T2003 Zen Texts – BDK America

Gate X

this is a most lamentable matter. Herewith I have established the [ninth] gate, from the Large Countries.

"

"Information

Gate X

By the tenth gate,

what follows.

"Merit Transference and Making Vows, " I mean

The Mahåprajñåpåramitå Sutra(T. 7, fasc. 543, 794c) says: Subh¥ti answered Maitreya, saying, "Speaking of those men

and women of noble mind who abide in the bodhisattva vehicle, who practice the profound perfection of the knowledge of emptiness (prajñåpåramitå), I would say this: If they want not to reproach the Buddha but to transfer merit to other beings, they should think in this way: 'Tathågatas are really worthy of o›erings; they have attained ultimate awakening. Just as the Tathågatas, with their unhindered awakened eyes, penetratively realize, thoroughly know, that meritorious roots of virtue have such a nature, such a characteristic, and such content as is worth rejoicing, so also should I rejoice at the roots of virtue. Tathågatas are really worthy of o›erings; they have attained ultimate awakening. Just as the Tathågatas, with their unhindered awakened eyes, penetratively realize, thoroughly know, that one should transfer such acts of merit toward the attainment of unsurpassed ultimate awakening, so also should I practice such transference. '"

The Buddha praised Subh¥ti and said, "Very good. . . .

"

And even188 this was said:189 "Who does the transference? What is transferred? Where is the transference directed? With the three wheels free from discrimination, being free from any expectation, let me, equally with other living beings, transfer this root of virtue toward unsurpassed ultimate awakening (anuttarå samyaksaµbodhi). "

185

17a

The same sutra says (T. 6, vol. 331, 695c):

A bodhisattva mahåsattva("great being"), who observes living beings su›ering from all kinds of diseases, will make this vow: "I should make assiduous e›ort, without looking back on my physical life, cultivate the six kinds of perfection (påramitås), bring beings to maturity, ultimately purify the Buddha land, and quicken the consummate attainment of unsurpassed ultimate awakening. In our Buddha land all living beings should cleanse and purify their bodies and minds and be free from the su›ering of any disease, even to the extent that no one hears the names of painful diseases. Making full use of these six kinds of perfection, I should cause every being to approach unsurpassed ultimate awakening.

"

Therefore, I am now going to do merit transference as is stated in the sutra, make a similar vow, come across the knowledge of emptiness in one life after another, in this world after that, cultivate the supreme truth of the Tathågata's dhyåna,work together with all living beings to cultivate the means of great compassion, and never become weary throughout the future.

The ten gates of the Treatise on Letting Zen Flourish to Protect the Statehave been generally explained.

Basically, the Buddha-Dharma does not itself speak out; it assumes scriptural expressions to manifest its teachings. Originally dhyånahas no intent to introduce itself; it actualizes itself only through our self-concentration (samådhi). Therefore, the expressions by which people characterize Zen, such as "the hair of a tortoise" or "the horns of a hare,

" naturally reveal the living principle that

is hard to be manifested, whereas the awakened truth of mind that is free from mind (wuxin; mushin) or from thought (wu nian; munen), profoundly accords with the One Mind, the innermost shrine. The purpose of this treatise is to state this meaning of the awakened truth and to let the Buddha's teachings flourish. I am afraid that there might be di›erences between the passages as they were quoted according to my understanding from 186

the sutras, Ωåstras, and their commentaries, and the original texts themselves. I might also be mistaken in quoting their titles. The reason is that I have quoted them from memory. My mistakes may not be limited just to passages and my understanding of their meanings. I am afraid that there might be discord beween a truth and its expression. Notwithstanding all such possible mistakes, a certain revered ancient (unidentified) remarks thus: Since I quote without the original text near at hand, I might give a wrong title. But even if the title may be wrongly quoted, how could this mean the corruption of the content? I hope my readers will be kind enough to correct wrong quotations, if there are any. End of Fascicle Three

187

A Note on the Future

[By Eisai]

On 23 August, the eighth year of Kenky¥, teishi (dingsi, hinoto-mi, 1197)190 a man named Zhang Guoan (Chø Kokuan) came from Hakata191 Harbor, Chinzei (Kyushu), and related the following: In July of Qiandao (Kendø) the ninth year of the Great Song, Jøan the third year in Japan, guisi(mizunoto-mi,1173), I reached Lin'anfu (the present capital), visited Lingyin (Rinnin) Temple, and personally met the presiding priest, Chan Master Fohai (Fohai Huiyuan; Bukkai Eon, 1103-76). 192 The master

gave a sermon from the high seat, and said to me, "Twenty

years after I die, the Dharma will pervade the entire world. As it is said, the sun after rising goes to the west; in the west it inevitably enters the western mountains. Then the tide surges to return to the east. On returning east, it necessarily flows and empties into the eastern sea. So, how can the Buddha-Dharma that advances to the east not reach the land of Japan? This being the case, there will be an elder monk from the eastern sea who will come to the west and transmit the Chan principle. This will never be false. You may return to your native place and tell others what I have said. Now I see you; you also see me. On the thirteenth of January next year, I shall quit the world. When you come here next time, you will hear my name alone. Please keep in mind what you have heard today. Favored by my karma from my former lives, I have seen you and talked about the pervasion of the Buddha-Dharma in Japan. You may remember this and try not to forget it.

"

I, Guoan, myself took leave of the master and went to my native place. In April the next year I crossed the sea to China, 189

17b

and on coming to the temple asked about the master. I was told that he had passed away peacefully on the thirteenth of January, just as the master had told me the previous year. 193

Chan Master Fozhao194 received the imperial mandate, succeeded the seat, and held a feast for the priests in answering obligations from the state. I, Guoan, attended the assembly and stated my wishes to show gratitude to the previous master. Chan Master Fozhao praised this, and said, "You have

come traveling across the sea from afar, to repay the master's favor.

"

Now, Chan Master Fohai was a man who had seen the truth of no-birth. He knew what was coming in the future very well. I, Eisai, myself have already been there, had the Dharma transmitted to me, and returned home. Unworthy as I am, there already was a coincidence. I wonder who Master Fohai could have predicted except for me. No other person crossed the sea. Of the ignorant person who had arrived there, however, what could be expected? May a person of wisdom look into the matter! It was eighteen years after Chan Master Fohai made the prediction (in 1173) when I crossed the Sea of Penglai (Hørai)195 to return home [in 1191]. How . . .

196 the marvelous prediction was! Turning my thoughts to the future, I am convinced that the principle of the Zen school will never diminish or die out. Fifty years after I leave the world, this school will certainly flourish most vigorously. Prompted by this thought, I, Eisai, write this.

End of A Note on the Future

190

[Postcript]

17b14

[By Køhø Tøshun, Compiler of the

Treatise on Letting Zen Flourish to Protect the State] The three fascicles of the Treatise,which have undergone copying several times, cannot be exempt from the ambiguity of the printing process, such as the di‡culty of distinguishing certain characters. This is much more so the case as these texts have passed through many years.

I once collected several copies of the old [Kanmon] edition to make a revised one. I also examined the original expressions of the sutras and Ωåstras quoted in the text. I discovered that letters and phrases that had been left out or were erroneous were many more than one or two, so I revised them. Of those that I had had no means to check, I marked them as doubtful.

Now I have come to the end of the work. Although I lack the ability to do it well, it may not be that I have supplied not even one missing word out of ten thousand. I was afraid the print might be blotted out if I were to continue storing [the text] in a case. This was why I put it into the engraver's hands. I hope what remains incomplete in the present edition will undergo further correction by later people.

[Written] in the spring, the second month of An'ei, tsuchinoeinu(1778), sincerely noted by Bhik≈u Tøshun, Descendant of the Founding Master of Kenninji.

191

Appendix

List of Works Cited in the Treatise on

Letting Zen Flourish to Protect the State

The number before each title shows the order in which the text is first cited in this translation of the Treatise.These numbers also appear in the endnotes to ease identification and cross-referencing. Each listing includes all or some of the following information: English title used in the translation; English title in full, when applicable; Sanskrit title, when applicable (* asterisk denotes provisional Sanskritization); romanized Chinese and/or Japanese title; name of author or translator; date of publication, when known; and collection reference number. 1. Sixfold Prajñåpåramitå Sutra; The Buddha's Teaching in a Scripture Called the Sixfold Perfection on the Ground of the Great Vehicle; Mahå yåna yukti prajñåpåramitå-s¥tra;Dasheng li qu liu bo luomi duojing; Dai jø ri shu roppara mittakyø Translated by Prajñå, 788, ten fascicles

Taishø Vol. 8, No. 261

2. Mahåprajñåpåramitå Treatise; A Commentary on the Buddha's Teaching in a Scripture Called Perfection of the Knowledge of Emptiness; Mahå prajñå påramitå-Ωåstra; Dazhidulun; Daichidoron Translated by Kumåraj∆va, 405, one hundred fascicles Taishø Vol. 25, No. 1509

3. Chan School Monastic Rules; Monastic Rules for the Chan School; Chan yuan qinggui; Zen'onshingi Compiled by Zongze (Søsaku), 1103, ten fascicles

Zokuzøkyø2-16

193

4. Vinaya in Four Divisions; The Collection of Monastic Precepts in Four Divisions; Dharmaguptaka-vinaya; Sifenlü; Shibunritsu Translated by BuddhayaΩas with Buddhasm®ti, 410-12, sixty fascicles Taishø Vol. 22, No. 1428

5. Brahmå Net Sutra on the Bodhisattva ¸∆la; The Buddha Vairocana's Teaching on the Moral Conduct of Bodhisattvas in a Scripture Called the Brahmå Deity's Net; Fanwangpusajiejing; Bonmø bosatsu kaikyø Translation ascribed to Kumåraj∆va, but believed to be a Chinese work of the Liu Song dynasty, 420-79, two fascicles Taishø Vol. 24, No. 1484

6. Mahåparinirvå√a Sutra; The Buddha's Teaching in a Great Vehicle Scripture Called Great Death; Mahåparinirvå√amahåyåna-s¥tra; Dabanniepanjing; Daihatsunehangyø Translated by Dharmak≈ema (385 -433), forty fascicles Taishø Vol. 12, No. 374

Beijing Tibetan Tripi†aka Vol. 31, No. 788 7. Mahåsåµghika Vinaya; Monastic Precepts of the Mahåsåµghika School; Mahåsåµghika-vinaya; Mohesengqilü; Makasøgiritsu Translated by Faxian and Buddhabhadra, 416-8, forty fascicles Taishø Vol. 22, No. 1425

8. Buddha Treasury Sutra; The Buddha's Teaching in a Scripture Called the Buddha's Treasury of the Dharma; Buddhako≈adharma vyañjana; Fozangjing; Butsuzøkyø

Translated by Kumåraj∆va, three fascicles Taishø Vol. 15, No. 653

Beijing Tibetan Tripi†aka Vol. 31, No. 791 9. Sutra of the Benevolent King; The Buddha's Teaching in a Scripture Called the Benevolent King's Inquiry on Perfection of the Knowledge of Emptiness; *Kåru√ikåråjaprajñåpåramitå-s¥tra; Renwangwenbanruoboluomijing; Ninnømonhannnyaharamitsukyø Translated by Kumåraj∆va (344-413), two fascicles Taishø Vol. 8, No. 245

194

Appendix

10. Mahåprajñåpåramitå Sutra; The Buddha's Teaching in a Great Vehicle Scripture Called Perfection of the Knowledge of Emptiness; Mahå prajñå påramitå-s¥tra; Dabanruo boluomi duojing; Daihannya hara mittakyø Translated by Xuanzang, 660-3, six hundred fascicles Taishø Vols. 5-7, No. 220

11. Great Dharma Torch Dhåra√∆ Sutra; The Buddha's Teaching in a Scripture Called the Dhåra√∆ of the Great Dharma Torch; Dafajutuo luon ijing; Dai høkodaranikyø

Translated by Jñånagupta (561 -600), twenty fascicles Taishø Vol. 21, No. 1340

12. Supreme Deity King's Prajñåpåramitå Sutra; The Buddha's Teaching in a Scripture Called the Supreme Deity King's Proposition of the Perfection of the Knowledge of Emptiness; Sheng tian wang banruo boluomijing; Shøtennø hannya haramitsukyø Translated by UpaΩ¥nya, 565, seven fascicles Taishø Vol. 8, No. 231

13. Sutra of Forty-two Sections; The Buddha's Admonitions in Forty-two Sections; Sishierzhang jing; Shij¥nishøkyø

A complete text was quoted at the beginning of the Baolinzhuan (Hørinden), a Chan school's record of transmission compiled in the Tang dynasty around 801. The text cited here is a recompiled version of the preceding text of the same title, Taishø Vol. 17, No. 784. Translated into Chinese by KåΩyapa-Måtaçga and Dharmarak≈a, ca. first century C.E.

Zokuzøkyø1-59

English translation by Heng-ching Shih, in the volume Apocryphal Scriptures(Numata Center, 2005) 14. Sutra of ¸¥raµgama Practices; The Buddha's Teaching in a Fully Developed Scripture Called the Bodhisattvas' Myriad Practices of Heroic Advance for Attaining the Cause, the Tathågata's Secret onthe Buddha's U≈√∆≈a; Shou lengyanjing; Shuryøgonkyø

Believed to be a Chinese compilation, ten fascicles Taishø Vol. 19, No. 945

195

15. Official Document Presented to the Emperor; Chishø-daishikyø Enchin (814-91), who studied in China for five years (851-55), brought to completion the Tendai esoteric teaching. The whereabouts of this text are unknown.

