made by the sectarian traditions [of Buddhism]; they do not exceed ten traditions.
First, there is the tradition that affirms the existence of both the atman and the dharmas. Second, there is the tradition that affirms the existence of the dharmas but denies the existence of the atman. Third, there is the tradition that affirms that the dharmas do not have a past or a future existence. Fourth, there is the tradition that affirms that present dharmas have both a provisional existence and a real existence. Fifth, there is the tradition that affirms that the relative level of truth is false and that the absolute level of truth is real. Sixth, there is the tradition that affirms that all the dharmas are merely names. These traditions are all elaborations of the Hinayana teachings.
Seventh, there is the tradition that affirms that all of the dharmas are empty This is the initial teaching [of the Mahayana]. Eighth, there is the tradition that affirms that absolute qualities are not empty This is the final teaching [of the Mahayana].
Ninth, there is the tradition that discards both [external] characteristics and [internal] thoughts. This is the sudden teaching.
Tenth, there is the tradition that perfectly explains innate qualities. This is the perfect teaching.
Question: What are the characteristics of the stages of spiritual cultivation within these five teachings?
Answer: The delineation of the stages of spiritual cultivation, as taught in the Hinayana teachings, are as given in the Hinayana commentaries. The initial teaching [of the Mahayana] also elucidates stages within the teaching of the two vehicles. The vehicle of the bodhisattva sets up some fifty-one stages, as the ten stages of faith are set up as [separate] stages. This delineation is given for those with the capacities for direct and immediate religious progress. Otherwise it sets up the ten Bhumis, etc., which are held in common by all of the three vehicles. This delineation is given for those with the capacity for conversion to the Mahayana.
In the final teaching [of the Mahayana], all sentient beings can attain to the path leading to Buddhahood. In this teaching some forty-one stages are set up. This is because the ten stages of faith do not form [separate] stages. There is only this one difference, that the one stage, the Stage Almost Equal to Enlightenment, may or may not be divided into two stages.
The sudden teaching abolishes and transcends all abodes, and so it has never set up any stages. There are two divisions to the perfect teaching. First, there is the similar teaching of the One Vehicle. This teaching is exactly the same as the final teaching [of the Mahayana], Second, there is the separate teachings of the One Vehicle. This teaching is totally separate from the three vehicles and has nothing in common with them. There are two teachings in this. First, there is the teaching of gradual cultivation of the spiritual path. Cause and effect are gradual, as are spiritual progress and the entering into enlightenment. Second, there is the teaching of the perfect interpenetration and embracing of the external, tangible characteristics of things. In this teaching cause and effect interpenetrate and embrace one another; and there is
unhindered identity and interpenetration of these two. Because there is the delineation of a course of spiritual cultivation, one traverses kalpas equal in number to unspeakable, totally unspeakable numbers of particles of dust. But because there is the perfect interpenetration [of cause and effect], one rapidly attains the fruits of Buddhahood in one moment of thought.
This teaching posits the attainment of Buddhahood in three lifetimes, that of seeing and hearing, of understanding and practice, and of enlightenment and entering into [Buddhahood].
The principles of the perfect teaching embrace all things within the four Dharma dhatus and omit nothing. First is the Dharma dhatu of phenomena; second, the Dharma dhatu of principle; third, the Dharma dhatu of the unhindered interpenetration of phenomena and principle; and fourth, the Dharma dhatu of the unhindered penetration of all items of phenomena.
Question: How many different bodies of the Buddha and how many different Buddha lands are posited in this tradition?
Answer: The five teachings differ about this. The perfect teaching posits three lands. All three are the Lotus Store Adorned World, where the pure and impure interfuse and are identical, and where the one and the many are unhindered.
The Buddha has some ten bodies: the body of sentient beings, the body of lands, the body of karmic retribution, the body of a sravaka, etc. There is no dharma that is not the body of the Buddha, adorned with the ten thousand qualities, all-embracing and inexhaustible.
When [this tradition] speaks of cutting off, then the cutting off of one is the cutting off of all. When it speaks of attaining enlightenment, then the attainment of one is the attainment of all.
Vairocana, who fully possesses the ten bodies [of the Buddha], initially revealed the inexhaustible and profound tradition that totally embraces all dharmas. For beings with shallow capacities he gradually divided [this teaching] until he preached the Lotus Sutra, which reconciles the three vehicles into the One Vehicle. He finally caused beings to enter into, and to become enlightened to,
it discusses the inexhaustible interrelationships of subject and object, and it reveals the perfection of the state of enlightenment.
Thus it propounds the ten types of profound dependent origination that interfuse with all of the various dharmas that are identical with [nature] and that penetrate [activity]. The six characteristics perfectly interpenetrate and permeate all characteristics without hindrance. The one is identical to the many there being no difference between them; and the many are identical to the one in perfect interpenetration. The nine time periods are embraced and enter into one ksana (moment), and one moment of thought is unfolded and embraces many long kalpas.
The attainment of enlightenment through three lifetimes [i.e., (1) listening to the Dharma in the past lifetime, (2) practicing in the present lifetime, (3) attainment of enlightenment in the future lifetime] reveals rather one's original attainment of Buddhahood. The path of the ten stages of faith is perfect and is subsumed into the oceanlike state of enlightenment. The provisional establishment of the spiritual path fully traverses many kalpas, and the marvelous teaching of perfect interpenetration teaches the attainment of Buddhahood in this very body
The spiritual path does not hinder this perfect interpenetration, and this perfect interpenetration does not hinder the spiritual path. By this then one attains identity and interpenetration of all tangible characteristics. This is the purport of this teaching.
Although the words of the teachings elucidated by the Tathagata during his one lifetime of teaching may differ in their shallowness or profundity they do not exceed these five [teachings]. Truly this evaluates all of the dharmas and omits none; it embraces all teachings and leaves none out. Of these five teachings, the first one is Hinayana, and the last one is the One Vehicle teaching. The middle three are all teachings of the three vehicles.
The initial teaching and the final teaching [of the Mahayana] are both gradual teachings. Together [with the sudden teaching] they form the two teachings, gradual and sudden. The gradual teaching is divided into the initial and the final teachings, and so
form three [with the sudden]. These five taken together constitute the one great expedient and skillful teaching.
This broad net of the Dharma and all divisions of the Dharma are all the perfect teaching, which is complete in itself because it embraces and exhausts all things within all of the four Dharma dhatus.
All in all, there is nothing like this perfect teaching in all the outstanding teachings in the one lifetime of the Tathagata, not in all the profundities of any of the various sectarian traditions. It is only this [perfect] teaching that plumbs all things. The Kegon is like Mt. Sumeru, and all of the other teachings are like the hills grouped around it. All teachings merge into the great sea of the Kegon, and all the three vehicles emerge from the vast garden of this sutra [of Kegon]. For this reason then this teaching is called the basic, fundamental Dharma Wheel, the teaching of exceedingly perfect sovereignty
Next there are the ten traditions. This is a division of the above five teachings made by the sectarian traditions [of Buddhism]; they do not exceed ten traditions.
First, there is the tradition that affirms the existence of both the atman and the dharmas. Second, there is the tradition that affirms the existence of the dharmas but denies the existence of the atman. Third, there is the tradition that affirms that the dharmas do not have a past or a future existence. Fourth, there is the tradition that affirms that present dharmas have both a provisional existence and a real existence. Fifth, there is the tradition that affirms that the relative level of truth is false and that the absolute level of truth is real. Sixth, there is the tradition that affirms that all the dharmas are merely names. These traditions are all elaborations of the Hinayana teachings.
Seventh, there is the tradition that affirms that all of the dharmas are empty This is the initial teaching [of the Mahayana]. Eighth, there is the tradition that affirms that absolute qualities are not empty This is the final teaching [of the Mahayana]
Ninth, there is the tradition that discards both [external] characteristics and [internal] thoughts. This is the sudden teaching.
Tenth, there is the tradition that perfectly explains innate qualities. This is the perfect teaching.
Question: What are the characteristics of the stages of spiritual cultivation within these five teachings?
Answer: The delineation of the stages of spiritual cultivation, as taught in the Hinayana teachings, are as given in the Hinayana commentaries. The initial teaching [of the Mahayana] also elucidates stages within the teaching of the two vehicles. The vehicle of the bodhisattva sets up some fifty-one stages, as the ten stages of faith are set up as [separate] stages. This delineation is given for those with the capacities for direct and immediate religious progress. Otherwise it sets up the ten Bhumis, etc., which are held in common by all of the three vehicles. This delineation is given for those with the capacity for conversion to the Mahayana.
In the final teaching [of the Mahayana], all sentient beings can attain to the path leading to Buddhahood. In this teaching some forty-one stages are set up. This is because the ten stages of faith do not form [separate] stages. There is only this one difference, that the one stage, the Stage Almost Equal to Enlightenment, may or may not be divided into two stages.
The sudden teaching abolishes and transcends all abodes, and so it has never set up any stages. There are two divisions to the perfect teaching. First, there is the similar teaching of the One Vehicle. This teaching is exactly the same as the final teaching [of the Mahayana]. Second, there is the separate teachings of the One Vehicle. This teaching is totally separate from the three vehicles and has nothing in common with them. There are two teachings in this. First, there is the teaching of gradual cultivation of the spiritual path. Cause and effect are gradual, as are spiritual progress and the entering into enlightenment. Second, there is the teaching of the perfect interpenetration and embracing of the external, tangible characteristics of things. In this teaching cause and effect interpenetrate and embrace one another; and there is
unhindered identity and interpenetration of these two. Because there is the delineation of a course of spiritual cultivation, one traverses kalpaks equal in number to unspeakable, totally unspeakable numbers of particles of dust. But because there is the perfect interpenetration [of cause and effect], one rapidly attains the fruits of Buddhahood in one moment of thought.
This teaching posits the attainment of Buddhahood in three lifetimes, that of seeing and hearing, of understanding and practice, and of enlightenment and entering into [Buddhahood].
The principles of the perfect teaching embrace all things within the four Dharma dhatus and omit nothing. First is the Dharma dhatu of phenomena; second, the Dharma dhatu of principle; third, the Dharma dhatu of the unhindered interpenetration of phenomena and principle; and fourth, the Dharma dhatu of the unhindered penetration of all items of phenomena.
Question: How many different bodies of the Buddha and how many different Buddha lands are posited in this tradition?
Answer: The five teachings differ about this. The perfect teaching posits three lands. All three are the Lotus Store Adorned World, where the pure and impure interface and are identical, and where the one and the many are unhindered.
The Buddha has some ten bodies: the body of sentient beings, the body of lands, the body of karmic retribution, the body of a sravaka, etc. There is no dharma that is not the body of the Buddha, adorned with the ten thousand qualities, all-embracing and inexhaustible.
When [this tradition] speaks of cutting off then the cutting off of one is the cutting off of all. When it speaks of attaining enlightenment, then the attainment of one is the attainment of all.
Vairocana, who fully possesses the ten bodies [of the Buddha], initially revealed the inexhaustible and probing tradition that totally embraces all dharmas. For beings with shallow capacities he gradually divided [this teaching] until he preached the Lotus Sutra, which reconciles the three vehicles into the One Vehicle. He finally caused beings to enter into, and to become enlightened to,
the One Vehicle of the Kegon. The purpose of his one lifetime of teaching was only to present this scripture. His final and ultimate subsuming [of all other teachings] is to be found only in this scripture. Unfolded, the eighty thousand [teachings] in the lifetime of the Tathagata are luxuriant and profusely intertwined; folded up, the teaching of the nine assemblies [in the eighty-volume Kegon-gyd] is vast and all embracing.
The Daihoko-butsu kegon-gyd signifies the interfusion of principle and wisdom, as the name of the title has already revealed. Prince Sudhana, in the oceanlike assembly of the Kegon, attained Buddhahood in one lifetime, as the last assembly of the scripture clearly states. If one wishes speedily to attain the great result, then nothing can surpass this scripture. In the profundity of its teachings, what tradition can match this one?
The flowers of the ten types of profound dependent origination are ever fresh, and the moon of the perfect interpenetration of the six characteristics is ever bright. This is the chief of all scriptures, the most venerable leader of all of the various traditions. How grand it is; how vast it is! It is only this scripture and this tradition that cannot be adequately described in words!
Chapter VIII
The Shingon Tradition
Question: Why is this tradition termed the Shingon tradition?
Answer: It is termed so because it takes as its basic teachings the secret mantra {shingon) teachings of the Dainichi-kyd (Maha- vairocana-sutra), the Sosijji-kyd {Susiddhikara-mahatantra- sadhanopayika-patala-sutra) and other scriptures.
Question: Who transmitted and propagated this tradition?
Answer: In a period seven hundred years after the extinction of the Tathagata [Sakyamuni], the bodhisattva Nagaijuna opened the Iron Pagoda in South India. Here he encountered Vajrasattva, and received from him the abhiseka confirming him in the succession. Nagaijuna then widely diffused these teachings.
Vajrasattva had personally received these teachings from the Tathagata Maha Vairocana, and so Maha Vairocana is the ultimate source of these teachings.
NagSijuna transmitted these teachings to the bodhisattva Nagabodhi. From this time onward, the Tripitaka Master Subhakarasimha, the Tripitaka Master Vajrabodhi, the Meditation Master I-hsing, the Tripitaka Master Amoghavajra, and the upadhyaya Hui-kuo transmitted this teaching froin one to the other in an uninterrupted succession.
Regarding the transmission of this tradition to Japan, the Great Master 'Ko^Q-daishi (Kukai) crossed the seas [to China]. There he met the acarya Hui-kuo. This tradition's teachings were transmitted to Kukai; and eventually he returned to Japan, where he introduced this tradition with great success.
From that time onward, throughout all of Japan, both in the capital and in rural areas, there was no place where this tradition
was not studied. Up to the present time, this teaching has flourished without interruption in Japan. All this has been due to the influence of Kobo-daishi.
Kobo-daishi was a manifestation of a bodhisattva of the third Bhumi. His virtues excelled those of average men, and his deeds have no equal. He thoroughly fathomed all of the various traditions of Buddhism-the revealed and the secret teachings, and the scriptures of the Hinayana and the Mahayana-without any exception.
In his defense of the Buddha-dharma, in his spiritual attainments, in his miracles, and in his artistic and literary talents, is there any man who can surpass Kobo-daishi? Truly 'K6bo-daishi is a bright beacon of remote antiquity He is as the sun and the moon in his illuminating of our later ages. Finally he entered into samadhi on Mt. Koya, revered by both gods and humans, and venerated by all of the eight types of supernatural beings. For neither his inner awakening nor his outward actions can be adequately conceived of by human beings.
Question: How many teachings does this tradition recognize within Buddhism?
Answer: This tradition sets up the ten stages of religious consciousness, and so completely exhausts all of the various teachings of the Mahayana and the Hinayana, and the revealed and secret teachings.
Question: What are these ten stages of religious consciousness?
