Forest of Pearls From The Dharma Garden Volume IV

Back Matters

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 (Moraga CA: BDK America, Inc., 2019), Volume I, 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 Kanko ̄ Kyo ̄ kai, 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 nit suite," 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. 287

Notes

Fascicle 21

Chapter Ten

14 The Apitan ganlouwei jing, T.1553:966a13-14, says that "great virtue" refers to buddhas, bodhisattvas, pratyekabuddhas, and those who attain arhatship, anāgāmi-phala, sakṛdāgāmi-phala, or srota-āpatti-phala.

15 The Chinese characters de 得 ("to get") and wu 物 ("thing") are deleted, according to the Apitan ganlouwei lun, T.1553:966a21.

16 The Baoliang jing 寶梁經 refers to the Baoliang juhui in the Da baoji jing, T.310: 638c10-648a7.

17 The Chinese character shi 時 ("when" or "time") is deleted, according to the Da zhidu lun, T.1509:301b2.

18 The Sanskrit of the Chinese Qianna 千那 is Karṇa.

19 The Sanskrit of the Chinese Duochashiluo 多剎施羅 is Takṣaśilā. 20 The Sutra of Four Things That You Should Not Make Light Of Spoken by the Tathāgata (Rulai suoshuo si bukeqing 如來所說四不可輕) refers to the fifty-third sutra of the Bieyi za ahan jing (T.100:391c2-392a25). This passage appears in the Da zhuang yan lun jing, T.201:261c4-5. Chapter Eleven

21 While it is not the exact same expression, a passage in the Zhou shu 周書 reads, "Heaven may have decreed wisdom (to the king); it may have decreed good fortune or bad; it may have decreed a (long) course of years." See James Legge, The Chinese Classics: With a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes (Taipei: Wen shih che ch'u pan she, 1972, second rev. ed.), vol. 3, pp. 430-431, n. 19. 22 See Shiji 史記, Ningxing liezhuan 佞幸列傳, for this story. 23 Shiji, fascicle 3, Yin benji 殷本紀. See William H. Nienhauser, Jr., ed., The Grand Scribe's Records (Bloomington, IN: Indiana University Press, 1994-2002), vol. 1, p. 46.

24 The Chinese character yu 遇 ("to meet") is replaced with the character yu 隅 ("corner"). 25 See Gan Bao's Records of Inquiries of the Spirits (Soushen ji) and the Jiuse lu jing (T. 181) respectively for the stories of the pearl of the Marquis of Sui and the deer. 26 The Foshuo wuweinü jing 佛說無畏女經 refers to the Wuweide pusa hui in the Da baoji jing, T.310:550b12-555c22.

27 Da baoji jing, T.310:555b14-16.

28 According to the Da baoji jing (T.310:555b20), the name Dichi 地持 is replaced with Chidi 持地 (Skt. Dharaṇiṃdharo).

288

Notes

29 One chi 尺 is equivalent to about a foot.

30 A guan 貫 is a string of one thousand copper coins, strung through holes punched in the coins.

31 The Chinese characters you 憂 and ku 苦 ("distressing") are added after zhongsheng 眾生 ("sentient beings"), according to the Xu gaoseng zhuan, T.2060:651b17. Chapter Twelve

32 33 34 35 36 37 38 39 40 41 42 43 44 The Chinese character chu 除 ("to remove") is replaced with the character ji 際 ("limit" or "boundary"), according to the Chuyao jing, T.212:737c6.

The Chinese character you 有 ("to have") is replaced with the character you 憂 ("to worry about"); see the Faju piyu jing, T.211:586b5.

The Chinese character shu 屬 ("to belong") is replaced with the character lü 屢 ("frequently"); see the Faju piyu jing, T.211:586b12. The Sanskrit of the Chinese name Lailizha 瀨利吒 is unknown. The Tibetan text indicates the name as Lita, according to the Kokuyaku Issaikyō, Indo senjutsu bu, Hon'enbu 7 (Tokyo: Daitō Shuppansha, 1930-1932), p. 164, n. 30.

A li 里 is equivalent to about one-third of a mile.

The following story derives from the Foshuo youtianwang jing (T. 332; Udayanavatsarāja-paripṛcchā-nāma-parivarta). The aśvattha tree is the original name of the bodhi tree (Ficus religiosa); its fruit is called pippala.

The Chinese character nü 恧 ("ashamed") is replaced with the character hu 忽 ("suddenly"), according to the Youtianwang jing, T.332:71a20. The Chinese characters zhi 妷 ("niece"), tu 圖 ("to plan"), and ye 耶 (a phrase-final particle for a question) are replaced with the characters yao 妖 ("wicked"), cong 從 ("to follow"), and ye 邪 ("evil") respectively, according to the Youtianwang jing, T.332:71b1.

The "mountain vehicle" (shanche 山車), usually an auspicious sign in China, spontaneously appears in the mountains during a peaceful reign. Here, however, it might indicate a vehicle that is as large as a mountain.