16. Sutra on the Abiding of the Dharma; The Buddha's Prediction on His Deathbed of the Abiding among Latter-day People of the Dharma He Had Propagated; Folinniepanjifazhujing; Butsu rinnehan kihø j¥kyø Translated by Xuanzang, one fascicle

Taishø Vol. 12, No. 390

17. Middle Treatise; Piçgala's Commentary on Någårjuna's Verses on the Root Middle; Madhyamaka-kårikå; Zhonglun Qingmuzhu; Ch¥ron Shømo kuch¥ Någårjuna's M¥lamadhyamaka-kårikå,with a commentary by Piçgala. Translated by Kumåraj∆va, 409, four fascicles

Taishø Vol. 30, No. 1564

18. Elucidatory Comments; An Elucidation of and Brief Comments on Master Zhiyi's Treatise: The Profound Meaning of the Saddharma pu√∂ar∆ka-s¥tra; Tiantaizong Fahuaxuanyishiqian; Tendaish¥ Hokke gengishakusen Jingxi Zhanran (Keikei Tannen, 711-782), twenty fascicles Taishø Vol. 33, No. 1717

19. Lotus Sutra; The Buddha's Teaching in a Scripture Called the Living Dharma White Lotus Flower; Saddharmapu√∂ar∆ka-s¥tra; Miaofa lian huajing; Myøhørengekyø Translated by Kumåraj∆va, 406, seven fascicles

Taishø Vol. 9, No. 262

20. Solutions for Propagation; A Commentary on Master Zhiyi's Great Calming and Contemplation (Mohezhiguan), with the title Giving Solutions to Problems in Helping and Propagating the Great Practices of Calming and Contemplation; Tiantaizong Zhiguanfuxingzhuanhongjue; Shikan fugyø denguketsu By Zhanran, ten fascicles

Taishø Vol. 46, No. 1912

196

Appendix

21. Calming and Contemplation: Their Meaning and Examples; Meaning and Examples of Master Zhiyi's Calming and Contemplation; Zhiguanyili; Shikangirei

By Zhanran, two fascicles

Taishø Vol. 46, No. 1913

22. Words and Phrases in the Lotus Sutra;Miaofalianhuajing Wenju; Myø hø rengekyø Mongu By Zhiyi (Great Master Tiantai), twenty fascicles Taishø Vol. 34, No. 1718

23. Genealogy;Saichø (Great Master Dengyø)'s Passage: A Bloodline Genealogy of the Transmission of the Teachings of the Buddha-Dharma Personally Attained; Dengyødaishifumon: Saichøsen Nai shø buppøsøshøkechimyakufu By Saichø (Great Master Dengyø, 765-822), who presented this text to Emperor Saga in 819, one fascicle

Dengyø Daishi Zensh¥(Shiga, 1926), Vol. 1, pp. 199-248 24. Notes to the Words and Phrases; Notes to Master Zhiyi's Commentary on the Lotus Sutra: The Wenju (Mongu); Miaole-dashi Fahuawenjuji; Myø rakudaishi Hokkemonguki By Zhanran (Miaole; Myøraku; Tannen), thirty fascicles Taishø Vol. 34, No. 1719

25. Sutra of Pleasure and Garlands; The Buddha's Teaching in a Scripture Called A Chapter on Using Pleasure and Garlands as a Means for Attaining Awakening; Åryastr∆vivartavyåkara√a-s¥tra; Leying luo zhu yan fang bian pinjing; Rakuyørakushøgonhøbenbonkyø Translated by DharmayaΩas, 407-15, one fascicle

Taishø Vol. 14, No. 566

Beijing Tibetan Tripi†aka Vol. 34, No. 857

26. Commentary on the Mahåvairocana Sutra;1) Darijing Shu; Dainichi Kyø Sho, twenty fascicles; 2) Zhenyanzong Darijing Yishi; Shingonsh¥ Dainichikyø Gishaku, fourteen fascicles

A commentary on ¸ubhåkarasiµha's (637-735) Chinese translation of the 197

Mahå vairocanå bhisaµbodhi vikurvitå dhi≈†håna vaipulya s¥trendra råja dharmaparyåya By Yixing (683-727)

1) Taishø Vol. 39, No. 1796; 2) Zokuzøkyø1-36 27. MañjuΩr∆ Inquiry Sutra; The Buddha's Teaching in a Scripture Called MañjuΩr∆'s Inquiry; Wenshushiliwenjing; Monjushirimonkyø Translated by Saµghavarman, 518, two fascicles Taishø Vol. 14, No. 468

28. The All-pleasing: A Commentary on the Rules of Discipline; Buddha gho≈a's Commentary on the Vinaya-pi†aka Called Samantapåsådikå ("Affording Help to All"); Shanjianlü; Zenkenritsu Translated by Saµghabhadra, 488, eighteen fascicles Taishø Vol. 24, No. 1462

29. Great Calming and Contemplation; The Great Calming (¸amatha) and Contemplation (VipaΩyanå) of Tiantai; Tiantaizong Mohezhiguan; Tendaish¥ Makashikan

Zhiyi's lectures recorded by Guanding (561-632), 594, twenty fascicles Taishø Vol. 46, No. 1911

30. Sutraof the Brahmå CalledExcellent Thinker; The Buddha's Teaching in a Scripture Called the Responses of the Brahmå Deity ViΩe≈acinti ("Excellent Thinker") upon Inquiry; Åryabrahma viΩe≈acinti parip®cchånåma mahå yåna-s¥tra; Siyifantiansuowenjing; Shiyakubontenshomonkyø Translated by Kumåraj∆va, four fascicles Taishø Vol. 15, No. 586

Beijing Tibetan Tripi†aka Vol. 33, No. 827 31. Diamond Sutra; The Buddha's Teaching in a Scripture Called the Diamond-cutting Perfection of the Knowledge of Emptiness; Vajracchedikåprajñå påramitå-s¥tra; Jingangbanruoboluomijing; Kongøhannyaharamitsukyø Translated by Kumåraj∆va, one fascicle Taishø Vol. 8, No. 235

32. Great Tang Dynasty Record of the Western Regions; Datangxiyuji; Genjøki Daitøsaiikiki

198

Appendix

By Xuanzang, 646, twelve fascicles Based on the author's travels in Central and South Asia from 630-646, undertaken with the objective of visiting the original homeland of the Buddha and the sites where he lived and taught. Taishø Vol. 51, No. 2087

English translation by Li Rongxi (Numata Center, 1996) 33. Similarities and Dissimilarities of the Teaching Forms; A Collection of Similarities and Dissimilarities Among the Various Buddhist Schools' Teaching Forms; Chishø-daishi Shokekyøsødøish¥ By Enchin, 891, one fascicle

Taishø Vol. 74, No. 2368

34. Brief Commentary on the Ten Wheels Sutra; Shenfang Shilunjing lüeshu; Shinbø J¥rinkyøryakusho

By Shenfang (Shinbø)

Text not identified. Quoted in Enchin's Similarities and Dissimilarities of the Teaching Forms, see number 33. 35. Vimalak∆rti Sutra; The Buddha's Teaching in a Scripture Called Instructions of the Layman Vimalak∆rti; Vimalak∆rtinirdeΩa-s¥tra; Jingming jing/Weimajiesuoshuojing; Jømyøkyø/Yuimakitsushosetsukyø Translated by Kumåraj∆va, three fascicles Taishø Vol. 14, No. 475

Beijing Tibetan Tripi†aka Vol. 34, No. 843 English translation by John R. McRae (Numata Center, 2005) 36. Treatise on Teaching Time Polemics;Annen Kyøjisøron By Annen (d. 889-98), one fascicle Taishø Vol. 75, No. 2395

37. Song Dynasty Biographies of Eminent Monks; Biographies of Eminent Buddhist Sangha Members of the Great Song; Zanning Dasonggaosengzhuan; Sannei Daisøkøsøden

Compiled by Zanning (Sannei, 919-1002), 982, thirty fascicles Taishø Vol. 50, No. 2061

199

38. Buddha-contemplation Samådhi Sutra; The Buddha's Teaching in a Scripture Called the Sea of Samådhi with Contemplation on the Buddha; Foshuoguanfosanmeijing; Bussetsukan butsu zanmaikyø Translated by Buddhabhadra (368-421), ten fascicles Taishø Vol. 15, No. 643

39. Notes to the Latter-day World Dharma Lamp; Notes to the Lamp of Dharma for the Latter-day World; Dengyødaishi Mappøtømyøki Ascribed to Saichø (Great Master Dengyø), one fascicle Dengyø Daishi Zensh¥,Shiga 1926, Vol. I

English translation by Robert Rhodes, The Candle of the Latter Dharma (Numata Center, 1994)

40. Bequeathed Teaching Sutra; The Buddha's Final Admonitions on His Death bed for the Practice of Penance; Foyijiaojing/Fochuibanniepanshi lue shuojiaojejing; Butsuyuikyøgyø/Butsu suihatsu nehan jirya kusetsukyøkaikyø Translated by Kumåraj∆va, one fascicle

Taishø Vol. 12, No. 389

English translation by J. C. Cleary, in the volume Apocryphal Scriptures (Numata Center, 2005)

41. Essentials for Chan Practice; Xiuchanyaojue; Shuzenyøketsu Given by Buddhabhalliya, a Dhyåna master from Northern India, as responses to questions by Mingxun of Chanlinsi in the Western Capital. Translated by Huizhi, 677, one fascicle

Zokuzøkyø 2-15, 419: Vol. 110, 834b

42. Sutra on Contemplation of Samantabhadra; The Buddha's Teaching in a Scripture Called Contemplation of the Dharma of Bodhisattva Samantabhadra ("Wholly Auspicious")'s Practice; Samantabhadrabodhisattvadhyåna caryådharma-s¥tra; Guanpuxianpusaxingfajing/Puxianguan; Kanfugenbosatsugyøhøkyø/Fugenkan Translated by Dharmamitra, Liu Song dynasty, 424, one fascicle Taishø Vol. 9, No. 277

43. Sutra on the Most Wondrous Supreme Dhyåna; Zuimiaoshengdingjing; Saimyøshøjøkyø

200

Appendix

Compiled in China toward the end of the Six Dynasties period, one fascicle This text is found in the appendix to Shindai Sekiguchi's Tendai Shikan no Kenky¥.

44. Vaipulya Sutra; The Buddha's Teaching in a Scripture of the Great Vai pulya ("Extensive") on Dhåra√∆; Vaipulya-s¥tra; Dafangdengtuoluonijing; Daihødødaranikyø

Translated by Fazhong, Northern Liang dynasty, four fascicles Taishø Vol. 21, No. 1339

45. Bodhisattva Garland Sutra; The Buddha's Teaching in a Scripture Called Bodhisattvas Honored with the Formless Garland upon Attaining Awakening; Pusayingluojing; Bosatsuyørakukyø

Translated by Buddhasm®ti, 376, thirteen fascicles Taishø Vol. 16, No. 656

46. Sutra of Supra-sunlight Samådhi; The Buddha's Teaching in a Scripture Called the Samådhi that Illuminates Beyond the Sun; Chaoriming san meijing; Chønichimyøzanmaikyø Translated by Nie Chengyuan, Western Jin dynasty (240-300) Taishø Vol. 15, No. 638

47. Profound Meaning of the Lotus Sutra; The Profound Meaning of the Saddharma pu√∂ar∆ka-s¥tra; Miaofalianhuajingxuanyi; Myøhørengekyøgengi By Zhiyi, recorded by Guanding, ten fascicles with two parts each Taishø Vol. 33, No. 1716

48. Collection of Records from the Ancestral Mirrors; Zongjinglu; Sugyø roku Compiled by Yongming Yanshou (Yømyø Enju, 904-75), 961, one hundred fascicles

Taishø Vol. 48, No. 2016

49. Sutra of Treasure Clouds; The Buddha's Teaching in a Scripture Called the Mahayana Treasure Clouds; Ratnamegha-s¥tra; Dashengbaoyunjing; Daijøhøunkyø

Translated by Ma√∂aråsana (?) and Saµghapåla, Liang dynasty, 503, seven fascicles

Taishø Vol. 16, No. 659

201

50. Instructions and Admonitions on Observing Restraints; Instructions and Admonitions for Newly Ordained Sangha Members on Observing Restraints (Saµvara); Daoxuanlishi Jiaojielüyi; Døsenrisshi Kyøkairitsugi By Daoxuan (Døsen, 596-677), one fascicle

Taishø Vol. 45, No. 1897

51. Sutra of Perfect Awakening; The Buddha's Teaching in a Scripture of Penetration Called Perfect Awakening; Yuanjue xuiduo luo liaoyijing; Engaku sh¥ tararyøgikyø The extant scripture is regarded to have been composed in China; the foreword quoted by Eisai is not found in the extant scripture. Translation ascribed to Buddhatråta, Tang dynasty, one fascicle Taishø Vol. 17, No. 1824

52. Commentary on the Middle Treatise; Sanlunzong Jicang: Zhonglunshu; Sanronsh¥ Kichizø: Ch¥ronsho

Jizang (Kichizø, 549-623), ten fascicles

Taishø Vol. 42, No. 1824

53. Foreword to the Brahmå Net Sutra; A Foreword to the Bodhisattvas' Moral Precepts in the Brahmå Net Sutra;Fanwangjing xu; Bonmøkyø jo Found in the Rinzaish¥seiten;this text di›ers from the text listed at number 5

54. Afterword to the Mahåparinirvå√a Sutra; Dabanniepanjing houfen; Daihatsunehangyø gobun Translated by Jñånabhadra, Tang dynasty, two fascicles Taishø Vol. 12, No. 377

55. Sutra of Bodhisattva Samudrajñåna; The Buddha's Teaching in a Scripture Called Bodhisattva Samudrajñåna ("Sea-Wisdom")'s Exposition of the Dharma; Haihuipusasuoshuojing; Kaiebosatsushosetsukyø Translated by Zhiyan, Tang dynasty

Quoted in A Collection of Passages from Various Scriptures on Mahayana Bodhisattva Practices; Dasheng xiuxing pusaxingmenzhujingyaoji; Daijøshugyøbosatsugyømonshokyøyøsh¥ Taishø Vol. 17, No. 847

202

Appendix

56. Sutra of Ratnakumåra; The Buddha's Teaching in a Scripture Called Ratna kumåra Dev∆ Parip®cchå; Baotongzijing/Baotonfurensuowenjing; Hødø jikyø/Hødøfujinshomonkyø Included in A Collection of Passages from Various Scriptures on Mahayana Bodhisattva Practices (see number 55, above) Taishø Vol. 17, No. 847

57. Biography of Prince Shøtoku; The Biography in Calendar Form of Prince Shøtoku; Shøtokutaishidenryaku

Compilation ascribed to members of the Taira clan, ca. 992, two fascicles Dainihon Bukkyø ZenshoVol. 112

58. Single Mind Moral Precept by Great Master Dengyø (Saichø); Documents for Reporting and Narrating the Single Mind Moral Precept; Dengyødaishiisshinkai; Denjutsu-isshinkaimon Compiled by Køjø (d. 858), three fascicles

Taishø Vol. 74, No. 2379

59. Postscript to A Treatise on the Contemplation of Mind; Tiantai Guanxinlun Aopi; Tendai Kanjinron Øhi

The Treatise, authored by Zhiyi, is extant (Taishø Vol. 46, No. 1920, one fascicle) but the Postscriptis not.