Answer: They are (1) the goat-like consciousness of common, ignorant people, (2) the consciousness of those who, like foolish children, hold to [unnecessary] precepts, (3) the childlike consciousness of those who have no fear, (4) the consciousness that knows that only the skandhas exist and that there is no atman, (5) the consciousness that has rooted out the causal seeds of karma, (6) the Mahayana consciousness that feels a relationship with others, (7) the consciousness that knows [the true nature of] the mind, and that knows [that the dharmas are] unraised, (8) the consciousness that knows that there is only the One Vehicle, and that [the truth underlying reality is essentially] uncreated, (9) the
consciousness that knows that ultimately there is no self-nature [of the Absolute], and (10) the secretly adorned consciousness. These are termed the ten stages of religious consciousness.
The first three stages of these consciousnesses are samsara, worldly teachings. Of these three, the first leads to rebirth in the three evil realms, the second is a teaching leading to rebirth in the human realm and the third is a teaching leading to rebirth in the heavenly realm.
The last seven stages of these consciousnesses are all teachings leading one out of samsara existence. Of these seven, the fourth is the teaching of the sravakas, and the fifth is the teaching of the pratyekabuddhas. Both of these are Hinayana teachings.
The last five stages are all Mahayana teachings. The Mahayana consciousness that feels a relationship with others and the consciousness that knows [the true nature of] the mind are both three vehicle teachings. The consciousness that knows that there is only the One Vehicle, and the consciousness that knows that ultimately there is no self-nature, are both One Vehicle teachings.
The tenth is the teaching of the Vajrayana. This is the true teaching, the most venerable and the ultimate of all these teachings.
The [first] nine types of religious consciousness are all provisional teachings and deal only with the stages [on the path to enlightenment]. The tenth stage of religious consciousness alone is the true result [enlightenment].
The Tathagata Maha Vairocana is the awakened nature of our minds, and all of the various deities-as numerous as dust particles—are his attendant mental states, created through the five wisdoms. (These five wisdoms that] make up the physical world and all of its inhabitants are termed (1) the basic diamond (vajra) realm, (2) the sovereign, Mahamaya, (3) the understanding that all dharmas are basically unraised, (4) the great Bodhi Mind, and (5) the palace-like mind illumined by the light of an indestructible diamond. These are all of the physical worlds.
The thirty-seven deities, the nine mandalas [of the Vajradhatu mandala], the thirteen great assemblies, and the fourfold mandala
was not studied. Up to the present time, this teaching has flourished without interruption in Japan. All this has been due to the influence of Kobd-daZsAi.
KSb6-daishi was a manifestation of a bodhisattva of the third Bhumi. His virtues excelled those of average men, and his deeds have no equal. He thoroughly fathomed all of the various traditions of Buddhism-the revealed and the secret teachings, and the scriptures of the Hinayana and the Mahayana~~without any exception.
In his defense of the Buddha-dharma, in his spiritual attainments, in his miracles, and in his artistic and literary talents, is there any man who can surpass 'Kobo-daishi? Truly Kobo-daishi is a bright beacon of remote antiquity He is as the sun and the moon in his illuminating of our later ages. Finally he entered into samadhi on Mt. Koya, revered by both gods and humans, and venerated by all of the eight types of supernatural beings. For neither his inner awakening nor his outward actions can be adequately conceived of by human beings.
Question: How many teachings does this tradition recognize within Buddhism?
Answer: This tradition sets up the ten stages of religious consciousness, and so completely exhausts all of the various teachings of the Mahayana and the Hinayana, and the revealed and secret teachings.
Question: What are these ten stages of religious consciousness?
Answer: They are (1) the goat-like consciousness of common, ignorant people, (2) the consciousness of those who, like foolish children, hold to [unnecessary] precepts, (3) the childlike consciousness of those who have no fear; (4) the consciousness that knows that only the skandhas exist and that there is no atman, (5) the consciousness that has rooted out the causal seeds of karma, (6) the Mahayana consciousness that feels a relationship with others, (7) the consciousness that knows [the true nature of) the mind, and that knows [that the dharmas are] unraised, (8) the consciousness that knows that there is only the One Vehicle, and that [the truth underlying reality is essentially] uncreated, (9) the
consciousness that knows that ultimately there is no self-nature [of the Absolute], and (10) the secretly adorned consciousness. These are termed the ten stages of religious consciousness.
The first three stages of these consciousnesses are samsara, worldly teachings. Of these three, the first leads to rebirth in the three evil realms, the second is a teaching leading to rebirth in the human realm and the third is a teaching leading to rebirth in the heavenly realm.
The last seven stages of these consciousnesses are all teachings leading one out of samsara existence. Of these seven, the fourth is the teaching of the sravakas, and the fifth is the teaching of the pratyekabuddhas. Both of these are Hinayana teachings.
The last five stages are all Mahayana teachings. The Mahayana consciousness that feels a relationship with others and the consciousness that knows [the true nature of] the mind are both three vehicle teachings. The consciousness that knows that there is only the One Vehicle, and the consciousness that knows that ultimately there is no self-nature, are both One Vehicle teachings.
The tenth is the teaching of the VajraySna. This is the true teaching, the most venerable and the ultimate of all these teachings.
The [first] nine types of religious consciousness are all provisional teachings and deal only with the stages [on the path to enlightenment]. The tenth stage of religious consciousness alone is the true result [enlightenment].
The Tathagata Mahs Vairocana is the awakened nature of our minds, and all of the various deities-as numerous as dust particles—are his attendant mental states, created through the five wisdoms. [These five wisdoms that] make up the physical world and all of its inhabitants are termed (1) the basic diamond (vajra) realm, (2) the sovereign, Mahamaya, (3) the understanding that all dharmas are basically unraised, (4) the great Bodhi Mind, and (5) the palace-like mind illumined by the light of an indestructible diamond. These are all of the physical worlds.
The thirty-seven deities, the nine mandalas [of the Vajradhatu mandala], the thirteen great assemblies, and the fourfold mandala
[of the Garbhadhatu mandala] interpenetrate one with another; like the heavenly net of Sakra (Indra), and possess saintly hosts in lands as numerous as grains of sand. These are the sentient beings dwelling within these physical worlds. Both the physical worlds and the sentient beings therein are endless, and they are both sovereign and perfect.
[This tradition] soars high above all other schools and embraces within itself all other scriptures. The enlightenment taught by the various revealed teachings do not even enter into the temple [of this tradition's understanding], so how could any Hinayana saint enter into the sanctuary [of this tradition's doctrines]?
The four Mahayana traditions regard emptiness as an absolute principle. The defilements and clinging of all sentient beings within the nine realms obscure their minds, and [the truth] has not yet been revealed to them. It is only these secret teachings that clearly manifest the absolute truth and that deeply enter into [the nature of] the mind.
The secretly adorned lotus-like realm, and all of its various deities—as numerous as dust particles-all dwell [in this mind] in all their profusion, and all the qualities and all the deeds of all sentient beings are perfectly embraced [within this mind].
Thus all sentient beings are Maha Vairocana, and all the various external, tangible characteristics are themselves the cognized sphere of him, the lord of enlightenment.
This tradition posits six primary elements that illustrate the total nature of Buddhahood. The four types of mandalas are its external appearance, and when the three secret [actions of the body speech, and mind of the devotee] are in union (yoga) [with the body speech, and mind of the Buddha], then this is the active, functioning aspect [of Buddhahood].
The first five [of the six primary elements, earth, water, fire, wind, and space] are inert, physical properties, whereas the sixth, the primary element of consciousness, is the active, mental element of wisdom. Now both principle (physical matter) and wisdom have both an external appearance and an active, functioning aspect; and it is this that goes to make up the four types of mandalas and
the three secret [actions of mudras, mantras, and the secret objects of meditation]. Wisdom is identical with the VajradhStu, and principle is identical with the GarbhadhStu, and together they are termed the Maha Vairocana of both dhatus, of both mandalas. This is the reason why the six primary elements are held to be identical to the Tathagata Maha Vairocana.
All of the various dharmas are one with these six primary elements. The nature of these six primary elements permeates all dharmas. Thus of all the various dharmas there are none that are not themselves Maha Vairocana; thus the Tathagata Maha Vairocana totally permeates the universe (Dharma dhatu). Know then that the two mandalas are the qualities of principle and of wisdom of the TathSgata Maha Vairocana.
Because his qualities of principle are numberless, the Garbha- dhatu has the fourfold group of saintly beings. Because his qualities of wisdom are numberless, the VajradhAtu has thirty-seven deities. These two mandalas are united, bringing about the union of principle and wisdom.
This tradition posits four modes of existence of Buddhahood. These are (1) the mode of self-nature, (2) the mode of experiencing, (3) the mode of changes, and (4) the outflowing mode. These are termed the fourfold Dharmakaya. The five directions as well as the five wisdoms go to make up these four modes of existence.
When we attain Buddhahood in our present existence, then we, as the lord of enlightenment, Maha Vairocana, shall speedily attain to this great awakening; rising to this state we shall attain to the ultimate. [We shall understand that] phenomena are themselves the truth, that the multiplicity of all the various external characteristics, and all the various dharmas, just as they now are, are the Absolute.
The revealed teachings were taught by Sakyamuni, and the secret teachings are taught by Maha Vairocana. In this manner, the founders of these two teachings are clearly and definitely separate one from the other. However from an absolute point of view, these two Buddhas are not two [separate entities, but one]; for apart from Sakyamuni there exists no separate Maha Vairocana.
The steps in the ten stages of religious consciousness [are a progression upward, each step] rejecting the inferior, and each being superior [to each previous step]. This is a delineation established for the purposes of putting down individual defilements. But to understand that all of the various dharmas of these same ten consciousnesses are entirely the same is the teaching that presents all the qualities [of Maha Vairocana]. There is thus a teaching of eternal differentiation and a teaching of eternal sameness. These are one but are dual, two but yet one.
Because of the aspect of the teaching that presents these qualities, not one particle of dust is omitted, and all is seen as but the marvelous qualities of Maha Vairocana.
That aspect of the teaching that puts down individuals, defilements applies to all of the revealed teachings, whereas that aspect that manifests the many qualities [of Maha Vairocana] is limited to the secret teachings.
The purport of this tradition's teaching is that all the various dharmas are, all of them, Maha Vairocana. The Absolute is identical to our own bodies, and the Buddha-dharma is identical to our own forms.
The fourfold secret interpretation increases in profundity the one after the other; and the three secret actions [of body speech, and mind] are ever more secret in their profundity Apart from this teaching, there will almost never be any path to Buddhahood; how can those sentient beings who strive for deliverance not believe and practice these teachings!
In outline the secret teachings of the Mantra Yana are as given here.
Chapter IX
The Zen and Jodo Traditions
The Zen Tradition
The principles and truths of the various traditions are vast and profound, and they are very hard to fathom. At the present time we have but dipped one hair into their waters, in order to moisten the minds of beginners.
From ancient times up to the present only these eight traditions have been commonly recognized and studied in Japan. However, in addition to these eight traditions the Zen tradition and the Jodo teachings flourish and have been widely disseminated.
The Zen tradition is the most profound basis of the Buddha- dharma, for it is very deep and most subtle. Basically there is not any one thing that exists. From the very beginning there are no defilements; originally [all] is both Bodhidharma came from the West」This tradition] does not posit any written authority. It points directly to the mind of man. [It teaches] the attainment of Buddha- hood by seeing into one's nature.
This is not like the other traditions, which distinguish various principles regarding a vast multitude of dharmas, and which repeatedly debate them.
In India this tradition has had twenty-eight patriarchs, who transmitted [this teaching] from mind to mind. The twenty-eighth patriarch, the great master Bodhidharma, transmitted this tradition to China during the period of the Liang Dynasty and it was successively transmitted from generation to generation down to the sixth patriarch. Among the disciples of the fifth patriarch, this tradition first divided into two schools, the Northern School and
the Southern School. Among the later disciples of the sixth patriarch of the Southern School, the tradition gradually divided into some five houses.
The Vinaya Master Tao-hsiian received the Zen [tradition] of the Northern School and transmitted it to Japan. Also the great master DengyQ (Saicho) transmitted this tradition from the China of the Great T'ang Dynasty; he termed it the tradition of the Buddha's Mind.
In more recent times eminent worthies have come to Japan from the Sung Dynasty and have transmitted this teaching. Now this tradition has been widely disseminated and is flourishing in every place in Japan.
The Jodo Tradition
Also the teachings of the Jddo tradition are widely practiced in Japan. The purport of this teaching is that ordinary persons are totally bound [by the defilements]; but desiring [rebirth in] the Pure Land they are reborn into the Pure Land by means of the karmic actions that they have cultivated.
The Pure Land of the Western direction has a deep affinity with this world. Persons of inferior capacity who cultivate the Nembutsu practice find it especially easy to be born into the Pure Land, and later they attain Buddhahood.
Broadly speaking [with reference to the other traditions of Buddhism], when the merits of all of the various religious practices are transferred to [rebirth in] the Pure Land, this is called the teachings of the Pure Land. When one cultivates all of the myriad other practices, and when one looks to the attainment [of Buddhahood] in this world, this is called the teachings of the path of the holy ones. All of the various other traditions and all of the various other teachings are all the path of the holy ones. To desire [rebirth in] the Pure Land is called the teaching of the Pure Land.
This teaching has its origins in the Awakening of Faith in the Mahayana. Following upon this there are the teachings of the
treatises of Nagarjuna; then [those of] the bodhisattva Vasubandhu, Bodhiruci, T'an-luan, Tao-ch^, Shan-tao, Huai-kan, and others.
This teaching came to Japan, where all persons composed explanations and commentaries on it, and where all competed with one another for its widespread dissemination. From the present time onward this teaching has especially flourished in Japan.
If we add these two traditions [to the above eight], we have ten traditions. However, relying upon what is usually spoken there are only eight traditions.
The order of the traditions as arranged above is not in a progression leading from the shallow to the profound. Rather, they have been arranged according to popular parlance. Any order would be permissible. Thus we have provisionally arranged them as given above.
A human body is difficult to obtain, and the sacred teachings are difficult to encounter. By chance, howevex; we have obtained [human form] and have encountered [the teachings]. How can we remain silent at this? Thereupon I have presented my limited views in order to bind [those who read this work] with some future affinity May my humble efforts not wither away and may we all attain to bodhi with certainty!
Glossary
Abhidharma: the section of the Buddhist canon containing philosophical commentaries; higher teachings of the Buddha concerning dharmas, skandhas, dhatus, and ayapanas. C£ Tripitaka.
Abhidharma ("Treasury of the Abhidharma): a work on the Abhi- dharma by Vasubandhu (sixth century?).
abhiseka (^sprinkling [water on the head]”)： in esoteric Buddhism, a ceremony conferring precepts or a teaching on a person.
Absolute (tathata ["suchness"]): synonymous with the Dharma body Dharma dhatu, and Dharma nature; the ultimate, eternal, impersonal, and unchangeable reality behind all phenomena.
acara: a Buddhist teacher; a title for an eminent monk in the Shingon and Tendai traditions.
adhimoksa: determination; understanding based on faith.