The Chinese character er 二 ("two") is replaced with the character yi 一 ("one"), according to the Youtianwang jing, T.332:72a2.

The Chinese character fang 方 ("square") is replaced with the character yang 殃 ("disaster"), according to the Youtianwang jing, T.332:72a12. The Chinese character zhi 知 ("to know") is replaced with the character er 而 ("and"), according to the Youtianwang jing, T.332:72a13.

289

Notes

45 The Chinese character qiang 槍 ("spear") is replaced with the character jing 荊 ("thorn"), according to the Youtianwang jing, T.332:72a16. 46 The Chinese character xi 惜 ("to pity") is replaced with the character qing 情 ("feeling"), according to the Youtianwang jing, T.332:72a25.

47 Lunyu 論語, Yang Huo 陽貨; see Legge, Chinese Classics, Vol. 1, p. 330. 48 Faju piyu jing, T.211:604a20-23.

49 The Sanskrit of the Chinese name Shuboqie 術波伽 is unknown. 50 The Chinese character sui 雖 ("although") is replaced with the character wei 唯 ("only"), according to the Zhengfanian chu jing, T.721:228a5. 51 The Chinese character xing 興 ("to rise") is replaced with the character yu 與 ("to give"), according to the Zhengfanian chu jing, T.721:228a8. 52 The Chinese character du 毒 ("poison") is replaced with the character xin 心 ("mind"), according to the Zhengfanian chu jing, T.721:228a13.

53 The term "six thieves" refers to the six sense organs: eyes, ears nose, tongue, tactile body, and mind.

54 The Chinese character qiu 秋 ("autumn") is replaced with the character zhuang 狀 ("shape"), according to a similar verse found in the Guang hongming ji, T.2103:353b14. Fascicle 22

Chapter Thirteen

55 The Yuqie changzhe jing 郁伽長者經 refers to the Yuqie changzhe hui in the Da baoji jing, T.310:472b7-480b28.

56 This citation is not found in the Chujia gongde jing (T. 707) but is found in the Sifen lü shanfan buque xingshi chao (T.1804:148c18-22) compiled by Daoxuan in 630, which says it is derived from the Chujia gongde jing.

57 The Dayuan jing 大緣經 is not found in the Taishō shinshū daizōkyō. The following passage is found in the Sifen lü shanfan buque xingshi chao (T.1804:148c26-27), which says it is derived from the Benyuan jing 本緣經.

58 The expression in the Mohe sengqi lü differs slightly from this; see T.1425:466c10-13. 59 This citation is not found in the Chujia gongde jing (T. 707) but is found in the Sifen lü shanfan buque xingshi chao (T.1804:148c28-149a2), which says it is derived from the Chujia gongde jing.

60 The Jiashe jing 迦葉經 refers to the Mohe jiashe hui in the Da baoji jing (T.310:501b12-514b7). 290

Notes

61 62 63 64 65 66 67 68 69 70 71 72 73 74 The Chinese character le 樂 ("delighted") is added before the characters zaijia 在家 ("to remain householders"); see the Da baoji jing, T.310:510c20. These passages are not a direct quotation from the Fozang jing but are similar to those found in the Sifen lü shanfan buque xingshi chao (T.1804:22a11-14), which says they are derived from the Fozang jing.

The Qingxinshi duren jing 清信士度人經 is not found in the Taishō shinshū daizōkyō. This citation is similar to passages found in the Qingxinshi duren jing in the Sifen lü shanfan buque xingshi chao (T.1804:150a16-21), which says it is derived from the Qingxinshi duren jing.

The Duren jing 度人經 is not found in the Taishō shinshū daizōkyō. The first part of this citation is also cited in the Sifen lü shanfan buque xingshi chao (T.1804:150a22-23), which says it is derived from the Duren jing. The following citation is not found in the Shanjianlü piposha. The citations from 448b11 to 448c4 are almost verbatim to those in the Sifen lü shanfan buque xingshi chao (T.1804:150a28-b14), but the sources of the citations differ from each other; the Shanjian lun in the Fayuan zhulin and the Duren jing in the Sifen lü shanfan buque xingshi chao. The Sifen lü shanfan buque xingshi chao was completed in 630 by Dao xuan (道宣 596-667), while the Fayuan zhulin was compiled in 668 by Daoshi (道世). Therefore, it is possible that the former is the original.

The Sifen lü shanfan buque xingshi chao, T.1804:150b11-14, notes that this verse is derived from the Duren jing but it is found in the Banniyuan jing, T.6:184a5-6. The Pinimu lun 毘尼母論 is known as the Pinimu jing (T. 1463). This passage is, however, not found in the Pinimu jing. It is probably cited from the Sifen lü shanfan buque xingshi chao (T.1804:150b15-16), completed in 630 by Daoxuan. It appears in the Pini taoyao (X.742:385c8-9) compiled by Xuanyun 玄惲 (i.e., Shi Daoshi 釋道世). The Youboluohua biqiuni bensheng jing 優鉢羅華比丘尼本生經 is not found in the Taishō shinshū daizōkyō.