60. Reasons for the Rise of the Chan School; Chanzongxingqi/Dazangjinggan mu zhiyaolu; Zensh¥køyu/Daijøkyøkømokushiyøroku Given at the end of the Records of Important Items in the Buddhist Tripi†aka, Vol. 8, compiled by Chan Master Foguo Weibai, end of the Northern Song dynasty

Shøwa Høbø Sømokuroku(General Index of the Shøwa Dharma Treasure) Vol. 2, 770a

61. Longer Record of the Buddha's Words I; A Great Work in the Buddha's For mer Lives (Mahåpadåna), in the Longer Record of the Buddha's Words I; D∆rghågama; Zhang'ahanjing/Dabenjing; Jøagongyø/Daihongyø Translated by BuddhayaΩas and Buddhasm®ti, twenty-two fascicles Taishø Vol. 1, No. 1

203

62. Sutra on Handing Over a Lotus Flower; The Buddha's Teaching in a Scripture Called Handing Over a Lotus Flower in Greeting; Årya kuΩala m¥la paridhara-s¥tra; Huashoujing; Keshukyø Translated by Kumåraj∆va, ten fascicles Taishø Vol. 16, No. 657

Beijing Tibetan Tripi†aka Vol. 28, No. 769 63. Sutra on the Great Drum of the Truth; Mahåbher∆hårakaparivarta-s¥tra; Dafagujing; Daihøkukyø

Translated by Gu√abhadra, 435-43, two fascicles Taishø Vol. 16, No. 270

Beijing Tibetan Tripi†aka Vol. 35, No. 888 64. Flower Ornament Sutra; The Buddha's Teaching Extensively Expounded in a Scripture Called Buddhåvataµsaka,[Samådhi named] Adorning the Buddha with a Flower Garland; Buddhåvataµsaka-s¥tra; Dafangguangfohuayanjing; Daihøkøbutsukegongyø 1) Translated by Buddhabhadra, Jin dynasty, 418-20, Taishø Vol. 9, No. 278, sixty fascicles

2) Translated by ¸ik≈ånanda, Tang dynasty, 695-99, Taishø Vol. 10, No. 279, eighty fascicles

65. Heap of Jewels Sutra; Mahåratnak¥†adharmaparyåyaΩatasåhasrikågrantha; Dabaojijing; Daihøshakukyø Taishø Vol. 11, No. 310, 120 fascicles, 49 sections Fascicle 52, section 12, translated by Xuanzang, Tang dynasty Fascicle 62, section 16, translated by NarendrayaΩas, Northern Qi dynasty Fascicle 92, section 25, translated by Bodhiruci, Tang dynasty 66. Laçkåvatåra-s¥tra; The Buddha's Teaching in a Scripture Called Entering Laçkå; Lengkajing; Ryøgakyø

Translated by Gu√abhadra, 443, four fascicles Taishø Vol. 16, No. 670

67. Mahåvairocana Sutra; Sutra of Great Sun; Mahåvairocanå bhi saµ bodhivikurvitå dhi≈†håna vaipulyas¥trendraråjadharmaparyåya; Zhenyanzong Darijing; Shingonsh¥ Dainichikyø

204

Appendix

Translated by Subhåkarasiµha and Yixing, Tang dynasty, seven fascicles Taishø Vol. 18, No. 848

68. Scripture on the Explication of Underlying Meaning; Gambh∆rårtha Saµdhinirmocana-s¥tra; Foshuo Jiejiejing; Bussetsu Gesetuskyø Translated by Paramårtha, Chen dynasty, one fascicle Taishø Vol. 16, No. 677

Beijing Tibetan Tripi†aka Vol. 29, No. 774 English translation by John P. Keenan (Numata Center, 2000) 69. Sutra of the Jain Satyaka's Instruction; SatyakanirgranthaputranirdeΩas¥tra/Bodhisattva gocaropåyavi≈aya vikurva√a-nirdeΩa; Dasazheniganzisuoshuojing; Daisasshanikenshishosetsukyø Translated by Bodhiruci, Wei dynasty (508-38), ten fascicles Taishø Vol. 9, No. 272

Beijing Tibetan Tripi†aka Vol. 32, No. 813 70. Sutra of Moonlight Samådhi; Samådhiråjacandraprad∆pa-s¥tra/Årya sarva dharma svabhåva samatå vipañcita samådhi råja nåma mahåyåna-s¥tra; Yuedengsanmeijing; Gattøzanmaikyø

Translated by NarendrayaΩas, Northern Qi dynasty, 557, ten fascicles Taishø Vol. 15, No. 639

Beijing Tibetan Tripi†aka Vol. 32, No. 795 71. Sutra of Examining through Divination; Sutra of Examining the Retribution of Good and Evil Conduct through Divination; Zhanchashan'e'yebaojing; Sensatsuzen'akugøhøkyø Although this translation is ascribed to Bodhiprad∆pa (?), Sui dynasty (589-618), it is believed to have been produced in China; two fascicles Taishø Vol. 17, No. 839

72. Sutra of the Diamond Samådhi; Jingangsanmeijing; Kongøzanmaikyø Translator's name is lost; the text appeared in the Northern Liang dynasty; one fascicle

Taishø Vol. 17, No. 273

73. Sutra of King Longevity; The Buddha's Teaching in a Scripture Called King Longevity (D∆ghit∆); Zhangshouwangjing; Chøjuøkyø 205

Translator unknown, Western Jin dynasty (256-316), one fascicle Taishø Vol. 3, No. 161

74. Sutra of the Bodhisattva Precepts for Practicing Good; Pusashanjiejing; Bosatsuzenkaikyø

This is another version of the Bodhisattvabh¥mi,attributed to Maitreya (Asaçga).

Translated by Gu√avarman, nine fascicles Taishø Vol. 30, No. 1580

75. Demonstration of Consciousness Only; Chengweishilun; Jøyuishikiron Translated by Xuanzang, ten fascicles Taishø Vol. 31, No. 1585

English translation by Francis H. Cook, in Three Texts on Consciousness Only(Numata Center, 1999)

76. Treatise on Awakening Confidence; Treatise of the Great Vehicle that Advocates Awakening Confidence in the True Self;Dashengqixinlun; Daijø ki shinron 1) Taishø Vol. 32, No. 1666, one fascicle: Translation attributed to Paramårtha, Liang dynasty. The authorship ascribed to AΩvagho≈a has not been confirmed.

2) Taishø Vol. 32, No. 1667, two fascicles: Translated by ¸ik≈ånanda, Tang dynasty.

77. Blue Cliff Record; Collection of Chan Records: The Blue Cliff; Biyanlu; Hekiganroku

A collection of one hundred cases (køans) for attaining awakening and related verses by Master Xuedou Chongxian (Setchø J¥ken, 980-1052), with critical remarks by the compiler Yuanwu Keqin (Engo Kokugon, 1063-1135), ten fascicles

Taishø Vol. 48, No. 2003

78. Eye and Treasury of the True Dharma; Zhengfayanzang; Shøbøgenzø A collection of cases (køans) for attaining awakening, compiled by Dahui Zonggao (Daie Søkø, 1089-1163), three fascicles Zokuzøkyø2 -23

206

Appendix

79. Jingde Records of Transmission of the Lamp; Jingdechuandenglu; Keitokudentøroku Compiled by Daoyuan (Døgen), 1040, the first year of the Jingde (Keitoku) era, thirty fascicles

Taishø Vol. 51, No. 2076

80. An Essential Understanding of Dhyåna Practice; Chanfayaojie; Zenpøyøge Translated by Kumåraj∆va, two fascicles Taishø Vol. 15, No. 616

81. Sutra of Moral Conduct; ¸∆la-s¥tra; Jiejing; Kaikyø Unidentified text.

82. Sutra of Words of Truth on Great Acts; The Buddha's Teaching in a Scripture Called Words of Truth and Their Concrete Examples; Fajupiyujing; Hokkuhiyukyø

Translated by Faju and Fali, Jin dynasty, 290 -306, four fascicles Taishø Vol. 4, No. 211

83. Sutra Treasury of Miscellaneous Jewels; The Buddha's Teaching in a Scripture Called A Treasury of Miscellaneous Jewels; Zabaozangjing; Zøhøzøkyø

A collection of one hundred thirty-one stories. Translated by Kinkara and Tanyas, Wei dynasty, 472, ten fascicles Taishø Vol. 4, No. 203

84. Commentary on the Diamond Sutra by the Dharmalak≈a√a School; A Commentary on the Diamond Sutra by Great Master Ci'en Ji of the Concept-analysis (Dharmalak≈a√a) School; Faxiangzong Ci'en-dashi Ji Jin gang banruojinghuishi; Hossøsh¥ Jion-daishi Ki Kongøhannyakyøeshaku By Ci'en Ji (Jion Ki, 632-82), three fascicles Taishø Vol. 40, No. 1816

85. Commentary on the Diamond Sutra; Commentary on the Diamond Sutra by Huizhao (Eshø) of Zizhou (Shish¥); Zizhou Huizhao Jingangjingshi; Shish¥ Eshø Kongøkyøshaku

By Huizhao (650-714), a disciple of Xuanzang Unidentified text.

207

86. Sutra on Attaining the Mudrå that Effects the Strength of Confidence; ÅryaΩraddhå balå dhånåvatåra mudrånåmamahåyåna-s¥tra; Xinliruyinfamenjing; Shinrikiny¥inhømonkyø Translated by Dharmaruci, Wei dynasty, ten fascicles Taishø Vol. 10, No. 305

Beijing Tibetan Tripi†aka Vol. 34, No. 867 87. Bodhisattva Stages; Bodhisattva Stages of the Observance of Samådhi; Yogåcåra bodhisattva bh¥mi˙; Yujiashidilun Pusadi; Yugashijiron Bosatsuji Translated by Xuanzang, fascicles thirty-five to fifty of one hundred total fascicles

Taishø Vol. 30, No. 1579

88. Exposition of the Ten Stages; DaΩabh¥mikavibhå≈å-Ωåstra; Shizhu pipo shalun; J¥j¥bibasharon Attributed to Någårjuna; translated by Kumåraj∆va, seventeen fascicles Taishø Vol. 26, No. 1521

89. Buddhist Monastic Traditions of Southern Asia: A Record of the Inner Law Sent Home from the South Seas; Tang Yijingsanzang Datang Nanhai ji guineifazhuan; Tø Gijøsanzø Daitø Nankaikikinaihøden By Yijing (Gijø Sanzø, 635 -713), Tang dynasty, 691, four fascicles Taishø Vol. 54, No. 2125

English translation by Li Rongxi (Numata Center, 2000) See also J. Takakusu, trans. A Record of the Buddhist Religion as Practised in India and the Malay Archipelago (671-695) by I-tsing(New Delhi: Munshiram Manoharlal, 1982, reprint) 90. Sutra of Golden Light; The Buddha's Teaching in a Scripture Called the Gold Brilliance, Supreme King of All the Scriptures; Suvar√aprabhåsottamaråja-s¥tra; Zuishengwang Jinguangmingjing; Saishøø Konkømyøkyø Translated by Yijing, Tang dynasty, ten fascicles Taishø Vol. 16, No. 665

91. Sutra of the Buddhas' Names; Fomingjing; Butsumyøkyø Translated by Bodhiruci, twelve fascicles

Taishø Vol. 14, No. 440

208

Appendix

92. Contemplation Sutra; Sutra of Contemplation on the Buddha Amitåyus; Amitåyurdhyåna-s¥tra; Guanwuliangshoujing; Kanmuryøjukyø Translated by KålayaΩas, 424-42, one fascicle Taishø Vol. 12, No. 365

English translation by Hisao Inagaki, in the volume The Three Pure Land Sutras(Numata Center, 2003, Revised Second Edition) 93. Invitation of Bodhisattva AvalokiteΩvara; The Sutra of the Dhåra√∆ Pronounced to Invite Bodhisattva AvalokiteΩvara to Suppress Damage from Poisoning; Qingguan shiyin pusaxiao fudu haituo luonijing; Shøkanzeonbosatsu shøfukudokugaidaranijukyø Translated by Dharmanandiya, Eastern Jin dynasty, one fascicle Taishø Vol. 20, No. 1043

94. Treatise on the Treasury of Analyzed Concepts of Buddhism; Abhidharma koΩa vyåkhyå-Ωåstra; Apidamojushelun; Abidatsumakusharon By Vasubandhu, translated by Xuanzang, thirty fascicles Taishø Vol. 29, No. 1558

95. Three Teachings Pointing to Where to Return; Køyadaishi K¥kai Sangøsh∆ki By K¥kai (Købø Daishi, 774-835), three fascicles Købø-daishi Zensh¥Vol. 9, pp. 324-58, Mikkyø bunka kenky¥sho, 1978 96. Sutra of the Original Practice; Fobenxingjijing; Butsuhongyøjikkyø Unidentified text. Passages quoted by Eisai cannot be located in the Sutra of the Collection of the Buddha's Original Practices(Taishø Vol. 3, No. 190), translated by Jñånagupta, Sui dynasty, sixty fascicles 97. Sutra on the Prince Coming into Being with Auspicious Responses; Tai zi ruiyingbenqijing; Taishizuiøhonkikyø Translated by Zhiqian, Wu dynasty (223-53), two fascicles Taishø Vol. 3, No. 185

98. Record of the Transmission of the Dharma Treasury; Fu fa zang yin yuan zhuan; Fuhøzøinnenden Translated by Kinkara and Tanyas, Wei dynasty, six fascicles Taishø Vol. 50, No. 2058

209

99. Essentials of the Single Vehicle; Ichijøyøketsu By Genshin, Eshin'in (942 -1017), Yokawa, Mount Hiei, three fascicles Taishø Vol. 74, No. 2370

100. Sutra on the Excellence of Donation of a Lamp Fire; Åryaprad∆padån∆ya; Foshuoshidenggongde jing; Bussetsusedøkudokukyø Translated by NarendrayaΩas, Qi dynasty, one fascicle Taishø Vol. 16, No. 702

Beijing Tibetan Tripi†aka Vol. 34, No. 871 101. An Approach to Truth through the Samådhi Called No Polemics; Wu zheng sanmeifamen; Musøzanmaihømon By Nanyue Huisi (515-77), two fascicles Taishø Vol. 46, No. 1923

210

Notes

1 I.e., the Zen school. The term busshinis derived from butsugoshin("core or heart of the Buddha's words"), in Sanskrit, buddhapravacanah®daya, a term used as the subtitle of the text in the Laçkåvatåra-s¥tra[66]. 2 The western part of present-day Okayama Prefecture. 3 Emperor Kørei was the seventh in succession from Emperor Jinmu, according to the records on divine rule by mythological emperors in the two earliest histories of Japan, the Kojiki(Records of Ancient Matters),compiled in 712 C.E., and the Nihonshoki(Chronicles of Japan),compiled in 720. Both these early histories were compiled by imperial order for clearly political purposes.

4 The eastern part of present-day Okayama Prefecture. 5 The western part of present-day Tottori Prefecture. 6 Present-day Fukuoka Prefecture, Kyushu.

