T2008 The Platform Sutra of the Sixth Patriarch

Epilogue

The Platform Sutra of the Sixth Patriarch

Afterward, there were those who snuck in to steal [Huineng's remains], but they were always captured before they got far away. Such events happened three or four times.

[Emperor] Xianzong bestowed the posthumous title "Chan Master Great Mirror,

" and the stupa [name] "Numinous Illumination of the Original Harmony. "

The remaining details are recorded in the epitaphs by Minister Wang Wei, Governor Liu Zongyuan, and Governor Liu Yuxi, all of the Tang. Recorded by the śrāmaṇeraLingtao, who guards the stupa. Epilogue

The Dharma always preached in the past by the Sixth Patriarch, the Great Master, was entirely the perfect and sudden teaching of the Mahayana. Therefore, it is called a "sutra. " Its words [use] what is close to point to what is remote; its phrases are straightforward (literally, "level") and its meanings

clear. Whoever recites it will receive [benefit] thereby. Mingjiao Qisong has constantly praised it, saying "Those whose natural abilities are sharp will attain it profoundly; those whose natural abilities are dull will attain it shallowly. " How true these words!

When I first entered the Way [to become a monk] I was very moved by this [scripture]. Eventually I saw that the three texts [available] were not uniform. Each has strengths and weaknesses, and the [printing] blocks were becoming obliterated. Therefore, I have made a comparative edition of the text, correcting their errors and elucidating their abbreviations. I have also added the requests for instruction and encounters between [Huineng] and his students. I hope that students will be able to attain the teaching of Caoqi in its entirety [through this text].

For example, Governor Yungong Conglong184 is profoundly versed in this Way. One day he passed by my room in the monastery, perused my edition, and said, "You have achieved a grand consummation of the Platform Sutra!" Lamenting [the text's unavailability], he commanded workers to carve the catalpa tree [printing blocks] solely in order that [the text would] circulate and keep the school of Caoqi from ever coming to an end. Someone said,

"Bodhidharma 'did not posit words, pointed directly at the human mind, [and taught] seeing the nature and the achievement of 108

Appendix

buddhahood.

' Why should the correct transmission to Patriarch Lu in the sixth generation (i.e., Huineng) utilize words?" I said,

"This sutra is not words but the pointing of the 'direct pointing of the unilineal transmission from [Bodhi]dharma. ' Nanyue [Huairang],

Qingyuan [Xingsi], and the various great elders illuminated their minds through this pointing. Furthermore, they used it to illuminate the mind of Mazu [Daoyi], Shitou [Xiqian], and the various masters. The Chan school, which now is disseminated throughout the world, has always depended on this pointing. From now on, how could it not rely on this pointing and still illuminate the mind for the seeing of the nature?" The questioner acknowledged this, bowed again, and said in gratitude, "I have been feebleminded [in asking this]. Please include [this exchange] at the end of the sutra in order to inform those to come. "

Epilogue by Shi Zongbao of Nanhai, summer of the twenty-eighth hexagenary [year, the twenty-eighth year] of the Zhiyuan ("Ultimate Origin") [period of the Yuan dynasty, 1291]. 109

Back Matters

Notes

1 This location is not listed in Morohashi Tetsuji, Dai Kan-Wa jiten(Tokyo: Taishūkan shoten, 1958-60).

2 The Chinese has fuchong jushi,

"layman who bore [the responsibility of] pounding [grain to hull it].

" The English rendition obscures the actual construction of the Chinese but is used for convenience. The first character could be read as applying to the transmission, resulting in "[the transmission] was borne only by the layman of the pestle. "

3 Ogawa Tamaki, et al., eds., Kadokawa shin jigen(Tokyo: Kadokawa shoten, 1968; second revised edition, 1998), p. 720, has zhufaas merely to cut the hair, with the first character glossed as duan.

4 Identified as a prefect in the scripture itself, here Wei Ju is referred to by the title shijun.

5 The term used here, wu babi,literally means "without handle, " as a cup or pitcher

having no handle. See Morohashi, 4:389b. I cannot think of a more descriptive way of putting this in English.

6 The term xuanfeng,

7:775a.

"mysterious wind,

" is a euphemism for the Way. See Morohashi, 7 This translation was prepared with reference to Araki Kengo, Bugyōhen, Zen no goroku, no. 14 (Tokyo: Chikuma shobō, 1981). 8 This sentence could be read "it is without location and not attaining [de,i.e., ceiving"] itself.

" I have followed Araki's interpretation. "per-9 I am following Araki's citations (p. 233) of Qisong's interlineal commentary in the interpolations in this sentence.