The Sanskrit of the Chinese name Sheyeduo 闍夜多 is unknown.

The Sanskrit of the Chinese name Piliudili 毘流帝梨 is unknown. The Chinese character shuo 鑠 ("to smelt") is replaced with the character li 轢 ("to run over"), according to the Zengyi ahan jing, T.125:805b29-c1. The Chinese character chui 吹 ("to blow") is replaced with the character bu 㕮 ("to chew"), according to the Zengyi ahan jing, T.125:805c1.

The Sanskrit of the Chinese name Yingxian 應現 is unknown.

I found two different Sanskrit versions for the Chinese name Anabo 阿那波. Charles Willemen, trans., The Storehouse of Sundry Valuables (Berkeley, CA: Numata Center for Buddhist Translation and Research, 1994), p. 192, suggests Anavatapta; the Kokuyaku Issaikyō, Hon'enbu 1, p. 265, note 3, has Ānapāna. 291

Notes

75 The Chinese character jian 間 ("between two things") is replaced with the character yan 閻 ("village gate"), according to the Zabao zang jing, T.203:486a19. 76 The Chinese character chui 吹 ("to blow") is replaced with the character chui 炊 ("to cook"), according to the Zabao zang jing, T.203:486b7.

77 The Chinese character zhan 戰 ("to fight") is replaced with the character shou 獸 ("animal"), according to the Zabao zang jing, T.203:86c21. 78 This exact expression is not found in the Chang ahan jing but is found in the Shijiapu (T.2040:10c9-11), which says it is derived from the Chang ahan jing. 79 Gaoseng zhuan, T.2059:341a20-27.

80 The Chinese character wen 問 ("to question") is replaced with the character ge 閣 ("room"), according to the Gaoseng zhuan, T.2059:341b10.

81 The Chinese character tuo 陀 ("craggy") is replaced with the character she 蛇 ("snake"), according to the Gaoseng zhuan, T.2059:341b17.

82 The Chinese zhang 丈 is a unit of length. During the Tang dynasty, when the Fayuan zhulin was compiled, one zhang was equivalent to about ten feet. 83 This story is found in the Ji shenzhou sanbao gantong lu, T.2106: 433c15-27. According to the Kokuyaku Issaikyō, Gokyōbu 5, p. 246, n. 15, Dongguan 東官 is interpreted as Donggong 東宮 ("Crown Prince's Palace"). So, Lun could be the name of an official who served in the Crown Prince's palace. I take Dongguan as a place name since the family's village was located in the Yue region.

Fascicle Twenty-three

Chapter Fourteen

84 The Chinese compound cankui 慚愧 usually means "to be ashamed." In Buddhism this word is used in the two terms can 慚 (Skt. hrī) and kui 愧 (Skt. apatrāpya), which are antonyms of wucan 無慚 (Skt. ahrī or āhrīkya) and wukui 無愧 (Skt. atrapā or anapatrāpya). There are several different interpretations for these words, as seen in the following passages. I therefore do not translate these terms into English. 85 The Chinese character dao 到 ("to reach") is replaced with the character wu 勿 ("not"), according to the Apidamo dapiposha lun, T.1545:179a4.

86 The Chinese character chu 處 ("place") is replaced with the character shi 時 ("time"), according to the Da zhidu lun, T.1509:184a12.

87 The Chinese character fu 福 ("merit") is replaced with the character zhu 諸 ("various"), according to the Da zhidu lun, T.1509:184a14.

88 The Chinese character ru 縟 ("rich ornament") is replaced with the character ru 褥 ("bed"), according to the Dazhuangyan lun jing, T.201:304c8. 292

Notes

89 The Chinese character gong 共 ("all") is replaced with the character shao 少 ("little"), according to the Dazhuangyan lun jing, T.201:324c2.

90 This is an indigenous Chinese Buddhist scripture. The entire text was reconstructed and published in Tairyō Makita and Toshinori Ochiai, eds., Nanatsudera koitsu kyōten kenkyū sōsho, vol. 2, Chūgoku senjutsu kyōten (sono 2) (Tokyo: Daitō Shuppansha, 1996), pp. 32-118, available in CBETA (ZW07n0063). An English translation of this text can be found in my Ph.D. dissertation, "The Sinification of Buddhism as Found in An Early Chinese Indigenous Sūtra: A Study and Translation of the Fo-shuo Chingtu San-mei Ching (The Samādhi-Sūtra on Liberation Through Purification Spoken by the Buddha)," University of California, Los Angeles, 2001. 91 The Tiwei jing 提謂經 is an indigenous Chinese sutra composed during the Northern Wei dynasty after Emperor Wu's persecution of Buddhism. The text was reconstructed and published in Tairyō Makita, Gikyō kenkyū (Kyoto: Kyōto Daigaku Jinbun Kagaku Kenkyūjo, 1976), pp. 184-206.

