A Forest of Pearls from the Dharma Garden Volume VI

Notes

A Forest of Pearls from the Dharma Garden, Volume VI Qinzhou (in present-day Gansu province): relics were repeatedly obtained. A [stone] container turned into an agate [container]. Mingzhou266 (in present-day Hebei province): a monk who suffered from lumbago and could not walk heard [that the Buddha's relic was coming]. He traveled ten li to welcome it, and recovered [from his condition]. Zhengzhou (in present-day Henan province): light was emitted. Streamers brightly turned inward.

Qizhou (in present-day Henan province): five-colored light was emitted. Weizhou (in present-day Henan province): light [emitted by the Buddha's relic] illuminated the outside [of the relic bottle]. [End of] Fascicle Forty of A Forest of Pearls

from the Dharma Garden

276

Notes

Translator's Introduction

1 See Genmyō Ono, Bussho kaisetsu daijiten (Tokyo: Daitō Shuppansha, 1967), vol. 10, p. 5; Gajin Nagao, Seizan Yanagida, and Yūichi Kajiyama, eds., Daijō Butten, Chūgoku Nihon-hen, 3, Shutsusanzōki shū Hōon jurin (Tokyo: Chūō Kōronsha, 1993), p. 299; and Fumio Ōuchi, "Hōon jurin Chūgoku no mono to natta Bukkyō no sekai," Gekkan Shinika 9/3 (1998): 23-24.

2 Chusanzang jiji, T.2145:38b2-3. Sengyou of the Liang dynasty notes that this scripture is no longer extant.

3 The compilation of the Neidian boyao is explained in two Buddhist catalogues: the Lidai sanbao ji (T.2034:100a20-24) and the Da Tang neidian lu (T.2149:267b17-21). 4 See Li Yan's preface to the Fayuan zhulin, T.2122:269b5-6, and the Guang hongming ji, T.2103:246c11-12.

5 Fayuan zhulin, T.2122:269b10-11. The English translation of the quoted section is from Koichi Shinohara, trans., A Forest of Pearls from the Dharma Garden, Volume I (Moraga CA: BDK America, Inc., 2019), p. 5.

6 Guang hongming ji, T.2103:246c15-16.

7 See Ono, Bussho kaisetsu daijiten, vol. 10, p. 5; Shinkō Mochizuki, Mochizuki Bukkyō Daijiten (Tokyo: Sekai Seiten Kankō Kyōkai, 1974), vol. 5, p. 4556. 8 Nagao, Yanagida, and Kajiyama, eds., Daijō Butten, p. 304. 9 Song gaoseng zhuan, T.2061:726c6-727a3.

10 Not all chapters have miracle stories. For example, among the twenty-eight chapters from Chapter Ten to Chapter Thirty-seven there are no miracle stories in Chapters Ten, Twelve, Fourteen, Twenty-one, Twenty-two, Twenty-eight, and Twenty-nine. 11 Yoshiteru Kawaguchi, "Hōon jurin ni mirareru itsuzon betsuzon kyō ni tsuite," Nanto Bukkyō 37 (1976): 83-102.

12 Nagao, Yanagida, and Kajiyama, eds., Daijō Butten, p. 307. 13 Ōuchi, "Hōon jurin Chūgoku no mono to natta Bukkyō no sekai," pp. 22-26. 277

Notes

Fascicle 35

Chapter Thirty

14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 Ruci Buddha is the last buddha of a thousand buddhas that appear during the auspicious kalpa. The Chinese character cuo 錯 ("wrong" or "error") is replaced with the character yu 餘 ("remaining"), according to the Dabei jing, T.380:958a28. The Chinese character fa 法 (Dharma) is replaced with the character shi 施 ("to give"), according to the Zhengfa nianchu jing, T.721:129b22.

The Sanskrit equivalent for the Chinese Linxi 林戲 ("Play in a Forest") Heaven is unkown.

The Sanskrit equivalent for the Chinese Caidi 彩地 ("Colored Earth") Heaven is unknown.

The Sanskrit equivalent for the Chinese Luoxunyu 羅旬踰 is unknown. The Sanskrit equivalent for the Chinese Jinren 金仁 ("Precious Kindness") is unknown. The name Shansheng 善生 ("Good Birth") is the common Chinese translation of the Sanskrit names Sujāta, Sujātā, Sujāti, or Śṛṅgālaka. According to Sugimoto Takushū. Shin Kokuyaku Daizōkyō, Hon'enbu 2, p. 249, n. 7, however, in the Sanskrit and Tibetan texts of this sutra the crown prince's name does not appear. I therefore use the Chinese name here.

The Sanskrit equivalent for the Chinese Tipi 提毘 ("To Lift by Hand and Assist") is unknown. The Tibetan term is da-byi.

The Sanskrit and Tibetan equivalents for the Chinese Jianshi 堅誓 ("Firm Oath") are unknown.

The verse seems to be the Chinese transliteration of the Sanskrit, which is unknown. The Tibetan text indicates it as ya-la-la ba-ça-sa svā-hā, according to the Gengugyō in Kokuyaku Issaikyō, Hon'enbu 7, p. 360, n. 5.

The Sanskrit equivalent for the Chinese Shemo 奢摩 ("Excessive Friction") is unknown. The Tibetan term is ça-ma.

Tian Wen 田文 was a virtuous prime minister of Qi state.

The Sanskrit equivalents for the Chinese Guangming 光明 and Pinqieluo 頻伽羅 are unknown.

Kalandakanivāsa (the bamboo garden where kalandaka birds live) was a garden donated by the elder Kalandaka. It was located north of Rājagṛha. The two sangha groups refer to monks and nuns.

The Sanskrit equivalent for the Chinese Jutuoluo 瞿陀羅 is unknown. 278

Notes

Chapter Thirty-one

29 A he 合 is a unit of measure of capacity. In the Tang dynasty there were two kinds of he, large (60 milliliters) and small (20 milliliters).

30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 The Sanskrit equivalent for the Chinese Jingqi 淨其 is unknown. The original sentence found in the Asheshi wang shoujue jing, T.509:778a20-21, has Jinqi suobu rulai 淨其 所部如來, but the Sanskrit equivalent for Jinqi suobu is also unknown. The Sanskrit equivalent for the Chinese Zhantuoheli 旃陀和利 is unknown. The Tibetan equivalent for the Chinese Boseqi 波塞奇 is Bai-li, but the Sanskrit term is unknown.

The Chinese character sheng 生 ("to be born") is replaced with the character zuo 坐 ("to sit"), according to the Shideng gongde jing, T.702:805b6. The Shideng gongde jing, T.702:805c5, has qingjingshen 清淨身 ("pure body") instead of qingjingli 清淨力 ("power of purity").

The Chinese character jian 賤 ("humble") is replaced with the character qu 取 ("to take"), according to the Shideng gongde jing, T.702:805c27-28. The Shideng gongde jing, T.702:806b21, has seshen 色身 ("physical body") instead of seli 色力 ("physical power").

The Sanskrit equivalent for the Chinese Dengzhi 燈指 is unknown. The Sanskrit equivalent for the Chinese Banzhou 般舟 is unknown. The Dengzhi yinyuan jing has Banzhou 般周 instead of 般舟, but the Sanskrit term is unknown. The Chinese character gong 供 ("to offer") is replaced with the character hou 後 ("later"), according to the Dengzhi yinyuan jing, T.703:810b16.

The Chinese characters bo zhi 薄之 ("to slight") are replaced with the characters bu zhi 補之 ("to repair"), according to the Dengzhi yinyuan jing, T.703:811a21. The following citation is not found in the Piyu jing (T. 217). The following citation is not found in the Piyu jing.

The Sanskrit equivalent of the Chinese Jiutuo 救脫 ("to relieve and liberate") is unknown. The Kaiyuan shijiao lu, T.2154:510b6, 619c17, 668a27, a Buddhist catalogue complied by Zhisheng 智昇 in 730, lists the title of this text, the Wubai wenshi, as a sutra by an anonymous translator, but this text is not found in Taishō shinshū daizōkyō. This story is not found in the Gaoseng zhuan, but a very similar story appears in the Ji shenzhou sanbao gantong lu, T.2106:421c13-20, compiled in 664 by Daoxuan 道宣. 279

Notes

Fascicle 36

Chapter Thirty-two

46 This scripture is listed in Buddhist catalogues starting with the Chusanzang jiji (T. 2145), but is not found in the Taishō shinshū daizōkyō. The following story is found in the Zapiyu jing, T.205:503a19-b1, without the title.

