T1985 Three Chan Classics

THE FAITH-MIND MAXIM

Wumen's Gate

Anwan touched his ten fingertips together and said, "Stop! Stop! You must not speak. My Dharma is wondrous and inconceivable. Turn quickly to this word inconceivable." Then he drew a small circle [in the air], pointed to it, and said to the assembly, "The whole canon of erbal teachings, and Vimalaklrti's [wordless] Dharma-gate of nonduality, are all in here."

Verse

The fire of words is a lamp;

You turn your head but there's no answer. Only a thief recognizes a thief;

With a single question it's inherited.

[Dated and signed] Chun You era, bing-wu year [1246], late summer. Written by the layman Anwan of Chuji at Fisherman's Farm on West Lake.

Colophon

Since the old printing blocks were destroyed, it was ordered that they be remade. When the work of carving them was completed, these printing blocks were placed in Guangyuan Zen Temple on Tusita Mountain in Wuzangzhou. Dated the thirteenth day of he tenth month of the yi-jiu year of the Ying Yong era. In the custody of the bhiksu Ganyuan.

112

The Faith-Mind Maxim Translated from the Chinese Taishö Volume 48, Number 2010 by

Y oshida Osarmi

r

Translator's Introduction

I. Author

The Xin-xin-ming is attributed to Seng-can. The Xu-kao-seng-zhuan (645-667 C.E.) mentions him as the successor to Hui-ke, the Second Patriarch in the Chinese Zen lineage without further specifics. The Bao-lin-zhuan (801) gives the date of his passing as 606 C.E. It tells us that his remains were found and part of them were sent to Shenhui (746). A memorial tower was dedicated to him, and Emperor Xuan-zheng (or rather Dai-zheng) gave him the posthumous title of Jing-chi (Mirror-insight) (751). Usually he is called the Third Patriarch Seng-can or Jian-chi (Mirror-insight) Seng-can. Passages from the Xin-xin-ming are quoted and ascribed to the Third Patriarch in the Recorded Words of Bai-cheng Huai-hai (749-814). Later on the work was quoted, giving it an authority equivalent to that of the scriptures, in the Recorded Words of various Buddhist teachers, including Zhao-zhou (778-897), Huang-bo (?-850), Lin-ji(?-866), and Tong-shan (807-867), and in other works. The Jing-de-zhuan-deng-lu (1004) gives the following dialogue between Seng-can and the Second Patriarch, Hui-ke. (A similar conversation between the latter and the First Patriarch, Bodhidharma, is also reported.)

Seng-can said, "I am bound up in sickness. Please purify my sins."

Hui-ke said, "Bring your sins out. I shall purify them." Seng-can, after a long while, said, "I have sought them, but could not grasp my sins."

Hui-ke said, "I have now purified your sins." Under Hui-ke, Seng-can renounced secular life and was given Dharma transmission. He went to Mount Si-kun in Shu Province, 115

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The Faith-Mind Maxim

where he encountered the persecution of Buddhists by Emperor Wu of the Northern Chu (574). He hid in the same province on Mount Wan-gong, where he met Dao-xin, who later became the Fourth Patriarch. Afterward he went to Mount Luo-fu. Seng-can reportedly passed away standing while holding out a branch to his assembly. II. The Xin-xin-ming

A. Significance

Form. The Xin-xin-ming contains the profound and practical essence of Buddhism in a brief and beautiful form. Its verse style facilitates melodious chanting, is easy to memorize, and elucidates the tenets. In particular, the lines of our characters (syllables) make superb aphorisms. Thus, on any occasion, any verse or line could reveal profound meaning to the reader and effect an explosive experience. The work is made up of thirty-six verses, totalling five hundred eighty-four characters. Each verse contains two rhymed sentences, each composed of two lines of four characters, each rhymed abcb. Sometimes the first or third line shares the rhyme. Verse 30 has three sentences (six lines). The context, the rhyme, and variant texts suggest that one sentence is missing, or that some changes were made over time.

Content. The Xin-xin-ming encompasses the thought of Early Buddhism and later developments such as the Voidness School, the Representation-only School, and the Flower Garland School. It expressly extols the essence of he Mahayana (Great Vehicle) and, above all, the One Vehicle (unity of all) ideal. It clarifies unique Zen attitudes, such as not depending on words by being beyond all discriminations and conventions, directly pointing to the mind (i.e., the One Mind), seeing one's own nature by returning to the root, (right awakening for everyone), and becoming a Buddha. Authorship. The Xin-xin-ming is neither a Sutra (a scripture claiming the Buddha's authorship, even if produced at a later time), nor a Shastra (elucidation of the Buddha's teaching by a scholar). It 116

Translator's Introduction

claims to be and is recognized as an independent work comparable to a Sutra by a Buddha (Awakened One). It is one of the first works with the unique understanding and attitude that every being has Buddha-nature and can become a Buddha.

Considered in light of these points, the Xin-xin-ming may be regarded as the first revolutionary work in the Zen tradition or in Chinese Buddhism. Earlier works, such as those ascribed to Bodhidharma in the Zen tradition or to Tien-tai Chi-i outside the Zen tradition, do not match this work in form and content, or in historical impact and popularity.

This work made it clear that anyone can become a Buddha, can ascertain what Buddhahood is, and can share Buddhahood with all, including insentient beings. This was revolutionary, for before Sengcan, traditional Buddhists gradually came to believe that attaining Buddhahood was more and more difficult, and required eons, so that it came to be regarded as impossible. This work opened the way for people to learn to become a Buddha themselves, rather than just learning what the Buddha taught.

This work also opened the way for other popular verse works, such as Yong-jia Xuan-jue's Zheng-dao-ge (Song of erifying the Way), Shi-tou Xi-qian's San-dong-qi (Merging of ameness and Difference), Tong-shan Liang-jia's Bao-jing-san-mei (Jewel Mirror Samadhi), the Han-shan-shi (Han-shans Poems), and the Recorded Words of various authors. Thus it facilitated the blooming of ahayana Buddhism in the general culture.

Its direct and practical significance, at a more personal level, lies in the way it presents the Buddha-dharma (awakened form). It answers the questions of how, why, where, and when.