92 This citation is not found in any version of the Nirvāṇa-sūtra currently in circulation. 93 The Shujia jing 叔迦經 is not found in the Taishō shinshū daizōkyō. The Yingwu jing 鸚鵡經, found in the Zhong ahan jing (T.26:666c26-670a25), is another translation of the Sutra of Śuka-Taudeyaputra. The following passage is also cited in the Shizhu piposha lun (T.1521:79a17-21), which says it is derived from the Shujia jing. Chapter Fifteen

94 No verbatim passages can be found in the Nirvāṇa-sūtra.

95 This text cannot be identified.

96 The Chinese name Jingjinli 精進力 means "Power of Diligence." 97 Laozi daode jing 老子道德經, Chapter 13. See James Legge, Dao de jing ji Zhuangzi quan ji (Taibei: Wen xing shu ju, 1963), p. 104, n. 2.

98 The Sanskrit term gotra means "family" or "lineage." Here gotra refers to a family that leads one to follow a particular path to enlightenment. 99 The Chinese name given here for Subāhu is Shuahu 刷護, also called Hexiu 和休 in the Foshuo taizi hexiu jing (T. 344) and Shizi in the Da baoji jing (T. 310). 100 Foshuo taizi hexiu jing, T.343:153c29.

101 According to the Wuku zhangju jing 五苦章句經, the term ba echu 八惡處 ("eight evil realms") refers to: (1) hell, (2) the realm of hungry ghosts, (3) the realm of animals, (4) the "backcountry" (a remote place), (5) the heaven of long life, (6) the human realm where one is blind, mute, handicapped, or deaf, (7) the human realm where one is completely possessed of the six emotions of feeling, is knowledgeable about worldly affairs, eloquent, learns worldly scriptures, holds wrong views, worships evil 293

Notes

spirits, butchers, hunts game, is unbridled, is deceptive about everything, and does not believe in the Three Revered Ones, because of which they fall into hell, and (8) the realm of rebirth before or after a buddha's appearance in the world. After this listing, this sutra says, "it is also called the eight difficulties (banan 八難)." The traditional definition of the term "eight difficulties" differs slightly from this; see Wuku zhangju jing, T.741:544a28-b7 and the Glossary.

102 The terms for the three bodies of the Buddha (trikāya: dharmakāya, saṃbhogakāya, nirmāṇakāya) vary according to different sutras and schools. They are generally known as (1) the Dharma body, the reward body, and the accommodative body; (2) the self-nature body, the enjoyment body, and the transformation body; or (3) the Dharma body, the accommodative body, and the transformation body. 103 Liu Zhan 劉湛, who was favored by Liu Yikang 劉義康, the fourth son of Emperor Wu, was reviled and killed by Emperor Wu. See the Song shu 宋書, fascicle ninetysix, or the Nanshi 南史, fascicle thirty-five. 104 The text titled Guangming anxing pin 光明案行品 is unknown.

Chapter Sixteen

105 A passage in the Lunyu 論語, chapter 2, Wei zheng 為政 reads, "Learning without thought is labor lost; thought without learning is perilous"; see Legge, The Chinese Classics, vol. 1, p. 150.

106 Vimalakīrtinirdeśa-sūtra, T.474:535c22, T.475:556b14-15.

107 Laozi daode jing 老子道德經, chapter 27; see Legge, Dao de jing ji Zhuangzi quan ji, p. 118, n. 2.

108 The following passage is from the Dichi lun 地持論, which is not found in the Taishō shinshū daizōkyō, but a similar passage found in the Shidi jing lun, T.1522:133c15-17, states that the fourth fault is to libel the Buddha and the fifth is to slight the Dharma. 109 The first line of this passage, "The Mahayana is nectar," is found in the Nirvāṇasūtra (T.374:409b5 or T.375:650a12) but the following sentences appear to be a summary of those found in the Daban niyuan jing, T.376:844b3-7. 110 This verse is not in the Baoxing lun (T. 1611) but is found in the Foxing lun (Discourse on the Buddha-nature), T.1610:800a26-27.

111 The beginning of this sentence can be translated as "people such as those of the kṣatriya and caṇḍāla" instead of "people such as those of the caṇdāla of the kṣatriya." In the Dafangguang shilun jing (T.410:13.699a-c), however, the compounds of kṣatriya-caṇdāla as well as gṛhapati ("laymen")-caṇdāla appear before and after this sentence. The Sanskit term caṇdāla refers to the lowest class of Indian society and it is often translated as "outcaste." Here, it probably means a person of low morals. 112 The term asengti 阿僧提 appears to be a Chinese transliteration of a Sanskrit term, but I have not been successful in finding the original term.

294

Notes

113 These passages are repeated in the Fayuan zhulin, Fascicle 30 (T.2122:509a10-11). Fascicle 24

Chapter Sixteen (continued)

114 A very similar verse appears in the Da zhidu lun (T.1509:63b26-27), not in the Ahan jing 阿含經.

115 The following citation is not found in the Wufenlü 五分律 but appears in the Sifen lü shanfan puque xingshi chao (T.1804:138b10-13), which says it is derived from the Pinimu jing (T.1463:832a29-b7).