47 This sentence is added according to the Guanding jing, T.1331:530b9. 48 The following citation is not found in the Piyu jing. A more detailed version of this story is found in the twenty-eighth fascicle of the Fayuan zhulin, T.2122: 489c23-490a10. 49 The Chinese name Boduojia 波多迦 is a transliteration of the Sanskrit patākā ("streamer"), but the Sanskrit text of this sutra has viditayaśās ("fame") and the Tibetan text has snyan grags ("fame") for his name, according to Shin Kokuyaku Daizōkyō, Hon'enbu 2, p. 212, n 1. I take Viditayaśās here. 50 The Sanskrit equivalent for the Chinese Yubeiluoyan 欝卑羅延 is unknown. 51 Piṇdolabhāradvāja is the Buddha's disciple, and one of the sixteen arhats. Chapter Thirty-three

52 The Zhuanji baiyuan jing, T.200:229b20, has "They performed the śāla flower assembly" instead of "They performed a flower assembly for the state of Vārāṇasī." 53 Throughout the original section of the Zhuanji baiyuan jing, T.200:229b18-c16, the term śāla flower (suoluo hua 娑羅花) is used instead of "Vārāṇasī flowers." 54 The fifth Chinese character in the incantation is usually read lu 履 ("shoes"), but a note after the character indicates that it is pronounced mi, a combination of the m of min 民 ("the people") and the i of zhi 旨 ("purpose"). I use the pronunciation mi. 55 All incantations are shown first in Chinese pronunciation and then in Sanskrit reconstruction, referring to Murakami Shinkan's translation, Shin Kokuyaku Daizōkyō, Monju kyōtenbu 1, p. 159.

56 The Chinese character xi 細 ("fine") is replaced with the character wang 網 ("net") and the Chinese phrase weiru ganlu 味如甘露 ("taste like nectar") is replaced with the original phrase ganluwei guo 甘露味國 ("state of the taste of nectar"), according to the Garland Sutra (Huayan jing), T.278:713a18.

57 According to Shin Kokuyaku Daizōkyō, Hon'enbu 2, p. 197, n. 11, the Sanskrit text has Sugandhi and the Tibetan text has dri zhim for the name of this boy, rendered here as Fragrance of Sandalwood.

58 The Chinese character zuo 作 ("to make") is replaced with the character fei 非 ("not"), according to the Da zhuangyan lun jing, T.201:309c22.

280

Notes

59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 The Riyun jing 日雲經 is not found in the Taishō shinshū daizōkyō, nor is this text listed in any Buddhist catalogue.

The Chinese term yueqizui 越棄罪 is found only in the Riyun jing. Yue 越 means "beyond" or "violation," and the term qizui 棄罪 refers to the four pārājika offenses. Therefore, I translate it here as "gravest offense."

The Yewen jing 夜問經 is not found in the Taishō shinshū daizōkyō, nor is it listed in any Buddhist catalogue. The Xu Gaoseng zhuan, T.2060:571c20, mentions the title. This passage also appears in the Zhujing yaoji, T.2123:35c15-16. The Yaoyongzui jing 要用最經 is not found in the Taishō shinshū daizōkyō, nor is it listed in any Buddhist catalogue. This passage also appears in the Zhujing yaoji, T.2123:35c16-18.

There are two different interpretations for the term Padma Hell; one is that it refers to the coldest hell and the other is that it is one of the hot hells. The Chinese character yue 曰 ("to say") is replaced with the character ri 日 ("sun"), according to the Zhujing yaoji, T.2123:35c18. Neither the Ri gongyang jing 日供養經 nor the Gongyang jing 供養經 is found in the Taishō shinshū daizōkyō. This passage also appears in the Zhujing yaoji, T.2123:35c18-21.

The Chinese character yong 永 ("eternal") is read as the character yuan 元 ("beginning"). The Chinese character ruo 若 ("if") is replaced with the character hou 後 ("later") and the character san 三 ("third") is replaced with the character er 二 ("second"), according to the Gaoseng zhuan, T.2059:342a27, b1.

The Chinese character tai 太 ("large") is replaced with the character tai 泰 ("great" or "calm").

"Middle of the night" (zhongye 中夜) refers to the hours from 9:00 P.M. to 1:00 A.M. or from 10:00 P.M. to 2:00 A.M.

Ruan Shuyuan 阮淑媛 is Xiao Zimao's 子懋 mother and a concubine of Emperor Wu 武.

The Xu Gaoseng zhuan, T.2060:612b14, has Yonggui 永歸 county instead of Yong'an 永安 county.

Gansong 甘松 herb is used as medicine and a perfume.

The interpolations in square brackets are added according to the Fayuan zhulin, T.2122:572, footnotes 20 and 21, and passages found in the Xu Gaoseng zhuan, T.2060:612b14.

A similar story is found in the Ji shenzhou sanbao gantong lu, T.2106:432a20-23. The English terms for quboye 區撥葉 flowers, zhi 致 flowers, gesui 各遂 flowers, and moyi 摩夷 flowers are unknown.

281

Notes

75 The botanical name of the Chinese weirui 葳蕤 is Polygonatum. 76 The botanical name of the Sanskrit kuṅkuma is Curcuma longa. The Chinese yujinxiang 欝金香 is also known as saffron.

77 The Sanskrit equivalent for the Chinese jishe 鷄舌 ("chicken's tongue") is unknown. Jishe refers to a dayflower in addition to being the name of a type of incense. 78 The place name Dubozhou 杜薄州 or Shebozhou 社薄州 (T.2122:5573, footnote 9) cannot be identified.

79 The Sanskrit equivalent for the Chinese qiaotou 雀頭 ("small bird's head") is unknown. 80 The Chinese character wu 物 ("things") is replaced with the character mu 木 ("trees"). The Nanfang caomuzhuang 南方草木狀 was compiled by Ji Han 嵇含 during the Jin dynasty.

81 The botanical name of wrinkled giant hyssop is Agastache rugosa. 82 Zhanxiang 𥴈香 is a sweet-smelling tree that is grown in the northern part of the Annan 安南 area.

83 Rinan 日南 corresponds to the modern-day former French territory in Indochina, the area including Quang tri, Quang nam, Quang nai, and Binh dinh. 84 The English term for the Chinese plant tongxincao 同心草 is unknown. 85 The Da Dai li 大戴禮 was authored by Dai De 戴徳 during the Former Han dynasty. 86 The Yi tongguayan 易通卦驗 is an annotation on the Yijing 易經 (Book of Changes) by Zheng Xuan 鄭玄 composed during the Later Han dynasty. 87 The Chinese character yue 曰 ("to say") is replaced with the character ku 窟 ("cave"). Chapter Thirty-four

88 Cao Zhi 曹植 heard the music played by the King of Brahma Heaven on Mount Yu 魚 (present-day Shandong province) and composed the hymn entitled "Mount Yu." 89 The following passage is directly quoted from the Sifenlü shanfan buque xingshi chao, T.1804:136b26-27, not from the Shisong lü (T. 1435). 90 The Chinese character shui 水 ("water") is deleted, according to the Xianyu jing, T.202:424c6.

91 The attribution to the Pusa benxing jing (T. 155) is incorrect; it should be the Fo ben xingji jing (T. 190). 92 The Chinese character huan 歡 ("pleased") is replaced with the character tan 歎 ("to exclaim"), according to the Fo benxingji jing, T.190:670a5. 93 The Chinese characters jue ta 覺他 ("to perceive others") are replaced with the characters wei yu 為欲 ("to want"), according to the Jiujing yisheng baoxing lun, T1611:813b21. 282

Notes

94 See the Puyao jing, T.186:534a9-12.

95 See the Nirvana Sutra, T.374:379c14-380b1, T.375:619b22-620a9. 96 See the Shengman shizi hou yisheng dafangbian fangguang jing, T.353:217a24-b10. 97 See the Chao riming [sanmei] jing, T.638:532a18-b8.

98 The Pinimu lun 毘尼母論 is known as the Pinimu jing (T. 1463). However, this passage is not found in the Pinimu jing but appears in the Pini taoyao (X.742:37a18-19) compiled by Xuanyun 玄惲 (i.e., Shi Daoshi 釋道世). 99 The following citation is found in the Jinglü yixiang, T.2121:240a22-b7, which says that it appears in the Pusa chutai jing (T. 384) and the Da zhidu lun (T. 1509). However, the latter part of the citation starting with the phrase, "All heavenly beings had a feast," is not found in either the Pusa chutai jing or the Da zhidu lun. 100 The phrase "the palace made of the seven treasures spontaneously appeared" is added, according to the Pusa cong doushutian jiang shenmutai shuo guangpu jing, T.384: 1052b4-5.