It tells how to become a Buddha. If one avoids fabrications (discriminative thinking and actions), one can realize the true nature of existence. The concrete method is meditation [dhyana=jhan(a)=zen\, by which Gotama became a Buddha. In meditation, one stops all physical and mental fabrications and experiences total harmony (before discrimination), unconditioned peace (nirvana), and awakening (bodhi) to the Law (Dharma=norm) of Dependent Origination, which states 117

The Faith-Mind Maxim

that all phenomena (dharmas=forms) originate dependent upon causes and conditions (which means that they all are related and relative). When one knows that this law operates universally throughout time and space, one knows that anyone and anything can fit into it, anywhere and at any time. This insight provides a true base and force for the Great Vehicle and the One Vehicle (which maintains that all have Buddha-nature and that all are one), and for the ideal of the Bodhisattva (awakening beings who vow to save all beings before saving themselves). The Great Vehicle ideal shifts the stress from freedom from body and mind to freedom (free use) o/'body and mind. Therefore, realizing the Buddha-nature in everyday actions (dharmas), here and now, becomes essential.

The Zen movement returns to the Buddha's core method of editation and its application in everyday life, and to his Bodhisattva (Mahayana, One Vehicle) ideal and its application in the world. The Xin-xin-ming was the first treatise which declared and delineated this movement. It promises everyone a life of the Dharma (truthful, lawful), a genuine limitless life in true peace, and welfare together with all beings.

B. Title

Xin (faith) in Buddhism translates the Sanskritprasada. It means neither belief n a dogma nor belief n an ordinary mind, as it is often wrongfully interpreted. It means the stable, serene state in which within and without are one; a state realized in complete concentration (samadhi) and comprehension, in which all discriminations and doubts are cleared away (verse 28). "Faith" means to settle in absolute truth or ultimate reality (Dharma) itself. It is thoroughly clear (verse 1) and beyond speech, time, and space (verses 32-36). Xin (mind) in the Zen tradition is not the mind located in the heart or in the brain, but the mind in any form such as a pebble, a pillar, the earth, or the entire universe. This is consistent with the Buddhist tradition that the mind is inseparable from dharmas (mental objects) (verse 14). Although xin (faith) and xin (mind) in the conventional sense are concerned respectively with object and subject, in ultimate reality they are not different (verse 36). 118

Translator's Introduction

Ming (maxim) means engraving. It stands for the engraving of the truth (Dharma) on the mind, or the engraving of he true nature (Dharma) of he faith-mind so that it will never be forgotten. It is the experience and expression of the author and the expounding of the truth for all. To avoid conventional traps, we need to caution ourselves constantly to return to or remain in the ultimate truth. The Xin-xin-ming exists so that everyone can settle in the original, unfabricated faith-mind.

C. Content and Context

Owing to its verse form, its recurring ideas, and its not being a dissertation, it is difficult to determine the overall structure of this work. However, there is a general flow leading to the conclusion, and a succession of topics. It is clear that the rhyme scheme determines the verse units. Then from the content, two neighboring verses are usually paired (either in parallel or in contrast). Further, two neighboring pairs of verses are likely to be coupled. Furthermore, often these units are again coupled. This makes five divisions (or seven divisions if we consider the first two verses as the preface and the last two as the conclusion). The topics in parentheses are taken from the first verse of each pair of consecutive verses. The five divisions are: 1. Perfecting the Way (perfect Way/mind disease/balance in oneness/oneness);

2. Returning to the root (return to the root/unborn mind/one voidness/great Way);

3. Right awakening (no leaving-stopping/One Vehicle/right awakening/duality);

4. No duality (One Thusness/unfabricated/unretained/no duality);

5. Faith-mind (greatest is smallest/all is one). 1. Perfecting the Way lies in avoiding discrimination. Dichotomies such as love and hate or subject and object are the subjects of more than twenty of the thirty-six verses. Mental fabrication (discriminative thinking and attitude) is actually the first misstep in the (Awakened) Way, on which one sets out to find oneself (verses 1-4). 119

The Faith-Mind Maxim

We must stop these relative views and attitudes and settle in the absolute One Dharma World of Thusness (reality) as if in cloudless, comprehensive, clear, and creviceless space (verses 5-8). 2. Returning to the root is to turn the light on oneself. The Awakened ay s ealized y returning o the root source, reflecting on oneself, stopping all measuring thoughts (fei-si-liang), i.e., profound meditation (verses 9-12). All dichotomies (subject and object, mind and matter, etc.) are dependent and relative, not absolute entities; they are interdependently originated from one voidness. (The entire world is interdependent.) Missing this is missing the right way (verses 13-16). 3. Right awakening is to realize the oneness of all dharmas. The law penetrating reality is universal and eternal; it neither leaves nor stops. Mental fabrications (discriminative intellect and emotion) becloud and darken the real state (Thusness) of henomena (the Dharma world), and true freedom is lost (verses 17-24). Solid sitting clears away mental fabrications, just as water in a still bowl becomes clear. Turbulence and turbidity depart, and the real world is reflected clearly. 4. No duality is realized in the Dharma world of Thusness. Mental fabrications distort and reify dynamic reality and functions. In unmoved sitting, one settles in oneness and Thusness, and becomes totally clear and cleared (unconditioned). Awakening is a clearing away of the clouds so that one regains a total perspective, terminates all doubts and suffering, and establishes oneself in truth (Dharma=existential forms and the norm operating therein, i.e., the Law of Dependent Origination). Dependent Origination penetrates existence, which means that there is interrelation and relativity, unity and voidness (verses 25-32).

5. Faith is the mind settled in the Dharma world. A classic example of Dependent Origination is Indra's net, which has a crystal ball at each of its knots. Any one crystal ball reflects all the crystal balls, including itself, infinitely: thus all are in one and one is in all. Any single leaf or life is thus interpenetrated with the entire world. Nothing is separate. "No duality" is reality, the true mind, and the genuine faith. One Mind, one Thusness (the Dharma world), one voidness, and faith are the same reality of oneness realized in deep 120

Translator's Introduction

samadhi as expressed in i-yuan-shan (a state of perfect unity) (verses 33-36).