10 Araki, p. 234, points out that these four terms for the mind are based on Zongmi's Chan Chart,Kamata Shigeo, Zengen shosenshū tojo(Comprehensive Preface to the Interpretations of the Source of Chan), Zen no goroku, no. 9 (Tokyo: Chikuma shobō, 1971), pp. 70 and 74n. The "mind of dependent cognition" (yuanlü xin) refers to the eight vijnānas (consciousnesses), while the "mind of correlation and activating" (jiqi xin) refers to the eighth, or ālayavijnāna(storehouse consciousness). 11 The Chinese is jiaowai yi quanfa zhi yao,following Araki's punctuation, p. 228. 111

Notes

Araki, p. 234n, points out that this incident is drawn from the Northern text of the Nirvana Sutra,fascicle two, the Shouming pinor "Chapter on Longevity. "

12 Although the text has shengruhere, the term shengrenoccurs twice below. Araki's text has ren.

13 I am following Araki's punctuation, interpreting weias a negative initiating the succeeding sentence. 14 The phrase "sincerely embody" renders the Chinese liang, which is glossed as "

makoto,

" "

makoto ni,

"or "

shinjiru

"in Japanese.

15 Literally, to his "realization-nature, " zhengxing.Qisong's interlineal commentary glosses this as "to realize the principle-nature" (zhengwu lixing) (Araki, p. 235n). 16 Both the Guanzhu xylograph and Araki's text use the character that means "false" for wang.

17 The term chushican refer both to leaving the world, as a renunciant, and to appearing in the world, as a buddha. Because of the parallelism with the following sentence, I have chosen the former alternative. 18 The supratextual gloss to the Guanzhu, p. 18a, cites the annotation to the Daya yi piansection of the Shijing, which defines wulou(literally, "room-leak") as the northwest corner of a room. However, the Guanzhu interpretation itself is very clear in referring to a hole in the roof. The supratextual gloss indicates the Zhuangzias the source of the simile of the broken auger. 19 This paraphrase is based on the Guanzhu, p. 18b. To follow the phrase order more literally,

"The Perfected Man penetrates and comprehends and is in accord with the scriptures, [about which] his determination [of the truth] may be seen. "

20 The character kuangbecomes bikuang, mentary.

"compare-metaphorize,

" in the Guanzhu com-21 Araki, p. 239n, explains dazias "fundamental point of reliance. "

22 This reading of the text is based on the Guanzhu, p. 26a, where weiis expanded to xingwei,

"generate-act,

" and zhento zhenfa qi yiqu, "agitate-generate its meaningconnotations. " The term rendered here as "abstruse" is actually yuan, "distant.

"

23 See the Guanzhu, p. 26a. 24 The Guanzhu at this point (p. 26b) uses a weaving metaphor that I will not introduce into the translation.

"Great method" renders dafang,which in the Guanzhu becomes dafa,

"great method" or "great Dharma. "

25 The Chinese is yixang zhiguan,which the Guanzhu expands to yixiang wuxiang zhiguan.

26 Above and elsewhere, the word cheng, "to create,

" is used in compounds such as 112

Notes

28 20 29 30 31 32 33 34 35 36 37 38 39 chengdaoin the sense of "to attain enlightenment. " Here it is used in the sense of "to

come into being" or, in the final phrase, even "to exist. "

In this section the word for enlightenment is zheng,which elsewhere is generally rendered "realization. "

This actually ends in a rhetorical question, which I have not been able to retain in the English.

The term wujimeans "neutral" in technical Buddhist jargon, but it is used in Chan texts to refer to a state of mental dullness or blankness. See the Xiuxinyaolun. The Guanzhu text does not have the negative pubefore chien, "views,

" found in the

Taishō and Wenji texts, as its supratextual gloss notices. This is a curious case where the presence or absence of a negative does not change the meaning, since views are generally bad in Buddhism. However, the interpretation "nonviews" is untenable. This interpolation is based on the Guanzhu text, p. 39a.

The reference is to a text known as the Datonglun(Treatise on the Great Identity) by Wang Wenkang (Mingshu, Zi Huishu; 963-1034), whose biography may be found in the Songshi286, Liezhuan4005. The text is not known to be extant, but Araki notes that Zhang Shangying also cites it approvingly. The citation is based on a line from the Lunyu, Yaoyesection. The point of the quotation is that just as there was a natural transition from Zhou to Qi to Lu, there was a natural progression of profundity from Confucianism to Daoism to Buddhism.

Here the word zongmight be better translated as "school.