101 The Sanskrit equivalent for the Chinese Touloumo 頭婁磨 is unknown. 102 The Chinese characters hou 喉 ("throat") and die 疊 ("to vibrate") are added between the characters huan 還 ("to return") and nong 弄 ("to play with"), according to the Gaoseng zhuan, T.2059:413c9.

103 The Chinese character qi 齊 ("level") is read as the character zhai 齋 ("purification"), according to the Gaoseng zhuan, T.2059:414b12.

104 The three sutras whose titles include benqi 本起 ("original beginning") refer to the Xiuxing benqi jing (T. 184), the Taizi ruiying benqi jing (T. 185), and the Zhongbenqi jing 中本起經 (T. 196).

105 The Chinese character yuan 願 ("to hope") is added before the phrase yu weilai 於未來 ("in the future"), according to the Gaoseng zhuan, T.2059:50.414c2. 106 The Chinese character ya 壓 ("to press") is deleted, according to the Mingbao ji, T.2082:797a22.

107 The Chinese character si 司 ("in charge of") is replaced with the character yin 因 ("accordingly"), according to the Mingbao ji, T.2082:797a27. Fascicle 37

Chapter Thirty-five (Part One)

108 See the Da Baoji jing, T.310:675a13-16, and the Shengman shizi hou yisheng dafangbian fangguang jing, T.353:219a15-19. 109 The following passages appear to be cited in reference to the Shijiapu, T.2040:68a3-6, or the Jinglü yixiang, T.2121:30c7-10, rather than directly from the Guanfo sanmei hai jing (T. 643). 283

Notes

110 The following passages are not found in the Dafangdeng daji jing (T. 397), but they are found in the section attached after the sutra Guan xukongzang pusa jing, T.409:679c19-22. They are also cited in the Jinglü yixiang, T.2121:28b2-4, which says that the passages appear in the [Da]ji jing chao 集經抄 (Extract of the Daji jing) and the Shijiapu, T.2040:66b28-c1.

111 According to the Da zhidu lun (T. 1509), the stupa of the Buddha's robe was erected outside of the south gate. The following passages appear to be shortened citations from the Shijiapu, T.2040:66c2-3.

112 The following passages (except for the paragraph beginning, "Therefore, the Piyu jing says. . .") are directly quoted from the Shijiapu, T.2040:78b12-c7, not from the Ayuwang zhuan (T. 2042).

113 This passage is not found in the Piyu jing. It is probably from the Shijiapu, T.2040:78a19-20.

114 The Chinese character zhong 眾 ("many") is replaced with the character luo 羅 ("net"), according to the Shijiapu, T.2040:78b20. See also the Za ahan jing, T.99:165a16. 115 The Chinese character ri 日 ("sun") after the characters shi wu ri 十五日 ("fifteen days") is replaced with the character yue 月 ("moon"), according to the Shijiapu, T.2040:78c5. See also the Za ahan jing, T.99:165b10-11.

116 The Da Ayuwang jing 大阿育王經 is not found in the Taishō shinshū daizōkyō. The following passages are directly quoted from the Shijiapu, T.2040:78c8-79a8. 117 The Sanskrit equivalent for the Chinese name Xiaosan 消散 ("To Dissiplate") is unknown.

118 The Ayu jing 阿育經 is unknown. The following passages appear to be cited from the Shijiapu, T.2040:79a10-80a27, and revised with reference to the Za ahan jing (T. 99). 119 The Chinese character luo 羅 ("net") is replaced with the character ming 名 ("name") according to the Za ahan jing, T.99:168a29. The character ju 句 ("sentence") is used instead of luo in the Shijiapu, T.2040:79c20.

120 According to the Shijiapu, T.2040:80a14, and the Za ahan jing, T.99:169a1-2, the Chinese characters bai wang yue 白王曰 ("to address the king") come before the characters dang yue wang xin 當悅王心 ("must cheer the king"). 121 The following passages appear to be cited from the Shijiapu, T.2040:81a12-b24. 122 The amount of the shortage should be four hundred billion catties of gold, but the original sentence in the Shijiapu, T.2040:81a26, and the Za ahan jing, T.99:181b10, says four hundred million catties of gold.

123 Kuṇāla (Fayi 法益) is the name of King Aśoka's crown prince. The Fayi jing refers to the Ayuwang xihuamu yinyuan jing (T. 2045), according to Hasuzawa Seijun, 284

Notes

Kokuyaku issaikyō, Shidenbu 6, p. 284, n. 58. The passages are not found in the Ayuwang xihuamu yinyuan jing (T. 2045), but appear in the Ayuwang shi ban amoleguo yinyuan jing of the Za ahan jing, T.99:181b12-13.

124 The Sanskrit for the Chinese term zhiti 支提 is caitya, a stupa for a spirit. The terms stupa and caitya are often used interchangeably.

125 In the Bussho kaisetsu daijiten, vol. 5, p. 180, Ono Genmyō lists five sutras with the title Shier yinyuan jing 十二因緣經 (T. 713), including an extract from the Zengyi ahan jing (T. 125), and three sutras that are no longer extant. The following citation is not found in the extant sutra in the Taishō shinshū daizōkyō. 126 A dan 擔 is a unit of weight or a measure of capacity. In current usage one dan is equivalent to 100 pounds or 47.654 U.S. gallons.

127 The following passages are not found in the Piyu jing.

128 While he is called Hiraṇyapāṇi ("Gold Hand") in the Sanskrit text of this sutra, the Chinese name of this person is Baoshou 寶手 ("Treasure Hand"); see Shin Kokuyaku Daizōkyō, Hon'enbu 2, p. 246, n. 2.

129 The boy is called Baogai 寶蓋 ("Treasure Canopy") in the Chinese text, while the Sanskrit text has Padmākṣa ("Eyes Like Lotus Flowers"), according to the Shin Kokuyaku Daizōkyō, Hon'enbu 2, p. 204, n. 4.

130 The boy is called Baozhu 寶珠 ("Treasure Gem") in the Chinese text while the Sanskrit text has Sūrya ("Sun"), according to the Shin Kokuyaku Daizōkyō, Hon'enbu 2, p. 209, n. 4.

131 The Chinese character zi 子 ("child") is added after the character wang 王 ("king"), according to the Zhuanji baiyuan jing, T.200:238a7.

132 The first two Chinese characters in the name of the pratyekabuddha, chi 持 ("to hold") and guan 觀 ("to observe"), are replaced with the characters te 特 ("special") and qin 儭 ("to reach"), according to T.2122:582, footnote 9, and the Pusa benxing jing, T.155:111a28.

133 The Tiwei jing 提謂經 is a Chinese indigenous Buddhist scripture. The following passages are not found in the extant fragmentary text. The passage starting with "Scattering flowers" up to "Fifth, you will attain the path to nirvana" is found in the Shishi yaolan, T.2127:288a10-13, compiled by Daocheng in 1019, which says it is derived from the Tiwei jing.

134 This verse more closely resembles one found in the Pusa benye jing, T.281:449b14-16, rather than the Garland Sutra (Huayan jing). 135 The Xianzhe wujie jing 賢者五戒經 is listed in Buddhist catalogues starting with the Chusanzang jiji, T.2145:24b22, but it is no longer extant.

285

Notes

Fascicle 38

Chapter Thirty-five (Part Two)

136 The Xiangfa jueyi jing 像法決疑經 is a Chinese indigenous Buddhist scripture. The exact passage is not found in the Taishō shinshū daizōkyō, but a similar idea is expressed in a passage from the Taishō text: "At that time, if all the clergy and laypeople make meritorious deeds, they must give alms to childless old people, the poor, or those who suffer from malignant disease, and moreover they must repair damaged stupas, temples, and images. . . . Simply, since they are able to repair them, it is not necessary to remake them"; T.2870:1337b23-27.