116 The following citation appears in the Sifen lü shanfan puque xingshi chao (T.1804: 138c15-19), which says it is derived from the Nirvāṇa-sūtra (T.374:467c13-24, T.375:710b14-26).

117 The term wengen 聞根 ("hearing faculty") is used instead of the term angen 闇根 ("stupid and dull faculty") in the original sentence from the Youposai jie jing, T.1488:1043c7.

118 The Chinese term shibao 十報 ("ten rewards") is replaced with the term shibao 世報 ("worldly reward"), according to the Youposai jie jing, T.1488:1043c12. 119 These are Chinese transliterations of the words of the original dhāraṇī; the original cannot be reconstructed.

120 The term Samyak-saṃbuddha ("one awakened to the equal nature of all existence") is also one of ten epithets of the Buddha.

121 See note 60.

122 Kōshō Kawamura, Shin Kokuyaku Daizōkyō, Monju kyōtenbu 2 (Tokyo: Daizō Shuppan, 1993-1996), p. 310, n. 1 and 2, explains this passage as: "To not give rise to acts to attain merits results in no attachment to worldly matters, and to not give rise to acts to attain the immovable state of the mind results in no attachment to [nirvana]." 123 One zhou 肘 is equal to one and a half to two chi.

124 The Dapusa zang jing 大菩薩藏經 refers to the Pusazang hui found in the Da baoji jing (T.310:195a16-322a8).

125 The Chinese word mo 默 ("silent") is replaced with the word mao 冐 ("imprudent"), according to the Ayuwang zhuan, T.2042:128c21, footnote 25. 126 In this context "great elements" refers to earth, water, fire, wind, and sky. 127 In the Zabao zang jing (T.203:488c1) the Chinese character yan 鴈 is used instead of the character yan 雁; both mean "wild goose."

128 The Vinaya prohibits Buddhist monks from taking a formal meal in the afternoon. 295

Notes

129 Enichi Ōchō, "Jiku Dōshō sen Hokkekyōsho no kenkyū," Ōtani Daigaku kenkyū nenpō 5 (1952): 206, says that Sengrui 僧叡 is the same monk as Huirui 慧叡, who went to Chang'an with Daosheng 道生.

130 The Chinese character shi 逝 ("to pass on" or "to be gone") is replaced with the character you 遊 ("to travel" or "to play"), according to the Gaoseng zhuan, T.2059.367a24. 131 Gaoseng zhuan, T.2059:366b23-367a28.

132 The Chinese character shi 實 ("true") is replaced with the character bao 寶 ("treasure"), according to the Xu gaoseng zhaun, T.2060:429a6.

133 The place name Sangquan 桑泉 is used instead of Wanquan 萬泉 in the Xu gaoseng zhuan, T.2060:488a3.

134 The nine schools refer to Confucianism, Daoism, the school of Yin-Yang, Legalism, Nominalism, Mohism, the school of Political Strategists, the school of Miscellaneous Thoughts, and the school of Farming.

135 The Chinese sheng 升 is a unit of measure of capacity. During the Tang dynasty there were two kinds of sheng: a large sheng (600 ml.) and a small sheng (200 ml.). 136 The Chinese character ri 日 ("day") is replaced with the character mu 目("eyes"), according to the Xu gaoseng zhuan, T.2060:505b18.

137 The name Shi Daohui 釋道慧 should instead be Shi Daosun 釋道愻; Xu gaoseng zhuan, T.2060:532c28. In addition, the Chinese character nian 年 ("year") is replaced with the character si 寺 ("temple"), according to the Xu gaoseng zhuan, T.2060:533a8. 138 Xu gaoseng zhuan, T.2060:533b13-14.

139 The Chinese character hua 華 ("flower") is replaced with the character se 色 ("color"), according to the Xu gaoseng zhuan, T.2060:533b19.

Fascicle 25

Chapter Seventeen

140 Fourteen smaller Chinese characters after this have been omitted, according to the Fayuan zhulin, T.2122:469, footnote 1.

141 The Chinese character yun 云 ("to say") is added after the characters shizun 世尊 ("World-honored One"), according to the Fenbie gongde lun, T.1507:41b11. 142 The Miji jingang lishi jing 密迹金剛力士經 refers to the Miji jingang lishi hui found in the Da baoji jing (T.310:42b7-80c8), but the following passage is quoted from the Jinglü yixiang (T.2121:74b5-74c7), which says it is derived from the fascicle three of the Miji jingang lishi jing.

143 The Chinese character si 斯 ("this") is replaced with the character qi 期 ("periods"), according to the Fenbie gongde lun, T.1507:46c18.

296

Notes

144 Nandika is also called Nandiya.

145 The Chinese character wen 聞 ("to hear") is replaced with the character tian 天 ("heaven"), according to the Fenbie gongde lun, T.1507:47b27. 146 In the Fenbie gongde lun (T.1507:51b7) this phrase is rendered as "O Rāhula!" instead of "The Buddha spoke to Rāhula."