Agama: a collection of early Buddhist scriptures.
akusala mahabhumika dharmas', a class of Camtasia dharmas\ a Sar- vastivadin concept.
alaya-vijnana: foundation or storehouse consciousness, subconscious. See also eight consciousnesses.
anagama ("nonreturner"): one who will attain full athwartship without returning to this world.
Ananda: a disciple of the Buddha, a specialist in Sutras.
anityata dharmas', a class of caitasika dharmas\ a Sarv&stivS.din concept.
Apara Saila: the name of a school of early Buddhism.
arhat: a saint who has fully understood the truth of selflessness and eradicated all passions; an enlightened one in the Hinayana system. C£ four fruits.
arupya dhatu. See three worlds.
asaiksa: non-learner; one with nothing more to learn; an arhat. asarnkhyeya kalpa: an “uncountable" axon; a very long period of time. asainskrta dharma: the fifth grouping within the seventy-five dharmas of the SarvastivSdins.
atman: a permanent self
ayapana ("entrance"): a sense organ and the sense data that enter it to be discriminated.
avarana. See two hindrances.
avijnapti-rUpa: a type of rdpa dharma; a Sarvastivadin concept.
bahuvrihi compound: a possessive adjective compound, the last member of which is a substantive; the whole compound is an adjective qualifying another substantive and agreeing with it in gender, number; and case.
Bhadra Kalpa: the name of the present cosmic period, in which it is believed that one thousand Buddhas will appear.
bhavanSb-m^rga: the path of cultivation or meditation.
bhikkhu: a monk. See also the seven groups in the Sangha.
bhiksuni: a nun. See also the seven groups in the Sangha.
bodhi ("awakening")： enlightenment.
bodhisattva: one who aspires to the attainment of Buddhahood. See also Mahayana.
Buddha: awakened, enlightened.
Buddhist hierarchy Japanese: consists of three main ranks, each with three or four subdivisions:
1.sojo (archbishop)
2.sozu (bishop)
3.risshi (Vinaya master)
Bhumi: stage, land.
blja (“seed"): the contents of the alaya-vijnana as the seeds of all phenomena.
caitasika dharma: the third grouping within the seventy-five dharmas of the SarvSstivAdins.
cakra: wheel.
chuan: a volume.
citta dharma: the second grouping within the seventy-five dharmas of the Sarvastivadins.
citta viprayukta samsk&ra dharma: the fourth grouping within the seventy- five dharmas of the Sarvastivadins.
daishi: a title given to a great Buddhist master
daisojo. See Buddhist hierarchy
daises. See Buddhist hierarchy
Darsana Marga: the path of seeing.
dependent origination: the central doctrine of Buddhism that all things in the phenomenal world are brought into being by combinations of causes and conditions.
Dharma: teaching; the Buddha's doctrine.
dharma: thing; phenomenon.
Dharma dhatu: Dharma world or realm.
Dharmaguptaka: an early Buddhist school; the Vinaya recension of this school.
DharmakSya. See three bodies [of a Buddha].
dharma-laksana: characteristics of the dharmas; Yogacara school.
dhatu: world, realm. See also three worlds.
duskrta: a misdeed or sin.
eight characteristics: the eight main events of the Buddha's life: (1) descent from the Tusita heaven; (2) entry into his mother's womb; (3) abiding there visibly preaching to the gods; (4) birth from his mother's side in Lumbini; (5) leaving home to be a hermit; (6) after six years of suffering, attaining enlightenment; (7) turning the Dharmawheel, or preaching; and (8) entering Parinirvana (q.v) at eighty
eight consciousnesses: (1) visual consciousness; (2) auditory consciousness; (3) olfactory consciousness; (4) gustatory consciousness; (5) tactile consciousness; (6) thought consciousness, the function of which is to discriminate objects; (7) manas consciousness, the basis of egoattachment; and (8) alaya consciousness, the foundation consciousness, which stores all potential energy for all human activities.
eight negations: the teaching formulated by Nagarjuna concerning nonerasing, non-extinction, non-annihilation, non-eternity non-similarity, non-differentiation, non-going, and non-coming.
eight precepts: (1) not to kill, (2) not to steal, (3) not to engage in any sexual activity (4) not to lie, (5) not to drink liquor, (6) not to put perfumes or oils on the body or sing or dance, (7) not to use high and broad beds, and (8) not to eat at forbidden times.
eight types of supernatural beings: devas (gods), nagas (dragons), yaksas (human flesh eaters), gandharvas (heavenly musicians), asuras (fighting spirits), garudas (giant birds), kinnaras (heavenly vocal musicians), and mahoragas (boa-demons).
Ekayana: One Vehicle.
five chronological periods of the Kegon-gyd: (1) Agon, (2) Hodo, (3) Hannya, (4) Hokke, and (5) Nehan.
five dharmas: (1) appearances or phenomena, (2) their names, (3) mental discrimination, (4) wisdom that corrects the mistake of mental discrimination, and (5) absolute wisdom (bhuta-tathata).
five natures: (1) those with the definitive nature of a sravaka, (2) those with the definitive nature of a pratyekabuddha, (3) those with the definitive nature of a bodhisattva, (4) those with no definitive nature, and (5) those without any nature.
five0年。入as ("baskets” or “collections"): (1) the Sutrapitaka, (2) the Vinaya pitaya, (3) the Abhidhaima pitaya, (4) the pitaya that consists of a mixture of two or three of the preceding three pitayas, and (5) the dharani-pitaka.
five precepts: (1) not to kill, (2) not to steal, (3) not to engage in illicit sexual practices, (4) not to lie, and (5) not to drink liquor. C£ six rules; ten precepts.
five tastes: Tendai metaphor comparing the five periods of the Buddha's teaching to the five flavors or stages of making ghee: (1) fresh milk, (2) coagulated milk, (3) curdled milk, (4) butter; and (5) ghee.
five teachings: Kegon classifies the teachings of the Buddha's lifetime into five groups, according to their depth: (1) Hinayana teachings, (2) the initial teachings of the Mahayana, (3) the final teachings of the Mahayana, (4) the sudden teaching of the Mahayana, and (5) the perfect teaching of the Mahayana, i.e., Kegon teaching.
five types of practice: the practices that originate in the Lotus Sutra: (1) rejoicing in the wonderful Dharma; (2) reciting a Sutra that contains the wonderful Dharma; (3) guiding others by explaining the wonderful Dharma; (4) practicing the six paramitas in addition to contemplation of the mind; and (5) practicing the six paramitas as one's main practice.
five vehicles: (1) rebirth among humans, (2) rebirth among the gods, (3) attainment of sravaka-hood, (4) attainment of pratyekabuddha- hood, and (5) attainment of bodhisattva-hood and Buddhahood.
five vidyas ("sciences")： (1) grammar and composition, (2) the arts and mathematics, (3) medicine, (4) logic, and (5) philosophy
fivefold Dharmakaya: the five excellent qualities possessed by one who has attained the highest enlightenment: (1) discipline, (2) samadhi, (3) wisdom, (4) liberation, and (5) knowledge of liberation.
four Dharma dhatus (^worlds" or “realms")： the four categories of existence established in Kegon: (1) the realm of phenomena; (2) the realm of the noumenal principle; (3) the realm in which phenomena are interfused with the noumenal principle; and (4) the realm of the Buddha, in which phenomena are mutually unhindered and interfused.
four fruits: the four stages of enlightenment on the Hinayana path: (1) the stream-enterer (srota-apanna), one who has entered the stream of the undefiled noble path; (2) the once-retumer (sakrddgamin), one who will return to the world only once more before full realization of arhat ship; (3) the nonreturner (anagama), one who will never be born again in this world; and (4) the arhat (q.v).
four noble truths: (1) life is suffering; (2) defilements are the cause of suffering; (3) all suffering can be ended; and (4) the way to end suffering is the eightfold noble path (i.e., right view right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration).
four Mahayana traditions: (1) HossO, (2) Sanron, (3) Tendai, and (4) Kegon.
four portions: (1) the portion of characteristics (laksana-bhaga), (2) the seeing portion (darsana-bhaga), (3) the portion which is self-aware (saksatkan-bhaga), and (4) the portion which is aware of self-awareness. (Acc. Poussin: nimitta, darsana, svasarnvitti, and svasamvitti-samvitti.)
four sentences: the four sentences that differentiate all things into the four categories: existing, nonexistent, both, or neither.
four supports: (1) the ten stages of faith; (2) the ten stages of abode, the ten stages of practice, and the ten stages of transfer of merit; (3) the ten stages (dasa-bhumi); and (4) the two stages of Buddhahood.
four types of mandalas: the four sections (one central and three surrounding courts) constituting the Matrix-store Realm (Garbhadhfttu) Mandala.
four types of samadhi: (1) constant sitting meditation for a period of ninety days; (2) constant active meditation (i.e., circumambulating a Buddha statue) for a period of ninety days; (3) half-active and half sitting meditation; and (4) meditation on reality in an unspecified posture for a specified period of time.
four wisdoms: (1) the great, perfect, mirror-like wisdom (flLdarsa-jHana)\ (2) the wisdom that sees that all things are the same in nature (samata-jnana); (3) the wisdom of marvelous insight (pratyaveksana- jnana)\ and (4) the wisdom that accomplishes the work that is to be done (krtyanusthS,na-jnana).
fourfold eloquence: (1) complete mastery of the teaching, (2) complete mastery of the meaning of the teaching, (3) complete mastery of various local languages, and (4) freely teaching sentient beings with the above three knowledges.
Gandhara: an Indian kingdom, now in Pakistan.
gatha: stanza.
haja: demolishing of error.
Hannya (prajna [wisdom]): Prajflaparamita texts. C£ prajftd,.
Hinayana ("Lesser Vehicle")： a derogatory term applied by Mahayanists to various schools of Buddhism that teach the attainment of the status of an arhat (q.y).
Hodd (Vaipulya ["Extensive"]): the Mahayana.
Hosso (dharma-laksana): the doctrine or school that is based on the yogacSra teachings.
indriya: power, faculty sense faculty (vision, etc.).
Jambudvipa: the Rose-Apple Continent; this world.
jneya-dvarana. See two hindrances.
Jojitsu: Satyasiddhi (or Tattvasiddhi), a school, sometimes considered to be Sautrflntika (q.v).
kalpa: axon.
kama dhd,tu. See three worlds.
karma: action (morally good, evil, or neutral).
karma-vacana ceremony: an ordination ceremony in which a preceptor states once, a Please give permission for the ordination of this monk.” Then he declares three times, “If you consent, please show it by silence. If you oppose it, please explain the reason.”
Kasyapa-matanga: a monk who introduced Buddhism to China.
Kegon: the doctrine or school that is based on the teachings of the Av atamsaka-sutra.
kensho: presentation of truth.
klesa-avarana. See two hindrances.
klesa mahabhumika dharmas'. a class of caitasika dharmas; a Sarvasti- vadin concept.
Koguryo: one of the three kingdoms of early Korean history (313-668).
kusala mahabhUmika dharmas'. a class of caitasika dharma^ a Sar- vSstivadin concept.
laksana: external characteristics (of dharmas).
Madhyamaka: a school founded by Nagaijuna.
mahabhumika dharmas, a class of caitasika dharmas; a Sarvastivadin concept.
Mahadeva: name of an arhat who created a schism within the Sangha.
Mahakasyapa: one of the chief disciples of the Buddha, specialist in the Abhidharma.
Mahs Vairocana. See Vairocana.
Mahayana ("Great Vehicle,,): the teaching that talks about the attainment of enlightenment or Buddhahood; the seeker of enlightenment is the bodhisattva, who perfects the virtues of wisdom and compassion for the sake of liberating all sentient beings from suffering.
Maitreya: the future Buddha, presently in the Tusita heaven.
manas consciousness: the consciousness that is the basis of all egoism and individualization of people and things. See also eight consciousnesses.
Mantray3na ("Mantra vehicle")： part of the Mahayana; the vehicle that depends on mantras or mystic syllables.
MappG ("End of the Dharma,,): the third period in Buddhist historical theory when people's practical abilities have considerably deteriorated.
Middle Way: the truth of nonduality that Sakyamuni taught; the truth of neither existence nor nonexistence.
naga: a great serpent-divinity a dragon, usually living below the earth.
Nembutsu (''recollection of the Buddha")： recitation of Amida's name, i.e., Namu Amida Bust.
nine realms: the nine realms of the living (i.e., the six realms [q.v.], the realm of a sravaka, the realm of a pratyekabuddha, and the realm of a bodhisattva), which exclude the tenth and highest realm, the Buddha realm.
nine time periods: the past, present, and future, each of which has its own past, present, and future; hence nine periods.
Nirmanakaya: Transformation body of the Buddha. C£ three bodies [of a Buddha].
nirodha-samapatti: absorption of extinction.
one hundred dharmas: according to the Hosso tradition, this world consists of one hundred elements.
one hundred realms: the ten realms each of ten divisions, i.e., hells, hungry ghosts, animals, fighting spirits, men, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas. Each of the hundred has ten qualities (i.e., form, nature, embodiment, powers, function, primary cause, condition, effect, karmic reward, and the inseparability of them all), making in all one thousand qualities of the hundred realms. When this one thousand is multiplied by the three times, past, present, and future, there are three thousand.
One Vehicle (Ekayana): the single path to enlightenment to be taken by all living beings.
Paekche: one of the three kingdoms of early Korean history (ca. 350-663). paramitas of the four qualities: (1) eternity (2) bliss, (3) [true] self； and (4) purity
paratantra. See three natures.
parikalpita. See three natures.
Parinirvana: Nirvana at the point of death (contrast Nirvana in life).
parlttaklesabhumika dharmas', a class of caitasika dharmas; a Sarvasti- vadin concept.
participant. See three natures.
posadha: a regular meeting of monks held twice a month, i.e., on the 15th and 30th of the lunar month, at which precepts are read out and transgressions confessed.
prajna: transcendent wisdom, insight, gnosis. C£ six paramitas.
pramudita-bhUmi: the stage of great joy the first of the ten Bhumis (q.v). pratimoksa: the rules of conduct for guarding against evil bodily and verbal actions, thereby freeing one from the bondage of defilements.
pratyekabuddha: a solitary Buddha, who neither teaches nor is taught. Pure Land. See SukhAvati.
Risshu (Vinaya tradition): the doctrine or school of Tao-hsiian and Chien- chen (Ganjin).
rupa dharma: the first grouping within the seventy-five dharmas of the Sarvastivadins.
rupa dhatu. See three worlds.
Saha： the world of endurance and suffering; this world.
saiksa: a learner; one before the stage of the arhat who no longer needs to learn. See also a6aiksa.
sakrdagdmin ("once-returner"). See four fruits.
sam&dhi: deep meditation.
^amatha: stilling, calm, meditation.
Sambhogakaya. See three bodies [of a Buddha].