"

In the translation below, I have translated zuoliand similar terms either as to "do obeisance" or to "bow.

"

When used as a form of address by a monk or teacher to laypeople or students, shan zhishi(kalyānamitrain Sanskrit) conveys a sense of mutual respect and spiritual fellowship. In other cases it is used to mean a teacher. Throughout the text Huineng refers to himself by his own name and to others by titles. I have used the first person pronoun for Huineng's self-references, and have translated the titles used in reference to the other figures. Nanhai ("Southern Ocean") was used as a general term for the coastal regions of Guangdong, including Shaozhou. The term was used by the Qin dynasty as the name of a junand by the Sui as the name of a county (xian), the latter being limited (in Ming and Qing times) to the administrative center of Guangzhou. Here and below the word used is ke,

"customer,

" but I think it is better to interpret

this as a general term for "person" used by Huineng in his position as a vendor. The term jianxingcould also refer to seeing the buddha-nature, but it is zixing, "selfnature(s),

" that has already been used above and is used next below. The term benxing, 113

Notes

40 41 42 43 44 45 46 "fundamental nature,

" is used frequently in this portion of the text, but foxingor "buddha-nature" does not occur. Suzuki Tetsuo has shown that in this text jianxing appears most often as a bound form, as a goal to be attained, the object of a verb, whereas in Shenhui's writings the characters occur as the actual verb and object of clauses or sentences.

The term used here is lieliao,a general term for those who hunt birds and animals; below the text uses geliao.

Here and below it is difficult to decide whether to render zixingand similar terms in singular or plural. The text does not really address the issue of whether one's own fundamental mind is at some level identical to the fundamental minds of other sentient beings. In order to prevent the reader from inferring that "self-nature" refers to some kind of absolute, Brahma-like and transcendent, I have used the plural "selfnatures" whenever the context seemed to allow it.

Here the term used is geliao, the first character of which is orthographically very similar to the first character of lieliao.During the Tang dynasty the Glao (also Lau and Tlao) lived over a wide expanse of south and southwestern China. The term became a generic reference for non-Chinese people in general, with stereotypical implications of such people as being lazy, engaging in hunting (which was looked down upon by the agrarian Chinese), and exhibiting a barbarian lack of culture. For an informed explanation, see Richard von Glahn, The Country of Streams and Grottoes: Expansion, Settlement, and the Civilizing of the Sichuan Frontier in Song Times (Cambridge, MA, and London: Council on East Asian Studies, Harvard University, and Harvard University Press, 1987), pp. 20-24.

The term caochangused here is defined by Morohashi as "

uma-goya

"or "stables,

"

using this as the locus classicus.However, since caomeans barrel or tub and chang means a shed without walls, stables, or a workplace, judging from the subsequent context this refers to a shed in the monastery's maintenance department, perhaps one in which grain was stored and/or threshed. Nowhere is Huineng associated with the care of horses.

Huineng was engaged in separating rice grains (previously threshed from the stalks) from their hulls by means of a mortar and foot-driven pestle. Literally, to the "front of the hall" (tangqian). The Platform Sutragives us a look at the very simplified layout of a Chinese monastery at the end of the eighth century, the only two locations given being the houyuan,

"chapel in the rear" or, more likely,

"behind the chapel,

" used just above, and tangqian,

"in front of the hall.

"

This scene occurs in all but the Dunhuang text, and it seems an editorial attempt to reduce the entire verse episode to a dramatization of Hongren's preconceived selection of Huineng. We will see further evidence of this editorial position regarding Hongren below.

114

Notes

47 The text seems to make Hongren's announcement a teaching device, an esoteric ruse, aimed at Huineng. (This is in accord with the addition of Hongren's visit to Huineng in the hulling room.) The latter must be inspired by this occasion to achieve seeing the buddha-nature, an experience he has not yet quite achieved. The material that follows this, given in parentheses and in italics, is a gloss in the text. 48 Here the term of reference for Hongren changes from zu, technically meaning "preceptor" or "reverend.

"

"patriarch,

" to heshang,

49 The term here is gongfeng,which Philip Yampolsky, in his Platform Sutra of the Sixth Patriarch(New York, Columbia University Press, 1967), translates as "painter. " However, Charles O. Hucker, in A Dictionary of Official Titles in Imperial China (Stanford, CA: Stanford University Press, 1985), p. 292a, defines the term (in the applicable period) as being used from the early 700s as an appendix to titles, meaning someone was qualified but waiting for a position, a fully-qualified supernumerary. Also see Morohashi, 1:757d, who defines gongfeng xueshias a term used for scholars of the Hanlin Academy (with the connotation that one who could offer some literary or artistic expertise to the nation) up to 738. Perhaps the term remained as an honorific euphemism for "painter" even after 738, or the text is consciously reaching back to the period at the end of Hongren's life. Yampolsky, p. 129, note 27, indicates this individual's biography is unknown, so it would seem impossible to make a final judgment. 50 Literally, bianxiang,

"images of transformations.