147 Cūdapanthaka is also called Cullapatka, Kṣullapanthaka, or Śuddhipaṃthaka in Sanskrit.

148 The Chinese character zhi 止 ("to stop") is replaced with the character zheng 正 ("exactly"), according to the Fenbie gongde lun, T.1507:52a10. 149 The following passages are not directly from the Zengyi ahan jing, but they are found in the Jinglü yixiang (T.2121:73b1-c1), which says they are derived from fascicle twenty-seven of the Zengyi ahan jing.

150 The Sanskrit of the place name Bopofuluo 波婆富羅 is unknown. In the Xianyu jing (T.202:432c2) Bolifuduoluo 波梨弗多羅 (Potalaka) appears instead of Bopofuluo. 151 The Chinese character yue 月 ("month") is deleted according to the Xianyu jing, T.202:432c7.

152 The Chinese character ju 具 ("complete") is replaced with the character bei 貝 ("shell"), according to the Xianyu jing, T.202:435c18, note 21.

153 Ajita is a bhikṣu who made a vow to become a wheel-turning noble king (cakravartin) for which he was scolded by the Buddha; Xianyu jing, T.202:436a2-4. 154 This verse is very similar to the verse Mile zan 彌勒讚 (Praise to Maitreya) found in the Guang hongming ji, T.2103:197a13-20.

155 The line "Those who left their home in their youth" (ruosang 弱喪) is based on a phrase found in the Qiwu lun 齊物論 of Zhuangzi 莊子: "How do I know that in hating death I am not like a man who, having left home in his youth, has forgotten the way back?" English translation in Burton Watson, Chuang Tzu: Basic Writings (New York: Columbia University Press, 1964), p. 42.

156 The term qian 乾 is the first of the eight diagrams, and refers to Heaven. The term jiuwu 九五 ("nine, five") refers to the throne or the virtue of Heaven in the Book of Changes (Yijing 易經).

157 The forty-nine-storied Maṇi Palace is located in Tuṣita Heaven. 158 There are several different theories for the origins of the name Queli 雀梨: The Sanskrit Śahra or Cakri, or the Tocharian Cakhara. See Shōkō Kanaoka, Kan'yaku Butten (Tokyo: Gakushū kenkyūsha,1992), p. 450, n. 6; Akira Sadakata, "Jari futo no na ni tsuite," Indogaku Bukkyōgaku kenkyū 29/1 (1980): 31-36.

159 The Kṣudraka-piṭaka is the fifth Āgama of the Sarvāstivāda school. 297

Notes

160 Upagupta was a teacher of King Aśoka; Ayuwang jing, T.2043:135b12-139a14. 161 The five fields of study in ancient India are: (1) śabda-vidyā, grammar including philology and scholium; (2) śilpa-karma-sthāna-vidyā, technology, astronomy, and calendrical studies; (3) cikitsā-vidyā, medicine, pharmacology, and charms (spells?); (4) hetu-vidyā, logic; and (5) adhyātma-vidyā, religious studies. 162 The Chinese term yinjie 陰界 is a short form of wuyin 五陰 ("five aggregates," Skt. pañca-skandhas) and shibajie 十八界 (eighteen types of sensory things, namely the six sense organs, their objects, and the six consciousnesses corresponding to the sense organs and their objects). This refers to the world where subjectivity and objectivity are opposed to each other.

163 The biography of Vimalākṣa is found in the Gaoseng zhuan, T.2059:333b20-c14. 164 Sengyou lists the Denüwen jing 德女問經 in the Chusanzang jiji (T.2145:34b26), but the text is no longer extant.

165 Kumārajīva's biography in the Gaoseng zhuan (T.2059:332a24-25) says that he arrived in Chang'an on the twentieth of the twelfth month.

166 Another interpretation of this passage is: "Most of those [texts] translated by monks from Yuezhi and India were literally incomprehensible and followed the principles of Daoist philosophy."

167 One ren 仞 is equivalent to about eight feet. Here a thousand ren implies an unfathomable height. 168 The two Chinese characters ling 齡 ("age") and chan 顫 ("to tremble") are read as the characters jin 噤 ("to keep the mouth shut") and zhan 戰 ("to tremble"), according to the relevant description of the Gaoseng zhuan, T.2059:337c14. 169 The Chinese character yan 綖 ("threads") replaces the character xian 線 ("threads") in the Gaoseng zhuan, T.2059:338a19. The titles of both the Xian jing 線經 and the Yan jing 綖經 are mentioned in other scriptures but the texts have not been transmitted. 170 There are several different theories for the location of the place called Yepoti 耶婆提: possibly Java, Sumatra, Jambi, or Palembang.

171 The Chinese characters wei 未 ("not") and yi 譯 ("to translate") are added, according to the Gaoseng zhuan, T.2059:338b23.