Sammatiya: name of a school of early Buddhism.
Sanron: Three Treatises (doctrine or school); Madhyamaka.
a commentary on a Sutra or a work on a doctrine.
SarvAstivada: "The School of Existence”; an important Abhidharma school. SautrSntika: an important Abhidharma school.
seven groups in the Sangha: (1) bhikkhus (monks); (2) bhikkhunis (nuns); (3) ^iksamanas, female neophytes from age 18 to age 20, who study the six rules (q.v.); (4) Sramanas, male novices who have taken vows to obey the ten precepts (q.v); (5) sramanerikas, female novices who have taken vows to obey the ten precepts; (6) upasakas, laymen; and (7) upasikasf laywomen.
Shingon: esoteric Buddhism.
shosozu. See Buddhist hierarchy.
shu: tradition, school, sect.
siksamanQ,. See seven groups in the Sangha.
six characteristics: the teaching of Kegon; the six (i.e., total, specific, common, distinctive, formation, and destructive) characteristics that every existing thing possesses.
six identities: (1) identity in principle, (2) identity in name, (3) identity through the cultivation of insight meditation, (4) identity in appearance, (5) partial identity and (6) ultimate identity
six paramitas ("perfections")： the perfections of (1) giving (dana), (2) discipline or keeping precepts (sila), (3) patience (kgnti), (4) vigor or effort (vlrya)f (5) meditation (dhydna)t and (6) wisdom (prajna).
six primary elements: earth, water; fire, wind, space, and consciousness.
six realms: (1) the realm of gods, (2) the realm of humans, (3) the realm of fighting spirits, (4) the realm of animals, (5) the realm of hungry ghosts, and (6) hell.
six rules: rules against killing, stealing, illicit sexual practices, lying, taking alcoholic liquor; and eating at unregulated hours. Cf five precepts; ten precepts.
six sense organs: eye, ear, nose, tongue, body, and mind.
six supernormal powers: (1) supernormal vision, (2) supernormal hearing, (3) the ability to know others' thoughts, (4) the ability to know the past lives of oneself and others, (5) the ability to perform miracles such as appearing anywhere at will, and (6) the ability to eliminate defilements totally.
skandha ("group” or “aggregate"): Buddhism talks about the five aggregates that make up sentient beings, i.e., form (rupa)f sensation (vedana), conception (sazn/na), volition (samskaras), and consciousness (vijfland).
sloka: distich (two lines) in a Sanskrit meter
sojo. See Buddhist hierarchy
sramanera. See seven groups in the Sangha.
^ramanerika. See seven groups in the Sangha.
sravaka: one who hears the Buddha; a Hinayana disciple.
srota-apanna C<stream-entererw). See four fruits.
Sukhavati ("that which possesses ease and comfbrtw): the name of the Buddha Amit云bha's land, commonly known as the Pure Land.
Sumeru, Mt.: the great mountain at the center of the world.
Sutra: a discourse of the Buddha. Cf Tripitaka.
T'ang Dynasty: an epoch of Chinese history A.D. 618-907.
tathata. See Absolute.
Tathagata ("one who has thus gone or come"): an epithet of a Buddha.
Tathagatagarbha ("Matrix of the Tathagataw)： the innate Buddha-nature of a sentient being, which is obscured by defilements.
tatpurusa compound: a compound in which the two words have an oblique case relationship to each other such as: (genitive) devasena, army (sena) of the gods (deva); or (dative) padodaka, water (udaka) for the feet (pada).
ten Bhumis ("stages")： the ten levels of bodhisattva enlightenment: (1) the stage of great joy (2) the stage of stainless purity (3) the stage of illumination, (4) the stage of intense wisdom, (5) the stage of invincible strength, (6) the stage of direct presence, (7) the far- reaching stage, (8) the stage of immovable steadfastness, (9) the stage of meritorious wisdom, and (10) the stage of the cloud of the Dharma.
ten bodies [of the Buddha]: (1) the body of sentient beings, (2) the body of lands, (3) the body of karmic retribution, (4) the body of a sravaka, (5) the body of a pratyekabuddha, (6) the body of a bodhisattva, (7) the body of a Tathftgata, (8) the body of wisdom, (9) the body of the Dharma, and (10) the body of empty space.
ten precepts: (1) not to kill; (2) not to steal; (3) not to engage in illicit sexual practices; (4) not to lie; (5) not to drink liquor; (6) not to put perfumes or oils on the body; (7) not to sing or dance; (8) not to use high or broad beds; (9) not to eat at unregulated hours; and (10) not to grasp gold, silver; or jewels. Cf five precepts; six rules.
ten qualities: the ten virtues of a teacher of the Dharma: he is (1) well versed in its meaning; (2) able to publish it widely; (3) not nervous before an audience; (4) untiring in argument; (5) adaptable; (6) orderly so that his teaching can be easily followed; (7) serious and dignified; (8) bold and zealous; (9) unwearied; and (10) enduring (or able to bear insult).
ten stages of faith: the first ten stages in the fifty-two bodhisattva stages: (1) faith, (2) remembrance, (3) vigor (or effort), (4) wisdom, (5) concentration, (6) non-retrogression, (7) protection of the Dharma, (8) transfer of merits, (9) discipline, and (10) vow.
ten types of profound dependent origination: the teaching of Kegon nriginally formulated by Chih-yen, the second patriarch of the tradition; the ten characteristics of the world in which phenomena are interdependent.
three bodies [of a Buddha]: (1) Dharmakaya (Dharma body), the ultimate truth, which is beyond human conceptualization; (2) Sambhogakaya (Enjoyment or Recompense body), a symbolic personification of the ultimate truth like the Buddha Amitabha and the Buddha Vairocana (q.v); (3) and Nirmanakaya (Transformation body), a historically manifested Buddha like Sakyamuni.
three delusions: (1) delusion from imperfect perception, with temptation to love, hate, etc.; (2) delusion through the immense variety of duties in saving men; and (3) delusion that arises from failure to understand things philosophically in their reality
three evil realms: (1) hell, (2) the realm ofhungry ghosts, and (3) the realm of animals.
three insights： (1) insight into the emptiness of all existences; (2) insight into the provisional (or temporary) nature of all existences; and (3) insight into the truth of the middle. See also three truths.
three learnings (trlnisiksani): (1) observance of precepts (Jlld), (2) meditation (samadhi)t and (3) cultivation of wisdom (prajna).
three natures: the three modes of existence according to the Hossd doctrine: (1) the illusory or imaginary (parikalpita) nature of existence; (2) the dependent (paratantra) nature of existence, i.e., originating from causes and conditions; and (3) the true or perfect (parinispanna) nature of existence.
three self-natures. See three natures.
three secret (or mystic) actions: (1) bodily secret practice, forming the manual sign (mudrS) of a specific Buddha; (2) verbal secret practice, reciting the spell (mantra) of the Buddha; and (3) mental secret practice, meditating on the Buddha. By these three secret practices, one seeks to attain unity with the Buddha.
three thousand aspects of existence. See one hundred realms.
Three Treasures: the Buddha, the Dharma, and the Sangha.
three truths: the Tendai teaching that explains reality in three aspects: (1) the truth of emptiness, i.e,, that all existent things are empty and nonsubstantial in essence; (2) the truth of the provisional, i.e., that all existent things are provisional manifestations produced by causes and conditions; and (3) the truth of the middle, i.e., that the absolute reality of all existent things cannot be explained in either negative or affirmative terms.
three pitayas. See Tripitaka.
three vehicles (triyana): (1) the sravaka vehicle, (2) the pratyekabuddha vehicle, and (3) the bodhisattva vehicle.
three worlds (dhatus): (1) the desire world (kama dhatu)—the world of sensuous desire, of sex and food, which includes the six heavens of desire, the human world, and the hells; (2) the form world (rupa dhatu)—the world that is above the desire world and comprises part of heaven, where beings have no desire for sex or food; and (3) the formless world (arupya dhatu)-the world of pure spirit. This world has four heavens where beings with different accomplishments in one of the four meditations of formlessness dwell.
threefold pure precepts: (1) the precepts that cut off all evil; (2) the precepts that embrace all good dharmas; and (3) the precepts that embrace all sentient beings.
Tripitaka (three pitakas「"baskets"]): the three collections of the Buddhist canon: (1) Sutra (q.v;), (2) Vinaya (q.v.), and (3) Abhidharma (q.v.).
wajo. See upadhyaya.
West: (vis-a-vis China) India.
YogScSra: a school of Mahayana Buddhism; "mind-only”(c画aor Kcognizing-only^ (vijnapti-matra) school.
A List of the Texts Mentioned in the Work
Japanese title
Chinese title [Taisho No. (abbr. T.) or Zokuzokyo No. (abbr. Z.)] Sanskrit title
Page numbers in this volume
A
Abidatsuma-kyo (Full title: Daijo abidatsuma-kyo) Ta-ch^ng-a-p^-ta-mo-ching [Not extant] Mahayana Abhidharma-sutra [Not extant] p. 55
Agon-gyO
A-han-ching [T 1-219]
Agama pp. 48, 81, 97
B
Ben-chu-ben-ron
Pien-chung-pien-lun [T. 1600]
Madhyflntavibhaga-bhasya by Vasubandhu p. 55
Bikuni-shO
Pi-ch5iu-ni-ch5ao by Tao-hsiian [Not extant] pp. 41,45
Binimo-ron
P^-ni-mu-lun [T. 1463]
Vinaya-matrka [Not extant] p. 36
Bini-toyo
Pi-ni tui-yao by Hsuan-yun [Z. 1. 70. 2]
p. 41
Bonmd-kyo
Fan-wang-ching [T. 1484]
Brahmaj ala-sutra p. 54
Bugyo (Full title: Shikan bugyO)
Chih-kuan fu-hsing by Chan-j an [T. 1912] p. 87
Chu-ron
Chung-lun [T 1564]
Mula-madhyamaka-kArika by Nagaijuna pp. 75, 76, 86
Chd-sho (Full title: Shibun-ritsu chu-sho)
Ssu-fen-lii chung-su [Z. 1. 65. 3-5] by Fa4i p. 40
D
Daibibasha-ron (Full title: Abidatsuma daibibasha-ron)
A-p^-ta-mo ta-p^-p^-sha-lun [T 1545]
Abhidharma Mahavibhftsa-sastra [Not extant] pp. 20-23
Daibon-hannya-kyO
Ta-p^n-pan-jo-ching [T 223]
Mahaprajnaparamita-siitra pp. 75, 85
Daichido-ron
Ta-chih-tu-lun [T 1509]
Mahaprajnaparamita^astra by Nagaijuna [Not extant] pp. 8, 75, 81,85,86
Daijo kishin-ron
Ta-ch^ng-ch^-hsin-lun [T. 1666, 1667]
Mahayana-sraddhotpada-sastra by Asvaghosa [Not extant] p. 11
Dainichi-kyo
Ta -jih-ching (or Ta-p^-lu-che-na-ch^ng-fo-shen-pien-chia-ch^h-ching) [T 848]
Maha Vairocana(abhisambodhivikurvitadhistanavaipulya)-sutra p. Ill
E
Engi-sho (Full title: Daisho engi-sho)
Tu-shu yen-i-ch'ao by Ch'eng-kuan [T, 1736] p. 101
F umbetsu-yuga-ron
Fen-pieh-yii-ch^eh-lun [Not extant] Yoga-vibhaga by Maitreya [Not extant] p. 55
G
Gejin-mikkyo
Chieh-shen-mi-ching [T 676]
Samdhinirmocana-stltra [Not extant] pp. 55, 56, 59, 60
Gengi (Full title: Hokke gengi)
Fa-hua-hsiian-i by Chih-i [T. 1716]
p. 87
Girei (Full title: Shikan girei)
Chih-kuan i-li by Chan-jan [T. 1913]
p. 85
Gobu-kubun-sho
Wu-pu-ch^-pieh-ch^o by Chih-shou [Not extant] p. 37
Gobun-ritsu (Full title: Mishasaibu-wakei gobun-ritsu) Mi-sha-sai-pu-ho-hsi wu-fen-lii [T. 1421]
Mahisasaka Vinaya p. 36
Gokyo shikan (Full title: Kegon gokyO shikan)
Hua-yen wu-chiao chih-kuan by Tu-shun [T, 1867] p. 100
Go-sho (Full title: Shibun-ritsu sampozuiki komma-sho)
Ssu-fen-lu shan-pu-sui-chi chieh-mo-su by Tao-hsiian [T 1808] pp. 41, 45, 50, 51
Gyoji-sho (Full title: Shibun-ritsu sanham-boketsu gyoji-sho) Ssu-fen-lii shan-fan-pu-ch^eh hsing-shih-ch'ao by Tao-hsiian [T 1804] pp. 40, 41, 45
H
Hotchi-ron (Full title: Abidatsuma hochi-ron)
A-p'i-ta-mo fa-chih-lun [T. 1544]
Abhidharma JfiSnaprasthana-sastra by Katyayaniputra [Not extant] pp. 19, 20
Hyaku-ron
Pai-lun [T. 1569]
Sata-sftstra by Aryadeva [Not extant] pp. 75, 76
J
Jikishu-giki
Shih-tsung i-chi by Ting-pao [Z. 1. 66. 1-3]
p. 40
JGjitsu-ron
Ch^
g-shih-lun [T 1646]
Satyasiddhi-sastra by Harivarman [Not extant] pp. 12,14, 31, 32, 50, 89
J6-yuishiki-ron
Ch5eng-wei-shih-lun [T. 1585]
Vijnaptimatratasiddhi-sastra by Dharmapala [Not extant] pp. 55-56, 71-72
Jugen-sho (Full title: Kegon ichijo jugen mon)
Hua-yen i-ch5eng shih-hsuan-men by Tu-shun [T. 1868] p. 100
Juji-kyo-ron
Shih-ti-ching-lun [T. 1522]
Dasabhumika-sastra by Vasubandhu [Not extant] p. 55
Juju-ritsu
Shih-sung-lii [T 1435]
Dasabhanavara-vinaya
p. 36
Juni-mon-ron
Shih-erh-men-1 un [T. 1568]
Dvadasa-mukha-sastra by Nagarjuna pp. 75-76
Junshori-ron (Full title: Abidatsuma junsh6ri-ron)
A-p^-ta-mo shun-cheng-li-lun [T. 1562]
Abhidharma Nyayanusara-sSstra by Sarighabhadra [Not extant] pp. 12, 20, 23
Juryo-ron
Chi-liang-lun [Not extant]
Pramanasamuccaya by Dignaga [Not extant] p. 55
K
Kai-sho (Full title: Shibun biku-kai hon-sho)
Ssu-fen pi-ch^u-chieh pen-su by Tao-hstian [T. 1807] pp. 41, 45
Kan-sho-ennen-ron
Kuan-so-yuan-ylian-lun [T 1624]
Alambanapariksa by Dignaga [Not extant] p. 56
Kasen-ky6
Chia chan ching [Not extant] p. 89
Kegon-gyd (Full title: DaihokO-butsu kegon-gyo)
Ta-fang-kuang-fb hua-yen-ching [T. 279, 293]
(Buddha) Avatamsaka-sutra [Not extant] pp. 11, 55, 60, 97； 99,110
Kegon hokkai kan
Hua-yen fa-chieh kuan by Tsung-mi [T, 1884] p. 100
Kenshu-ron (Full title: Abidatsuma-zo kenshu-ron)
A-p4-ta-mo-tsang hsien-tsung-lun [T 1563]
Abhidharma-samaya-pradipika-sastra by Sanghabhadra [Not extant]
p. 23
Ken'yb shogyo-ron
Hsien-yang sheng-chiao-lun [T 1603]
Aryadesana-vikhyapana by Asahga [Not extant] p. 55
Kogon-kyd (Full title: Daijo mitsugon-kyo)
Ta-ch5eng-mi-yen-ching [T. 681, 682]
Ghanavyuha-sutra p. 55
Konkomyd-saishod-kyo
Chin-kuang-ming tsui-sheng-wang-ching [T 665]
Suvarnaprabhasottamaraj a-sutra p. 60 '
Konroku-ron
Kun-le-lun [Not extant] p. 89
KO-sho (Full title: Shibun-ritsu k6-sho)
Ssu-fen-lii kuang-su by Chih-shou [Z. 1. 66. 4]
p. 40
Kusha baku-ron. See Junshori-ron.