Reading Zen materials must be done not only with the mind, but with the body and world also. To attain the Way or achieve the Dharma means to embody the Dharma (norm=Dependent Origination; form=mind, mouth, body, water, wind, and world). It is to see no dharma separate from oneself, to know existence as voidness, to regard the smallest thing as the greatest matter, to experience an instant as a million years, and to roam free and live fully a million years here and now (in an instant).

III. Text and Translation

The text used is the one in the Taisho Daizokyo, Vol. 48. The variant readings given in Taisho notes 7 and 8 were used. This translation is intended to be as faithful as possible to the original in its content and style. Each verse line corresponds to one line of four characters in the original. Lines appear in the same sequence and are rhymed or related in the ending sounds. The second line of verse 32 ("A million years are a mind moment") was chosen over another version in the Taisho, because of the ending sound. 121

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The perfect Way is not difficult; It only avoids discrimination. If only there is no love or hate, Completely clean and clear is it. If there's the slightest discrepancy, There is the heaven-earth separation. If you want to realize it presently, There should be no liking or disliking. Conflict 'tween liking and disliking; This is the disease of the mind. Not knowing this profound tenet, You toil to appease the mind in vain. It is perfect like vast space, Neither deficient nor superfluous. Due to attachments and aversions, Indeed never realized is Thusness. Follow not the existential condition; Dwell not in the voidness-conception. Settle in stable balance in oneness; All vanish by themselves in sereneness. Stopping motion to return to stillness Keeps ever in motion that stillness. Lingering solely in both extremes, How can you ever realize oneness? 376bi7 (1)

(2)

(3)

(4)

(5)

(6)

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376c

Unless you penetrate oneness, You cannot succeed in either way. Neglecting existence, you lose it; Following voidness, you violate it. (7) The more speech and thought, The more you become separated. No more speech and thought, Nowhere is ever unpenetrated. (8) Returning to the root attains the tenet; Following the illumination loses the source. Reflecting the light back even an instant Wins mastery over the confronting voidness. (9) Transformations of the confronting voidness All come forth from deluded views. It's of no use trying to seek the truth; You need only stop creating views. (10) Never adhere to dualistic views, And sincerely avoid pursuing them. With even a hint of right and wrong, The mind is lost in total confusion. (11) Duality comes from the one, But the one shouldn't be cherished. If the one mind is not born, Myriad dharmas do not offend. (12) No offense, and no dharma, No birth, and so no mind. Subjects vanish following objects; Objects disappear following subjects. (13) Objects are objects due to subjects; Subjects are subjects due to objects. When you know these two intimately, They are one voidness originally. (14) 124

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One voidness is equal to both of these, Equally encompassing all forms. When you've no views of coarse and subtle, How can there be any partiality at all? The great Way's essence is vast, And it's neither easy nor difficult. The small view strays in doubts; The hastier it is, the tardier it gets. Sticking to this view, you go beyond bounds, And are sure to enter into wrong roads. Giving up this view, you are in naturalness, Where the true essence neither leaves nor stops. Trusting in nature, you fit into the Way, Roaming free with disturbance out of the way. Hanging onto thoughts separates you from truth; Sinking into darkness is unsound in truth. Unsoundness troubles the spirit; What use is it to be estranged or intimate? If you wish to enter the One Vehicle, Hate not the six-sense dust particle. By not hating the six-sense dust particle, You are one with awakening in truth. The wise make no fabrications themselves; The ignorant make bonds for themselves. The Dharma has no dharmas separated; You only are delusively attached. The mind toils with the mind; Isn't this a great error indeed? In delusion, rest and unrest are produced; In awakening, like and dislike are cleared away. All dualities are fabricated

By yourself, discriminating and deluded. (15) (16)

(17)

(18)

(19)

(20)

(21)

(22)

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(23)

(24)

(25)

(26)

(27)

(28)

(29)

377a

Emptiness-flowers and dream-delusions, Why these do you toil to grasp and embrace? Throw away gain and loss, Right and wrong, all at once. If the eyes do not sleep themselves, All dreams cease of themselves. If the mind makes no discriminations, All dharmas remain in one Thusness. Profound in the reality of one Thusness, You are unmoved and unconditioned. All dharmas visioned in equality, You return to true naturalness. Even its cause is untraceable, And no comparison is available. Motion ceasing, no motion is there; Cessation moved, no cessation is there. When two are not achieved, How could there be oneness? When all is exhausted,

There remain no measures. When the mind settles in equanimity, Fabrications come to rest. Doubts are resolved in total clarity, And right faith settles straight. When nothing is retained, Nothing is to be remembered. In self-illumination, vast and clear, The mind's power exerts itself no more. Where there is no more measuring, Intellect-emotion has no fathoming. 126

The F ith-Mind Maxim

In the Dharma world of Thusness, There is neither self nor others. If you deem to fit into it at once, "No duality" is the only utterance. (30) In no duality, all in sameness, Nothing remains unembraced. The wise ones in the ten directions, All enter into this great truth. (31) Truth being beyond long and short, A million years are a mind-moment. Neither existent nor nonexistent, The ten directions are right in front. (32) The greatest being the smallest, Reified realms are fully forgotten. The smallest being the greatest, Expressed ends are utterly unseen. (33) Existence is itself voidness, Voidness is itself existence. If Thusness is not realized Never tarry there indeed. (34) One is all,

All is One.

If Thusness is ably realized, Why worry you as unperfected? (35) Nonduality is faith and mind, No duality is the faith-mind. Unreached by the path of words, Unlimited by past, present, or future. (36) 127

Back Matters

Bibliography

R. H. Blyth. "The Hsinhsinming (The Believing Mind)." In Zen and Zen Classics. Vol. 1. Tokyo: Hokuseido, 1960. Taisen Deshimaru. "Shin jin mei; poème Zen sur la foi en l'esprit de maître Sosan (?—606)." In Textes sacrés du Zen (Ch'an). Vol. 2. Paris: Edition Seghers, 1976.

Philip Kapleau. "Affirming Faith in Mind." In Zen: Dawn in the West. New York: Anchor Press Doubleday, 1979.