"attainers of awakening among ¸åkyamuni's disci-7 In Japanese, rakan, ples.

"

8 Zhizhe, i.e., Zhiyi (538-597), also called Great Master Tiantai, systematized the Tiantai school's teachings after deep thought and practice. In the Treatise on Letting Zen Flourish to Protect the StateEisai quotes from Zhiyi's three representative works: Words and Phrases in the Lotus Sutra [22], Great Calming and Contemplation[29], and Profound Meaning of the Lotus Sutra[47].

9 This text is dated the ninth of the eighth month of the first year of Baoqing, 1205 C.E.

10 The northern part of Kyushu.

11 Bodhisattvas (lit.,

"awakening [bodhi] beings [sattvas]") are those who attain awakening but forego their own entrance into nirvana in order to help other beings attain awakening, and they constitute the spiritual ideal of the Mahayana. The bodhisattva Ω∆laare a set of moral precepts for Mahayana followers, both lay and monastic. Eisai, however, believed that the precepts for monks should be the same as those for the early disciples (Ωråvakas) as indicated in Buddhist Vinaya texts such as the Vinaya 211

12 13 14 15 16 17 18 19 in Four Divisions[4]. See also notes 30 and 31. Tødaiji, the head temple of the Kegon school in Nara, housed a gigantic Buddha statue, built by order of Emperor Shømu in 752 C.E., which had burned down in 1180.

The southeastern part of present-day Yamaguchi Prefecture. The original edition of the Treatisewas printed in the sixth year of Kanmon, 1666. See the Translator's Introduction, p. 56. What Eisai means by "Mind" here is the original nature of the ordinary mind, which is no-mind. It also means the shin("essence" or "heart") of the busshin-sh¥,the "school of the Buddha's mind.

"

I.e., Me, in that the mind that is me is not any mind that is me. In the following phrases describing Mind, Eisai draws from a variety of sources. The term "best vehicle" (Ωre≈†hayåna; zuishangsheng; saijøjø) first appears in the Diamond Sutra[31] (T. 8: 750c). See the Laçkåvatåras¥tra[66] for the terms "ultimate reality" (paramårtha; diyiyi; daiichigi) (T. 16: 483b) and "unsurpassed awakening" (anuttarå sam yak saµbodhi; wu shang puti; mujøbodai) (T. 16: 488a). The Mahå prajñå påramitå Treatise [2] (T. 25: 519a) has: "In the contemplation of the true characteristics of all that have their own characteristics there obtains perfection of the knowledge of emptiness.

" The term "one true mode of being" (dharma dhåtu; yizhenfajie; ichishinhokkai) is found in the Demonstration of Consciousness Only[75] (T. 31: 48a). "The calm self in heroic advance" (Ω¥raµ gama samådhi; lengyuansanmei; ryøgonzanmai) is the title and main theme of an early Mahayana sutra, the ¸¥raµ gama samådhi-s¥tra, translated by Kumåraj∆va (Taishø vol. 15, no. 642, two fascicles); English translation by John McRae published under the title ¸¥raçgama Samådhi Sutra(Numata Center, 1998).

The following two terms are from fascicle one of the Baolinzhuan(Hørinden; originally ten fascicles, seven fascicles extant), an early history of the Dharma transmission of the Chan school, compiled in 801 by Zhiju (Chiko). The phrase "eye and treasury of the True Dharma" (saddharma cak≈ukoΩa?; zhengfayanzang; shøbøgenzø) is supposedly quoted in this Chan text from the Mahåparinirvå√a Sutra[6], though the sutra (T. 12: 617b) speaks only of "transmission of the True Dharma.

" See the Hørinden-yakuch¥,a Japanese translation of the Baolinzhuanwith annotation by Ryøshø Tanaka (Tokyo: Uchiyamashoten, 2003), pp. 37-8. The phrase "sublime mind (or heart, h®daya) of nirvana" is also from the Baolinzhuan,where the Buddha cites it as one of the synonymous phrases of what he transmits to MahåkåΩyapa. See the Hørinden-yakuch¥,p. 30.

The term "three wheels" (sanlun; sanrin) is from a passage in Attending 212

Notes

to the Lotus Sutra(Fahuayouyi; Hokkey¥i) (Taishø vol. 34, no. 1722, 634c) by Jizang (Kichizø; 549-623): "The Buddha expounded the Lotus Sutra as he wanted to turn the threefold Dharma wheel: 1) the root Dharma wheel, 2) the teachings of branches and knots, and 3) absorbing the knots to return to the root.

" For "eight treasuries,

" see note 75. The term "four

trees" (sishu; shiju) refers to the comparison of Ωråvakas, pratyekabuddhas, bodhisattvas, and Buddhas in Chapter V of the Lotus Sutra[16], "Medicinal

Herbs" (T. 9: 20ab), where Ωråvakas are likened to small herbs, pratyeka buddhas to medium herbs, and bohisattvas to the best herbs; bodhisattvas are compared to trees and Buddhas to great trees. See also Hak¥ju Ui's Bukkyø-jiten(Tokyo: Tøsei-shuppansha, 1953).

"Five vehicles" (wucheng;

gojø), among various classifications of the vehicles for liberation, refers to the two worldly vehicles of humans and gods and the three supramundane vehicles of Ωråvakas, pratyekabuddhas, and bodhisattvas-Buddhas. 20 The term "truth of mind" (cittadharma; xinfa; shinbø) usually means either cittaand dharma,i.e., mind and what is not mind, or the dharma (phenomenon) that is called citta(mind). The Sanskrit term citta dharmatå (xin faxing; shinhosshø), meaning the original, supramundane nature of the mind, would be a more precise analog for "truth of mind. " This double

use of the term cittadharma/cittadharmatåfinds its reason in the way the "mind of a sentient being" (sattvacitta; zhongshengxin; shujøshin) is explained as twofold in the Treatise on Awakening Confidence[76]. See also note 118.

21 The term "golden ascetic" for MahåkåΩyapa comes from fascicle forty-six of the Sutra of the Original Practice[96], where the Buddha said to the monks (T. 3: 869a),

"MahåkåΩyapa looks like a golden statue because, due to his virtuous conduct in former lives he was born into a well-o› brahman family, wealthy to the extent that he never lacked for anything, of upright and fine features. He has been foremost in ascetic practice; he has been completely contented with anything while practicing morality since becoming a mendicant; he has attained arhatship; and therefore I have assured his attainment of Buddhahood.

"

22 According to Professor Seizan Yanagida, the term "special transmission independent of (or outside the) scriptural teachings" (jiaowaibiechuan; kyøgebetsuden) first appeared in the section on Master Shishuang Qingshu (Sekisø Keisho; 807-888), in fascicle six of the Collection of the Chan Patriarchal Hall(Zutangji; Sodøsh¥), compiled in Korea in 952 (Kyoto: Ch¥bun-shuppansha, 1972). In this text (p. 130b) Shishuang asks a disciple of Master Xuefeng Yicun (Seppø Gison; 828-887) what sort of opportunity for awakening Xuefeng o›ers his students. The monk replies, "The master

tells us,

'What hasn't been, isn't, and won't be sung by any Buddha of the three times; what can't be disclosed in the twelve divisions of the Buddha's teachings has been specially transmitted in the ten directions independent 213

23 24 25 of the scriptural teachings of the three vehicles. Having cited this for you, I find my mouth crushed!'" Shishuang involuntarily cries out, "What's

the use of your being here? You've already su›ered having your head bent down.

"

In the Laçkåvatåra-s¥tra[66] (T. 16: 503ab), the Buddha expounds the twofold directives to the awakened truth: communication and principal aim. The latter is the principle by which practitioners get free of false discrimination, not falling into any of the alternatives of oneness and di›erence, both oneness and di›erence, and neither oneness nor di›erence; or of what surpasses the mind, ego-thought, and the thought-discerning faculty. This nondiscrimination is the noble mode of being personally attained and realized by past, present, and future Tathågatas. The first directive, communication, refers to a diverse collection of sutra teachings, required for various purposes and taught according to sentient beings' capacities. Although such teachings are expressed in words, they are the self-expression of the principal aim, so they are in essence free from verbal expression. Verbal expression necessarily deviates from nondiscrimination. Chan practitioners knew this well, and some referred to the danger of one's eyebrows falling o› through speaking of suchness. In case twentyseven of the Blue Cliff Record[77] (T. 51: 167c), the compiler Yuanwu Keqin admonishes anyone who wants to give expression to true reality to not spare not only their eyebrows but their very lives. Vulture Peak (i.e., Mount G®dhrak¥†a), located northeast of the city of Råjag®ha in Magadha, India, meaning here ¸åkyamuni, who expounded many of his teachings there.

Cockfoot Ridge (i.e., Mount Kukku†apåda) in Magadha, India, meaning here MahåkåΩyapa, who is said to have sequestered himself there. In the Great Tang Dynasty Record of the Western Regions[32], T. 51: 919bc, Xuanzang describes how Mahå kåΩyapa, knowing his time of death, ascended the mountain and hid himself among its three peaks, holding the Buddha's robe, which the Buddha's aunt Mahåprajåpat∆ had given him. For a gloss on this phrase "support of the teaching of nirvana for monastic discipline" (niepanfulü; nehanfuritsu) and other similar expressions in the text, such as "the eternity of nirvana as the true support of morality" (p. 86),

"the eternity of nirvana o›ers ultimate support to monastic discipline" (p. 110-11), and "the eternity of nirvana supports morality as its ultimate basis" (p. 159), see the passage from the Mahåparinirvå√a Sutra [6] given in note 155.

26 As is expounded in the Sutra of the Benevolent King[9]. 27 In the Sutra of Maitreya's Descent and Attainment of Buddhahood (Mi le xia sheng cheng fo jing; Mirokugenshøjøbutsukyø;Taishø vol. 14, no. 454), 214

28 29 30 31 Notes

it is said that five trillion, six hundred and seventy billion years after ¸åkyamuni's parinirvå√aBodhisattva Maitreya will appear in the world, attain Buddhahood under a pumnåratree, and without fail liberate humans and gods according to their capacities—lesser, middling, and greater—through his teachings at three Dharma meetings. The "bubbling spring of ultimate reality" is cited as one of the five signifi cances of the Buddhist sutras by Chengguan (Chøkan; 738-839), one of the great Tang dynasty scholars of the Flower Ornament Sutra [64], in a detailed commentary on his own commentary on the sutra, the Collected Writings for Unfolding Meanings through Following the Com mentary (Suishu Yanyichao; Zuisho Engishø), Taishø vol. 36, no. 1736, 36a. In the phrase "for eons under a thousand Buddhas,

" Eisai refers to the thousand

Buddhas who are expected to appear in the future lunar-mansion kalpa; see note 107.

The phrase "practicing dhyånaand investigating the Way" appears in the Blue Cliff Record[77], in two comments by Yuanwu (cases two and nine). The term dhyåna(chan; zen) is commonly translated as "meditation" but in a Zen context means "getting free from thought,

" the aim of Zen meditation. The Way (dao; do) refers to the Buddhist path of liberation. The monastic precepts to be followed to avoid various o›enses and transgressions, as enumerated in the Vinaya in Four Divisions [4], totals two hundred and fifty for monks; there are three hundred and forty-eight for nuns.

The threefold collection of purifying precepts are: 1) keeping the precepts of restraint (saµvara-Ω∆la; shelüyijie; shøritsugikai), including the ten weighty and forty-eight less weighty precepts; 2) practicing good acts; and 3) furthering people's aspiration for awakening. This is of a completely Mahayana nature. Saichø, founder of the Tendai school in Japan, wished to receive o‡cial approval for requiring new ordainees to adopt these Mahayana precepts of the Brahmå Net Sutra on the Bodhisattva ¸∆la[5], but only after his death did the government sanction this. A di›erent set of the precepts of restraint in the threefold collection is given in another Maha yana text, the Bodhisattvabh¥mi(Pusadichijing; Bosatsujijikyø), Taishø vol. 30, no. 1581, I, 10, consisting of the traditional precepts for the seven groups (bhik≈us, bhik≈u√∆s, Ωråma√eras, Ωråma√er∆s, Ωik≈amånås, upåsakas, and upåsikås) of the Mahayana sangha.

According to the the Brahmå Net Sutra(T. 24: 1004b-1005a), the ten weighty transgressions that violate the precepts of restraint are: 1) killing, either taking the life of another or one's own life, 2) stealing, 3) committing obscenity toward oneself or others without compassion, 4) lying, 5) trading in intoxicants, 6) speaking of others' faults, 7) praising oneself while denigrating others, 8) being stingy and abusive toward alms-seekers, 9) being 215

32 angry even with one who apologizes, and 10) slandering the Three Treasures (Buddha, Dharma, and Sangha). The precepts of restraint against these transgressions are called the bodhisattvas' ten pråtimok≈a(lit., "what liberates one from transgressions"). The forty-eight less weighty transgressions include consuming intoxicants; eating meat or foods prepared with onions, garlic, etc.; seeing a sick person without helping them; possessing weapons for killing; rejecting Mahayana sutras and Vinayas as non-Buddhist; and so on (1005b-1009b).

The Brahmå Net Sutra also states that these precepts should be accepted equally by both monastics and lay practitioners, with no distinction in this regard, whether the practitioner is a king, prince, minister, or o‡cial; a monk, nun, or lay follower; a licentious person or a slave (1008b). One who has committed a transgression against any of the weighty precepts is said to be unable to give rise to the aspiration for awakening (bodhicitta) and will lose one's position as a king or monk (1004b). Beginners in the practice should recite the ten weighty and forty-eight less weighty precepts of restraint each upo≈adhaday, the fortnightly meeting of the sangha (1008a). This was the practice Saichø wanted to institute for ordainees of the Tendai school. In this Eisai squarely parted from Saichø, saying that monks should firmly uphold the two hundred and fifty monastic precepts (see note 30), and laypeople should uphold the threefold collection of purifying precepts, especially the ten weighty and forty-eight less weighty precepts.

The phrase "last five hundred-year period" refers to the categorization of the time after the Buddha's parinirvå√ainto five five hundred-year periods, in which people's capacity for understanding the authentic teaching of the Buddha and attaining awakening progressively declines. This concept is seen in the "Moon Treasury" section, in fascicle fifty-five of the Large Collection Sutra(Saµnipata-s¥tra; Dajijing; Daijikkyø), Taishø vol. 13, no. 397, 363ab. In the first five hundred-year period, there are many who are able to attain to wisdom and liberation; in the second, many are able to practice dhyånabut not attain liberation; in the third, many are firm in hearing, reading, and reciting the Buddha's teachings but are not able to practice dhyånaor attain liberation; in the fourth, many are able to build stupas and temples but not to practice or study the teachings; the fifth and last five hundred-year period is a period of degeneration, when many people are contentious and argue about the Buddhist teachings. This corresponds to the "latter-day world" referred to by Eisai throughout this treatise, reflecting the widespread belief in mappø("age of the decadent Dharma") in medieval Japan.