Kusha-ron (Full title: Abidatsuma kusha-ron)
A-p^-ta-mo chii-she-lun [T. 1559]
Abidharmakosa-sastra by Vasubandhu pp. 7,19, 20, 23-28
L
Lotus Sutra (Myoho-renge-kyo)
Miao-fa lien-hua-ching [T. 262]
Saddharmapundarika-sutra pp. 60, 62, 81-83, 85-86, 97-98,109
M
Maka sOgi-ritsu
Mo-ho seng-chih-lii [T 1425]
Mahasanghika Vinaya p. 36
Matokurokka-ron (Full title: Sappatabu-bini matokurokka)
Sa-p'o-to-pu-p'i-ni mo-te-lo-ch^eh [T 1441]
Sarvastivada Vinaya-m3trk& by Sanghavarman pp. 36
Mongu (Full title: Hokke mongu)
Fa-hua wen-chii by Chih-i [T. 1718] p. 87
Myoryo-ron (Full title: Ritsu-nijuni myoryO-ron)
Lti*erh-shih-erli ming-liao-lun [T. 1461]
Vinaya-dvavimsati-prasaimartha-sastra by Buddhatrata [Not extant] p. 37
N
Nehan-gyo (Full title: Daihatsu nehan-gyO)
Ta-pan-nieh-p^-ching [T, 374, 375]
Mahaparinirvana-sutra [Not extant] pp. 60, 85, 97
Niju-yuishiki-ron (Full title: Yiiishiki-niju-ron)
Wei-shih-erh-shih-lun [T. 1590]
Vimsatikavitti by Vasubandhu pp. 55, 56
Nyorai-shutsugen-kudoku-shogon-kyo
Ju-lai-ch^-hsien kung-te-chuang-yen ching [Not extant] p. 55
Rokusoku-ron
Liu-tsu-lun [T. 153G-1542]
Six PSda-sastras by Vasumitra and others [Not extant] p. 20
Ryaku-sho (Full title: Shibun-ritsu ryaku-sho)
Ssu-fen-lii liieh-su by Hui-kuang [Not extant] p. 40
Rydga-kyd
Ju-leng-ch^eh-ching [T. 670-2]
LaAkavatSra-stltra
p. 55
Sanju-ju (Full title: Yuishiki-sanju-ronju) Wei-shih-san-shih-lun-sung [T 1586] Trimsika-karika by Vasubandhu p. 71
Sappata-ron
Sa-p^-to-lun [Not extant]
Sarvastivada Vinaya-sastra [Not extant] p. 36
Shakusen (Full title: Hokke gengi shakusen) Fa-hua-hsiian-i shih-chien by Chan-jan [T. 1717] p. 87
Shibun kaishu-ki
Ssu-fen k?ai-tsung-chi by Huai-su [Z. 1. 66. 5,1. 67.1] p. 40
Shibun-ritsu
Ssu-fen-lii [T. 1428]
Dharmaguptaka Vinaya
pp. 32, 36-37, 39-41, 44, 48-51, 53-54
Shikan (Full title: Maka shikan)
Ma-ho chih-kuan by Chih-i [T. 1911] p. 87
Sho-daijo-ron
She-ta-ch^ng-lun [T. 1592] Mahayana-samgraha-sastra by Asanga [Not extant] p. 55
Shogon-ron (Full title: Daijo shogon-kyO-ron) Ta-ch'6ng chuang-yen-ching-lun [T 1604] Mahayana-sutralamkara-sSstra by Asanga pp. 8, 9
Sho-ki (Full title: Hokke mongu-ki)
Fa-hua wen-chu-chi by Chan-jan [T. 1719] p. 87
Shubinigi-sho
Shih-p'i-ni-i-ch'ao by Tao-hsiian [Not extant] pp. 41,45
Sosijji-kyo
Su-hsi-ti-ching [T. 893] Susiddhikara-sOtra p. Ill
Y
Yuga-ron (Full title: Yuga-shi-ji-ron)
Yu-chJieh-shih-ti-lun [T. 1579] Yogacara-Bhumi-sSstra by Maitreya pp. 12, 54-56
Z
Zenken-ron (Full title: Zenken-ritsu bibasha) Shan-chien-lu p'i・p'o-sha [T. 1462] Samantapflsadika
pp. 36, 41
Zoju-ron (Full title: Daijo abidatsuma zqju-ron) Ta-ch^ng-a-p^-ta-mo tsa-chi-lun [T, 1606] Abhidharmasamuccaya-vyakhya by Sthiramati p. 56
BDK English Tripitaka 107-III
THE CANDLE OF
THE LATTER DHARMA
by
Saicho
Translated from the Japanese
by
Robert Rhodes
Numata Center
for Buddhist Translation and Research
1994
Contents
Translators Introduction Robert Rhodes
The Candle of the Latter Dharma
Glossary
Selected Bibliography
A List of the Texts Quoted in the Work
Index
Translator's Introduction
The Candle of the Latter Dharma (Mappo'tomyd-ki) is a short but influential Japanese Buddhist text attributed to SaichO (Dengyd Daishi, 767-822), the founder of the Tendai (Chinese: Tien-fai) in Japan. This work argues that the true Buddhist of the age of the Latter Dharma is the nominal monk who does not keep the precepts—that is to say a monk who shaves his hair and wears the Buddhist robes and maintains the outward appearance of a monk but ignores the Buddhist precepts and acts in a manner that seems to go against the basic rules of monastic life.
The Buddhist view of history holds that after the passing of Sakyamuni Buddha, there follow three successive ages, those of the True, Imitative, and Latter Dharmas. As the periods grow further removed from Sakyamuni^ lifetime, people's ability to understand and practice his teachings grows increasingly flawed. Thus while the Buddha's teachings, their practice by the monks, and the attainment of enlightenment all flourished during the period of the True Dharma, only the teachings and their practice are found in the Imitative Dharma; and in the degenerate age of the Latter Dharma, only the teachings remain. Finally after these three periods, the Buddha-Dharma is thought to perish completely
The Candle of the Latter Dharma begins with the attempt to show that Japan is at the extreme end of the Imitative Dharma and that the activities carried out by the monks are already identical to those of the Latter Dharma. Buttressing its arguments with a number of quotations from the Buddhist sutras, this work attempts to demonstrate that no monk is capable of keeping the precepts during the Latter Dharma. Since it is impossible for monks to keep the precepts during the Latter Dharma, the nominal monk without the precepts must be revered as the true Buddhist of the age. Finally, the work closes by admonishing government
officials to treat the monks with respect even if they do not keep the precepts, since they are indeed the authentic Buddhists of their age.
Although The Candle of the Latter Dharma is attributed to Saicho, it is now generally accepted as being a later work forged under the name of this eminent Tendai patriarch. Two arguments seem to have been decisive in leading Buddhist scholarship to this conclusion: (1) since SaichO was deeply committed to the creation of a Buddhist community based on strict keeping of the precepts (i.e., the Mahayana precepts of the Brahmajala Sutra), it is inconceivable that he would write a work praising as true Buddhists the monks who do not keep the precepts; and (2) while all of Saichb's authentic works consider the Latter Dharma to begin two thousand years after the Buddha's passing, this work holds it to begin after fifteen hundred years. Thus it is not certain who actually wrote this work. But since it is first quoted in the writing of HOnen (1133-1212), it is clear that it must have been composed before this time.
Whatever the fact of its authorship, by the twelfth century this work was being quoted as SaichG's views on the role of the precepts in the Latter Dharma. Its influence upon the formation of the new Buddhist sects of the Kamakura period (1185-1333) was considerable, especially among followers of the Pure Land teachings such as Honen and Shinran.
As stated above, Honen is the first person who refers to The Candle of the Latter Dharma in his writings. He mentions it twice, in his Juni Mondo and Gyakushu Seppd. HOnen held that the only way to salvation open to the people of the Latter Dharma was to gain birth in Amida's Pure Land by reciting the nembutsu. He quotes the Candle to show that the efficacy of the nembutsu does not depend on whether one keeps the precepts or not, because the distinction between precept-keeper and precept-breaker is meaningless in the age of the Latter Dharma.
Honeys disciple Shinran (1173-1262) quotes over half of The Candle of the Latter Dharma in his major work, the Kydgyd- shinshd. The idea that the nominal monk without the precepts is
the true Buddhist of the age of the Latter Dharma profoundly influenced his thinking. It no doubt contributed to his decision to marry openly and start a family
Both Eisai (1146-1215), the founder of the Japanese Rinzai Zen sect, and Nichiren (1222-82), the founder of the Nichiren sect, refer to this work in their writings. However; they are both critical of its argument that true Buddhist practitioners of the Latter Dharma cannot live their lives strictly following the precepts. Both quote it only to stress that the Candle is wrong, and that the keeping of the precepts is fundamental to the life of a Buddhist monk in any age.
The Candle of the Latter Dharma, with its emphasis on the inability of monks to regulate their lives in accordance with the Buddhist precepts in the period of the Latter Dharma, reflects the confused and pessimistic atmosphere of the late Heian period (794-1185) and early Kamakura period of Japanese history The argument set forth in this work must have been extremely persuasive to many Buddhists of that age. Although not all who came into contact with this work agreed with its thesis, the question it posed about the proper conduct of a monk living in the period of the Latter Dharma forced them to reflect seriously on what it meant to be a true Buddhist practitioner. Thus there is no question that it strongly influenced the Buddhists of this crucial period of Japanese history
The Candle of the Latter Dharma
He who conforms to the One Thusness while spreading his teaching is the Dharma king; he whose virtues permeate the four seas and transmit his influence among the people is the benevolent king. This being so, the Dharma king and the benevolent king work together to reveal each other's presence and enlighten all beings; the Absolute Truth and the secular truth rely on each other to spread the Buddhist teachings. It is for this reason that the profound writings of Buddhism fill the world and sage counsel overflows under heaven.
Now we foolish monks accept and obey the heavenly net of the nation's laws and respect and obey the emperor's severe decrees. There is no time for us to rest complacent.
There are three periods to the Dharma. There are also three types of people. Instructions concerning the teachings and precepts arise and disappear depending on the time, and words repudiating or praising the keeping of the precepts are employed or cast aside depending upon the audience. As for the fortunes of Fu Hsi, Wen Wang, and Confucius, the three ancient worthies of China, their rise and fall were not the same; as for the capacities of the beings of the five five-hundred year periods after the Buddha's decease, their wisdom and enlightenment are also different. How can beings of different capacities be saved by identical means? How can all of the Buddha's teachings concerning the precepts be arranged under one principle?
For this reason, I shall detail the successive stages of the True, Imitative, and Latter Dharmas and clarify the activities carried out by monks who break and keep the precepts during these respective periods. This work consists of the following three sections: (1) definitions of the True, Imitative, and Latter Dharmas; (2) explanations of the behavior of monks who break and keep the
precepts during the three Dharmas; (3) quotations from the Buddha's teachings and the comparison of them with the behavior of the monks of the present age.
First, the definitions of the True, Imitative, and Latter Dharmas. There are different theories concerning the length of the three periods. To begin with, one theory will be given. [Kuei-] chi of the Mahayana, quoting the Sutra of the Good Aeon, says:
After the Buddha's nirvana, the True Dharma will last five hundred years and the Imitative Dharma will last one thousand years. After these fifteen hundred years, Sakyamuni's Dharma will perish completely
The Latter Dharma is not mentioned here. According to another authority; since the nuns did not observe the eight rules of deference, and were lax and negligent, the True Dharma was not prolonged. Therefore we shall not rely on this theory.
Further; it is stated in the Nirvana Sutra:
In the Latter Dharma there is a group of 120,000 great bodhisattvas who keep the Dharma, ensuring that it will not perish.
Since this refers to bodhisattvas of superior rank, it will not be used either.
Question: If so, what are the activities of the monks during these fifteen hundred years?
Answer: Looking at the Sutra ofM0,yhf we find：
In the first five hundred years after the Buddha's nirvana, the seven wise sages, such as Mahakasyapa, will successively uphold the True Dharma, ensuring that it will not perish. After five hundred years, the True Dharma will perish completely After six hundred years, the ninety-five kinds of non-Buddhist teaching will thrive, and Asvaghosa will appear in the world to humble them. After seven hundred years, Nag3ijuna will appear in the world and strike down the banners of erroneous views. After eight hundred
years, the bhikkhus (monks) will become self-indulgent and idle, and there will be only one or two people who attain enlightenment. After nine hundred years, menservants will become bhikkhus and maidservants will become bhikkhunis (nuns). After one thousand years, they will become wrathful when they hear of the Buddhist practice of contemplation of impurities and will not wish to practice it. After eleven hundred years, monks and nuns will marry and break and slander the precepts. After twelve hundred years, the monks and nnjis will have children. After thirteen hundred years, they will wear the white robes of lay people. After fourteen hundred years, the four groups of disciples-monks, nuns, laymen, and laywomen-will be like hunters and sell away the offerings presented to the Three Treasures. After fifteen hundred years, there will be two monks in the country of Kau^Smbi who will quarrel with each other and eventually murder each other. Consequently the Buddhist teachings will be stored away in the dragon's palace.
These words are also found in roll eighteen of the Nirvana Sutra, as well as the Benevolent Kings Sutra, etc. According to these sutras' words, precepts, concentration, and wisdom will disappear after fifteen hundred years. For this reason, it is stated in roll fifty-one of the Great Collection Sutra (Mahasamnipata- sutra):
After my nirvana, in the first five hundred years, the various bhikkhus will abide within my True Dharma, and they will be steadfast in their liberation. (^^Libe^ation,, refers to the initial attainment of the fruits of the Holy Path.) In the next five hundred years, they will be steadfast in their contemplation. In the next five hundred years, they will be steadfast in listening to many teachings. In the next five hundred years, they will be steadfast in building temples. In the last five hundred years, they will be steadfast in quarreling with each other, and the pure Dharma will disappear completely. (And so forth.)