Shuhei Ohasama. "Schindjin-mej (Stempel des Glaubens von dem dritten Patriarch Szözan)." In Zen: der lebendige Buddhismus in Japan. Stuttgart: F. A. Perthes, 1925.

Richard Robinson. "Faith in Mind." In Chinese Buddhist Verses. London: John Murray, 1954.

D. T. Suzuki. "On Believing in Mind." In Manual of Zen Buddhism. Kyoto: Eastern Buddhist Society, 1935.

Arthur Waley. "On Trust in the Heart." In Buddhist Texts through the Ages. New York: Philosophical Library, 1954. 129

Index

Ànanda (disciple of Buddha) 60 arhat(s) 21, 30, 33, 44 asura(s) 29, 30, 31, 45, 46 Avalokitesvara. See under bodhisattva(s)

Baiyun (Zen teacher) 108 Baizhang (Zen teacher) 59, 72, 73,101,102

Bajiao (Zen teacher) 104 Baoci (temple) 82 Baoen (temple) 4 barbarian 74

barrier(s) 67, 106, 109 Bear Ear (mountain) 60 bell 49, 54, 77, 81, 83 bodhi 18, 29, 32, 39, 117 bodhi tree 34

Bodhidharma (Zen teacher) 4, 40, 60, 102, 110, 115 bodhisattva(s) 1, 12, 18, 22, 24, 25, 27, 29, 30, 41, 44, 45, 102, 103

Avalokitesvara 24 Manjusri 24, 44, 102, 103 Twelve-Faced Guanyin 52 Vimalakirti 14, 112 bodies, three, of the Buddha. See Dharmakaya,

Sambhogakâya,

Nirmânakàya

boss 80

bowl 77,81

Broken Bridge River 104 Buddha(s) 69, 70-72, 76, 78, 85, 87, 88, 91, 94-97, 102-104, 107, 109, 111 Great Pervasive Excellent Wisdom 42, 78

Maitreya 22, 26, 40, 75, 90, 99,105

Sakyamuni 12, 16, 99, 103, 105, 111

Samantabhadra 20, 24 Vairocana 22, 38 Vipasyin 88

buddhahood 7,18,25 buffalo. See under water Caoqi (district) 3 Caoshan (Zen teacher) 79 Cartwright. See Xizhong cat 82

Chadu (district) 82 Cien. See Kuiji

clothes 20, 23, 34, 38, 39 coffin 54

compassion 2, 3, 7, 12, 25, 55, 96

conventional 19, 20, 39, 51 Cuiwei (Zen teacher) 53 Cuiyan (Zen teacher) 61 curtain 91

cypress 99

Daci (Zen teacher) 60 Dajue (Zen student) 51, 52 Damei (Zen student) 94, 95 Danxia (Zen teacher) 38 Dawei (mountain) 101 Dayu (Zen teacher) 5, 7-9, 55, 56

Dayu Range 88

Dependent Origination 117,120 Deshan (Zen teacher) 50, 51, 57, 81, 92, 93

131

Index

Dharma 3, 4-6, 10-13, 15-17, 19-27,29-31,33-38,40-42, 46, 48, 52, 54, 55, 63, 69, 72, 76, 78, 88, 90, 103, 109, 111, 112

Dharmakâya (body of the Buddha) 16, 26. See also Sambhogakâya,

Nirmânakâya

Dharma world 127 dhyâna 117

Diamond Sutra 93 die, single. See single die Ding (Zen student) 52 discrimination 117, 119 dog 71

Dongshan (Zen teacher) 82, 83, 85

Dongtang (Zen student) 10 donkey 5, 10, 16, 18, 27, 49, 63 doubt(s) 16, 20, 21, 23-25, 29, 31, 35, 42, 46, 49, 51, 59 dreams 126

duality 124

Eastern Sea 107 fabrications 117 faith 12, 24, 36, 88, 103, 118, 120, 126, 127

Fan Dan (recluse) 79 Fay n of Qingliang (Zen teacher) 91

Fenggan (Zen teacher) 111 Fenglin (Zen teacher) 61 Fengxue (Zen teacher) 57, 89, 90

Fenyang (Zen teacher) 7, 8 Fifth Patriarch. See under patriarch

fish 37, 61, 62 132

five kinds of unremitting hellish karma 43

flag 94

flagpole 87

flower 74, 76

four formless realms 23 fox(es) 5, 44, 72 spirit 19, 28, 30, 32, 33 Ganyuan (monk) 112 Gaoan (disciple of Buddha) 5, 55

girl 102,103

Great Pervasive Excellent Wisdom. See under Buddha(s)

Guangdong (place) 88 Guangyuan (temple) 112 guest 10, 13, 14, 18, 20, 31, 35, 36, 49, 62

Guishan (Zen teacher) 47, 56-59, 62

Guizong (Zen teacher) 38 Guo Tianxi (censor) 4, 6 hemp 85

Henan (city) 12, 51, 60 Hepu (district) 6 hermit 79

Heyang (Zen student) 48 hoe 3, 9, 57, 58, 60 holy 19, 20-24, 31, 38, 43, 49, 61

host 10, 13, 14, 19-21, 30, 31, 33, 35, 36, 38, 49, 62 house on fire 16 Huangbo (Zen teacher) 5, 7, 9, 11, 13, 32, 46-48, 53-61, 73 Huanglong (Zen teacher) 109 Huangmei (place) 88 Huayan (Zen teacher) 26, 61

Huikai of Wumen (Zen teacher) 108

Huike (Zen teacher) 102 Huineng. See under patriarch Hunan (district) 82, 83 hungry ghost 21, 31, 38 ignorance 103

impermanence 16, 23 India(n) 4, 40, 61, 70, 74 Indra (god) 30, 107 Jiangnan (district) 89 Jiang of inghua (Zen teacher) 5 Jiangxi (district) 83 Jingshan (Zen teacher) 8, 53, 54