137 The Baoliang jing 寶梁經 is also called the Baoliang juhui 寶梁聚會 in the Da Baoji jing, T.310:638c10-648a7, but it does not contain the following passages. 138 Those who commit the most serious sthūlātyaya offense are required to confess before the sangha. See the Seng jiemo, T.1809:527c2; Ni jiemo, T.1810:550c8. 139 The Zhengfa nianchu jing, T.721:129b2, has Yizaodong 意躁動 instead of Yizao 意 躁. The Sanskrit equivalents for the Chinese names Yizaodong and Yizao are unknown. 140 The following passages are not found in the Zabaozang jing (T. 203). 141 The Chinese character ren 人 ("people") is replaced with the character shi 師 ("teacher"), according to the Shami shijiefa bing weiyi, T.1471:930a17-18. 142 The following verses are directly quoted from the Sifen lü shanfan buque xingshi chao, T.1804:36c3-5, compiled by Daoxuan between 626 and 630, not from the Garland Sutra (Huayan jing), T.278:435a5-8. 143 The Chinese character a 阿 ("to favor") is replaced with the character he 何 ("what"), according to the Zhuanji baiyuan jing, T.200:213b26.

144 The Xiao famiejin jing 小法滅盡經 is also known as the Faxiejin jing 法滅盡經. The following passages are not found in the Faxiejin jing (T. 396). According to catalogs of Buddhist scriptures, there were two more sutras entitled Faxiejin jing but they are no longer extant.

145 The arhat's name should be Poduojieli 婆多竭梨 instead of Pojieduoli 婆竭多梨. See the Pusa benxing jing, T.155:112b6. The Sanskrit equivalent for this name is unknown. 146 The following passages are not found in the Piyu jing.

147 The Chinese kun 鵾 is a bird that resembles a crane.

148 After the Buddha entered nirvana, his relics were divided into eight portions and eight stupas were erected. Here, the term "eight stupas" refers to these original stupas. 149 The biography of Shi Huida 釋慧達 is found in the Gaoseng zhuan, T.2059:409b13-410a7 and the Xu Gaoseng zhuan, T.2060:644c16-645a29, but the following passage is not a direct quotation from Huida's biography. It appears to be cited from the Ji shenzhou sanbao gantong lu, T.2106:404b14-405a9.

286

Notes

150 The Chinese character jiang 江 ("river") after the character fu 浮 ("to float") is replaced with the character tu 圖 ("picture"), according to the Kokuyaku issaikyō, Gokyōbu 5, p. 10, n. 47.

151 The Chinese term loupan 露盤 is usually translated as "dew dish." Nomura Terumasa suggests that this term can refer to three things: (1) a stupa finial, (2) a dew basin, or (3) the roof of a stupa. Here it means a roof. See the Kokuyaku issaikyō, Gokyōbu 5, p. 11, n. 62.

152 Nomura Terumasa also suggests that "niche" is better than "window" as an English translation of the Chinese term chuangzi 窓子. See the Kokuyaku issaikyō, Gokyōbu 5, p. 11, n. 64.

153 The "eight vigorous days" refer to the first days of spring, summer, autumn, and winter, the vernal and autumnal equinoxes, and the summer and winter solstices. The Jingdu sanmei jing 淨度三昧經 (Samādhi Sutra on Liberation through Purification) and the Tiwei jing say that all the deities investigate the people's acts on these eight days and therefore people must purify themselves.

154 The Chinese character wei 位 ("rank") is replaced with the character wu 伍 (a military unit of five soldiers), according to the Ji shenzhou sanbao gantong lu, T.2106:404c7, from which this section appears to be cited.

155 The Chinese character zao 造 ("to create") is deleted, according to the Ji shenzhou sanbao gantong lu, T.2106:404c29-405a1.

156 The Chinese character sha 殺 ("to kill") is replaced with the character ran 然 ("however"), according to the Ji shenzhou sanbao gantong lu, T.2106:405b10. 157 The Ji shenzhou sanbao gantong lu, T.2106:406c24, has Hongjing 弘靜 ("Great Tranquility") instead of Huibian 慧辯 ("Intelligent and Eloquent"). Neither Zhicong-Hongjing 智琮弘靜 nor Zhicong-Huibian 智琮慧辯 is known; no monks' biographies have any information on this person.

158 See the passsage on p. 158, in the section "Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts" (Fayuan zhulin, T.2122:585a10-18), for the story of the boy who made an offering of dirt to the Tathāgata. 159 The interpolation in square brackets has been added on the basis of the description found in the Ji shenzhou sanbao gantong lu, T.2106:406c28-29. 160 The Chinese character jian 漸 ("gradually") is replaced with the character yuan 圓 ("round"), according to the Ji shenzhou sanbao gantong lu, T.2106:407b4. 161 A stupa finial, the top section above the roof of a stupa, consists of (from bottom to top): a dew basin (loupan 露盤), an upturned bowl (fubo 伏鉢), nine rings (jiulun 九 輪), a water flame (shuiyan 水煙), a dragon wheel (longlun 龍輪), and a treasure gem (baozhu 寶珠).

287

Notes

162 The Chinese term boshan 博山 usually refers to a mountain-shaped incense burner. According to Nomura Terumasa, however, here it means the treasure gem on top of a stupa finial. See Kokuyaku issaikyō, Gokyōbu 5, p. 44, n. 88. 163 The Chinese character shuai 率 ("to lead") is replaced with the character zu 卒 ("after all"), according to the Ji shenzhou sanbao gantong lu, T.2106:408b1. 164 The temple's name is given as Dengzhong 等眾 in the Ji shenzhou sanbao gantong lu, T.2106:408b6.

165 The Sanskrit equivalent for the Chinese name Tanmojuecha 曇摩掘叉 is unknown. 166 The Chinese character you 又 ("again") is replaced with the character cha 叉 ("to interlace the fingers"), according to the Ji shenzhou sanbao gantong lu, T.2106:408b11. This substitution occurs in two more places in the following sentences (T.2106:408b13, b16). 167 The Chinese character ji 際 ("edge") is replaced with the character cheng 澄 ("clear"), according to the Ji shenzhou sanbao gantong lu, T.2106:409a13. 168 Jizhou 冀州 is one of nine zhou of ancient times. It covered the area encompassing present-day Hebei 河北 and Shanxi 山西 provinces, the western part of present-day Liaoning 遼寧 province, and the northern part of present-day Henan 河南 province. 169 The county name is given as Linyi 臨邑 in the Ji shenzhou sanbao gantong lu, T.2106:409a21.

170 The Chinese character shen 身 ("body") is replaced with the character ta 塔 ("stupa"), according to the Ji shenzhou sanbao gantong lu, T.2106:409b29. 171 The Chinese character shui 水 ("water") is replaced with the character bei 貝 ("shells"), according to the Ji shenzhou sanbao gantong lu, T.2106:409c7. 172 The Japanese government sent an envoy to the Sui dynasty in 607. 173 The Sanskrit equivalent for the Chinese name of this river, Chanlian 禪連, is unknown; no sutra mentions this place. It may refer to the Nairañjanā (Nilianchan 尼連禪 ) River. 174 The Sanskrit equivalent for the Chinese name of this stupa, Queli 雀離, is unknown. The paragraphs beginning with this sentence up to the sentence "it is not willing to toll" are found in the Luoyang qielan ji, T.2092:1021a25-c5. 175 The Chinese character zhi 直 ("straight") is replaced with the character yuan 圓 ("round"), according to the Luoyang qielan ji, T.2092:1021c3. 176 The Daoxuan lüshi zhuchi ganying ji 宣律師住持感應記 is not found in the Taishō shinshū daizōkyō. Neither of two similar works, the Daoxuan lüshi gantong lu (T. 2107) and the Lü xiang gantong zhuan (T. 1898) contains the citation starting at T.2122:589b14 up to the one at T.2122.590b10.

177 The Chinese characters huishi 灰石 ("limestone") are replaced with the character tan 炭 ("charcoal").

288

Notes

178 The following section up to the end of Fascicle 38 is cited from the Daoxuan lüshi gantong lu (T. 2107) and the Lü xiang gantong zhuan (T. 1898). 179 Jingzhou 荊州 covers the area of present-day Hunan 湖南, Hubei 湖北, and Guangxi 廣西 provinces, as well as the southeast part of present-day Sichuan 四川 province, the northeast part of present-day Guizhou 貴州 province, and the northern part of present-day Guangdong 廣東 province.

180 See Fascicle Thirty-one, T.2122:516c22-517a29, for the biography of Liu Sahe 劉 薩何. Yangzhou 楊州 covers the area of present-day Jiangsu 江蘇, Anhui 安徽, Jiangxi 江西, Zhejiang 浙江, and Fujian 福建 provinces.