Fascicle 26

Chapter Eighteen

172 The Sanskrit term trikalpa-asaṃkhyeya refers to the vast period of time it takes for a bodhisattva to attain buddhahood, i.e., an almost infinitely long time. 173 This expression is based on a story found in the twelfth fascicle of the Apidamo da piposha lun, T.1545:60a9-15. 298

Notes

174 The Sanskrit for the Chinese name Qiezha 伽吒 is unknown. 175 Regarding the phrase "to cling to a river and consider it to be pure" (jishui weijing 計水為淨), the Kokuyaku Issaikyō, Bidonbu 12, p. 43, n. 48, explains that people remarked that the bhikṣu's practice was of śīlavrata parāmarśa, i.e., the wrong view of seeking nirvana by means of non-Buddhist precepts, in this case ritual purification in a river, a brahmanical practice.

176 The following statement is not found in the Taishō shinshū daizōkyō. 177 The Chinese character lun 論 ("discussion") is replaced with the character zhu 諸 ("all"), according to the Apidamo dapiposha lun, T.1545:523a10. 178 The following story is not found in the Nirvāṇa-sūtra. 179 The Sanskrit of the Chinese name Xianyu 仙育 is unknown. 180 The Sanskrit of the Chinese name Shiziyue 師子月 is unknown. 181 The Sanskrit of the Chinese name Baohui 寶慧 ("Wisdom Treasure") is unknown. 182 The Sanskrit of the Chinese name Shan'anyin 善安隱 ("Good Peace") is unknown. 183 The Sanskrit of the Chinese name Miaosheng 妙勝 is unknown. 184 The Chinese character you 遊 ("to go") is added before yi tianxia 一天下 ("a world"), according to the Pusa cong doushutian jiang shenmutai shuo guangpu jing, T.384: 1040c28-29.

185 The Sanskrit of the Chinese name Puguang 普光 is unknown. 186 Toshihide Wakatsuki, et al., "Hōon jurin no sōgōteki kenkyū," Shinshū Sōgō Kenkyūjo kenkyū kiyō 25 (2007): 167, n. 3, says that according to Wang Min's 王珉 biography found in fascicle sixty-five of the Jinshu 晉書, this Indian monk could be Deva (Tipo). 187 The word alian 阿練 is an abbreviation of the Buddhist term alianruo 阿練若 ("forest"; Skt. araṇya).

Fascicle 27

Chapter Nineteen

188 The Sanskrit of the Chinese name Huanle 歡樂 is unknown. In the Dayi jing (T.177: 446b2) the name is Huanlewuyou 歡樂無憂 ("Happiness Without Worry"). 189 The Sanskrit of the Chinese name Daiyi 大意 is unknown. 190 The Chinese term shuijing 水精 ("water spirits") refers to gems that were believed to protect against fire. It is also another name for crystal or pearl. 191 The following passages are not found in the Za piyu jing (T. 204, T. 205, T. 207) but seem to be cited from the Jinglü yixiang, T.2121:224b7-c13. 299

Notes

192 The Sanskrit term koṭi is a numerical unit. One koṭi is equivalent to ten to the seventh power.

193 The last two sentences are not found in the Apidamo dapiposha lun. 194 The Chinese character er 二 ("two") is replaced with the character yi 一 ("one"), according to the Zabao zang jing, T.203:494c4.

195 The phrase qu qi shuimin 趣其睡眠 ("to urge her to sleep") is replaced with the relevant phrase si qi minyan 伺其泯眼 ("to watch to see that she closes her eyes") from the Zabao zang jing, T.203:494c8.

196 The following passages appear to be directly quoted from the Jinglü yixiang, T.2121:60b28-c5.

197 Zixun 子勛, the king of Jin'an 晉安, rebelled against Emperor Ming 明帝 in the second year of the Taishi 泰始 era (466), and attempted to establish his power as an emperor with the new era called Yijia 義嘉. See fascicle 80 of the Song shu 宋書. 198 Yuan Yanbo袁彥伯 is Yuan Hong 袁宏, compiler of the Hou Hanji 後漢紀. Yanbo is his pseudonym.

199 The incident involving Li Xiantong 李仙童 is unknown.

200 The Records of Rewards and Retributions from the Unseen World (Mingbao ji, T.2082:794c13) gives the name of the Investigating Censor as Zhang Jing 張敬 instead of Zhang Shou 張守.

201 The nighttime hours were formerly divided into five two-hour periods. The night watchmen took a shift every two hours. Here the fifth period was from 4:00 to 6:00 A.M. 202 The Chinese character yong 用 ("to use") is deleted, according to the Xu gaoseng zhuan, T.2060:696a2.

203 The Chinese character man 滿 ("full") is replaced with the character sui 隋 (the name of the dynasty), according to the Xu gaoseng zhuan, T.2060:696a28. 204 The expression "acted spontaneously and yet did not rely on what he had done" (wei er bu shi 為而不恃) derives from the Zhuangzi 莊子, Dasheng 達生; and the Laozi daode jing 老子道德經, chap. 2, 10, 51, 77. See Legge, Dao de jing ji Zhuangzi quan ji, pp. 96, 102, 142, 167, 465.