Jinniu (Zen teacher) 62 Judi (Zen teacher) 74 Jue of Langlang (Zen teacher) 6, 7,8

karma 18, 20-22, 27, 30, 39, 41, 43, 45

Kasyapa (disciple of Buddha) 72, 76, 77, 87

Kaya. See Dharmakaya, Sambhogakaya,

Nirmanakaya

Kefu (Zen student) 48 king goose 21

Kuiji (Huayen adept) 26 Kusinagara (village) 29 last word 81

Lepu (attendant) 50, 51 light 4, 6, 11, 12, 16-18, 20-29, 32, 34-36, 40-43, 45, 46, 49, 52, 55, 59, 60 lightning 3, 5, 7, 37, 62 Linji (Zen teacher) 1, 2-15, Index

19-24, 26, 29, 40-43, 45, 47-63

Linquan (Zen teacher) 3 lion(s) 5, 28, 35, 43, 52 Lizhou (place) 93 Longguang (Zen teacher) 60 Longtan (Zen teacher) 92, 93 Longya (Zen teacher) 53 Lushan (mountain) 38 Ma Fang (scholar) 9 Magu (Zen teacher) 12, 38, 52 Mahàkâsyapa (Zen teacher) 4, 76

mahasattva 103

Mahayana 90

Maitreya. See under Buddha(s) ManjusrL See under bodhisattva(s)

mat 51, 52

Mazu (Zen teacher) 38, 94, 97 medicine 22, 32, 42, 44 meditation 117

mental fabrication 119 milk 21

Milky Way 3

mind 4, 16-21, 23-29, 31, 34, 37, 39-43, 45, 46, 60, 85, 91, 94, 97, 102

mindfulness 108

Ming (Zen student) 88, 89 Minghua (Zen teacher) 61 mirror 18

monk 3, 6, 7, 10, 11, 13-15, 19, 25, 29, 32, 38, 41, 44, 45, 47-55, 57-59, 61 moon 25, 61

Muta (Zen teacher) 48 Mystic Barrier 3 Naga(s) 103

133

Index

Nanquan (Zen teacher) 49, 82, 85, 86, 91, 97 National Teacher 84 Nirmanakaya (body of the Buddha) 17, 18, 26. See also Dharmakaya,

Sambhogakaya

nirvana 18, 22, 25, 29, 32, 39 Nirvana Sutra 45 No-Moon Village 104 nonduality 127 nun 6, 53

ocean 20, 39, 46, 48, 61 old woman 61

One Vehicle 118, 125 ordinary 5, 6, 16, 19-23, 25, 27, 28, 31, 34, 38, 40, 43, 48, 49, 51, 61

orphan. See Qingshui outsider 96

ox. See white ox paramitas

six 41

ten 42

patriarch(s) 3, 4, 16-18, 24, 27-29, 33, 34, 37, 39-41, 44, 51-53, 60 69, 70-72, 88, 89, 94, 99, 104, 109 Fifth 88, 89, 109 Sixth (Huineng) 3, 28, 88, 89, 94

philodendron 38 phoenix 3, 60 Ping (Zen teacher) 8, 60 pratyekabuddha(s) 18 Puhua (Zen teacher) 47, 48, 49, 54, 59

Puxiu of Wufeng (Zen teacher) 9 134

Qianfeng (Zen teacher) 107 Qingshui (monk) 79 Rang of Xingyang (Zen teacher) 78

Rangzhou (district) 61 real 6, 19, 25, 81 road 107

Ruiyan (Zen teacher) 80, 110 Sakyamuni. See under Buddha(s)

samadhi 24, 102, 103, 118 Samantabhadra. See under Buddha(s)

Sambhogakaya (body of the Buddha) 17, 18, 26. See also Dharmakaya,

Nirmanakaya

Sanfeng. See Ping sangha 43

Sansheng (Zen student) 63 sastra(s) 17, 26, 32, 44, 50 scriptural teachings 4, 11, 23, 24, 28, 29, 39 scripture(s) 1, 24, 43, 50 sea 107

Seng-can (Zen teacher) 115, 116

seven aids to enlightenment 7 Shanxing (monk) 45 Shenhui of Heze (Zen teacher) 27

shit 87

Shizhu (Zen teacher) 38 Shoushan (Zen teacher) 104 Sikong Benjing (Zen student) 28 Silla (country) 3 single die 58 six paramitas. See under paramitas

Sixin (Zen teacher) 100 Sixth Patriarch. See under patriarch

Songyuan (district) 86 sound 83

spark(s) 7, 37, 62 Spirit Mountain/Peak 76, 87 staff 14, 50-53, 57, 61, 62 Stone Room Workman 14 Sudhana (spiritual seeker) 46 Sumeru (mountain) 48 Surangama assembly 60 sutra(s) 17, 26, 27, 32, 44, 50, 51, 59

Taishan (mountain) 95 ten paramitas. See under paramitas

three bodies of the Buddha. See Dharmakaya,

Sambhogakaya,

Nirmanakaya

three essentials 14, 15 Three Mysteries 5, 7, 9 Thusness 123, 126, 127 Tianlong (Zen teacher) 74 tiger's whiskers 9, 47, 56 Transmission of he Lamp (text) 5

triple world 3, 16, 17, 21, 23, 26, 31, 34, 35, 39 Tusita (mountain) 112 Twelve-Faced Guanyin. See under bodhisattva(s) udumbara flower 4, 45 Vairocana. See under Buddha(s) Vimalakirti. See under bodhisattva(s)

vinaya (monastic rules) 32 Index

Vipasyin. See under Buddha(s) voidness 123, 124 Wang Jingchu (layman) 51 water 10, 21-25, 31, 44, 52, 62 buffalo 99

Weishan (Zen teacher) 101 whisk 9, 13, 47, 51, 56 whiskers, tiger's. See tiger's whiskers

white ox 51

wind 94, 99

Wind Cave. See Fengxue window 99

wisdom 2, 3, 26, 28, 29, 32, 38, 42, 61 78, 97

woman, old. See old woman World-Honored One. See Sakyamuni

Wumen (Zen teacher) 67, 68-71, 73-87, 89-92, 94-108, 110, 111 Wutai (mountain) 24 Wuzangzhou (district) 112 Xiangtian (Zen teacher) 61 Xiangyan (Zen teacher) 75, 76 Xiang Yu (champion) 79 Xin (faith) 118