This means that in the first three five-hundred year periods, they will be steadfast in practicing the three Dharmas of precepts, concentration, and wisdom. In other words, these periods correspond to the periods of the True Dharma of five hundred years and the Imitative Dharma of one thousand years quoted above. The two periods beginning with the period wherein temples are built belong to the Latter Dharma. For this reason, it is stated in [Kuei-] chi's Reconciling the Inconsistencies of the Diamond Wisdom Sutra:
The True Dharma lasts five hundred years, and the Imitative Dharma lasts one thousand years. After these fifteen hundred years, the True Dharma, which had been current, will perish completely
Therefore we see that the two periods beginning with the period of the construction of temples belong to the Latter Dharma.
Question: If this is so, then in which period does the present world fall?
Answer: Although there are many theories concerning the chronology since the Buddha's nirvana, we shall consider [only] two theories here. First, the Dharma master Fa-Shang and others, using the Record of Extraordinary Events of the Chou Dynasty, says that the Buddha entered nirvana in the water-monkey year of the fifty-third year of the reign of Mu Wang-man, the fifth lord of the Chou Dynasty (1122—1115 B.C.). According to this theory from that water-monkey year until now; the metal-snake year of the twentieth year of Enryaku, it has been 1750 years.
Second, Fei Ch?ang-fang and others, using the Spring and Autumn Annals of the country of Lu, says that the Buddha entered nirvana in the water-rat year of the fourth year of the reign of Kuang Wang-pan, the twenty-first lord of the Chou Dynasty According to this theory from that water-rat year until now, the metal snake year of the twentieth year of Enryaku, it has been 1410 years.
Therefore we can see that the present time is at the extreme end of the Imitative Dharma. The activities of the monks of this age are
already identical to those of the Latter Dharma. Within the Latter Dharma only the written teachings exist. There is neither practice nor enlightenment. If precepts existed, then it would be possible to break the precepts. But since precepts no longer exist, what precepts are there to break? And since it is no longer possible to break the precepts, how much less can one keep the precepts? For this reason, the Great Collection Sutra states:
After the Buddha's nirvana, monks without precepts will be found throughout the province. (And so forth.)
Question: Throughout the various sutras and vinyasa, monks are admonished to refrain from breaking the precepts, and those who do so are not allowed in the Buddhist community If monks who break the precepts are admonished in this way then how much more so should the monks without the precepts [be admonished]! However; here you argue repeatedly that there are no precepts to be kept in the Latter Dharma. Why should one without a wound hurt himself?
Answer: Your reasoning is not correct. The kinds of activities prevailing in the True, Imitative, and Latter Dharmas are disclosed in various sutras. Whether monk or layman, Buddhist or non-Buddhist, can there be anyone who opens the sutras without finding such passages? Why should I, while being attached to my evil way of life, conceal the True Dharma that maintains the country?
However; the point under discussion here concerns the fact that in the Latter Dharma, there are only nominal bhikkhus. These nominal bhikkhus are the True Treasures of the world. There are no other fields of merit where one can plant merit. Furthermore, if someone were to keep the precepts in the Latter Dharma, this would be exceedingly strange indeed. It would be like a tiger in the marketplace. Who could believe it?
Question: I can see that the True, Imitative, and Latter Dharmas are described in many sutras. But in what scripture does the argument that the nominal bhikkhu of the Latter Dharma is the True Treasure of the world appear?
Answer: In roll nine of the Great Collection Sutra, it is stated:
For example, pure gold is considered a priceless treasure. But if pure gold did not exist, then silver would be considered a priceless treasure. If silver did not exist, then brass, a false treasure, would be considered a priceless treasure. If a false treasure did not exist, then cuprite, nickel, iron, pewter, lead, or tin would be considered priceless treasures. Likewise, in the entire world, the Buddha Treasure is priceless. If the Buddha Treasure did not exist, then the Pratika- buddha would be considered supreme. If no pratyekabuddha existed, then the arhat would be considered supreme. If no arhat existed, then the remaining group of wise sages would be considered supreme. If the remaining group of wise sages did not exist, an ordinary man who had attained a state of concentration would be considered supreme. If no ordinary man who had attained a state of concentration existed, a pure keeper of the precepts would be considered supreme. If no pure keeper of the precepts existed, then a bhikkhu who kept the precepts imperfectly would be considered supreme. If no bhikkhu who kept the precepts imperfectly existed, then a nominal bhikkhu who shaved off his hair and beard and donned Buddhist robes would be considered the Supreme Treasure. This is because he is preeminent when compared to the practitioners of the ninety-five kinds of non-Buddhist paths. He is worthy of accepting the veneration of the people of the world and becoming the field of merit of the populace. Why? Because he is feared by sentient beings. The person who protects, cares for, and worships him will quickly attain the rank of insight into the birth lessness of dharmas. (This ends the quotation from the sutra.)
This passage enumerates eight levels of pricelessness: the Tathagata, the pratyekabuddha, the sravaka, as well as the practitioners who have attained the three stages prior to it, the ordinary man who has attained a state of concentration, the one who keeps the precepts, the one who breaks the precepts, and the nominal monk
without the precepts. In this order; they all become priceless treasures during the time of the True, Imitative, and Latter Dharmas. The first four belong to the time of the True Dharma, the next three belong to the time of the Imitative Dharma, and the last one belongs to the time of the Latter Dharma. For this reason, we can clearly see that monks who break the precepts and monks who do not keep the precepts are both True Treasures.
Question: Looking respectfully at the statement above, it has become clear that even monks who break the precepts and nominal bhikkhus are none other than True Treasures. Why then, do the Nirvana Sutra, the Great Collection Sutra, and other works state, “If kings and ministers venerate a monk who breaks the precepts, the three calamities, those caused by famine, war, and pestilence, will arise in the country and they will ultimately be born in hell”？ Since this is so for bhikkhus who break the precepts, how much more so for bhikkhus who do not keep the precepts! This would mean that the Tathagata sometimes admonishes and sometimes praises monks who break the precepts. How can the words of one Sage have the error of inconsistency?
Answer: Your reasoning is not correct. To begin with, the Nirvana Sutra and other sutras prohibited the monks of the True Dharma from breaking the precepts, and not the bhikkhus of the Imitative and Latter Dharmas. Although they are called by the same names, there is a difference in the times. To prohibit or permit according to the time: this is the purport of the Great Sage. Therefore there is no inconsistency in the World-honored One.
Question: If so, then how do we know that the Nirvana and other sutras only prohibit monks of the True Dharma from breaking the precepts, and not those of the Imitative and Latter Dharmas?
Answer: The exposition concerning the eight levels of True Treasures in the Great Collection Sutra quoted above is the proof It is because all become priceless treasures in their time. Only during the time of the True Dharma do the bhikkhus who break the precepts defile the pure Sangha. For this reason the Buddha firmly
prohibited monks from breaking the precepts and did not allow those who did so to remain in the Sangha.
As to the reason why it is so, it is stated in roll three of the Nirvana Sutra:
The Tathagata has just now bestowed the unsurpassable True Dharma upon kings, ministers, councilors, monks, nuns, laymen, and laywomen. These kings, the ministers, and the four kinds of Buddhists should encourage and inspire the students of the Way and enjoin them to attain the highest precepts, concentrations, and wisdom. If there should be a person who does not study these three kinds of things, is lax and negligent, breaks the precepts, and destroys the True Dharma, then the kings, the ministers, and the four kinds of Buddhists should chastise him. Such kings, ministers, etc., will gain immeasurable merit, and minor crimes will cease to exist. After my nirvana, if there is a bhikkhu anywhere who keeps the precepts and protects and upholds the True Dharma, and if he should see someone doing things that subvert the Dharma, he should immediately expel, scold, and punish the offender. This is my disciple, a true sravaka. You should know that this person will gain immeasurable merit. If there is a good bhikkhu who sees a person doing things that subvert the Dharma, but leaves him alone and does not scold, expel, or dispose of him, you should know that this person is an enemy of the Buddha- Dharma.
Also, it is stated in roll twenty-eight of the Great Collection Sutra:
If there is a king of a country who forsakes and does not defend the Dharma when he sees it being subverted, then the merits accruing from the charity; precepts, and wisdom that he cultivated in innumerable past lives will all disappear. The three types of unlucky occurrences will appear in his country . . At the end of his life, he will be boom in the great hell.
It is also stated in roll thirty-one of the same sutra:
The Buddha said, “O great king! Protect the one single bhikkhu who follows the Dharma, and do not protect the innumerable bhikkhus who have committed the various evil acts. I now permit you to care for and protect only two kinds of people. One is the arhat who possesses the eightfold liberation. The second is the rotaxane."
We find a number of such prohibitions. All of them are prohibitions valid only for the time of the True Dharma and are not the teaching for the Imitative and Latter Dharmas. The reason why this is so is because in the closing years of the Imitative Dharma and in the Latter Dharma, the True Dharma is not practiced. Thus there is no Dharma that can be broken. What could be called the breaking of the Dharma? There are no precepts that can be broken. Who could be called the breaker of the precepts? Also there exists no practice that the great king of that age can protect. How could the three calamities appear? How could he lose the merits accruing from his practice of charity; precepts, and wisdom? Also, in the Imitative and Latter Dharmas, there is no one who has attained enlightenment. How could the king be told that he is permitted to protect the two kinds of sages? Therefore you should know that all the above explanations are made with reference to the world of the True Dharma, when, because there exists the keeping of the precepts, there also exists the breaking of the precepts.
Next, during the first five hundred years of the one thousand year Imitative Dharma, monks who keep the precepts gradually decrease, and monks who break the precepts gradually increase. Although the practice of keeping the precepts exists, there is no attainment of enlightenment.
For this reason, it is stated in roll seven of the Nirvana Sutra:
Kasyapa Bodhisattva said to the Buddha, 'World-honored One! The Buddha has explained that there are four kinds of demons. How can I distinguish between the teachings of the demons and the teachings of the Buddha? Various sentient
beings will follow and pursue the practices of the demons. There will also be those who follow and obey what was preached by the Buddha. How can I recognize these people?” The Buddha said to Kasyapa, <4Seven hundred years after my Parinirvana, these demon papayas will gradually come into being and obstruct and subvert my True Dharma. The demon-king papayas are like hunters who wear monks' robes. They will create a figure of a bhikkhu, a figure of a bhikshuni, a figure of a layman and a laywoman; they will also conjure up a body of a soprano . . . they will conjure up a body of an arhat, as well as the material body of a Buddha. By means of these defiled forms, the demon-kings will create undefiled bodies and subvert my True Dharma. These demon papayas, to subvert my True Dharma, will say thus: 'The Buddha was staying at Jeta Vana VihSra (Monastery) in Sravasti. He permitted the bhikkhus to receive and accumulate menservants, maidservants, servants, cows, sheep, elephants, horses . . . copper and iron kettles and cauldrons, large and small bronze basins, and other necessities; to till the fields and plant seeds; to buy; sell, and engage in business; and to accumulate rice and cereals. Because of his great compassion, the Buddha pities sentient beings and allowed all these things to be accumulated? These sutras and vinyasa are all the teachings of the demons.”
It is stated above that after seven hundred years has passed since the Buddha's nirvana, the papayas gradually come into being. For this reason, we know the bhikkhus of that time gradually come to covet and accumulate the eight impure things. These deluded teachings are taught by the demons. Within these and other sutras, the age is clearly indicated and the activities of the period are described in detail. Certainly they must not be doubted. Here we have just given one quotation to illustrate the age. The rest should be understood following this example.
Next, in the latter half of the Imitative Dharma, monks who keep the precepts decrease and there are innumerable monks who
break the precepts. For this reason, it is stated in roll six of the Nirvana Sutra:
The Buddha said to the bodhisattva, Good son! For example, suppose there is a kabaka grove with a great number of trees. In this grove, there is just one tree called the tindora. The fruit of the kabaka and the tindora look alike and cannot be distinguished. When the fruits had ripened, a woman picked them all. Only one tenth of them were fruits of the tindora while nine tenths were fruits of the kabaka. This woman unwittingly brought them back to the marketplace and displayed them for sale. Ignorant people and small children, again not distinguishing between the fruits, bought the kabaka and died after eating them. A group of wise men heard of this and asked the woman, "You! Where did you get this fruit?' The woman then told them where. The people then said, At that place there are many kabaka trees, and there is only one tindora tree? The people, once they found out, laughed and threw them away Good son! The eight impure things within the great Sangha are also like this. Within the Sangha there are many who receive and use these eight impure things. There is only one pure monk who holds the precepts and does not receive these eight impure things. He knows that many monks receive and accumulate these prohibited things, but he stays with them and does not shun or leave them. He is like that one tindora tree in the grove.”
Also it is stated in the Sutra of the Ten Wheels:
If a person, taking refuge in my Dharma, renounces the world and commits evil deeds, even though such a person styles himself a sramana, he is not a sramana; even though he styles himself a performer of pure deeds, he is not performing good deeds. Such bhikkhus open and indicate the hidden treasury of merits of the all-virtuous Dharma to every heavenly being, dragon, and yaks and become good friends in the Dharma to sentient beings. Even though they
are not the kind of people who crave little and are satisfied, they shave off their hair and beards and wear the robes of the Dharma. Because of this causal relationship, they will nourish the sentient beings' good roots leading to enlightenment and open and indicate the good Way for heavenly beings. . . The bhikkhu who breaks the precepts, even though he is [spiritually] dead, due to the remaining vigor of the precepts is like the medicinal cow's gallstone. The cow is dead, but it is for this very reason that the people can make use of it. Also, it is like the musk of the musk deer, which is useful after the deer's death. (And so forth.)
It is stated above that in the kabaka grove, there is one tindora tree. This is a parable that the fortune of the Imitative Dharma has already abated, that monks who break the precepts fill the world, and that there are no more than one or two bhikkhus who keep the precepts. Also, it is stated that the bhikkhus who break the precepts, even though they are dead, are like the musk deer's musk, which is useful though the musk deer is dead. To be useful though dead means that they become sentient beings' good friends in the Dharma. You should know clearly that this statement, that at this time monks who break the precepts are gradually tolerated and become the fields of merit of the people of the world, is identical to the statement of the Great Collection Sutra above.
Next, after the closing years of the Imitative Dharma, the precepts do not exist at all. The Buddha, with insight into the destiny of this age, praised the nominal monk as the field of merit of the people of the world in order to save the people of the Latter Dharma.
Also, it is stated in roll fifty-two of the Great Collection Sutra:
Suppose there is a nominal bhikkhu in the Latter World to come who has, within my Dharma, shaved off his hair and beard and donned a robe. If there is a donor who gives donations to him in faith and venerates him, the donor will gain an immeasurable and limitless amount of merit.