" The possible association with the

bianwenliterature of Dunhuang is obvious.

51 The grammatical relationship of this last clause to the preceding is not clear, but given the context it must mean that the paintings were to be done in order to further disseminate the Dharma and to function as a focus of offerings from lay believers. 52 The compound xiudao,which is the basis of this statement, may be translated either as "cultivate enlightenment" or "cultivate the Way.

" (Here it does not refer to bhāvanā-mārga,the "path of purification. ") Although this does not represent any particular

problems in the present case, the ambiguity, or rather multivalence, of the word dao will cause some difficulties below.

53 Below, this equation is used explicitly with reference to the mind and its myriad objects as the "one" and "all,

" and it seems best to interpret the line here in identical fashion. Incidentally, it is very difficult to know how strongly to interpret the syntax of statements such as this; another rendering might involve a sequence of conditional statements and conclusions in English, i.e.,

"if the myriad dharmas are without obstruction, then the one is true. . . " and so on.

54 The term biejiawas once a military term, but by the Tang referred to the chief officials of administrative aides of commanderies, etc.

55 I am uncertain regarding the grammar underlying this translation—in particular the use here of the word shi,

"to cause"

—although the English cannot be far off.

"Living

bodhisattva" is actually roushen pusa,or "bodhisattva in a physical body. "

115

Notes

56 The Chinese text reads ying wu so zhu er sheng qi xin;the English given here is based on the understanding of this line in contemporary Chan literature and is substantially different from the intent of the original Sanskrit. 57 The text has hunian,which could be translated "protect [your own] thought" or, even more simply,

"be careful.

"

58 The Taishō text actually has da sou ling,but the second character is no doubt an error for yu.

59 "Ampleness" renders yuan,which is the name of a zhouestablished during the Sui dynasty. The character refers to the ample length of garments. "Munificence" renders

meng,which may also be a place name. This is the same sort of prophecy given by Hongren to Huineng above.

60 The character xian,

"county" occurs in the Daijōji, Kōshōji, and Deyi texts of the Platform Sutra.This section does not occur in the Dunhuang version. 61 Note that the term used for hunter here shares one character with the word usually rendered "barbarian,

" above (see note 42).

62 This sentence could be rendered "the self-natures and emptiness are also like this" or "the self-natures are empty, just like this. " See the sentence two paragraphs below, however.

63 I am repunctuating this.

64 This is not a vague equation of the infinity of dharmas within the universe with every single dharma(a concept possible in the doctrines of the Huayan school thinkers), but shorthand for the equation of the one mind with all its concomitants. 65 That is,

"when the one mind is true, all its associated dharmas are true. "

66 The term qican often be rendered "generate, " but it also has a specific technical meaning in much early Chan literature. I am retaining the more specialized English equivalent because of its possible relevance. 67 The term chenlao,literally "dusts-enervating, " is a synonym of fannao(Sanskrit:

kleśa),

"afflictions,

" which has the connotation of causing one to remain in the exhausting realm of samsara. The term "dust" is frequently used to mean sensory experience and/or the afflictions, as in the "mind-verses" attributed to Shenxiu and Huineng at the beginning of this text.

68 The term wo ci famenrefers to the teaching of Huineng and, presumably, the other patriarchs. When Huineng refers to himself it is usually by the pronoun wu. 69 The Chinese is xuedao zhe,which could be rendered more simply as "trainees. " I

have used the more literal translation because there are both lay and ordained practitioners in the audience. 116

Notes

70 The meaning of tongjian tongxing, "uniform seeing and uniform practicing" (which occurs again just below in this paragraph) is not entirely clear. The term "see" ( jian) is obviously of special importance in this text, given the emphasis on seeing the buddha -nature. However, this phrase also recalls the use of jianto render the Sanskrit dṛṣṭi,

"views,

" usually incorrect ones. The translation is tentative and has taken some liberties with the syntax in order to present the most reasonable interpretation. 71 The word used here is dao, "Way" or "enlightenment, " which should not be automatically identified with the Daoist concept. It is almost impossible to determine whether in the Platform Sutraand other Chan literature this term invoked for contemporary readers the technical Buddhist meaning of enlightenment or a Chan Buddhist sense of the Way.