Xinghua (Zen student) 5, 10 Xingshan (Zen teacher) 51 Xizhong (cartwright) 77 Xuansha (Zen teacher) 108 Xuefeng (Zen teacher) 81 Xuetang (Zen teacher) 3, 6-9 Yajnadatta (legendary character) 18

Yama (judge of the dead) 19 Yan of East Mountain (Zen teacher) 105

135

A List of the Volumes of the BDK English Tripitaka (First Series)

Index

Yan of uanjue (transcriber) 10 yang 88

Yangqi (Zen teacher) 108 Yangshan (Zen teacher) 47, 56-59, 62, 90

Yantou (Zen teacher) 81 yin 88

Yuan of Ciming (Zen teacher) 6,7

Yueyan (Zen teacher) 77 Yuhang (district) 4 Yunmen (Zen teacher) 82, 83, 87, 100, 107

Zen (school) 115, 118 Zhang Zhuo (poet) 100 Zhaozhou (Zen teacher) 52, 71, 72, 77, 79, 80, 82, 85, 86, 95, 96, 99

Zhenzhou (district) 59 136

A List of the Volumes of the BDK English Tripitaka (First Series)

Abbreviations

Ch.: Chinese

Skt Sanskrit

Jp.\ Japanese

Eng.\ Published title T.: Taishö Tripitaka Title

1,2 Ch. Ch'ang-a-han-ching ( ) 1 Skt. Dirghagama 3-8 Ch. Chung-a-han-ching (4'IH'^'S) 26 Skt. Maahyamagama 9-1 Ch. Ta-ch'eng-pen-sheng-hsin-ti-kuan-ching ( )

159

9-II Ch. Fo-so-hsing-tsan ( ) 192 Skt. Buddhacarita 10-1 Ch. Tsa-pao-ts'ang-ching ( ) 203 Eng. The Storehouse of Sundry Valuables 10-11 Ch. Fa-chu-p'i-yii-ching ( ) 211 11-1 Ch. Hsiao-p'in-pan-jo-po-lo-mi-ching 227 Skt. Astasahasrika-prajnaparamita-sutra 11-11 Ch. Chin-kang-pan-jo-po-lo-mi-ching ( >

Skt. Vajracchedika-prajnaparamita-sutra 235

BDK English Tripitaka

Vol. No. Title T. No.

ll-III Ch. Jen-wang-pan-jo-po-lo-mi-ching 245 Skt. Kärunikäräjä-prajnäpäramitä-sütra (?) 11-IV Ch. Pan-jo-po-lo-mi-to-hsing-ching ( ) 251 Skt. Prajnaparamitahrdaya-sutra 12-1 Ch. Ta-lo-chin-kang-pu-k'ung-chen-shih-san-mo-yehching ( ) Skt. Adhyardhasatikä-prajnäpäramitä-sütra 243

12-11 Ch. Wu-liang-shou-ching ( M'niSI®) 360 Skt. Sukhävativyüha

Eng. The Larger Sutra on Amitayus (In The Three Pure Land Sutras)

12-III Ch. Kuan-wu-liang-shou-fo-ching (fBIUIIP#!!) 365 Skt. Amitäyurdhyäna-sütra

Eng. The Sutra on Contemplation of Amitayus (In The Three Pure Land Sutras)

12-IV Ch. A-mi-t'o-ching (MMVfcM.) 366 Skt. Sukhävativyüha

Eng. The Smaller Sutra on Amitayus (In The Three Pure Land Sutras)

12-V Ch. Ti-ts'ang-p'u-sa-pen-yüan-ching (SHIISM®®) 412 Skt. Ksitigarbhapranidhana-sutra (?) 12-VI Ch. Yao-shih-liu-li-kuang-ju-lai-pen-yüan-kung-teching ( ) Skt. Bhaisajyaguruvaiduryaprabhasapurva-pranidhanavisesavistara 450

12-VII Ch. Mi-le-hsia-sheng-ch'eng-fo-ching ('jWjTTlfigf#®) 454 Skt. Maitreyavyäkarana (?)

12-VIII Ch. Wen-shu-shih-li-wen-ching ( 468 Skt. Manjusripariprcchä (?)

13-1 Ch. Miao-fa-lien-hua-ching ( ) 262 Skt. Saddharmapundarika-sütra Eng. The Lotus Sutra

13-11 Ch. Wu-liang-i-ching (S S ig ) 276

BDK English Tripitaka Vol. No. Title T. No. 13-III Ch. Kuan-p'u-hsien-p'u-sa-hsing-fa-ching 277 14-19 Ch. Ta-fang-kuang-fo-hua-yen-ching ( )

Skt. Avatamsaka-sutra 278

20-1 Ch. Sheng-man-shih-tzu-hou-i-ch'eng-ta-fang-pienfang-kuang-ching 353

Skt. Srimaladevisimhanada-sutra 20-11 Ch. Chin-kuang-ming-tsui-sheng-wang-ching 665

Skt. Suvarnaprabhasa-sutra 21-24 Ch. Ta-pan-nieh-p'an-ching ( ) Skt. Mahaparinirvana-sutra 374

25-1 Ch. Fo-ch'ui-pan-nieh-p'an-liao-shuo-chiao-chiehching ( ) 389

25-11 Ch. Pan-chou-san-mei-ching ( ) Skt. Pratyutpannabuddhasammukhavasthitasamadhisutra Eng. The Pratyutpanna Samadhi Sutra 418

25-III Ch. Shou-leng-yen-san-mei-ching ( ) Skt. Surangamasamadhi-sutra Eng. The Surangama Samadhi Sutra 642

25-IV Ch. Chieh-shen-mi-ching ( ) Skt. Samdhinirmocana-sutra 676

25-V Ch. Yii-lan-p'en-ching ( ) Skt. Ullambana-sutra (?) 685

25-VI Ch. Ssu-shih-erh-chang-ching ( ) 784 26-1 Ch. Wei-mo-chieh-so-shuo-ching ( ) Skt. Vimalakirtinirdesa-sutra 475

26-11 Ch. Yueh-shang-nii-ching ( M _h^C®) Skt. Candrottaradarikapariprccha 480

26-III Ch. Tso-ch'an-san-mei-ching ( ) 614

BDK English Tripitaka

Voi. No. Title T. No.