181 The Chinese character ruo 若 ("if") is replaced with the character chang 長 ("long"), according to the Daoxuan lüshi gantong lu, T.2107:439a4, and the Lü xiang gantong zhuan, T.1898:878c14.

Fascicle 39

Chapter Thirty-six

182 Daoshi 道世 refers here to a historical episode in which Sudatta spread gold over the land to purchase from Prince Jeta in order to build Jeta Grove Monastery. The episode is introduced in "Section 2. Construction," below.

183 The Chinese qing 頃 is a unit of measure of land. In current usage, one qing is 10,000 square meters.

184 The Sanskrit equivalent for the Chinese name Wangliushijia 王六師迦 is unknown. 185 The following passages are not found in the Wushangyi jing (T. 669). 186 See the Bojingchao, T.790:729a6-7.

187 The Chinese character huo 火 ("fire") is replaced with the character guang 光 ("light"), according to the Xianyu jing, T.202:4.421b4.

188 The Sanskrit equivalent for the Chinese name Dajiazhu 大家主 ("Great House Master") is unknown.

189 The Sanskrit equivalent for the Chinese name Dafanxiang 大幡相 ("Great Character istics of a Streamer") is unknown. 190 "Those who still have something to learn" refers to those in the first three stages of sainthood (i.e., srota-āpatti-phala, sakṛdāgāmi-phala, and anāgāmi-phala). "Those who have nothing more to learn" refers to those who have attained arhatship. 191 The names of these eighteen guardian gods are given in Chinese since their Sanskrit names are unknown except for the second name, Fanyin: Brahmasvararutāravitā; and the fourteenth name, Guangmu: Virūpākṣa.

289

Notes

192 The Xiguositu 西國寺圖 is no longer extant, but the following passages are cited in the Sifenlü shanfan buque xingshi chao, T.1804:141a7-11.

193 The following passages are found in the Sifenlü shanfan buque xingshi chao, T.1804:141a14-26, as a citation derived from a sutra, the title of which is not given. 194 The Chinese character qie 且 ("moreover") is replaced with the character ju 具 ("completely"), according to the Sifenlü shanfan buque xingshi chao, T.1804:141a16. 195 The following passage is not directly from the Wufen lü (T. 1421), but is found in the Sifenlü shanfan buque xingshi chao, T.1804:133b6-7, as a citation from the Wufen lü.

196 The following passage is not found in the Sifen lü (T. 1428). 197 The Wubai wenshi [jing] 五百問事[經] is listed in the Kaiyuan shijiao lu, T.2154:510b6, but the text is no longer extant.

198 The following passage is not found in the Zengyi ahan jing (T. 125), but is found in the Sifen lü shanfan buque xingshi chao, T.1804:132a18, which says it is derived from the Zengyi ahan jing.

199 The following passage is not found in the Shisong lü (T. 1435), but is found in the Sifen lü shanfan buque xingshi chao, T.1804:132a21, which says it is derived from the Shisong lü.

200 The Pinimu lun 毘尼母論 is known as the Pinimu jing (T. 1463). However, this passage is not found in the Pinimu jing. The Sifen lü has a similar statement, T.1428:957c26-29. 201 The Baoliang jing 寶梁經 is also called the Baoliang juhui 寶梁聚會 in the Da Baoji jing, T.310:638c10-648a7, but the following passages are not found in it. A similar passage is found in the Sifen lü shanfan buque xingshi chao, T.1804:141b3. 202 The Shanjian lun 善見論 is known as the Shanjianlü piposha (T. 1462), but the following passages are not found in it. Similar passages are found in the Jiaojie xinxue biqiu xinghun lüyi, T.1897:869c1-3, compiled by Daoxuan between 596 and 667. 203 See Harumi Ziegler, trans., A Forest of Pearls from the Dharma Garden, Volume IV (Moraga, CA: BDK America, Inc., 2020), pp. 31-60.

204 The Chinese character hui 迴 ("to turn") is replaced with the character jiong 逈 ("far away"), according to a similar verse found in the Guang hongming ji, T.2103:358b25-26. 205 The following record regarding Pingdeng 平等 Temple is found in the Luoyang qielan ji, T.2092:1007b29-1008a1. The Chinese character mo 漠 ("desert") is replaced with the character han 漢 (of the Han dynasty), according to the heading of this section, T.2122:594a21.

206 The Chinese character fang 舫 ("boats") is replaced with the character yan 眼 ("eyes"), according to the Ji shenzhou sanbao gantong lu, T.2106:423c10. 290

Notes

207 There is no the Taichu 太初 era in or after the Song dynasty. Beidu's 杯度 biography in the Gaoseng zhuan, T.2059:390b2-392b2, does not give a clear date for his death. 208 The Chinese character yi 意 ("intention") is replaced with the character huan 患 ("disease"), according to the Ji shenzhou sanbao gantong lu, T.2106:424a8. 209 This practice seems to be a magical rite, involving curing an illness by cutting off the cause with an ax; the peach is thought to prolong life. The Chinese character liu 劉 is also the name of a tree. So this passage could mean that the emperor carried the branches of a liu tree and a peach tree on his back. Nomura Terumasa takes the latter interpretation, Kokuyaku issaikyō, Gokyōbu 5, pp. 174-175, n. 88. 210 The Chinese character san 三 ("third") is replaced with the character yuan 元 ("first"), according to the fourteenth chapter of the Fayuan zhulin, T.2122:393a9, and the Ji shenzhou sanbao gantong lu, T.2106:422c9.

211 The Chinese character zhu 住 ("to live") is replaced with the character tu 徒 ("followers"), according to the Ji shenzhou sanbao gantong lu, T.2106:425a8.

212 The Chinese character zhen 鎮 ("to subdue") is replaced with the character han 頷 ("to nod"), according to the Xu Gaoseng zhuan, T.2060:647b14.

213 The Chinese character shan 山 ("mountain") is replaced with the character shao 少 ("small," "little"), according to the Ji shenzhou sanbao gantong lu, T.2106:425b9. 214 Zhang Heng 張衡 of the Later Han dynasty composed the Liangjingfu 兩京賦 (Poems of Both Capitals), which consists of the Xijingfu 西京賦 and the Dongjingfu 東京賦. 215 The Qinling 秦嶺 mountain range covers the areas of present-day Gansu 甘肅, Shaanxi 陝西, and Henan 河南 provinces. Mount Zhongnan 終南 (in present-day Shaanxi province) is one of the most prominent mountains of the Qinling range. 216 The Chinese term jian 間 is an architectural unit of a room's space or the space between two pillars, usually translated as "bay." The length is not fixed; it can be six, ten, or twelve chi. For example, three jian refers to the four pillars on both the front and sides of a building.

217 The Chinese character lai 來 ("to come") is added after the characters dong nan 東南 ("southeast"), according to the Ji shenzhou sanbao gantong lu, T.2102:425c7. 218 The Chinese character nan 南 ("south") is added before the character po 坡 ("slope"), according to the Ji shenzhou sanbao gantong lu, T.2102:425c8.

219 The original for the Chinese name Jielong ("Precept Dragon") is unknown. 220 The following passages are not found in the Ru dasheng lun (T. 1634). The paragraphs starting with "Therefore the Ru dasheng lun says," up to the end of this section is cited from the Shijia fangzhi, T.2088:973a18-b21, compiled by Daoxuan in 650. 221 The original for the Chinese name Qiuyi 丘夷 is unknown. According to the Shijia fangzhi, T.2088:973b8, Kizil (Guici 龜茲) comes after Khotan; I follow this. 291

Notes

222 The Sanskrit equivalent for the Chinese name jiantuobeibo 揵陀卑鉢 is unknown. 223 The text from which the following passage is taken is the Lü xiang gantong zhuan (T. 1898).

224 See Chapter Thirty-five, note 179, for Jingzhou 荊州. The Chinese character guo 國 ("country") is replaced with the character si 寺 ("temple"), according to the Lü xiang gantong zhuan, T.1898:877c12.

225 Guo Pu 郭璞, a scholar of the Jin 晉 dynasty, was well versed in wuxing 五行 (the five primary elements), astronomy, and divination.

226 The Chinese character mu 目 ("eye") is replaced with the character ming 名 ("name"), according to the Lü xiang gantong zhuan, T.1898:877c24.