Also, it is stated in the Sutra of the Wise and Foolish:
Suppose there is a donor in the future Latter World when the Dharma is about to expire. He must treat with respect a Sangha of over four nominal bhikkhus, just as if they were ^airport, Mahamaudgalyayana, etc., even if the bhikkhus keep wives and have children.
Also, it is stated in the Great Collection Sutra:
The crime of striking and reproaching a monk who wears a robe but breaks or does not keep the precepts is the same as causing a trillion Buddhas to shed blood. If there are sentient beings who, for my Dharma, shave off their hair and beards, and wear the robe, they are all already sanctioned by the seal of nirvana, even if they do not keep the precepts. These people indicate the way to nirvana to various people and heavenly beings. These people are already within the Three Treasures, have given rise to faith and respect in their minds, and surpass the ninety-five kinds of non-Buddhist path. These people will invariably enter nirvana quickly They excel all laymen and secular people, with the exception of those householders who have attained endurance. For this reason, heavenly beings and humans should venerate them, even if they break the precepts.
Also, it is stated in the Great Compassion Sutra:
The Buddha said to Ananda, “In the Latter World to come, at the time when the Dharma is about to perish, there will be bhikkhus and bhikkhunis who, within my Dharma, after having entered the monkhood, will wander from one wineshop to another leading their children by the arm, and who, within my Dharma, will commit impure deeds. Such people, even if they are given to wine, will all attain Parinirvana within the present Good Aeon. In this Good Aeon, a thousand Buddhas will appear in this world. I am the fourth. Next, after me, Maitreya will take my place. This goes on in this way until the final Rocana Tathagata. The order will be
like this. You, Ananda, should know that even if there are, within my Dharma, people who are sramanas in their natures only and who defile the practices of a sramana, calling themselves sramanas and looking like sramanas, they are the ones who actually wear the Buddhist robes. Within the Good Aeon, with Maitreya at the beginning and so forth on down to Rocana Tathagata, these various sramanas, in the presence of these Buddhas in the nirvana without residue, will gradually enter nirvana and will completely disappear without trace. Why? Because for every one of these sramanas, if he even once calls out the Buddha's name and even once experiences faith, the merit created will ultimately not be in vain. This I declare because I, through my Buddha-wisdom, am well-versed in the Dharma realm.”
It is stated in the Vimalakirti Sutra:
Among the ten titles of the Buddha, if the Buddha explains them extensively; the merits of hearing the first three would not be exhausted, even if an axon were to elapse. (And so forth.)
These sutras all specify the age and say that the nominal bhikkhu of the future Latter World will become the mentor of the people of the world. If one regulates these nominal monks of the world of the Latter Dharma using the precepts of the time of the True Dharma, then the teachings and the [monks'] capacities will be opposed to each other; the Dharma and the people will be incompatible. For this reason, it is stated in the Vinaya, ""Regulations that regulate what is not to be regulated would negate the Buddha's predictions." How can there be any crimes?
With the above, quotations of passages from the sutras for the three Dharmas conclude.
Finally the teachings of the Buddha will be quoted and compared with the behavior of the monks of the present age. In the age of the Latter Dharma, the Latter Dharma is reality and the True
Dharma is destroyed. The three actions, physical, vocal, and mental, are indeterminate, and the four deportments, the correct ways of walking, standing, sitting, and lying down, are not followed. As the Sutra Settling Doubts Concerning the Imitative Dharma says:
It furthermore, there are people who construct stupas and temples and venerate the Three Treasures but do not arouse a feeling of respect and honor toward them; who invite monks to reside in temples but do not offer them drink or food, clothing or medicine; who, furthermore, turn right around to beg and borrow these things from the monks, and eat the monks' food; who, whether rich or poor; desire in all they do to work solely against the interest of the Sangha, impairing and causing distress in it, such people will fall into the three evil paths for a long time.
Right now surveying the secular world, we find that such deeds are widespread. But this is simply the destiny of the age; it is not due to the people. Donors do not have the true intentions of donors to begin with. Who can censure the monks for not practicing as monks?
Also it is stated in the Sutra of the Teachings Bequeathed by the Buddha, 4fTo ride on a horse or cart for one day disqualifies a monk from receiving meals from a donor for five hundred days.” How can the wrongs of the practitioners of the present age reveal the virtues of those properly receiving ritual meals?
Also it is stated in the Dharma Practice Sutra:
Even if my disciple receives a special invitation, he should not step on the king's land or drink the water from the king's ground. Once he does, five hundred great demons will constantly obstruct his path, and five thousand great demons will constantly follow and revile him, calling him a great traitor to the Buddha-Dharma.
It is stated in the Mrgaramatr Sutra:
Even if one gives a special invitation to five hundred arhats, they cannot be called fields of merit. If one gives alms to one
evil bhikkhu who resembles a true monk, one will gain immeasurable merit.
Inasmuch as the followers of the Way in the present age are fond of special invitations, where can merits be planted? Why should people who keep the precepts be like this? They cannot step on the kings land, nor are they permitted to drink the kinks water Five thousand great demons must surely revile them as great traitors. Alas, why does not the Sangha of monks who keep the precepts reform their errors?
Also it is stated in the Benevolent Kings Sutra:
If any of my disciples serves the government, he is not my disciple. When the offices of major and minor superintendents of monks are established, the government and the Sangha will be bound together. When that time comes, the Buddha-Dharma will be destroyed. It will be the cause of the destruction of the Buddha-Dharma and the destruction of the country. (And so forth.)
Judging from the words of the Benevolent Kings Sutra, etc., to venerate the superintendent of monks is a profanity destroying the community of monks. In the Great Collection Sutra, etc., monks who do not keep the precepts are praised as the Treasure for the salvation of the people of the world. Alas, why should one let the locust that destroys the country remain while casting aside the Treasure that protects the country? These two groups of monks should not be distinguished from each other, and they should all partake of the meal of identical taste. Then the monks and nuns will not disappear, and the temple bell will not lose time. If things happen this way it will be in accord with the teachings of the Latter Dharma, which are the way of sustaining the country
Glossary
Amida: Amitflbha or Amitayus, name of the Buddha in the Pure Land, arhat: one who has attained the highest stage in the Hinayana. bhikkhu: monk. bhikshuni: nun.
eight impure things: the eight things that monks or nuns are not allowed to possess: (1) gold, (2) silver; (3) manservant, (4) maidservant, (5) domestic animal, (6) storehouse, (7) business, and (8) grain seeds.
Good Aeon: name of the present cosmic period, in which one thousand Buddhas are believed to appear.
nembutsu: reciting the name of Amida Buddha.
papaya: evil one.
Parinirvana: complete nirvana; perfect extinction.
pratyekabuddha ("solitary buddhas): one who seeks enlightenment for himself alone; (to Mahayanists) a follower of the Hinayana (inferior vehicle).
Pure Land: Buddhist paradise in the western quarter.
Sangha: community of Buddhists, especially monks and nuns. sramana: monk.
sravaka ("hearer")： a disciple of the Buddha; (to Mahayanists) a follower of the Hinayana.
srotapanna ("stream-entree'): one who has entered the stream of the undefiled noble path and is on the way to nirvana.
sutra: a discourse of the Buddha.
TathSgata ("one who has thus gone or come"): an epithet of a Buddha.
Three Treasures: Buddha, Dharma, and Sangha.
Thusness (tathata): the state of things as they are; the ultimate reality that is beyond words.
Vinaya: Buddhist monastic rules.
yaks: spirit, demon; human flesh eater.
Selected Bibliography
Marra, Michele. KThe Development of Mapo Thought in Japan." Parts 1, 2. Japanese Journal of Religious Studies 15 (1) (March 1988), 25-54; 15 (4) (December 1988), 287-305.
Shinran. Shozomatsu Wasan: Shinran's Hymns on the Last Age. Translated by the Ryukoku University Translation Center. Ryukoku Translation Series, vol. 7. Kyoto: Ryiikoku University Press, 1980.
Stone, Jacqueline. ''Seeking Enlightenment in the Last Age: Mapo Thought in Kamakura Buddhism? Parts 1, 2. Eastern Buddhist, n. S., 18 (1) (Spring 1985), 28-56; 18 (2) (Autumn 1985), 35-64.
A List of the Texts Quoted in the Work
|
Eng. (or Skt.) Title |
Jpn. Title |
Taisho No. |
|
Benevolent Kings Sutra |
Ninno-kyo |
246 |
|
Dharma Practice Sutra |
Hogyo-kyo |
|
|
Great Collection Sutra |
Daijikkyo |
397 |
|
Great Compassion Sutra |
Daihi-kyo |
380 |
|
Mrgaramatr Sutra |
Rokushimo-kyo |
|
|
NirvSna Sutra |
Nehan-gyo |
374 |
|
Reconciling the Inconsistencies |
Kongo-hannya- |
|
|
of the Diamond Wisdom Sutra |
ron-eshaku |
1816 |
|
Sutra of Maya |
Maka-maya-kyo |
383 |
|
Sutra of the Good Aeon |
Kengo-kyo |
425 |
|
Sutra of the Teachings Bequeathed by the Buddha |
Yuikyo-gyo |
389 |
|
Sutra of the Ten Wheels |
Jurin-gyo |
410 |
|
Sutra of the Wise and Foolish |
Kengu-kyo |
202 |
|
Sutra Settling Doubts Concerning the Imitative Dharma |
Zobo-ketsugi-kyo |
2870 |
|
Vimalakirti Sutra |
Yuimakitsu-kyo |
475 |
A List of the Volumes of
the BDK English Tripitaka
（First Series）
Abbreviations