33 Tathågatas, lit.

"one who comes from thusness (tathåta),

" are those who

have realized the true nature of reality, i.e., Buddhas. 34 "The awakened truth of Zen that supports people in keeping the precepts": 216

Notes

see notes 25 and 155 for similar expressions, where Eisai identifies chan (zen) with the eternity of nirvana.

35 The word "means"

—correction number 1.

36 The u≈√∆≈a,a protuberance on the top of the head, is one of the thirtytwo distinguishing marks of a Buddha, along with a lock of hair between the eyebrows (¥rnå), the sign of a thousand-spoked wheel on the soles of the feet, etc.

37 The word "having"

—correction number 2.

38 "The principle of Zen" (zensh¥)—By this term, Eisai seems to mean not only the Zen principle but also the Zen school and practitioners of Zen. 39 The "four kinds of restraint" are to have a mind free from thoughts of obscenity, murder, theft, and the falsehood that one has attained awakening. Toward the end of fascicle six of the Sutra of ¸¥raµgama Practices [14], the Buddha finished expounding these four kinds of restraint, and now, in fascicle seven, he goes on with the present exposition. 40 The Chinese version of the sitåtapatra-dhåra√∆appears in the Sutra of ¸¥raµgama Practices[14], Taishø vol. 19, no. 945, pp. 134-6. Three Sanskrit versions—one corrected Nepalese text and two texts restored from the Chinese—together with their Japanese translations were published in the article "Ryøgonshu to Byakusangaidarani,Comparative Studies of Restored Sanskrit Texts" (Kyoto: Rinzaish¥ Myø shin jiha Education Research Bulletin No. 1, April 2003), by Professor Toshihiko Kimura of Shitennoji International Buddhist University, Osaka. The text is in three parts; the first part mentions worshiping bodhisattvas, Ωråvakas, the Three Treasures, and the Five Tathågatas as well as the Hindu gods Brahmå, Indra, Vi≈nu, Nåråya√a, and Mahåkåla (¸iva). The second part mentions that all the gods worship the goddess called Tathågata U≈√∆≈a Sitåta patra ("White Umbrella"; sita, "white"; åtapa,

"causing pain,

" "heat"; åtapatrå[n., f.],

"heat protector,

" "a large umbrella"), and that she destroys

ghosts and demons, eliminates enemies' mantras, and protects reciters of the dhåra√∆from nightmares, poison, weapons, fire, and water. The third part invokes all the goddesses to protect reciters. The dhåra√∆deifies a large white umbrella in the belief that just as the white umbrella protects its holder from the afflicting heat of the sun, this dhåra√∆will bring about calm and composure to the reciter.

41 For understanding the phrase,

"divine . . . mantras uttered by my heart-Buddha (xinfo; shinbutsu), " (T. 19: 133a, I, 17), two expressions that

precede this in the quoted text, the Sutra of ¸¥raµgama Practices[14], o›er help (T. 19: 133a, II, 6-8): "the unsurpassed sitåtapatra-dhåra√∆(or sitåtapatra-mantrapadåni), which are beams from the protuberance (u≈√∆≈a) of my Buddha's head"; "the heart-mantras uttered by the heart-217

Buddha that is of the unseen nature of the protuberance on the Tathågata's head and unconditioned, and that issues beams from the u≈√∆≈awhile [the Tathågata is] sitting in a jewel lotus flower. " The term "heart-Buddha"

sounds strange but seems to have something to do with "heart (h®daya)mantras. The Chinese word xinfoalso suggests another term, "mind-Buddha,

" as what the compilers of the sutra may have meant. In this case it means "the mind as Buddha,

" and this is the interpretation adopted by

Hajime Nakamura, et al., Bukkyøgo-daijiten,vol. II (Tokyo: Tokyo-shoseki, 1975).

42 A yojanais an Indian unit of distance, sometimes equated to the distance that can be traveled in one day.

43 Chishø, i.e., Enchin (814-891) went to Tang China and studied both exoteric and esoteric Buddhism from 853-858. He established an altar for goma(i.e., homa,burnt o›ering) ritual at Onjøji, and became the fifth head priest of Enryakuji on Mount Hiei. See Hajime Nakamura, et al., Bukkyø-jiten(Tokyo: Iwanami shoten, 1992). In the TreatiseEisai quotes from his Official Document Presented to the Emperor[15] and Similarities and Dissimilarities of the Teaching Forms[33].

44 45 Jikaku, i.e., Ennin (794-864), first studied under Saichø, went to Tang China from 838-847, and established the basis for Tendai esoteric Buddhism. He was the third head priest of Enryakuji on Mount Hiei. His record of his nine years in Tang China seeking the Dharma, the Nittø guhø junreikøki,is well known. See Nakamura, et al., Bukkyø-jiten (Tokyo: Iwanami shoten, 1992).

The text has ¸råvast∆ here.

46 The eight forms of being of the Buddha include his birth, su›ering, attainment of awakening, and passing away (parinirvå√a). According to the Treatise on Awakening Confidence[76], T. 32: 581a, the eight forms of being are: 1) leaving the Tu≈ita Heaven, 2) entering a human womb, 3) abiding in the womb, 4) leaving the womb, 5) becoming a mendicant, 6) attaining awakening, 7) turning the wheel of the Dharma, and 8) entering nirvana.

47 The word "answer"

—correction number 3.

48 The Elucidatory Comments[18] is a commentary on Zhiyi's Profound Meaning of the Lotus Sutra[47] (see note 8) by Jingxi Zhanran (Keikei Tannen), also known as Great Master Miaole (Myøraku). Zhanran (711-782) was considered the sixth patriarch of the Tiantai school founded by Zhiyi. Before he became a monk at the age of thirty-eight, he had studied the Tiantai teachings for twenty years. Besides this text, Eisai quotes from three other of Zhanran's commentaries on Zhiyi's works, Solutions for Propagation[20], Calming and Contemplation: Their Meaning and 218

Notes

Examples[21], and Notes to the Words and Phrases[24]. 49 Actually, this quote is from fascicle eighteen, 472b, in the Northern version and fascicle sixteen, 715a, in the Southern version of the Mahåparinirvå√a Sutra[6].

50 The word "respecting"

—correction number 4.

51 Also by Zhanran. See note 48.

52 I.e., Zhiyi. See note 8.

53 I.e.,

"everything that has form is empty of its self-nature. "

54 The Jingde Records of Transmission of the Lamp[79], fascicle twentyfive, about State Master Tiantaishan Deshao (891-972), cites the following record (T. 51: 407c):

There was a transmitter of Tiantai Zhizhe's teaching named Yiji, who frequently told the master (Deshao),

"Zhizhe's teachings have become remote as the years

have gone by. I am afraid many of them will be lost. Now the Xinluoguo is equipped with many of his books. Without the master's compassionate power, who could a›ord to bring them here?" The master reported this to King Zhongyi of the Wuyueguo. The king dispatched a messenger with a letter from the master to the country, the messenger made copies there and, fully equipped, returned. Nowadays the copies prevail.

55 56 57 Daoxuan, i.e., Døsen (also Daorui; Døei; 702-760). He received transmission of the Northern school of Chan from Puji (651 -739). In 736 he came to Japan in response to a request by two monks, Fushø and Yøei, who had come to Tang China from Japan, and stayed at the Dai'anji Saitoin in Nara. Versed in Kegon and Tendai teachings, he had influence on Saichø through his disciple Gyøhyø (see note 56). See Nakamura, et al., Bukkyøjiten (Tokyo: Iwanami shoten, 1992). Gyøhyø (727-797) was ordained along with seven hundred others in 741 at the imperial court, and accepted the precepts and Chan practice under the guidance of Daoxuan of the Dai'anji (see note 55). Later he lived at the S¥fukuji in Shiga, Ømi Province. Toward the end of his life he retired to the Hisoji in Yamato Province and transmitted the Chan truth to Saichø (see note 41). See Ui, Bukkyø-jiten(Tokyo: Tøsei-shuppansha, 1953). Dengyø, i.e., Saichø (766 or 767-822) was the founder of the Tendai school in Japan. At the age of twelve he became a disciple of Gyøhyø (see note 56) of the Kokubunji, Ømi Province; he was ordained at age fourteen and took the name Saichø. In 785 he entered Mount Hiei, where he built a hut to live in and began reading Buddhist scriptures such as the Lotus Sutra [19], the Sutra of Golden Light[90], and the Heart Sutra(Prajñå påramitå h®daya-s¥tra;Banruoboluomiduoxinjing;Hannyaharamitashin gyø;Taishø 219

vol. 8, no. 251), and studying various other scriptures and treatises, especially the three great treatises by the Tiantai master Zhiyi (see note 8). Three years later he consecrated his hut as a temple, naming it the Ichijøshikan-in (later known as the Konponch¥dø). In 794 he held a large o›ering service at the temple, attended by Emperor Kanmu (r. 781-806) and learned priests of the major temples of Nara. After that he was appointed to serve the imperial inner court as a priest, and his temple was ranked as a state-protecting døjø(bodhima√∂a,

"seat of awakening"). In

804, according to an imperial order by Kanmu to promote the study of the Tiantai school, Saichø went to Tang China. There he received the Tiantai transmission from Daosui and Xingman, the Chan transmission from Xiaoran, the bodhisattva Ω∆la(precepts) from Daozui, an esoteric method from Shunxiao and others, and returned the following year, in 805. In 806 he received public approval for his Tendai school from the imperial court. Toward the end of his life he wanted to establish a system in which practitioners would be ordained in the Mahayana Ω∆lato be followed by twelve years of study and practice at Mount Hiei. Though this system was not instituted during his lifetime due to opposition from other Buddhist schools in Nara, it was publicly approved after his death. See Ui, Bukkyø-jiten (Tokyo: Tøsei-shuppansha, 1953). In the TreatiseEisai quotes from Saichø's Genealogy[23] and Single Mind Moral Precept[58] as well as from the Notes to the Latter-day World Dharma Lamp[39] attributed to him. 58 The word "second"

—correction number 5. The phrase "fifty-third year of King Mu" (in the Kanmon-Yanagida version and the Køhø Tøshun Taishø version) has been corrected to "fifty-second year of King Mu, " following

two sources: 1) the biography of the monk Tan Wusui (Don Musai) of Wei in fascicle twenty-three of Daoxuan's Continued Biographies of Eminent Monks(Xugaosengzhuan;Taishø vol. 50, no. 2060, 624c-625a); and 2) the middle fascicle of the Separate Biography of Monk Falin(Hørin) of Tang (Taishø vol. 50, no. 2051, 207b).

59 The word "bodhisattvas"

—correction number 6.

60 The word "bodhisattvas"

—correction number 7.

61 The word "become"

—correction number 8.

62 The word "these"

—correction number 9.

63 The Tøji in Kyoto represents the Kongøbuji on Mount Køya. 64 The Tendai school is represented by the Enryakuji on Mount Hiei. 65 The "eight schools" are the six schools of the Nara period (710-94), Hossø, Jøjitsu, Kegon, Kusha, Ritsu, and Sanron; and the two schools of the Heian period (795-1191), Shingon and Tendai. These were the major schools of Buddhism in Japan.

220

Notes

Notes

66 KåΩyåpa-Måtaçga is an Indian Buddhist who came to Luoyang, China, in 67 C.E.

67 Vajrabodhi (671-741) came to China in 720.

68 The word "rare"

—correction number 10.

69 Annen (841-889 or 898), was ordained by Ennin (see note 44) in the bodhisattva Ω∆lain 859. After Ennin died, he studied exoteric and esoteric Buddhism under Henjø. In 884, he became a denbø-dai-ajari("great åcårya [teacher] for transmission of the esoteric truth") and lived at a temple called the Godai-in which he had had built on Mount Hiei. 70 The four attainments are the four stages of spiritual accomplishment of Ωråvakas: stream-enterer (srota-åpanna), once-returner (sak®dågåmin), non-returner (anågåmin) and arhat. The ultimate of the four attainments is arhatship.

71 Taigong Wan (Taikø Bø), a title of honor presented to Lushang of the Zhou (Sh¥) dynasty.

72 According to a story described in the Mahåparinirvå√a Sutra[6] (T. 12: 450a-451a), Siddhårtha, while a bodhisattva in a former life, was deeply moved upon hearing a demon (råk≈asa) cite the first half of a verse deep in the Himålayas, and sought to hear the second half by o›ering himself to the demon as a reward. This is alluded to by Eisai in saying that even "half a verse" on the Dharma was not belittled even though it was recited by a demon.

73 Eisai refers here to the Collection of Records from the Ancestral Mirrors [48], T. 48: 497a.

74 The king of Pengcheng told the priests that he would take refuge in a holy person as his master someone who, as the result of having attained awakening, could manifest such miracles as making water gush from under their left shoulder and flames from under their right shoulder, fly up high into the sky, emit beams of light, and shake the earth. Master Niutou Farong criticized the king's view, saying he was afraid that if he were to attain such powers he would be going against the Dharma and that, in such a case, a magician would be a Buddha. Awakening is the transformation of wisdom, and has nothing to do with mere changes of form, such as the di›erence between male and female or whether men or women have fine or ugly features or clothing. This story in the Collection of Records from the Ancestral Mirrors[48] does not appear elsewhere, such as in the biography of Master Farong in Daoxuan's Continued Biographies of Eminent Monks (Taishø vol. 50, no. 2060), compiled around 645; in the section of the Collection of the Chan Patriarchal Hall,fascicle three, that introduces Master Niutou Farong; or in the Jingde Records of Transmission of the Lamp[79], fascicle four.