205 "Four Brilliant Old Men" refers to Dongyuan gong 東園公, Yongli xiansheng 用里先 生, Qili Ji 綺里季, and Xiahuang gong 夏黃公. They sequestered themselves on Mount Shang during the period from the Qin dynasty to the Han dynasty. 206 The phrase in brackets is an interpolation, according to the Xu gaoseng zhuan, T.2060:688c18.

207 The Chinese character qu 閴 ("quiet") is replaced with the character tian 闐 ("to fill"), according to the Xu gaoseng zhuan, T.2060:689a5.

300

Notes

208 The phrase in brackets is an interpolation, according to the Xu gaoseng zhuan, T2060:689a6-7.

209 The Chinese character fu 復 ("again" or "to return") is replaced with the character zao 造 ("to create"), according to the Xu gaoseng zhuan, T.2060:689a17. 210 The phrase in brackets is an interpolation, according to the Xu gaoseng zhuan, T.2060:689a18-19.

211 According to the Xu gaoseng zhuan (T.2060:689a23-24), verses by Facheng 法誠 and wonderful phrases from sutras were engraved on rocks along a mountain road. 212 The phrase in brackets is an interpolation, according to the Xu gaoseng zhuan, T.2060:689a25-26.

213 The phrase in brackets is an interpolation, according to the Xu gaoseng zhuan, T.2060:689a26; the Chinese characters he 合 ("together with" or "to combine") and bing 並 ("all") appear before and after, respectively, the character an 案 ("table"). 214 The Chinese character duan 斷 ("to cut apart") is replaced with the character liao 料 ("to calculate"), according to the Xu gaoseng zhuan, T.2060:689b12. 301

Glossary

ācārya (asheli 阿闍梨): A Buddhist teacher; a master or preceptor. 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 303

Glossary

(pretas), in the heaven of long life, or in Uttarakuru, the continent to the north of 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 holy 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 obscurations (wugai 五蓋): Greed, anger, sloth and torpor, restlessness and anxiety, and doubt.

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 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.

304

Glossary

five transcendental faculties (wutong 五通): (1) The divine eye, the ability to see anything 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 categories of Buddhists/four kinds of 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 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 holy path; nirvana. 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 past buddhas (sifo 四佛): Krakucchanda, Kunaka, Kāśapa, and Śākyamuni. four realms (siqu 四趣): Rebirth in the realms of hungry ghosts, animals, and asuras. See also evil realms; five realms; six realms; samsara; three evil realms. 305

Glossary

four reliances (siyi 四依): (1) Leaving behind evils, (2) adopting wholesomeness, (3) abandoning greed, anger, and ignorance, and (4) being diligent without negligence. 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 natures completely lack 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.

306

Glossary

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. 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 class of eight 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 (prājña).

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.

307

Glossary

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. 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 lamguage 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 (Mūla mādhyamaka-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.

308

Glossary

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

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 (ārūphyadhātu).

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 of objects of veneration: Buddha, Dharma (the teaching), and Sangha (the order of Buddhist monks and nuns). One of the most common practices that define 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 (vedāna), (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 (jāramaraṇa). See also samsara.

309

Glossary

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 prose; (3) vyākaraṇa, prophecies by the Buddha regarding his disciples' attainment of buddhahood; (4) gāthā, verses containing ideas not expressed in the prose section of a sutra; (5) udāna, an exposition of the Dharma by the Buddha without awaiting his disciples' questions or requests; (6) nidāna, narratives of one's past or events that explain their present state; (7) avadāna, an exposition of the Dharma through allegories; (8) itivṛttaka, narratives of past existences of the Buddha's disciples; (9) jātaka, narratives of the Buddha's past existences; (10) vaipulya, a detailed or extensive exposition of principles of truth; (11) adbhuta-dharma, accounts of miracles performed by the Buddha or other deities; and (12) upadeśa, doctrinal discussions. twelve sense fields (āyatanas; [shier]ru [十二]入): The six sense organs of the eyes, ears, nose, tongue, body, and mind, and their corresponding objects of form/color, sound, odor, taste, tangible objects, and mental objects. See also six sense conciousnessess. upādhyāya (heshang 和上 or 和尚): Originally, a preceptor; later used as a title of respect for a virtuous monk.

upāsaka (youposai 優婆塞 or qingxinnan 清信男): A Buddhist layman.

upāsikā (youpoyi 優婆夷 or qingxinnü 清信女): A Buddhist laywoman.

Way of the Spirit (shendao 神道): The unfathomable mysterious way, the transcendental religious world; also a synonym for a supreme spiritual being. The term shendao is found in the Book of Changes completed before the Han dynasty (206 B.C.E.-220 C.E.). After the introduction and adoption of Buddhism in China, the term began to appear in Buddhist texts.

yakṣa (yuecha 夜叉): A dangerous demon who harms people; one of the class of eight supernatural beings adopted into Buddhism as guardians and protectors. yojana (youxun 由旬): An Indian unit of measuring distance, usually defined as the distance that can be covered by the royal army in one day. Modern estimates vary widely; eight miles is often given as an approximation, although other estimates varying from four to ten miles are also found.

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