Ch.,. Chinese Skt.: Sanskrit
Jp.: Japanese T. : Taisho Tripitaka
Vol. No. Title T. No.
1,2 Ch. Ch'ang-a-han-ching （晨阿含系至） 1
Skt. Dirghagama
3-8 Ch. Chung-a-han-ching （中阿含系至） 26
Skt. Madhyamagama
94 Ch. Ta-c^eng-pen-sheng-hsin-ti-kuan-ching 159
（大乘本生心地tft*垩）
9-II Ch. Fo-so-hsing-tsan （佛所行静 192
Skt. Buddhacarita
10-1 Ch. Tsa-pao-ts'ang-ching 壁 W 藏系里） 203
1041 Ch. Fa-chu-p'i-yii-ching （法句譬嗡系里） 211
11-1 Ch. Hsiao-p'in-pan-jo-po-lo-mi-ching 227
（小品般若波辗蜜健）
Skt. Astasahasrika-prajnaparamita-sutra
11-11 Ch. Chin-kang-pan-jo-po-lo-mi-ching 235
（金刚般若波辗蜜健）
Skt. Vajracchedika-prajnaparamita-sutra
|
ii-ni |
Ch. |
Jen-wang-pan-jo-po-lo-mi-ching （仁王般若波H蜜健） |
245 |
||
|
|
Skt. |
Karunikaraja-prajnaparamita-sutra （?） |
|
||
|
ll-IV |
Ch. |
Pan-jo-po-lo-mi-to-hsing-ching （般若波罐蜜多心的 |
251 |
||
|
|
Skt. |
Prajfiaparamitahrdaya-sutra |
|
||
|
12-1 |
Ch. |
Ta-lo-chin-kang-pu-k'ung-chen-shih-san-mo-yeh- ching （大桑金PW不空真IT三度耶 |
243 |
||
|
|
Skt. |
Adhyardhasatika-prajnaparamita-sutra |
|
||
|
12-11 |
Ch. |
Wu-liang-shou-ching （摭量毒健） |
360 |
||
|
|
Skt. |
Sukhavativyuha |
|
||
|
12-III |
Ch. |
Kuan-wu-liang-shou-fb-ching （假维量毒佛系空） |
365 |
||
|
|
Skt. |
Amitayurdhyana-sutra |
|
||
|
12-IV |
Ch. |
A-mi-tto-ching （阿悯陀系里） |
366 |
||
|
|
Skt. |
Sukhavativyuha |
|
||
|
12-V |
Ch. |
Ti-ts^ng-p^-sa-pen-yuan-ching （地藏菩窿本席熊里） |
412 |
||
|
|
Skt. |
Ksitigarbhapranidhana-sutra （?） |
|
||
|
12-VI |
Ch. |
Yao-shih-liu-li-kuang-ju-lai-pen-yxian-kung-te- ching （蕖琉璃光如来本81功德 |
450 |
||
|
|
Skt. |
Bhaisajyaguruvaiduryaprabhasapurvaprani- |
|
||
|
|
|
dhanavisesavistara |
|
||
|
12-VII |
Ch. |
Mi-le-hsia-sheng-ch^ng-fo-ching 勒下生成佛健） |
454 |
||
|
|
Skt. |
Maitreyavyakarana （?） |
|
||
|
12-VIII |
Ch. |
Wen-shu-shih-li-wen-ching （文殊 £币利 S3 *垩） |
468 |
||
|
|
Skt. |
Manjusripariprccha （?） |
|
||
|
13-1 |
Ch. |
Miao-fa-lien-hua-ching （妙法建莘系重） |
262 |
||
|
|
Skt. |
Saddharmapundarika-sutra |
|
||
|
13-11 |
Ch. |
Wu-liang-i-ching （辗量羲系里） |
276 |
||
|
13-III |
Ch. |
Kuan-piu-hsien-p^-sa-hsing-fa-ching 俺普5t善窿行法健） |
277 |
||
|
14-19 |
Ch. |
Ta-fang-kuang-fb-hua-yen-ching （大方展佛事殿旌） |
278 |
||
|
|
Skt. |
Avatamsaka-sutra |
|
||
|
Vol. No. |
Title |
T. No. |
|||
|
20-1 |
Ch. Sheng-man-shih-tzu-hou-i-c^eng-ta-fang-pien- fang-kuang-ching 啰叁肺子吼一乘夫方便方廉勤 Skt. Srimaladevisimhanada-sutra |
353 |
|||
|
20-11 |
Ch. Chin-kuang-ming-tsui-sheng-wang-ching （金光明最B#王iffi） Skt. Suvarnaprabhasa-sutra |
665 |
|||
|
21-24 |
Ch. Ta-pan-nieh-p^n-ching （大般涅槃系S） Skt, Mahaparinirvana-sutra |
374 |
|||
|
25-1 |
Ch. Fo-ch<ui-pan-nieh-ptan-liao-shuo-chiao-chieh- ching （佛垂般涅槃略脱教 |
389 |
|||
|
25-11 |
Ch. Pan-chou-san-mei-ching （般舟三昧系里） Skt. Pratyutpannabuddhasfunmukhavasthitasamadhi- sutra |
418 |
|||
|
25-III |
Ch. ^hou-leng-yen-san-mei-ching （首楞殿二昧系生） Skt. Surahgamasamadhi-sutra |
642 |
|||
|
25-IV |
Ch. Chieh-shen-mi-ching （解深密的 Skt. Samdhinirmocana-sutra |
676 |
|||
|
25-V |
Ch. Yu-lan-p'en-ching （盂IB 盆系里） Skt. Ullambana-sutra （?） |
685 |
|||
|
25-VI |
Ch. Ssu-shih-erh-chang-ching （四十二章条生） |
784 |
|||
|
26-1 |
Ch. Wei-mo-chieh-so-shuo-ching 蹊隹摩IS所耍） Skt. Vimalakirtinirdesa-sutra |
475 |
|||
|
2641 |
Ch. Yiieh-shang-nii-ching （月上女系垩） Skt. Candrottaradarikapariprccha |
480 |
|||
|
26-III |
Ch. Tso-ch^n-san-mei-ching （坐而聚三昧余至） |
614 |
|||
|
26-IV |
Ch. Ta-mo-to-lo-ch'an-ching （连摩多 Skt. Yogacarabhumi-sutra （?） |
618 |
|||
|
27 |
Ch. Yueh-teng-san-mei-ching （月燎三昧系至） Skt. Samadhirajacandrapradipa-sutra |
639 |
|||
|
28 |
Ch. Ju-leng-ch*ieh-ching （入楞伽 Skt. Lafikavatara-sutra |
671 |
|||
|
29-1 |
Ch. Ta-fang-kuang-yuan-chio-hsiu-to-lo-liao-i-ching （大方ajiait修多程了羲系空） |
842 |
|
29-11 |
Ch. Su-hsi-ti-chieh-Io-ching （稣悉地羯罹健） Skt. Susiddhikaramahatantrasadhanopayika-patala |
893 |
|
29-III |
Ch. Mo-teng-ch'ieh-ching （摩登例*垦） Skt. Matahgi-sutra （?） |
1300 |
|
30-1 |
Ch. Ta-p4-lu-che-na-ch^eng-fo-shen-pien-chia-chlh- ching （大隹直遮那成佛神燮加持健） Skt. Mahavairocanabhisambodhivikurvitadhisthana- vaipulyasutrendraraja-nama-dharmaparyaya |
848 |
|
30-11 |
Ch. Chin-kang-ting-i-ch*iehju-lai-chen-shih-she-ta- ch'eng-hsien-cheng-ta-chiao-wang-ching （金网JI 一切如来真It播大乘现瞪大教王 Skt. Sarvatathagatatattvasamgrahamahayanabhi- samayamahakalparaja |
865 |
|
31-35 |
Ch, Mo-ho-seng-ch^-lii （摩部I僧祇律） Skt. Mahasamghika-vinaya （?） |
1425 |
|
36T2 |
Ch. Ssu-fen-lii （四分律） Skt. Dharmaguptaka-vinaya （?） |
1428 |
|
43,44 |
Ch. Shan-chien-lu-p^-p'o-sha （善见律昆•婆沙） Pali Samantapasadika |
1462 |
|
45-1 |
Ch. Fan-wang-ching （梵^系监） Skt. Brahmajala-sutra （?） |
1484 |
|
45-11 |
Ch. Yu-p'o-sai-chieh-ching （侵婆塞戒系至） Skt. Upasakasila-sutra （?） |
1488 |
|
46-1 |
Ch. Miao-fa-lien-hua-ching-yu-po-t"i-she （妙法建莘健夏波提舍） Skt. Saddharmapundarikopadesa |
1519 |
|
46-n |
Ch. Fo-ti-ching-lun （佛地 Skt. Buddhabhumisutra-sastra （?） |
1530 |
|
46-III |
Ch. She-ta-ch^ng-lun （播大乘§&） Skt. Mahay anas amgraha |
1593 |
|
47 |
Ch. Shih-chu-p'i-p'o-sha-lun （十住小婆沙田J Skt. Dasabhumika-vibhasa （?） |
1521 |
|
Vol. No. |
Title |
71 No. |
|
48, 49 |
Ch. A-p*i-ta-mo-chu-she-lun （阿£2蓬磨俱舍新 Skt. Abhidharmakosa-bhasya |
1558 |
|
50-59 |
Ch. Yii-ch'ieh-shih-ti-lun （瑜伽地言病） Skt. Yogacarabhumi |
1579 |
|
60-1 |
Ch. Ch'eng-wei-shih-lun （成唯 Skt. Vijfiaptimatratasiddhi-sastra （?） |
1585 |
|
60-11 |
Ch. Wei-shih-san-shih-lun-sung （唯三十箫颂） Skt. Trimsika |
1586 |
|
60-III |
Ch. Wei-shih-erh-shih-lun （唯 ^二十 ） Skt. Vimsatika |
1590 |
|
61-1 |
Ch. Chung-lun （中揄 Skt. Madhyamaka-sastra |
1564 |
|
61-11 |
Ch. Pien-chung-pien-lun （辩中遏百篇） Skt. Madhyantavibhaga |
1600 |
|
61-III |
Ch. Ta-ch'eng-ch^ng-yeh-lun （大乘成^ ） Skt. Karmasiddhiprakarana |
1609 |
|
61-IV |
Ch, Yin-ming-ju-cheng-li-lun （因明入正理&Q） Skt. Nyayapravesa |
1630 |
|
61-V |
Ch. Chin-kang-chen-lun （金融族十届病） Skt. Vajrasuci |
1642 |
|
61-VI |
Ch. Chang-so-chih-lun （彰所知IS） |
1645 |
|
62 |
Ch. Ta-c^eng-chuang-yen-ching-lun （大乘Si输 Skt. Mahayanasutralamkara |
1604 |
|
63-1 |
Ch. Chiu-ching-i-ch*eng-pao-hsing-lun （究竟一乘性 Skt. Ratnagotravibhagamahayanottaratantra-sastra |
1611 |
|
63-11 |
Ch. P'u-t'i-hsing-ching （菩提行余黔 Skt. Bodhicaryavatara |
1662 |
|
63-III |
Ch. Chin-kang-ting-yu-ch4ieh-chung-fa-a-nou-to-lo- san-miao-san-p^-fi-hsin-lun （金刚JS瑜伽中装阿樽多Si三税三菩提心IS） |
1665 |
|
63-IV |
Ch. Ta-ch'eng-ch^-hsin-lun （大乘起信勘 Skt. Mahayanasraddhotpada-sastra （?） |
1666 |
|
Vol. No. |
Title |
7! No. |
|
63-V |
Ch. Na-hsien-pi-ch*iu-ching （那先比丘余至） Pali Milindapanha |
1670 |
|
64 |
Ch. Ta-ch^ng-chi-p'u-sa-hsueh-lun （大乘集菩蓬季 Skt. Siksasamuccaya |
1636 |
|
65 |
Ch. Shih-mo-ho-yen-lun （释摩1sl衍 |
1668 |
|
66-1 |
Ch. Panjo-po-lo-mi-to-hsin-ching-yu-tsan （般若波耀蜜多心^幽黄） |
1710 |
|
66-11 |
Ch. Kuan-wu-liang-shou-fb-ching-shu （觐辗量毒佛^疏） |
1753 |
|
66-III |
Ch. San-lun-hsiian-i （三^玄羲） |
1852 |
|
66-IV |
Ch. Chao-lun （肇后俞） |
1858 |
|
67, 68 |
Ch. Miao-fa-lien-hua-ching-hsuan-i （妙法蓬莘健玄建） |
1716 |
|
69 |
Ch. Ta-ch^ng-hsuan-lun （大乘玄Ife） |
1853 |
|
704 |
Ch. Hua-yen-i-c^eng-chiao-i-fen-ch^-chang （莘酸一乘教囊分皆章） |
1866 |
|
70-11 |
Ch. Yuan-jen-lun （原人常病） |
1886 |
|
70-III |
Ch. Hsiu-hsi-chih-kuan-tso-ch'an-fa-yao （修雪止被坐律法要） |
1915 |
|
70-rv |
Ch. T'ien-fai-ssil-chiao-i （天台四教倭） |
1931 |
|
71, 72 |
Ch. Mo-ho-chih-kuan （摩部J止86） |
1911 |
|
73-1 |
Ch. Kuo-ch4ng-pai-lu （圜青百金录） |
1934 |
|
73-11 |
Ch. Liu-tsu-ta-shih-fa-pao-Can-ching （六祖大肺法flf埴 |
2008 |
|
73-III |
Ch. Huang-po-shan-tuan-chi-ch'an-shih-c^uan- hsin-fa-yao （黄^山断祭^^傅心法要） |
2012 A |
|
73-IV |
Ch. Yung-chia-ch^ng-tao-ko （永嘉提登道歌） |
2014 |
|
74-1 |
Ch. Chen-chou-lin-chi-hui-chao-ch^n-shih-wu-Iu 图州陶清慧照南股吾的 |
1985 |
|
74-11 |
Ch. Wu-men-kuan （feH M） |
2005 |
|
Vol. No. |
Title |
T. No. |
|
74-III |
Ch. Hsin-hsin-ming （信心多名） |
2010 |
|
74-IV |
Ch. Ch^ih-hsiu-pai-chang-ch'ing-kuei （敕）修百丈清规） |
2025 |
|
75 |
Ch. Fo-kuo-yuan-wu-ch^an-shih-pi-yen-lu （佛果圜悟后韩币碧嶷金录） |
2003 |
|
76-1 |
Ch. I-pu-tsung-lun-lun （昇部宗 Skt. Samayabhedoparacanacakra |
2031 |
|
76-11 |
Ch. A-yu-wang-ching （阿育王系里） Skt. Asokaraja-sutra （?） |
2043 |
|
76-III |
Ch. Ma-ming-p'u-sa-cEuan （焉 1s菩窿IS） |
2046 |
|
76-IV |
Ch. Lung-shu-p^-sa-ch'uan （81 树菩窿断 |
2047 |
|
76-V |
Ch. P'o-sou-p^n-tou-fa-shih-ch4uan （婆薮槃豆法肺停） |
2049 |
|
76-VI |
Ch. Pi-ch'iu-ni-ch'uan （比丘尼1W） |
2063 |
|
76-VII |
Ch. Kao-seng-fa-hsien-ch'uan （高僧法 |
2085 |
|
76-VIII |
Ch. Tang-ta-ho-shang-tung-cheng-c^uan （道方Z己抄:唐大和上柬征停） |
2089-（7） |
|
77 |
Ch. Ta-t'ang-ta-tz'u-en-ssu-san-ts'ang-fa-shih- ch*uan （大唐大慈恩寺三藏法白币停） |
2053 |
|
78 |
Ch. Kao-seng-ch'uan （高僧傅） |
2059 |
|
79 |
Ch. Ta-t'ang-hsi-yu-chi （大唐西域至己） |
2087 |
|
80 |
Ch. Hung-ming-chi （弘明集） |
2102 |
|
81-92 |
Ch. Fa-yuan-chu-lin （法苑珠林） |
2122 |
|
93-1 |
Ch. Nan-hai-chi-kuei-nei-fa-c^uan （南海寄睛内法傅） |
2125 |
|
93-11 |
Ch. Fan-yu-tsa-ming （梵轴名） |
2135 |
|
94-1 |
Jp. Sho-man-gyo-gi-sho 解鬓^羲疏） |
2185 |
|
94-11 |
Jp. Yui-ma-kyd-gi-sho 保隹摩 莪疏） |
2186 |
|
95 |
Jp. Hok-ke-gi-sho （法莘兼疏） |
2187 |
|
Vol. No. |
Title |
71 No. |
|
|
96-1 |
Jp. |
Han-nya-shin-gyo-hi-ken （般若心t?秘疑） |
2203 |
|
96-11 |
Jp- |
Dai-jd-hos-so-ken-jin-sho （大乘法相研神章） |
2309 |
|
96-HI |
Jp. |
Kan-jin-kaku-mu-sho （It心黄:萝的 |
2312 |
|
97-1 |
Jp. |
Ris-shu-kd-yd （律宗桐要） |
2348 |
|
9741 |
Jp. |
Ten-dai-hok-ke-shu-gi-shu （天台法莘宗羲集） |
2366 |
|
97-III |
Jp. |
Ken-kai-ron 诵戒韵 |
2376 |
|
97-IV |
Jp. |
San-ge-gaku-shd-shiki （山家瞿生式） |
2377 |
|
98-1 |
Jp. |
Hi-zd-hd-yaku （秘藏 |
2426 |
|
98-11 |
Jp. |
Ben-ken-mitsu-ni-kyd-ron （辨 ^密二教官俞） |
2427 |
|
98-III |
Jp. |
Soku-shin-jd-butsu-gi （即身成佛兼） |
2428 |
|
98-IV |
Jp. |
Sho-ji-jis-so-gi （5?字宣相羲） |
2429 |
|
98-V |
Jp. |
Un-ji-gi （叶字兼） |
2430 |
|
98-VI |
Jp. |
Go-rin-ku:ji-myo-hi-mitsu-shaku （五翰九字明秘密释） |
2514 |
|
98-VII |
Jp. |
Mitsu-gon-in-hotsu-ro-san-ge-mon （密殿院樊露谶悔文） |
2527 |
|
98-VIII |
Jp. |
Kd-zen-go-koku- ron （蛔戟篁阈氟 |
2543 |
|
98-IX |
Jp. |
Fu-kan-za-zen-gi （普勤/坐倭） |
2580 |
|
99-103 |
Jp. |
Sho-bd-gen-zd （正法眼藏） |
2582 |
|
104-1 |
Jp. |
Za-zen-yd-jin-ki （坐瞳用心言己） |
2586 |
|
104-11 |
Jp. |
Sen-chaku-hon-gan-nen-butsu-shu （逗才睾本^念佛集） |
2608 |
|
104-III |
Jp. |
Ris-sho-an-koku-ron （立正安阈勖 |
2688 |
|
104-IV |
Jp. |
Kai-moku-sho 目抄） |
2689 |
|
104-V |
Jp. |
Kan-jin-hon-zon-sho 谶心本尊抄） |
2692 |
|
104-VI |
Ch. |
Fu-mu-en-chung-ching （父母恩重余至） |
2887 |
|
Vol. No. |
|
Title |
T. No. |
|
105-1 |
Jp. |
KenJd-do-shinjitsu-kyd-gyd-shd-mon-rui ^士真^教行tiE文 |
2646 |
|
105-11 |
Jp. |
Tan-ni-sho （歉昇抄） |
2661 |
|
106-1 |
Jp. |
Ren・nyo-sh6-nin-o-fiimi （蓬如上人御文） |
2668 |
|
106-11 |
Jp. |
O-jo-yo-shu （往生要集） |
2682 |
|
107-1 |
Jp. |
Has-shu-kd-yd （八宗铜要） |
藏外 |
|
107-11 |
Jp. |
San-go-shi-ki （三教指”帚） |
藏外 |
|
107-III |
Jp. |
Map-pd-td-myd-ki （末法燎明言已） |
藏外 |
|
107-IV |
Jp. |
Ju-shichi-jd-ken-pd （十七脩意法） |
藏外 |