227 The Chinese character gu 故 ("old") is replaced with the character gu 固 ("firm"), according to the Lü xiang gantong zhuan, T.1898:878a18. The phrase "the numbers belonging to the Thearch" (dishu 地數) refers to two, four, six, eight, and ten—thirty in total. This term is derived from the Yijing (Book of Changes), Xici shang 易經繫辭上); according to Legge, I ching: Book of Changes, p. 365: "The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30." 228 The Chinese family name Chi 郗 is replaced with the character jun 郡 ("prefecture" or "county"), according to the Lü xiang gantong zhuan, T.1898:878a28. Fascicle 40

Chapter Thirty-seven

229 The passage starting with "[each of] the eight branches of the twin śāla trees" up to this sentence are translated based on a statement from the Shijiapu, T.2040:75c11-12, compiled by Shi Sengyou 釋僧祐 (445-518): "I, Sengyou, think that each of the eight branches of the twin [śāla] trees clearly has a significance. The condition for [the Buddha's] relics divided into eight portions is also what we understand [from this]." 230 The Chinese character xia 下 ("under") is replaced with the character bi 彼 ("that" or "there"), according to the Pusa cong doushutian jiang shenmutai shuo guangpu jing, T.384:1030a26-27.

231 The original for the Chinese name Anasi 阿那斯 is unknown.

232 The Chinese character shang 上 ("above") is replaced with the character shan 山 ("hill" or "mountain"), according to the Guanfo sanmeihai jing, T.643:681a5. 233 The Chinese name Youboji 優波吉 is probably the transliteration of a Sanskrit name, which is unknown.

234 The Pusa cong doushutian jiang shenmutai shuo guangpu jing, T.384:1058a3, has 292

Notes

forty-nine ren 仞 while the Shijiapu, T.2040:76a1, says thirty-nine ren 仞. One ren is equivalent to seven chi.

235 The following passages are not found in the Ayuwang jing (T. 2043), but are from the Shijiapu, T.2040:76a3-b9, which says they are derived from the Ayuwang jing. 236 The Chinese character ju 罝 ("net to catch rabbits") after the character tie 鐵 ("iron") is replaced with the character jie 藉 ("mat"); and the character cong 縱 ("vertical") is replaced with the character zhi 置 ("to place"), according to the Shijiapu, T.2040:76a24. 237 The Sanskrit equivalent for the Chinese name Tounaluo 頭那羅 is unknown. 238 The Hanfa [ben] neizhuan 漢法[本]内傳 is no longer extant. According to Falin's 法琳 Poxie lun (Discourse to Break Evils), T.2019:480b20-22, it was originally a five-fascicle compilation. 239 Daoists asserted that because Daoist scriptures are authentic they therefore cannot be set on fire or burned.

240 The Chinese character fan 反 ("reverse") is replaced with the character ji 及 ("to reach"), according to the Ji shenzhou sanbao gantong lu, T.2106:411b11. 241 The Chinese character chuai 揣 ("to measure") is replaced with the character rui 瑞 ("auspicious"), according to the Ji shenzhou sanbao gantong lu, T.2106:411b12. 242 The Chinese character hua 化 ("to change") is replaced with the character xian 現 ("to appear"), according to the Ji shenzhou sanbao gantong lu, T.2106:411b21. 243 The Chinese characters gan 感 ("to feel") and de 得 ("to obtain") are replaced with the characters sheng 盛 ("glorious") and de 德 ("virtue"), according to the Ji shenzhou sanbao gantong lu, T.2106:411b23.

244 The Chinese character ke 可 ("can") is replaced with the character de 得 ("to obtain"), according to the Guang hongming ji, T.2103:216c2.

245 The Chinese character chao 晁 (an ancient form of chao 朝) is replaced with the character huang 晃 ("bright"). 246 Langjing 浪井 is the name of a well built by Marquis Yingyin 穎陰 of the Han 漢 dynasty in present-day Jiangxi 江西 province. Here, because Kaiji 開寂 Monastery was located in present-day Anhui 安徽 province, it refers to a well of rippling water. 247 The botanical name of the purplish mushroom mentioned here is Fomes japonicus; it is a rare variety so finding it was believed to be auspicious. 248 The interpolation in square brackets is added from the Guang hongming ji, T.2103: 216a20-21, which has a more extensive description of the building of the stupa at Hengyue 衡岳 Monastery.

249 The Chinese character shui 水 ("water") is replaced with the character feng 風 ("wind"), according to the Guang hongming ji, T.2103:216a21.

293

Notes

250 The interpolation in square brackets is added from to the Guang hongming ji, T.2103: 216a22.

251 "A Report to the Emperor on the Celebration of the Buddha's Relics' Responses to Human Faith and Meritorious Acts (Qing sheli ganying biao 慶舍利感應表), Together with the Imperial Reply" is found in the Guang hongmingji, T.2103:216c7-217b1. Probably this title and the following section (T.2122:53.603b21-604a14) were quoted from the Guang hongming ji.

252 The Chinese character shan 山 ("mountain") is replaced with the character chu 出 ("to emerge"), according to the Guang hongming ji, T.2103:219c4-6. See also T.2122:605a7-8.

253 Nomura Terumasa says that during the Sui 隋 dynasty Weizhou 魏州 was located in present-day Sichuan 四川 province; see the Kokuyaku Issaikyō, Gokyōbu 5, p. 49, n. 55.

254 The following section includes material repeated from T.2122:602c17 -603b19 and 604a15-604b3, and some paragraphs appear in a different order. 255 The sentence in the passage given above (T.2122:603a4) reads, "Furthermore, [the relic] emitted mystical five-colored light," instead of the sentence given here, "Furthermore, [the relic] emitted mystical light onto five roads." 256 The interpolation in square brackets is added from the Guang hongming ji, T.2103: 216a20-21.

257 The Chinese character qi 期 ("to expect") is replaced with the character lang 朗 ("bright"), according to the previous sentence, T.2122:603b12. 258 Weizhou 洧州 is given instead of Suizhou 隨州 in the previous sentence, T.2122: 603b16.

259 The Chinese character cai 菜 ("vegetables") is replaced with the character lai 萊 ("wild weeds"), according to the previous sentence, T.2122:604a20. 260 The Chinese character xuan 旋 ("to revolve") is replaced with the character fang 放 ("to emit"), according to the previous sentence, T.2122:604a21. 261 The Chinese characters fan wen 凡聞 ("to hear generally") are replaced with the characters wa wen 瓦文 ("inscriptions on a tile"), according to the previous sentence, T.2122:604a25.

262 The Chinese character da 大 ("great") is replaced with the character tian 天 ("sky"), according to the previous sentence, T.2122:604a26.

263 The Chinese character ming 明 ("bright") is replaced with the character zhao 照 ("to shine"), according to the previous sentence, T.2122:604a27. 264 The Chinese character jian 兼 ("to unite into one") is replaced with the character yu 魚 ("fish"), according to the previous sentence, T.2122:604a28. 294

Notes

265 The Chinese character er 二 ("two") is replaced with the character san 三 ("three"), according to the previous sentence, T.2122:604a28.

266 The Chinese character luo 洛 (the name of a river) is replaced with the character ming 洺, according to the previous sentence, T.2122:53.604b3 and footnote 27. See also "A Report from Mingzhou" found in the Guang hongming ji, T.2103:218c16-21. 295

Back Matters

Glossary

anāgāmin: Nonreturner. See four fruits.

arhat: One who has completed the four stages to the attainment of sainthood in the Hinayana. See four fruits; Hinayana.

asaṃkhya (asengqi 阿僧祇): A numerical unit. One asaṃkhya is ten to the fifty-ninth power, therefore it signifies a very large number.

auspicious kalpa (xianjie 賢劫): The present cosmic period (kalpa). See also kalpa. bhikṣu (biqiu 比丘 or bichu 苾芻): A mendicant; a Buddhist monk. bhikṣuṇī (biqiuni 比丘尼 or bichuni 苾芻尼): A Buddhist nun.

bodhisattva (pusa 菩薩): In Sanskrit, "enlightenment being," one who has generated the aspiration for highest enlightenment and is on the path to buddhahood. In the Mahayana bodhisattvas seek enlightenment not just for themselves but in order to compassionately aid others to attain liberation as well. See also Mahayana. Cakravāḍaparvata (Tieweishan 鐵圍山): In Sanskrit, "Ring of Mountains," the proper name of the eight ranges of metallic mountains, of which this mountain is the farthest from Mount Sumeru, the central mountain, presumed in Buddhist cosmology to surround our world-system.

caṇdāla (zhantuoluo 栴陀羅 or 旃陀羅): In the Indian caste system the lowest class of people, also sometimes called outcastes.