221

Meanwhile, these three texts all introduce Farong as a master deeply respected not only by humans but also by animals and even plants in the unity of all beings. According to the Collection of the Chan Patriarchal Hall,Daoxin, the Fourth Patriarch of Chan, drawn by some omens he had observed from far away, came to see Master Farong deep in the mountains, surrounded by beings that were all friendly to him. After the Fourth Patriarch taught Master Farong how everything was empty of their characteristics, it is said that no ghosts were able to see the master to bring o›erings. Nevertheless, when Master Farong had to leave the mountain, all the animals and plants, it is said, grieved upon being separated from him. Master Farong is now regarded as the author of the Jueguanlun (Zekkanron), an early Chan text unearthed from Dunhuang. See the English translation by Gishin Tokiwa, A Dialogue on the Contemplation-Extinguished(Kyoto: Institute for Zen Studies, 1973). 75 According to the Sutra of the Bodhisattva Abiding in the Womb(The Buddha's Teaching in a Scripture Called the Bodhisattva Descending from Tu≈ita Heaven, Abiding in the Mother's Womb, and Expounding the Truth Extensively; Pusachutaijing; Bosatsu shotaikyø) translated by Zhu Fo nian (Taishø vol. 12, no. 384, 1058b), the eight treasuries of the Buddha's teachings are: 1) the teaching expounded when he was still in his mother's womb, 2) the teaching expounded during the period immediately after his departure from human life, 3) the teaching of the Great Vehicle, 4) the teaching of Ω∆laand vinaya,5) the teaching from each of the ten bodhisattva stages, 6) miscellaneous teachings, 7) the teaching of the vajra treasury, i.e., the esoteric teaching, and 8) the teaching of the Buddha treasury (i.e., teachings by all the Buddhas).

76 The "four grave o›enses" are the four påråjikao›enses that result in expulsion from the sangha. The "five grave transgressions" are 1) patricide, 2) matricide, 3) killing an arhat, 4) causing a schism in the sangha, and 5) causing blood to flow from the body of a Buddha.

77 In Chapter II,

"The Tathågata's Indestructible Body,

" of the Mahåpari nirvå√a Sutra[6] (Taishø vol. 12, no. 374, fasc. 3, 383c-4a; Taishø vol. 12, no. 376, by Faxian, 666c-867a; Tibetan vol. 31, no. 788, 47b-49a), the story of the monk Buddhadatta (datta,

"given") and King Bhavadatta

(bhava,

"samsaric being") goes as follows:

In the past, immeasurable kalpas ago, in this same city of KuΩinagara there appeared a Buddha, Tathågata, World-honored One named Nandivardhana ("Pleasure-increasing"). In those days the land was as extensive, rich, and comfortable as the Land of Bliss, Sukhåvat∆. The people prospered and knew no famine. The Buddha abided in the world, teaching people for immeasurable years, and under the twin Ωålatrees he entered parinirvå√a.After this the Buddha's authentic teachings remained for immeasurable ko†is of years and forty more years before the teachings were extinguished. 222

78 Notes

Notes

Then there was a precept-keeper monk named Buddhadatta. He had many followers surrounding him to hear his lion's roar extensively expounding the nine scriptures. He caused others to restrain from keeping servants, cows, bu›alo ("sheep" in no. 374), as prohibited by the monastic rules. There were many ill-behaved monks who, on hearing Buddhadatta's exposition, decided to kill him. They gathered, took weapons in hand, and went straight to Buddhadatta. The king of the land, Bhavadatta, heard of this and in order to protect the Buddha's teachings he went immediately to save the preacher from harm. He engaged in fighting the ill-behaved monks. The king was attacked with swords, spears, diamond-pointed weapons, and arrows; no place on his body, even as small as grains of mustard seed, was left unpierced. Buddhadatta saw this, and praised the king,

"A protector of the Buddha's

authentic teachings should be like you. You will be the vessel of truth for innumerable kalpas. " The king, hearing the monk's words, died and was reborn in the land of Ak≈obhya ("Immovable") Buddha. His men, whose hearts were transported with joy, continued to fight, all determined to attain awakening, and after death were reborn in the Buddha land of Ak≈obhya. The monk Buddhadatta also, after the king's death, died and was reborn in Ak≈obhya Buddha's presence as his chief disciple. The king became the second disciple (according to the Faxian and Tibetan versions; in no. 374 the king becomes the chief disciple).

The authentic teachings, when about to be hidden, should be protected in this way. The one who was King Bhavadatta was me (¸åkyamuni). The monk Buddhadatta was KåΩyapa Buddha, who has entered parinirvå√a.The fruit of protecting the authentic teachings in this way is immeasurable. I have gained the indestructible body and the Dharma body.

According to Professor Seizan Yanagida, the phrase "not setting up any words" (buliwenzi; fury¥monji) first appeared in the opening remarks of a Tang dynasty Chan text, mid-eighth century, On the Genealogy from Buddha to Buddha(Xuemailun; Kechimyakuron), one fascicle, the sixth of Bodhi dharma's Six Gates(Shaoshilumen; Shøshitsurokumon), Taishø vol. 48, no. 2009. The passage in question (T. 48: 373b) goes: The three worlds [of desire, form, and no-form] that have been made to arise return together to one mind; one Buddha through mind transmits mind to another Buddha, setting up no words.

The text goes on to say that since no words are set up by Buddhas for transmission—only mind—not even words like buddha, bodhi,or nirvana are set up as something to be transmitted (ibid.). But this does not mean that the ordinary sentient mind is the ultimate truth for transmission. The mind that grasps itself and others as actual phenomena does not realize the original nature of mind, which is one, beyond grasping (374a, c). No one other than the Buddhas realized this empty nature of mind (376a). Thus "setting up no words" also means not setting up even the 223

79 80 81 concept of "mind" as transmitter or transmitted, and this is called the transmission of mind through mind from one Buddha to another. "Perfect rank" (yuanwei; en'i), one of the terms beginning with "perfect" that were frequently used since Zhiyi, means the rank of the "perfect teaching" (yuanjiao; engyø), one point of which includes all the other points in itself. See also Yanagida's headnote for the kundokutext, Nihonshisøtaikei,vol. 16 (Tokyo: Iwanami-shoten, 1972), p. 39. "Perfect and immediate awakening" (yuandun; endon) means the nature of the practice whose first stage is at once both no di›erent and di›erent from the remaining stages, as the waxing or waning moon is both no di›erent and di›erent from the full moon.

The "sixfold immediacy" of awakening (luji; rokusoku) is a series of six concepts which stand for six stages through which the mind of awakening (bodhicitta; putixin; bodaishin) attains ultimate awakening, introduced by Zhiyi in the latter half of fascicle one of his Great Calming and Contemplation[29], T. 46: 10bc. He introduces this along with two other important themes for promoting and deepening practitioners' understanding of the mind of awakening: the "four noble truths" (cat våryårya satyåni) and the "fourfold grand vow" (sihongshiyuan; shiguzeigan). According to Zhiyi, practitioners need to be freed from lack of confidence and excess of pride at each stage of practice. One needs to be confident 1) in ultimate reality or reason being immediate to every moment of one's mind (liji; risoku), 2) in the immediacy of reason through literary knowledge (mingziji; myøjisoku), 3) in one's knowledge through the practices of contemplation (guanxingji; kangyøsoku), 4) in one's practice through the realization of approaching ultimate awakening (xiangsiji; søjisoku), 5) in approaching ultimate awakening through the revelation of suchness (fenzhonji; bunshinsoku), and 6) in ultimate awakening through attainment (jiujingji; kukyøsoku). 82 "An ancient one,

" namely, Master Zhiyi, quoted from the Great Calming and Contemplation[29], T. 46: 80c.

83 The phrase "the former is a clumsy crossing"

—correction number 11.

84 The phrase "and the latter a clever crossing"

—correction number 12.

85 I.e., the self-nature of everything, which is empty of itself. 86 The three modes of reality (sandi; santai) are: empty (Ω¥nya), provisional (prajñapti), and the middle (madhya).

87 The practice of nembutsuis the recollection of Amitåbha Buddha's vow by reciting his name.

88 The word "after"

—correction number 13.

224

Notes

89 Dhyånaas one of the six påramitås (perfections). 90 Samådhias one of the three Ωik≈ås, or basic Buddhist learnings. 91 Chønen (938-1016), a priest of the Tødaiji, Nara, studied Sanron and Shingon teachings; in 983 he went to Song China and was accorded a cordial reception by Emperor Taizong (r. 976-97), made a pilgrimage to Wutai shan (Godaisan) and so on, and returned to Japan in 987, bringing home five thousand volumes of a newly printed Tripi†aka and a Buddha image. See Nakamura, et al., Bukkyø-jiten (Tokyo: Iwanami shoten, 1992). 92 "Sangaku"means the three basic Buddhist learnings (ΩikΩås): morality (Ω∆la), concentration (samådhi), and wisdom (prajñå). 93 The phrase "the nondiscriminating dhyånaof the Tathågatas, " as well

as "the Tathågata's dhyåna"(see note 96) are drawn from the Laçkåvatåra-s¥tra[66], T. 16: 492a. Eisai considers this to represent one of the core concepts of Chan/Zen. See the quote from the Laçkåvatåra-s¥traat the end of Fascicle Two of the Treatise,p. 151.

94 Emperor Toba (r. 1107-41), after leaving the throne, out of his faith in the Buddha-Dharma, visited the Tennøji in Osaka to make o›erings in its Nembutsu hall, November 12, 1149.

95 The word "school"

—correction number 14.

96 The Tathågata's dhyånais considered to include all three of the basic Buddhist learnings (Ωik≈ås) of morality (Ω∆la), concentration (samådhi), and wisdom (prajñå). The concept appears in the Laçkåvatåra-s¥tra[66], T. 16: 492a; see also note 93.

97 Concerning "the foreword to the Sutra of Perfect Awakening" [51], the extant foreword does not include the passage quoted here. 98 The Foreword to the Brahmå Net Sutra[53], included in the Rinzai sh¥ seitenas the Foreword to the Bodhisattvas' Moral Precepts;this text di›ers from the Brahmå Net Sutra on the Bodhisattva ¸∆la[5]. 99 The three evil paths are the three lower realms of hell, hungry ghosts, and animals into which sentient beings may be reborn. 100 The five components of the Tathågata's being are the three learnings (ΩikΩås) of morality (Ω∆la), concentration (dhyåna), and wisdom (prajñå), plus liberation and the realization of liberation. 101 Cited in the Rinzaish¥seiten.See note 98.

102 The word "Master"

—correction number 15.

103 The Postscript to A Treatise on the Contemplation of Mind(Tiantai Guanxinlun Aopi; Tendai Kanshinron Øhi,Taishø vol. 46, no. 1920, 584), is not 225

extant.

104 The word "selected"

—correction number 16.

105 The term "seal of the mind" expresses the nonduality between the concepts of the mind as a seal for stamping and the mind as the mark stamped with the seal. It carries the same meaning as "transmitting mind through mind" (yixinchuanxin; ishidenshin), i.e., the realization that there is no transmitter or recipient, just the transmission of mind itself. See also note 78 on "not setting up any words.

"

106 The word "lineage"

—correction number 17.

107 The passage quoted here is not found in the Longer Records of the Buddha's Words[61]. In the Great Root Sutra(Mahåpadåna-suttanta; Dabenji; Daihongyø;Taishø vol. 1, no. 1; D∆ghanikåyaII), ¸åkyamuni cites the names of the six Buddhas who appeared in the world before him: three in the past kalpaand three in the present auspicious kalpa(bhadrakalpa). However, the Buddha makes no reference to the name of the past kalpaor to the appearance of one thousand Buddhas.

What constitutes the source of Eisai's quote is seen in the Account of the Three-Kalpa Three-Thousand Buddhas(Sanjiesanqianfo-yuanqi; San gø sanzenbutsu-engi;Taishø vol. 14, no. 446, 364c-365a), a passage quoted from another sutra, the Sutra on Contemplation of the Two Bodhisattvas Bhai≈ajyaråja and Bhai≈ajyaråjasamudgata(Guan yao wang yao shang er pu sa jing; Kan yakuø yaku jø ni bosatsu kyø), translated by KålayaΩas in the Liu-Song dynasty, 424-442; Taishø vol. 20, no. 1161. In the Account of the Three-Kalpa Three-Thousand Buddhas,¸åkyamuni refers to the threefold one thousand Buddhas and their appearances in the world in the past "kalpaof supernal manifestations (vy¥hakalpa; zhuangyanjie; shøgongø), "

the present "auspicious kalpa(bhadrakalpa; xianjie; gengø), " and the

future "lunar-mansion kalpa(nak≈atrakalpa; xingxiujie; seishukugø). " In

the Taishø Tripi†aka the Accountis followed by the Sutra of the Names of One Thousand Buddhas in the Past Kalpa of Supernal Manifestations (Guoquzhuangyanjieqianfomingjing; Kakoshøgongøsenbutsumyøkyø). After the title, before the text of the sutra, where the translator's name would usually appear, there is a note that reads: "The translator's name is missing. This is gleanings from the Kaiyuan (Kaigen) Buddhist Text Catalogue,recorded in the Liang (Ryø) Catalogue.

"Sengyou (Søy¥) of

Liang, the compiler of the Liang Catalogue,includes the Accountin his ¸åkya Genealogy (Shijiapu; Shakafu), Taishø vol. 50, no. 2040, 9c. The Sanskrit term "

vy¥hakalpa,

"here assumed to be the original for

"

zhuangyanjie; shøgongø,

"has not been confirmed in any available Sanskrit text, including the Mahåvastuand the Dharmasaµgraha.For the meaning of "

vy¥ha"I consulted Franklin Edgerton's Buddhist Hybrid Sanskrit Dictionary(Delhi: Motilal Banarsidass, 1972, reprint). 226

Notes

108 The word "as"

—correction number 18.

109 The stupa called "Plenty of Children" refers to the Bahuputraka shrine, called either the Bahuputraka caitya(Duozita; Tashitø) or the Bahuputraka nyagrodha(Duozishu; Tashiju), a banyan or Indian fig tree located on the road between Råjag®ha and Nålandå, which served as a shrine for people who prayed for sons. According to the Mahåvastu("Stories of Great Events,

" a Sanskrit collection of the Buddha's legends edited by E. Senart in three volumes, Paris, 1882-97), the Licchavis presented this shrine together with three others to the Buddha and his sangha for their use (Vol. I, p. 300). In the chapter "MahåkåΩyapa's Event of Entering Ascetic Life,

" MahåkåΩyapa tells Ånanda how he left the householder life to practice under the guidance of the Buddha, met him in Råjag®ha at the Bahu putraka shrine, was accepted as a disciple, attained arthatship in eight days, o›ered a seat for the Buddha by spreading out his cotton under-robe on the ground under a tree, and the Buddha gave him an under-robe in return (Vol. III, pp. 50-5).

Concerning the "Bahuputraka shrine,

" see footnotes to the term in the

corresponding pages in J. J. Jones's English translation, The Mahåvastu (London: Pali Text Society, 1973, Vol. I; 1978, Vol. III). The same story of MahåkåΩyapa's first meeting the Buddha appears in fascicle forty-six of the Sutra of the Original Practice [96], where Bahuputraka is described as a shrine deity and as a tree (T. 3: 866ab).