26-IV Ch. Ta-mo-to-lo-ch'an-ehing ( ) 618 Skt. Yogäcärabhümi-sütra (?) 27 Ch. Yüeh-têng-san-mei-ching ( /J 'S ft ) 639 Skt. Samädhiräj candr pr dïpa-sütra 28 Ch. Ju-lêng-ch'ieh-ching ( ASftpfi ) 671 Skt. Lankävatära-sütra

29-1 Ch. Ta-fang-kuang-yüan-chio-hsiu-to-lo-liao-i-ching 842 29-11 Ch. Su-hsi-ti-chieh-lo-ching ( fSSritìPJgSi® ) 893 Skt. Susiddhikaramahätantrasädhanopäyika-patala 29-III Ch. Mo-têng-ch'ieh-ching ( IPSHIlPlM ) 1300 Skt. Mâtangï-sütra (?)

30-1 Ch. Ta-p'i-lu-chê-na-chêng-fo-shên-pien-chia-ch'ihching ( ) Skt. Mahävairocanäbhisambodhivikurvitädhisthänavaipulyasütrendraräja-näma-dharmaparyäya 848

30-11 Ch. Ching-kang-ting-i-ch'ieh-ju-lai-chên-shih-shê-tach'eng-hsien-chêng-ta-chiao-wang-ching 865

Skt. Sarvatathägatatattvasamgrahamahäyänäbhisamayamahäkalparäja 31-35 Ch. Mo-ho-sêng-ch'i-lü ( JJM'fl'tì# ) 1425 Skt. Mahäsämghika-vinaya (?) 36-42 Ch. Ssü-fên-lü (|Z3^#) 1428 Skt. Dharmaguptaka-vinaya (?) 43, 44 Ch. Shan-chien-lü-p'i-p'o-sha ( ) 1462 Pali Samantapäsädikä

45-1 Ch. Fan-wang-ching ( ) 1484 Skt. Brahmajâla-sütra (?)

45-11 Ch. Yu-p'o-sai-chieh-ching ( SÄ® ) 1488 Skt. Upasakasîla-sütra (?)

BDK English Tripitaka

Voi. No. Title T. No.

Eng. The Sutra on Upasaka Precepts 46-1 Ch. Miao-fa-hen-hua-ching-yu-po-t'i-she 1519 Skt. Saddharmapundarika-upadesa 46-11 Ch. Fo-ti-ching-lun ( ) Skt. Buddhabhumisutra-sastra (?) 1530

46-III Ch. She-ta-ch'eng-lun (SAisfin®) 1593 Skt. Mahayanasamgraha

Eng. The Summary of the Great Vehicle 47 Ch. Shih-chu-p'i-p'o-sha-lun ( I® ) 1521 Skt. Dasabhumika-vibhasa (?) 48, 49 Ch. A-pl-ta-mo-chu-she-lun ( ) 1558 Skt. Abhidharmakosa-bhasya 50-59 Ch. Yu-ch'ieh-shih-ti-lun ( Sf'tD ±iilfm ) 1579 Skt. Yogacarabhumi

60-1 Ch. Ch'eng-wei-shih-lun (JjSlRfiimStfB) 1585 Skt. Vijnaptimatratasiddhi-sastra (?) 60-11 Ch. Wei-shih-san-shih-lun-sung ( ) 1586 Skt. Trimsika

60-III Ch. Wei-shih-erh-shih-lun ( ) 1590 Skt. Vimsatika

61-1 Ch. Chung-lun (tpfm) 1564 Skt. Madhyamaka-sastra

61-11 Ch. Pien-chung-pien-lun (^S^lSlm) 1600 Skt. Madhyantavibhaga

61-III Ch. Ta-ch'eng-ch'eng-yeh-lun (A-RfiSStm) 1609 Skt. Karmasiddhiprakarana 61-IV Ch. Yin-ming-ju-cheng-li-lun ( ) 1630 Skt. Nyayapravesa

61-V Ch. Chin-kang-chen-lun ( fn ) 1642 Skt. Vajrasuci

BDK English Tripitaka Vol. No. Title T. No. 61-VI

62

63-1

63-11

63-III

Ch. Chang-so-chih-lun ( ) 1645 Ch. Ta-ch'eng-chuang-yen-ching-lun ( ) 1604 Skt. Mahayanasutralamkara Ch. Chiu-ching-i-ch'eng-pao-hsing-lun 1611 Skt. Ratnagotravibhagamahayanottaratantra-sastra Ch. P'u-t'i-hsing-ching ( ) 1662 Skt. Bodhicaryavatara Ch. Chin-kang-ting-yu-ch'eh-chung-fa-a-nou-to-lo- 1665 san-miao-san-p'u-t'-hsin-lun 63-IV

63-V

64

65

66-1

Ch. Ta-ch'eng-ch'i-hsin-lun ( ) 1666 Skt. Mahayanasraddhotpada-sastra (?) Ch. Na-hsien-pi-ch'iu-ching ( M9cbt xS ) 1670 Pali Milindapanha Ch. Ta-ch'eng-chi-p'u-sa-hsueh-lun ( )1636 Skt. Siksasamuccaya Ch. Shih-mo-ho-yen-lun ( ) 1688 Ch. Pan-jo-po-lo-mi-to-hsin-ching-yu-tsan 1710 66-11

Ch. Kuan-wu-liang-shou-fo-ching-shu 1753 66-III

66-IV

67, 68

69

70-1

Ch. San-lun-hsuan-i ( ) 1852 Ch. Chao-lun (Him) 1858 Ch. Miao-fa-lien-hua-ching-hsuan-i 1716 ( )

Ch. Ta-ch'eng-hstian-lun ( ) 1853 Ch. Hua-yen-i-ch'eng-chiao-i-fen-ch'i-chang 1866

BDK English Tripitaka

Vol. No. Title T. No.