Dharma (fa 法): The Buddhist Law, truth, or the Buddha's teaching. Dharma eye (fayan 法眼): The wisdom or insight to see the reality of things. See also five kinds of eyes.

Dharma of warmth (nuanfa 暖法): The first stage of the four wholesome roots (kuśalamūla) for the attainment of sainthood. dhūta (toutuo 頭陀): Ascetic practices, including mendicancy, undertaken by Buddhist monks; also refers to ascetic practitioners.

eight difficulties (banan 八難): The eight conditions in which one is unable to encounter a buddha or hear the Dharma: existence in the realms of hell, animals, hungry ghosts (pretas), in the heaven of long life, or in Uttarakuru, the continent to the north of 297

Glossary

Mount Sumeru, where people always enjoy great happiness and are therefore not motivated to seek the truth; being deaf, blind, and mute; being knowledgeable about worldly affairs and eloquent, which may impede one from following the true path; and living during a time before or after a buddha's appearance in the world. eight superior qualities of the Buddha's voice (ba[zhong]yin 八[種]音): The Buddha is said to possess (1) a pleasant voice, (2) a soft voice, (3) a harmonious voice, (4) a dignified and wise voice, (5) a masculine voice, (6) an unerring voice, (7) a deep and far-reaching voice, and (8) an inexhaustible voice.

eighteen realms ([shiba]jie 十八界): The twelve sense fields (āyatanas) and the six sense consciousnesses (visual, auditory, olfactory, gustatory, tactile, and mental). See also six sense consciousnesses; twelve sense fields.

eightfold right path (bazhengdao 八正道): The last of the fundamental Buddhist teaching of the four noble truths is the cessation of suffering through the eightfold path to enlightenment or nirvana, consisting of (1) right view, (2) right thought, (3) right speech, (4) right action, (5) right livelihood, (6) right effort, (7) right mindfulness or recollection, and (8) right meditation. See also four noble truths. evil realms (echu 惡處, edao 惡道, or equ 惡趣): The hell realms and the realms of hungry ghosts, animals, and asuras (angry titans). See also three evil realms; samsara. field of merit (futian 福田): (1) A buddha or monk; (2) the Three Treasures. See also Three Treasures.

five kinds of consciousnesses (wushi 五識): The consciousnesses that arise from the functioning of the five senses of sight, hearing, smell, taste, and touch (tactile sensation). See also six kinds of consciousness.

five kinds of eyes (wuyan 五眼): (1) The physical eye, (2) the divine eye, (3) the wisdom eye, (4) the Dharma eye, and (5) the Buddha eye. See also Dharma eye. five obscurations (wugai 五蓋): Greed, anger, sloth and torpor, restlessness and anxiety, and doubt.

five precepts (wujie 五戒): The five basic moral and ethical behaviors undertaken by all Buddhists: (1) not to kill, (2) not to steal, (3) not to commit adultery (or, in the case of monastics, not to engage in sexual behavior), (4) not to lie, and (5) not to ingest intoxicants. See also six important precepts.

five realms (wudao 五道or wuqu 五趣): Rebirth in the realms of hell, hungry ghosts, animals, human beings, and heavenly beings (devas). See also evil realms; four realms; good realms; samsara; three evil realms.

five skandhas (wuyin 五陰): The five constituent elements of existence that produce various kinds of suffering: matter or form, perception, conception, volition, and consciousness.

five transcendental faculties (wutong 五通): (1) The divine eye, the ability to see anything 298

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at any distance; (2) the divine ear, the ability to hear any sound at any distance; (3) the ability to know one's former lives and those of others; (4) the ability to know the thoughts of others; and (5) the ability to go anywhere and transform oneself at will. See also six transcendental faculties.

four kinds of the Buddha's disciples (si[bu]zhong 四[部]衆 or sibudizi 四部弟子): Monks (bhikṣus), nuns (bhikṣuṇīs), laymen (upāsakas), and laywomen (upāsikās). four foundations for attaining supernatural powers (sishenzu 四神足): (1) Making the vow to attain excellent meditation; (2) exerting effort to attain excellent meditation; (3) controlling the mind to attain excellent meditation; and (4) observing with wisdom to attain excellent meditation.

four fruits (siguo 四果 or sishamenguo 四沙門果): The four stages of the path to sainthood in the Hinayana: (1) the fruit of entering the stream of the sacred Dharma (srotaāpatti-phala), (2) the fruit of one more rebirth in samsaric existence (sakṛdāgāmiphala), (3) the fruit of nonreturning to samsaric existence (anāgāmi-phala), and (4) the fruit of arhatship or sainthood (arhat-phala). See also Hinayana; samsara. four great elements (sida 四大): Earth, water, fire, and wind. four kinds of favors (sien 四恩): Essential kinds of support that all people receive: (1) parents' favor; (2) sentient beings' favor; (3) sovereign's favor; and (4) the favor of the Three Treasures.

four kinds of necessities (sishi 四事): The four basic requisites for monastics, consisting of food and drink, clothing, bedding, and medicine. See also six kinds of necessities. four kinds of unhindered speech (si[wuai]bian 四[無礙]辯): (1) Thorough knowledge of and the command of language to explain the Dharma, (2) thorough knowledge of the meanings of the teachings, (3) the absence of impediments to communicating in various dialects, and (4) the absence of impediments to preaching to people according to their capacities.

four modes of birth (sisheng 四生): The four ways beings may be born, i.e., from a womb, from an egg, from moisture, and through metamorphosis.

four noble truths (sidi 四諦 or sizhendi 四真諦): The Buddha's fundamental teaching: (1) the truth of suffering, (2) the truth of the cause of suffering, (3) the truth of the cessation of suffering, and (4) the truth of the eightfold path to the cessation of suffering, i.e., nirvana (extinction). See also eightfold right path; nirvana. four past buddhas (sifo 四佛): Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni. four realms (siqu 四趣): Rebirth in the realms of hells, hungry ghosts, animals, and asuras. See also evil realms; five realms; six realms; samsara; three evil realms. four reliances (siyi 四依): (1) Leaving behind evils, (2) adopting wholesomeness, (3) abandoning greed, anger, and ignorance, and (4) being diligent without negligence. 299

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good realms (shanchu 善處, shandao 善道, or shanqu 善趣): The realms of rebirth in heaven and in the realm of human beings. See also evil realms; five realms; four realms; six realms; three evil realms.

Hinayana (xiaosheng 小乘): In Sanskrit, "Lesser Vehicle," a pejorative term coined by the Mahayana tradition to refer to the doctrines and practices of the mainstream Buddhist tradition, the two vehicles of śrāvakas (disciples) and pratyekabuddhas (self-enlightened ones). See also four fruits; Mahayana; śrāvaka; pratyekabuddha. icchantika (yichanti 一闡提): One who has no possibility of attaining buddhahood because their nature completely lacks wholesomeness.

kalpa (jie 劫): In Sanskrit, "eon" or "age"; the unit of measurement for cosmological time. See also auspicious kalpa.

kaṣāya (jiasha袈裟): The Buddhist monastic robe. See also saṃghāṭī; three kinds of robes.

kṣatriya (cha[di]li 剎[帝]利): In the Indian caste system, the second-highest class of nobles and warriors.

mahāsattva (dashi 大士): "Great being," another term for a bodhisattva. See also bodhisattva. Mahayana (dasheng 大乘): "Great Vehicle"; a term, originally of self-appellation, which is used historically to refer to a movement that began some four centuries after the Buddha's death, marked by the composition of texts that purported to be his words. Although ranging widely in content, these texts generally set forth the bodhisattva path to buddhahood as the ideal to which all should aspire and described bodhisattvas and buddhas as objects of devotion. The key doctrines of the Mahayana include the perfection of wisdom, the skillful methods of a buddha, the three bodies of a buddha, the inherency of buddha-nature, and pure lands or buddha lands. See also bodhisattva; Hinayana.

mūrdha-avasthā (dingfa 頂法): A Sankrit term that refers to the second of the four preparatory stages to the sacred state in the Sarvāstivāda school, one of the most influential Indian Buddhist schools.

nayuta (nayouta 那由他): An Indian numerical unit. One nayuta is ten million or a hundred billion, among various other definitions.

nirvana (niepan 涅槃): The ultimate goal of Buddhism, a state in which delusions are extinguished and the highest wisdom is attained; counterposed to samsara, cyclic existence. See also samsara.