110 The Tiansheng Records of the Expanding Lamp(Tianshengguangdenglu; Tenshøkøtøroku) compiled in 1036, thirty fascicles, Zokuzøkyø8-306c, says: When the Buddha preached the Dharma on Vulture Peak, heavenly beings presented flowers to him. The Buddha held a flower in his hand and showed it to the audience. KåΩyapa smiled. Then the Buddha said,

"I am entrusting Mahå kåΩyapa with the eye of the Dharma that is pure and clean. . . . "

This story has its antecedent in the Sutra of the Original Practice[96], fascicle four (T. 3: 668b):

Then D∆paµkara, the Tathågata, arhan, samyaksaµbuddha,knew my mind, and smiled thereupon. An attending bhik≈ustood up from his seat, adjusted his robe, uncovered his right shoulder, paid sublime homage to the Buddha, and said: "For what reason, Most Exalted One, did the Tathågata smile?" The Buddha D∆paµkara told the bhik≈u:"You, my mendicant, have seen how this young man [Bodhisattva Megha] (megha,

"cloud") honored me with the seven stalks

of lotus flowers he held, and then threw himself face down with hair spreading out on the muddy ground to make a bridge for me to tread upon. Because of this, this young man will, after an innumerable kalpa, attain awakening and be called ¸åkyamuni, the Tathågata, arhan, samyaksaµbuddha,provided with the Tathågata's ten epithets, no di›erent from me.

227

111 "He also composed a verse"

—Here Eisai follows descriptions in the Jingde

Records of Transmission of the Lamp[79], T. 51: 206a and 205b. To this he adds the place names "Bahuputraka shrine" and "Vulture Peak" in order, possibly according to the Tiansheng Records of the Expanding Lamp, Zokuzøkyø8-306c and 306a.

112 A saµghå†∆robe is one of the three larger outer garments of a bhik≈u (monk).

113 A Ωråvaka(lit.

"word-hearer") refers to the original disciples of the Buddha who directly heard him teach, and more generally to a Buddhist mendicant whose practice consists in listening to the Buddha's teachings. A pratyekabuddha("solitary awakened one") is a Buddhist practitioner who attains awakening through a direct understanding of the Buddha's teachings, in particular the teaching of dependent origination, and who does not teach or guide others. Both Ωråvakas and pratyekabuddhas, as part of the Hinayana vehicle, are distinguished from the Mahayana ideal of the bodhisattva. 114 Eisai composes the following sections on the Chan/Zen school Dharma transmission according to the contents of fascicle three of the Jingde Records of Transmission of the Lamp[79].

115 Eisai follows the dates given in the Jingde Records of Transmission of the Lamp[79], fasc. 3, T. 51: 219a. According to the notes of correction later inserted in the Jingde Records,Bodhidharma reached Guangfu in Putong the first year of Liang, not the eighth year (527), and visited Luoyang in November of the same year, the first year of Zhengguang (Shøkø), not Taihe, the tenth year of Wei (486), as is given here in the Treatise. This means that the correct date is the year of gengzi(køshi; kanoe-ne), 520.

116 "Listen to my verse"

—this is what is referred to below as Bodhidharma's Dharma transmission verse. According to the Jingde Records of Transmission of the Lamp[79], fasc. 3, T. 51: 219c, the verse reads: I've originally come to this land,

To transmit the Dharma and help the lost.

A single flower opens in five leaves;

The forming of seeds will naturally succeed.

117 Eisai refers here to a passage in fascicle eighty-six of a collection of rules of practice and oral traditions of the Tendai school, compiled by the Mount Hiei priest Køsh¥ (1311-1348), entitled Bundles of Leaves Collected in the Valley Mist(Keiransh¥ish¥,originally three hundred fascicles; one hundred and thirty fascicles extant). The passage (T. 76: 779c) reads: As has been transmitted, Bodhidharma, foreseeing the time of death, said this in verse:

228

Notes

When one ceases to sense trickling in the jade pond, Getting some mysterious light at the bottom of the waves, There one knows impermanence.

Then one should listen to the drum of the human skull, Count the number, and know on what date to die.

This was brought by a former sea captain in the days of Song named Hansheng (Hanshø) and was entrusted to Holy Priest Yøjin of Chinzei (Kyushu). The personal tradition transmitted thereafter says: By the jade pond is meant the mouth, by the bottom of the waves are the eyes, and by listening to the drum of the human skull is meant that at the time of the mouse on the final day of a year, one may extend both one's hands to cover both ears and hit the head, counting the number of the monthly days of the next year. When the sound of hitting ceases to be heard, that shows the date of one's death.

Further ways of practice cannot be cited here.

118 By "oneness" or "the single gate" of the mind, the monk seems to have meant the sentient being as mind is originally nothing other than the Buddha as no-mind. The source of this view is sought in the Treatise on Awakening Confidence[76], where the mind of a sentient being (sattvacitta), as yet unawakened, is explained to have two gates or modes of being: 1) the original, true mode (tathatå) of the mind and 2) the arising-perishing mode (samsara) of the mind. The true mode of the mind is the awakened mode of being, free of mind. The arising-perishing mode of the mind concerns how an unawakened being comes to attain awakening into the original true mode of being. Speaking of the "oneness of the mind" presupposes the above two gates. Speaking of "oneness" or "a single gate" without reference to the two gates fails to be real. The original, true mode of the mind is beyond oneness as well as twoness; it is "nothing, " of "no gate.

"

119 The following verse is an adaptation from the biography of Xuanzang (Genjø), in fascicle one (T. 51: 2a) of the Biographies of Eminent Buddhist Sangha Members in the Great Tang Who Visited the Western Districts to Seek the Teachings of the Buddha-Dharma(Datang xiyu qiufagao sengzhuan; Daitøsaiikiguhøkøsøden;Taishø vol. 51, no. 2066), by Yijing (Gijø, 635-713). 120 Concerning the Chinese characters for these two questions, footnote number two in the Taishø text has: "The Kanmon text had a headnote that read, 'All nine characters were possibly incorrectly transcribed. '"

121 The word "calligraphy"

—correction number 19.

122 In Eisai's expression,

"through directly pointing to the source of the mind, "

the "source of the mind" means "the mind that is originally the Buddha" (xin benlai shi fo; kokoro honrai kore butsu), an expression by Huangbo 229

Xiyun (Øbak¥ Kiun, c. eighth-ninth centuries), according to the Record at Wanling(Wanlinglu; Enryøroku), Taishø vol. 48, no. 2012-B, 385b. In the Essentials of the Transmission of Mind(Taishø vol. 48, no. 2012-A; English translation by John McRae published in this volume, pp. 1-42), Huangbo quotes the Sixth Patriarch, Huineng (T. 48: 384a): Just when one reaches this occasion, one knows how the patriarch has come from the west, directly pointing to the human mind, and how seeing one's nature, getting awakened to it, resides in no verbal exposition. And this (T. 48: 383a):

You should simply eliminate the ratiocination of the ordinary [mind] and the [enlightened] realm of the sage—there is not any separate Buddha outside of the mind. The patriarch [Bodhidharma] came from the west to point out directly that all persons are in their entireties the Buddha. 123 The two lines "It also says in e›ect:/Vimalak∆rti remained silent" were lacking in the Kanmon version and added by Køhø Tøshun. 124 The two lines "The Laçkåvatåra-s¥trasays/The Tathågatas' nondiscriminating dhyåna"were lacking in the Kanmon version and added by Køhø Tøshun.

125 This quote is not found in the Mahåprajñåparamitå Sutra[10], but a similar expression is found in T. 7, fasc. 531, 727c. 126 The Mahåparinirvå√a Sutra[6], T. 12: 520b has,

"The Tathågata never

expounds the Dharma.

" The line quoted here is found in the Laçkåvatåras¥tra[66], T. 16: 499c. 127 The passage quoted by Eisai here is from the first version of the Commentary on the Mahåvairocana Sutra[26], the Dainichikyø Sho(Taishø vol. 39, no. 1796), brought back by K¥kai. It is not found in the second version, the Dainichikyø Gishaku (Zokuzøkyø1-36), brought back by Ennin. There are slight di›erences between the two versions. Eisai quotes from the Dainichikyø Gishakuat three other places in the text, pp. 90-1, 103-4, and 154. This is the only quote from the Dainichikyø Sho. 128 The word "Confidence"

—correction number 20.

129 The three schools are the Huayan (Kegon), Faxiang (Hossø), and Tiantai (Tendai).

130 The Kanmon version has: "Originally...obtained is called seeing the Buddha-Dharma.

"

131 This four-line passage, beginning with "As soon as you estimate it. . . , "

is from the Extensive Record of Great Master Xuansha Zongyi of Fuzhou (Fuzhou Xuansha Zongyi Dashi Guanglu; Fukush¥ Gensha Søitsu Daishi 230

Notes

Køroku), Zokuzøkyø2-31, 190a, a text in three fascicles of Xuansha Shibei (Gensha Shibi, 835-908), originally compiled between 900 and 907 by Zhiyan (Chigon), recompiled in 1080 by Sunjue (Sonkaku), reprinted in 1325 in three fascicles, and printed in Japan in 1690. However, Eisai may possibly have quoted the passage from the Eye and Treasury of the True Dharma[78], Zokuzøkyø2-23, 59c. The expression of the original four sentences is the same in both the Extensive Recordand the Eye and Treasury.The third sentence given here by Eisai is a shortened form of the last two sentences of the original, which read:

If you let movement and quietude die out (min; bin), you will fall through and be lost (luokongwang; rakuk¥bø). If you accept (shou; sh¥) both movement and quietude, you will squander your Buddha-nature.

132 In his comment on case nine of the Blue Cliff Record[77], T. 48: 149c, Yuanwu says,

"Now tell me how you would grasp it. When doing like this won't do, and not doing like this won't do either, what will you do?" 133 The expression "an arrow that has left the bow is not bound to return" is from fascicle two of Xuansha's Extensive Record(Zokuzøkyø2-31, 190b) (see note 131, above), where it appears in the following context: "The manner of a man of the Way is like fire that melts ice and never causes freezing, or like an arrow that has left the bow, never bound to return. " Yuanwu

used this as a comment on the opening words of case thirty-seven of the Blue Cliff Record[77], T. 48: 175a: "Panshan said,

'In this triple world

there is no Dharma,

'" meaning that there is no Dharma, no Buddha, nothing that has its own characteristics. Panshan Baoji (Banzan Høshaku; dates unknown) was a disciple of Mazu Daoyi (Basu Døitsu; 709-788). The phrase "none of the thousand sages would be able to grasp it" appears in Yuanwu's foreword to case thirty-eight of the Blue Cliff Record[77], T. 48: 175c: "If we speak about the immediacy of awakening, it will leave no sign or trace. None of the thousand sages would be able to grasp it. "

134 In his comment on case nine of the Blue Cliff Record[77] (see also note 132), Yuanwu used the expression "the final day of the year-end" to mean a closing date for settling the accounts of one's life. 135 When Taiyuan Fu was lecturing on the boundless and responsive nature of the Dharma body (dharmakåya), a Chan practitioner in the audience laughed at him. Fu asked the practitioner why he had laughed. The Chan practitioner said that Fu could lecture on the quantity level of the Dharma body but did not see the Dharma body itself. To Fu's further questioning on what he should do, the Chan practitioner said that he should stop lecturing for a while and go sit in a quiet room, and then he would necessarily see the Dharma body for himself. Fu followed this advice and one night, while sitting in a quiet room, on hearing the gong marking the fifth watch of the night he suddenly attained awakening.

231

Later, Fu went to Master Xuefeng Yicun (Seppø Gison; 822-908) and practiced with him, not leaving to take up residence in any temple. That is why he was called Fu Shangzuo (Jøza,

"Elder Monk"). See also fascicle

nineteen of the Jingde Records of Transmission of the Lamp[79], T. 51: 359c-360a.

136 The word "seek"

—correction number 21.

137 "An ancient man of Chan"

—Eisai refers here to Muzhou Daozon (Bokuj¥

Døshø; 780?-877?), a Dharma heir to Huangbo Xiyun (Øbak¥ Kiun), according to the Chanmenniansongji(Zenmonnenjush¥) 16, a record of Chan masters' words and comments in verse compiled in Korea, 1226. It seems Eisai knew of this through some other source, but his contemporary source is no longer extant.

138 Luoshan Daoxian (Razan Døkan; dates unknown), a Dharma heir to Yantou Quanhuo (Gantø Zenkatsu; 826-885). 139 Shishuang Qingzhu (Sekisø Keisho; 807-888), a Dharma heir to Daowu Yuanzhi (Døgo Enchi; 769-835).

140 The phrase "make one moment ten thousand years" is from the Inscription on the Confident Mind(Xinxinming; Shinjinmei), in fascicle nineteen of the Jingde Records of Transmission of the Lamp [79], T. 51: 457b: The Dharma world of suchness has neither self nor other. To whom accord is pressing, let me just say,

"Be nondual.

"

Being nondual, all are the same, leaving none uncontained. The wise in the ten directions all enter this principal aim. The principal aim being neither short nor long, one moment is ten thousand years.

(A variant translation of the passage appears in the English translation by Osamu Yoshida, published under the title "The Faith-Mind Maxim, "

Taishø vol. 48, no. 2010, in the volume Three Chan Classics, Numata Center, 1999). In response to Luoshan's question,

"When arising and perishing don't

cease, what shall I do?"

, Shishuang said,

"Have the container fit the lid,

"

meaning for Luoshan not to separate himself from arising and perishing. Luoshan could not accord with this response and left Shishuang to go to Yantou, who responded "What is it that arises and perishes?" At this, Luoshan could be one with arising and perishing. 141 Yantou Quanhuo (Gantø Zenkatsu) a Dharma heir along with Xuefeng Yicun (Seppø Gison) to Deshan Xuanjian (Tokusan Senkan; 782?-865). 142 In his comment on case two of the Blue Cliff Record[77], Yuanwu cites the first two lines of the Inscription on the Confident Mind(see note 140) with Master Zhaozhou Congshen's (Jøsh¥ J¥shin; 778-897) critical 232

Notes

remarks on them. The lines read:

The ultimate Way is not hard to attain, though it dislikes selection. Only take care not to hate or love, and the Way will be thoroughly clear. Zhaozhou says,

"As soon as there is any word, that's a selection. I don't abide even in being clear.

" Yuanwu comments (T. 48: 141c): "Tell me

where Zhaozhou abides. Do apprehend the aim of the steelyard hook. Never cling to the measurement marks on the beam.