70-11 Ch. Ytian-jen-lun (JR im ) 1886 70-III Ch. Hsiu-hsi-ehih-kuan-tso-ch'an-fa-yao u m k M im m S :)

1915

70-IV Ch. T'ien-t'ai-ssu-chiao-i ( Ac? ) 1931 71, 72 Ch. Mo-ho-chih-kuan ( ) 1911 73-1 Ch. Kuo-ch'ing-pai-lu 1934 73-11 Ch. Liu-tsu-ta-shih-fa-pao-t'an-ching 2008 73-III Ch. Huang-po-shan-tuan-chi-ch'an-shih-ch'uanhsin-fa-yao ( ) 2012A

73-IV Ch. Yung-chia-cheng-tao-ko 2014 74-1 Ch. Chen-chou-lin-chi-hui-chao-ch'an-shih-wu-lu 1985

Eng. The Recorded Sayings of Linji (In Three Chan Classics) 74-11 Ch. Wu-men-kuan ( MP*111)1) Eng. Wumen's Gate (In Three Chan Classics) 2005

74-III Ch. Hsin-hsin-ming ( ) Eng. The Faith-Mind Maxim (In Three Chan Classics) 2010

74-1V Ch. Ch'ih-hsiu-pai-chang-ch'ng-kuei ok \mxmm)

2025

75 Ch. Fo-kuo-yuan-wu-ch'an-shih-pi-yen-lu (» « H W ig * » )

Eng. The Blue Cliff Record 2003

76-1 Ch. I-pu-tsung-lun-lun ( MSwfiralm ) Skt. Samayabhedoparacanacakra 2031

76-11 Ch. A-yii-wang-ching (HfAEfi) Skt. Asokaraja-sutra (?) Eng. The Biographical Scripture of King Asoka 2043

76-III Ch. Ma-ming-p'u-sa-ch'uan ( ) 2046

BDK English Tripitaka Voi. No. Title T. No. 76-IV Ch. Lung-shu-p'u-sa-ch'uan ( ) 2047 76-V Ch. P'o-sou-p'an-tou-fa-shih-ch'uan 2049 76-VI Ch. Pi-ch'iu-ni-ch'uan ( it fx/til# ) 2063 76-VII Ch. Kao-sèng-fa-hsien-ch'uan ( ift'itiMFHW ) 2085 76-Vili Ch. Yu-fang-ehi-ch'ao: T'ang-ta-ho-shang-tung-2089-(7) chèng-ch'uan ( ) Eng. The Great Tang Dynasty Record of the Western Regions 1

77 Ch. Ta-t'ang-ta-tz'ü-en-ssü-san-ts'ang-fa-shihch'uan ( ) Eng. A Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty 2053

78 Ch. 79 Ch. 80 Ch. 81-92 Ch. 93-1 Ch. 93-11 Ch. 94-1 Jp. 94-11 Jp. 95 Jp. 96-1 Jp. 96-11 Jp. 96-III Jp. 97-1 Jp. Kao-séng-ch'uan ( ) 2059

Ta-t'ang-hsi-yii-chi ( j^fH, ) 2087

Hung-ming-chi 2102

Fa-yüan-chu-lin ( ) 2122

Nan-hai-chi-kuei-nei-fa-ch'uan (iSJSMFRrtö;«) 2125

Fan-yü-tsa-ming (Äfg£t£) 2135

Shö-man-gyö-gi-sho ( HügÄlit ) 2185

Yui-ma-kyö-gi-sho ( ft ) 2186

Hok-ke-gi-sho ( ) 2187

Han-nya-shin-gyö-hi-ken ( ) 2203

Dao-jö-hos-sö-ken-jin-shö ( ) 2309

Kan-jin-kaku-mu-shö ( ) 2312

Eng.

Ris-shü-kö-yö ( ) The Essentials of the Vinaya Tradition 2348

BDK English Tripitaka Vol. No. Title T. No. 97-11 Jp. Eng.

97-III Jp. 97-IV Jp. 98-1 Jp. 98-11 Jp. 98-III Jp. 98-IV Jp. 98-V Jp. 98-VI Jp. 98-VII Jp. 98-VIII Jp. 98-IX Jp. 99-103 Jp. 104-1 Jp. 104-11 Jp. Eng.

104-III Jp. 104-IV Jp. 104-V Jp. 104-VI Ch. 105-1 Jp. Ten-dai-hok-ke-shu-gi-shu ( ) 2366 The Collected Teachings of the Tendai Lotus School Ken-kai-ron 2376 San-ge-gaku-sho-shiki ( ) 2377 Hi-zo-ho-yaku ( ) 2426 Ben-ken-mitsu-ni-kyo-ron ( ) 2427 Soku-shin-jo-butsu-gi ( ) 2428 Sho-ji-jis-so-gi ( IH) 2429 Un-ji-gi ( ) 2430 Go-rin-ku-j -my -hi-mitsu-shaku 2514 ( )

Mitsu-gon-in-hotsu-ro-san-ge-mon 2527 ( )

Ko-zen-go-koku-ron ( ) 2543 Fu-kan-za-zen-gi ( ) 2580 Shd-bd-gen-zo (lEffilfi®) 2582 Za-zen-yd-jin-ki ( L^IE.) 2586 Sen-chaku-hon-gan-nen-butsu-shu 2608 ( )

Senchaku Hongan Nembutsu Shu Ris-shd-an-koku-ron ( V/lIb'cHem ) 2688 Kai-moku-sho (IS @ iP) 2689 Kan-jin-hon-zon-sho ( ) 2692 Fu-mu-en-chung-ching ( ) 2887 Ken-jo-do-shin-jitsu-kyo-gyd-shd-mon-rui 2646

BDK English Tripitaka

Vol. No. Title T. No.

105-11 Jp. Tan-ni-sho ( ) Eng. Tannisho: Passages Deploring Deviations of Faith 2661

106-1 Jp. Ren-nyo-sho-nin-o-fumi ( ) Eng. Rennyo Shonin Ofumi: The Letters of ennyo 2668

106-11 Jp. O-jô-yô-shü ( ) 2682 107-1 Jp. Has-shü-kô-yô ( AtkIMM ) Eng. The Essentials of he Eight Traditions 107-11 Jp. San-gô-shi-ki ( Hücfs'if ) 107-III Jp. Map-pô-tô-myô-ki ( A&AlîWSE ) Eng. The Candle of the Latter Dharma MA-107-1V Jp. Jü-shichi-jô-ken-pô (+-fcM8S5gfë) MA-