nivāsana (niyuanseng 泥洹僧 or qun 裙): A monk's undergarment, worn beneath the outer robes. See also kaṣāya; saṃghāṭī.

parinirvāṇa (panniepan 般涅槃 or panniyuan 般泥洹): Complete, perfect nirvana; the term often refers to the nirvana of the Buddha. See also nirvana. 300

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pratyekabuddha (yuanjue 緣覺, dujue 獨覺, or bizhifo 辟支佛): "Self-enlightened one," one who attains enlightenment and liberation without a teacher's guidance and who does not teach others.

rākṣasa (luocha 羅剎) and rākṣasī (luochanü 羅剎女): A male or female demon, respectively, that harms people; one of the eight classes of supernatural beings adopted into Buddhism as guardians and protectors.

sakṛdāgāmin: Once-returner. See four fruits.

saṃghāṭī (sengqieli 僧伽梨, sengqiezhi 僧伽胝, or dayi 大衣): A monk's formal robe made of nine to twenty-five pieces of cloth, worn when practicing mendicancy or when invited to a royal palace; one of the three kinds of monastic robes. See also kaṣāya; three kinds of robes.

saṃkakṣikā (sengqizhi 僧祇支, sengjiaoqi 僧脚崎, or fubo 覆膊): A monastic garment worn under the kaṣāya in order to cover the chest and the side of the body. See also kaṣāya.

samsara (lunhui 輪廻): In Sanskrit and Pāli, "wandering," i.e., the cycle of rebirth, the transmigration of birth and death in the various realms of existence. Nirvana is liberation from samsara. See also evil realms; five realms; four realms; good realms; nirvana; six realms; three evil realms; three realms of existence. six important precepts (liuzhongjie 六重戒): (1) Not to kill, (2) not to steal, (3) not to lie, (4) not to commit adultery, (5) not to announce transgressions committed by the four kinds of disciples, and (6) not to sell or buy intoxicants. See also five precepts; four categories of Buddhists/four kinds of disciples.

six kinds of domestic animals (liuchu 六畜): Horses, cattle, sheep, chickens, dogs, and pigs/hogs.

six kinds of necessities (liuwu 六物): Another set of requisites for monastics: three kinds of robes, an almsbowl, a mat for sitting and sleeping, and a filter bag for water. See also four kinds of necessities.

six pāramitās (liudu 六度 or liu boluomi 六波羅蜜): The perfection (pāramitā) of six qualities or attitudes undertaken by Buddhist practitioners: giving or generosity (dāna), observance of the precepts or moral and ethical behavior (śīla), forbearance or patience (kṣānti), diligence or effort (vīrya), meditation (dhyāna), and wisdom (prajña).

six purification days (liuzhai 六齋 or liuzhairi 六齋日): Six days each month on which purification rites and practices are undertaken, on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days.

six realms (liudao 六道 or liuqu 六趣): The six realms of rebirth in samsara: the realms of hell, hungry ghosts, animals, asuras, human beings, and heavenly beings (devas). See also evil realms; five realms; four realms; good realms; samsara; three evil realms. 301

Glossary

six sense consciousnesses (liushi 六識): The consciousnesses that arise from the functioning of the six sense organs with their objects, consisting of visual, auditory, olfactory, gustatory, and tactile senses and mental activity. See also six sense organs; twelve sense fields.

six sense organs (liugen 六根 or liuqing 六情): The eyes, ears, nose, tongue, body (tactile sense), and mind (thought or mental activity).

six transcendental faculties (liutong 六通): (1) the ability to go anywhere at will and to transform oneself or objects at will, (2) the ability to see anything at any distance, (3) the ability to hear any sound at any distance, (4) the ability to know the thoughts of others, (5) the ability to know one's former lives and those of others, and (6) the ability to destroy all evil passions. See also five transcendental faculties; three major evil passions/three poisons; three transcendental knowledges.

śrāvaka (shengwen 聲聞): Literally, "hearer," a follower of the Buddha who was present in his lifetime and heard his teachings directly. The term later came to mean a Buddhist disciple in general. srota-āpanna: Stream-enterer. See four fruits.

ten wholesome acts (shishan 十善): (1) not killing, (2) not stealing, (3) not committing adultery, (4) not telling lies, (5) not speaking with harsh or abusive language, (6) not using language that causes enmity between people, (7) not engaging in idle talk, (8) not being greedy, (9) not being angry, and (10) not having wrong views. ten wholesome precepts (shi[shan]jie 十[善]戒): Ten precepts undertaken by laypeople to perform the ten wholesome acts.

three discourses (sanlun 三論): Three important Mahayana Buddhist texts that formed the basis for a Chinese Buddhist school (Sanlun): Nāgārjuna's Zhonglun 中論 (Madhyamaka-śāstra) and Shiermen lun 十二門論, and Āryadeva's Bailun 百論. three evil realms (san'edao 三惡道, san'equ 三惡趣, or santu 三途): The three lowest realms of rebirth in samsara, the realms of hell, hungry ghosts, and animals. They are sometimes described as the realms of fire (i.e., hell), of blood (i.e., the realm of animals), and of the sword (i.e., the realm of hungry ghosts). See also evil realms; samsara.

three kinds of actions (sanye 三業): Acts of body, speech, and mind, i.e., physical actions, speech, and thought.

three kinds of robes (sanyi 三衣): The three monastic robes, consisting of (1) the formal robe (saṃghāṭī); (2) a robe made of seven pieces of cloth worn at services, lectures, and ceremonies (uttara-āsaṅga); and (3) the regular everyday robe (antarvāsa). See also saṃghāṭī.

three major evil passions/three poisons (sangou 三垢 or sandu 三毒): Greed or craving, anger or hatred, and ignorance or stupidity.

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three periods of existence (sanshi 三世): Past, present, and future. three purification months (sanchangyue 三長月 or zhaiyue 齋月): Three months in a year in which purification rites and practices are undertaken, the first, fifth, and ninth months.

three realms of existence (sanjie 三界): The realm of desire (kāmadhātu), the realm of form (rūpa dhātu), and the formless realm (ārūpyadhātu).

Three Revered Ones (sanzun 三尊): (1) Buddhas, pratyekabuddhas, and arhats; (2) Buddha, Dharma, and Sangha, i.e., the Three Treasures; or (3) a buddha with his two attendant bodhisattvas. See also arhat; pratyekabuddha; Three Treasures. three transcendental knowledges (sanming 三明 or sanda 三達): (1) The ability to know one's former lives and those of others, (2) the ability to know one's future destiny and that of others, and (3) the ability to know of all the suffering of the present life and remove its root cause. See also six transcendental faculties. Three Treasures (sanbao 三寶): In the Buddhist tradition, the term Three Treasures refers to the three principal objects of veneration: Buddha, Dharma (the teaching), and Sangha (the order of Buddhist monks and nuns). One of the most common practices that defines a Buddhist is "taking refuge" in the Three Treasures. This formula, which accompanies many lay and monastic rituals, involves a formal declaration that the practitioner "goes to" each of the Three Treasures for refuge or protection and commits themself to the Buddhist path.

three vehicles (sansheng 三乘): The three paths of practice of bodhisattvas, pratyekabuddhas, and śrāvakas; the three kinds of Buddhist teachings applicable to these three paths.

trichiliocosm (sanqian daqian shijie 三千大千世界): A designation of the universe comprised of worlds numbering a thousand to the third power. Tripiṭaka (sanzang 三藏): The "three baskets" (piṭakas) comprising the Buddhist canon, Sutra (the Buddha's teachings, delivered in discourses), Vinaya (the monastic code), and Abhidharma (commentaries on the teachings).

twelve causations (shieryinyuan 十二因緣): The fundamental Buddhist teaching on the twelve-part chain of causality that drives cyclic existence (samsara), also called dependent origination (pratītyasamutpāda): (1) spiritual ignorance (avidyā), (2) blind volition (saṃskāra), (3) consciousness (vijñāna), (4) mental functions and the formation of physical elements ("name-and-form," nāmarūpa); (5) the six sense fields (āyatanas), (6) contact with external objects (sparśa), (7) sensation or feeling (vedanā), (8) craving ("thirst," tṛṣṇā), (9) grasping or clinging (upādāna), (10) existence or the process of becoming (bhava), (11) birth (jāti), and (12) old age and death (jarāmaraṇa). See also samsara.

twelve kinds of scriptures (shierbujing 十二部經): (1) Sutras, the Buddha's exposition of the Dharma in prose; (2) geya, verses that repeat the ideas already expressed in 303