"

143 To "throw a pepper seed onto the tip of a needle" —in Chapter I, part two,

of the Mahåparinirvå√a Sutra[6], fasc. 2, T. 12: 372c, a lay devotee named Cunda-Karmåraputra expresses in verse his joy at having the opportunity to o›er a meal to the Buddha. Tradition holds that the Buddha did accept the meal, which proved to be his last. In this Mahayana scripture, however, the Buddha continues discoursing about the meaning of his passing into parinirvå√a.In the verse Cunda compares the rarity and di‡culty of receiving a human life and encountering a Buddha to that of throwing a pepper seed onto the tip of a needle or a blind tortoise ascending from the depths of the sea through a hole in a piece of wood floating on the surface. 144 Fascicle eighty of the Book of Jin(Shinjo,one hundred and thirty fascicles) cites the following episode with Wang Huizi (Ø Kishi), the son of Wang Xizi (Ø Gishi):

Huizi, who styled himself Ziyou (Shiy¥) . . . once resided in Shanyin (San'in). One night it stopped snowing and cleared up for the first time. The moon looked clean and bright, and made all in the four quarters appear bright. Drinking alone, he recited a poem by Daikui (Daiki), who was then in Shan (Zhe). Immediately Huizi boarded a ship and arrived there. After a night he approached the hermitage but he stopped at the gate and returned [home]. When someone asked him the reason [for this], Huizi said,

"I went there while in a joyful mood.

When the mood was gone, I left. Why did I have to see [Daikui] by all means?" (Quoted from the Zhonghuashuju text, Beijing, 1974, p. 2103.) 145 Tianhuang Daowu (Tennø Døgo; 748-807), a Dharma heir to Shitou Xiqian (Sekitø Kisen; 700-791).

146 Said by Tianhuang Daowu (Tennø Døgo) to Longtan Chongxin (Ry¥tan Søshin; dates unknown), Deshan Xuanjian's (Tokusan Senkan) master, who requested from him instruction on the essentials of the mind. 147 Qinglin Shiqian (Seirin Shiken; d. 904), a Dharma heir to Dongshan Lianjia (Tøzan Ryøkai).

148 The following passages on the practice of zazen are considered an abbreviated form of material found in the extant text of the Chan School Monastic Rules[3] fasc. 8, Zokuzøkyø2-16, 460c. However, according to Seizan 233

Yanagida, this passage on the manner of practicing zazen was added to the Chan School Monastic Rulesin 1202, after Eisai wrote and made public the Treatisein 1198. Professor Yanagida surmises that Eisai must have seen the same material in another source.

149 The word "Thus"

—correction number 22.

150 The word "back"

—correction number 23.

151 In the Tang dynasty a monk named Wuzhe (Mujaku) learned the Huayan (Kegon) teachings from Dharma Master Chengguan (Chøkan; 738-839), and in the second year of Dali (Daireki; 767) he went to Wutaishan (Godaisan) to see the region of holy persons. In May he reached the Huayansi (Kegonji) on the mountain. Then he went to a cave called Jin g ang ku (Kongøkutsu) where after a nap he heard an old man admonishing a cow to take water. The old man invited Wuzhe to tea at his own temple nearby. After drinking a cup of tea brought by a young boy, fourteen or fifteen years old, and conversing for awhile, Wuzhe wanted to leave. Then the old man recited a verse he had composed, quoted by Eisai here in the Treatise. With deep thanks, Wuzhe parted from the old man. The latter instructed the boy to accompany Wuzhe down the mountain. The boy recited a verse: "The face with no hatred upon it is o›ering a gift./The mouth with no hatred in it breathes out fragrant scent./The mind with no hatred in it is a rare treasure./Being neither defiled nor disgraced, one is truly constant.

" After the verse was over, and while he was still enraptured, Wuzhe suddenly lost sight of both boy and temple and saw only the mountain, forest, earth, and rocks. Wuzhe later secluded himself on this mountain and died there (T. 50: 836c-837b).

152 The word "confidence"

—correction number 24.

153 The source of this quote from the Commentary on the Diamond Sutra by the Dharmalak≈a√a School[84] (Taishø vol. 40, no. 1816) by C'ien (Jion) has not been identified.

154 The source of this quote from the Commentary on the Diamond Sutra[85] by Huizhao (Eshø) of Zizhou (Shish¥) has not been identified. 155 The Mahåparinirvå√a Sutra[6] has this passage by the Buddha (T. 12, XXII, 493b):

Bodhisattvas hear of the great nirvana that has been unheard of. No Ωråvakas or pratyekabuddhas have ever heard that the Buddha has the eternity-delight self-purity that is never extinguished, that the Buddha-nature of the Three Treasures is beyond any discriminative characteristics, and that those who have committed the fourfold transgressions or found fault with the Mahayana scriptures, transgressors of the five grave sins, and those who have no aspiration (icchantikas), when giving rise to the aspiration to attain awakening (bodhicitta), 234

Notes

are all equipped with Buddha-nature. But now in this scripture they can hear of it. This is my so-called hearing of what has been unheard of. This seems to be what was meant by the Tiantai (Tendai) concept of "the eternity of nirvana as the true support for morality. "

156 These are two groups of the monastic precepts. The "five definitive distinctions of sin" include the 1) påråjika,2) saµghåvaΩesa,3) påya ttikaand påta yantika,4) pratideΩan∆ya,and 5) bodily and verbal transgressions, which include aniyata, Ωaik≈adharma,and adhi kara√aΩamathå.See the quote from the Chan School Monastic Rules[3] in Gate I, p. 76, for a complete description of these Sanskrit terms. The "seven groups of transgressions" include 1) påråjika,2) saµ ghå vaΩesa,3) sth¥låtyaya("coarse transgressions, " i.e., attempted påråjika

and saµghåvaΩesa), 4) påya ttikaand påtayantika,5) pratideΩan∆ya,6) bodily transgressions (du≈k®ta) and 7) verbal transgressions (durbhå≈ita). 157 "Four phrases concerning yåna(vehicle) and Ω∆la(precepts) [with which one is either relaxed or firm]"

—In the Mahåparinirvå√a Sutra[6] the

Buddha takes up the problem of how monks' and bodhisattvas' seeking liberation and keeping precepts are to be related to one another after the Buddha's passing into parinirvå√a,for during his lifetime it was the Buddha who provided practitioners with precepts. According to the scriptural context, the term yånaseems to mean niryå√a("going forth, " "final

liberation"). The Buddha says there can be relaxation or slacking of yåna but not Ω∆la,for a bodhisattva's not slacking in upholding the precepts in the mind of the Mahayana is what is meant by the "original precept" (T. 12: 400c). In the Great Calming and Contemplation[29], T. 46: 39ab, Zhiyi classifies the relation between yånaand Ω∆lainto four: 1) being firm with both yånaand Ω∆la,2) being firm with yånaand relaxing with Ω∆la,3) being firm with Ω∆la and relaxing with yåna,and 4) relaxing with both yånaand Ω∆la.

158 The word "should"

—correction number 25.

159 "A sutra,

" unidentified. The quote cited in the Great Calming and Concentration[29] (T. 46: 20a) is found in the Treatise on the Core of Analysis of Buddhist Concepts Taken Up for Meditation(Saµyuktåbhidharma h®daya-Ωåstra; Zaapitaxinlun; Zøabidonshinron), translated by Saµ gha varman et al., Taishø vol. 28, no. 1552. In this text Dharmatråta took up DharmaΩr∆'s Treatise for meditation. The Treatise on the Core of Analysis(T. 28, IX, 949c) may be the sutra referred to here.

160 Devadatta was a Buddhist who died the death of a pratyekabuddhaafter going through the su›ering of hell because of his grave transgressions. See also vol. II,

"Saçghabhedavastu"("Matters of Disunion in the Sangha") of the M¥lasarvåstivåda vinayavastu(Matters of Discipline with the Orig-235

inal Advocates of the Existence of All;Genben shuoyiqie youbu pinaye; Konponsetsuissaiububinaya), translated by Yijing, Taishø vol. 24, no. 1450, pp. 147-50.

161 Udraka Råmaputra was a non-Buddhist master practitioner of dhyåna in the days of ¸åkyamuni. See also AΩvagho≈a's Buddhacarita,XII, verse 84 and others, translated by E. H. Johnston (Delhi: Motilal Banarsidass, 1972).

162 The word "also"

—correction number 26. The Taishø text had the word fei (hi, arazu),

"not" here, which has been replaced by the word yi(yaku, mata),

"also,

" according to the context.

163 According to the Bequeathed Teaching Sutra[40] (T. 12: 1110c), on his deathbed the Buddha said,

"After I die you may respectfully make much

of pråtimok≈a(i.e., liberation from all self-afflicting passions through the practice of Ω∆la), . . . for that is your great master. "

164 The word "applying"

—correction number 27.

165 The word "delusive"

—correction number 28.

166 In his Sutra of the Jeta Grove Drawings(Zhiyuantujing; Gionzukyø;two fascicles, Taishø vol. 45, no. 1899, 883a-895c), Daoxuan (596-667) includes a detailed description according to tradition of the structures of the Jetavana residence built by Sudatta for the Buddha, but no drawings are found in the extant text. Daoxuan's own title for the text, Drawings of the Jetavana Anåtha pi√ ∂i kå råmaor Anåthapi√∂adasyåråma(Drawings of the Jetavana Pi√∂ada-vihåra; Zhishugeiyuantu; Gijugy¥enzu),lacks the word jing(kyø), i.e., sutra,which is included in the title by the author of the Foreword as well as in the closing title of each fascicle. 167 See the Mahåsåµghika Vinaya [7], T. 22: 262b. The Vinaya text says that the Tathågata visited monks' cells once every five days in order to know 1) whether or not his disciples were attached to things of the world, 2) whether or not they indulged in secular discussions, 3) whether or not they overindulged in sleep to the detriment of practice, 4) whether or not they looked after sick monks, and 5) so that newly ordained young monks might rejoice at the sight of the Tathågata.

168 See also a passage from the Chan School Monastic Rules[3], quoted previously in Gate VII, p. 148. 169 The word "holds"

—correction number 29.

170 The extant text of the Bequeathed Teaching Sutra[40] does not include this passage. It is found in Zhiyi's Smaller Tiantai Text of Calming and Contemplation(Tiantaixiaozhiguan; Tendaishøshikan;Taishø vol. 46, no. 1915) which quotes it from another, unspecified sutra (T. 46, IV, 465b). 236

Notes

171 The word "Hakata"

—correction number 30.

172 Dongjing (Tokei), i.e., Kaifeng (Kaif¥), the capital of Northern Song. 173 When Eisai, then twenty-eight years old, was about to leave for Song China.

174 Lizhou (Reish¥) in Sichuan Province.

175 A year before Eisai, then fifty, returned to Japan. 176 Master Zhiyi was said to have had spiritual experiences at Guoqing (Kokusei) Temple. 177 I.e., the vajråsana,the place where Siddhårtha attained awakening under the bodhitree.

178 During the reign of Emperor Taizong (Taisø).

179 The source of this quote and one on the following page is unidentified. The Sutra of the Original Practice [96] does not include these passages. 180 See also another passage about Upagupta and the nun from the Mahå prajñå påramitå Treatise[2] quoted in Gate III, pp. 104-5. 181 Repaor ripta-lepa,

"what sticks or adheres.

"

182 Daosheng (Døshø; d. 434), of the Eastern Jin (Shin) dynasty. After becoming a Buddhist mendicant, Daosheng went to Lushan (Rozan) and lived deep in the mountains for seven years. He later practiced under the guidance of Kumåraj∆va. From his reading of a Chinese version in six fascicles of the Nirvana Sutra(Niepanjing; Nehangyø;Taishø vol. 12, no. 376), translated in 418 by Faxian (Hokken), Daoxuan believed in the scriptural standpoint that an icchantika(i.e., one who lacks the aspiration to attain awakening) can indeed attain awakening, though Faxian's version of the sutra did not contain any passage to support this point. Contemporary Buddhist scholars faulted Daosheng for this lack of scriptural support for his view. Later a more comprehensive version of the Nirvana Sutra,translated in 422 by Dharmak≈ema (Taishø vol. 12, no. 374), included the very passage that Daosheng had suggested. In the eleventh year of Yuanjia, of Song of the Southern Dynasties, at Lushan, Daosheng was near the end of giving a Dharma talk when he suddenly saw the strands of a whisk (fuzi; hossu) in his hand fall thick and fast to the ground. Daosheng then sat upright, adopted a stern countenance, leaned on the table, and died. See the Biographies of Eminent Monks(Gaosengchuan;Køsøden) compiled by Huijiao (Ekø; 497-554), Taishø vol. 50, no. 2059, 366bc-367a. Genshin, in his Essentials of the Single Vehicle[99] (T. 74: 361a), praised Daosheng by calling him a ninshibosatsu("bodhisattva who endured death"), meaning that Daosheng said he had long endured death before 237

his view that icchantikas could attain awakening could be demonstrated, but when scriptural support for this view finally appeared, he passed away. 183 The quoted passage is not found in the Mahåprajñåpåramitå Treatise[2]. 184 The Pure Land practices of chengming(shømyø) ("calling the name of Amitåbha Buddha") and nianfo(nembutsu),

"recalling the vow made by

Amitåbha Buddha while he was a bodhisattva for the actualization of a Land of Bliss (Sukhåvat∆) for ordinary beings" or "chanting the Buddha's name,

" essentially the same practice as chengming.

185 Namely, Hakozaki Shrine in Hakata, Kyushu.

186 Correction number 31. Eisai mistakes this text, An Approach to the Truth through the Samådhi Called No Polemics[101] for a sutra (jing; kyø), when the word famen(hømon) in the title, Wuzhengsanmeifamen (Musø zan maihømon) indicates otherwise. 187 The word "evil"

—correction number 32.

188 The words "And even"

—correction number 33.

189 The passage that follows here is not found in the extant text. It seems to be Eisai's interpolation.

190 A year before Eisai wrote the Treatise.

191 The last syllable "ta"

—correction number 34.

192 Fohai Huiyuan (Bukkai Eon) was the successor to Yuanwu Keqin (Engo Kokugon; 1063-1135).

193 Fohai died in 1176 not 1174, as indicated here. 194 Fozhao Deguang (Busshø Tokukø; 1121-1203) was a Dharma heir to Dahui Zonggao (Daie Søkø; 1089-1163). One of Fozhao's Dharma successors was Dainichibø Nønin, who is discussed in the Translator's Introduction, pp. 48, 49-50, 52-3. 195 "Sea of Penglai" (Hørai) refers to the Bohai (Bokkai) Sea, which extends between the two peninsulas of Shandong and Liaodong in the northeastern part of China. An ancient belief held that a fabled abode of immortals called Mount Penglai (Høraisan) existed in the midst of this sea. 196 Here a character is missing.

238