72 The Chinese reads bobo, "wave-wave,

" which I am interpreting as being in a wavelike fashion of agitation. The reference could be to being carried on through life passively, as if on the current of samsara. 73 The character zuo,nominally meaning "left" (sinistral), can have the meanings of "assist" and of the Japanese " motoru, yokoshima.

"I have taken the former. 74 This is of course not the original meaning of the term yixing sanmei,which should be rendered "samādhiof the single characteristic. "

75 The term is xinxing,which ultimately derives from the Sanskrit cittasaṃskāra,meaning roughly "mental functions. " But I wonder if the Chinese readers of this text would have recognized it as such. 76 Translation tentative. 77 Literally, teachings with characteristics, xiangjiao. 78 The Chinese is qi,which means to match together like two halves of a tally. 79 The text has "because true suchness possesses a nature, " zhenru you xing,but I think this is an orthographic error. 80 At this point occurs a long interlineal gloss in one of the source texts that attributes Huineng's vigorous statement of the ideas here to his fear that the prominence of the Northern school teachings would overwhelm and destroy Bodhidharma's doctrine. 81 In the technical parlance of meditation, the usage here (zhuoxin, "to become attached

to the mind") means merely to concentrate on the mind. However, the text plays on the notion of false attachment. 82 The term is renxing,

"person-nature,

" which of course is very different from the English "human nature,

" a tempting choice nevertheless for the translator. 83 The text here and in the rest of the paragraph uses que, to expectations,

" which I have rendered "only. "

"on the contrary,

" "contrary

117

Notes

84 I am repunctuating the text slightly from the Taishō. 85 As above, this is zhuo,

"attach,

" in its usage as a technical term of meditation. 86 This is the only occasion in the entire translation in which I have not taken this address as the beginning of a new paragraph. 88 This is a paraphrase. Literally, the text reads, "All you good friends who have come, this affair must have arisen from out of your own affairs. " For the word "affair,

" one

source text has "nature.

" The same and another source text have "nature(s)" for "affairs.

" It is impossible to determine whether these alternate readings are correct, but the context indicates that the paraphrase is correct. (See a few sentences below in the text.)

88 The text has hugui,

"kneel barbarian-style,

" which is to kneel with the body erect, rather than sitting on one's heels. 89 The Chinese is jietuo zhijian,or "perceptual understanding of emancipation. " Zhijian

refers to all the mental activity involved in perceiving, knowing, and understanding. 90 Literally, the "not-good" (bushan), or unwholesome mental states in general. 91 Literally,

"do not have your minds function (yongxin) incorrectly. " This is an injunction

as old as Buddhism—to examine things and arrive at one's own understanding. 92 It is difficult to choose a single correct rendering of zi gueiyi.The text "floats" from context to context, and in some cases these characters could be interpreted as to "take refuge in one's own [mind], " "take refuge in the self-[nature], " or "take refuge in the

self-[buddha].

" Since the three-character phrase seems to have an identity of its own, however, I have used the simple reflexive rendering, which is one of the phrase's various connotations that would be overlooked through over-translating. Part of the problem, of course, is the ambiguity and multivalence of the word zi, "self" or "automatic,

"

etc.

93 The term is zhixin,

the usage jingxin,

"to make the mind dedicated, " which here seems equivalent to "purify the mind.

"

94 Literally,

"you can't say 'return.

'" The point is that you cannot return to your own body, since you are already in it. Or, you cannot take refuge in your body because it is impermanent. The same usage appears again below. 95 To be more precise, this should be "Tathāgata in three bodies" or "three-bodied Tathāgata, " but the ultimate meaning is unchanged. 96 Here xingmay be equivalent to the Sanskrit saṃskāra. 97 That is, a single moment of unwholesome mentation. 98 This phrase, zixing zi jian,could easily be rendered with the more mechanistic "for the self-nature to be seen of itself. "

118

Notes

99 Taking the variant in the primary manuscript. 100 That is, the three poisons of greed, hatred, and delusion. Most of the versions used in the Taishō edition have "three evils" here, but it seems redundant to talk of the evils of body, speech, and mind all deriving from the mind. 101 See toward the end of Number One, just as Huineng is about to leave Hongren. It is unclear whether the character huai,meaning "destruction, " should be inferred here

rather than the modern homophone meaning "sentiment. " The former might refer to

the desolation of Baolinsi when Huineng arrived there, the latter to his support by local residents. The second character, hui,must however refer to the group chasing him.

102 Perhaps the "two hamlets" are Caohou and Caoqi? 103 This could be read,

your dual cultivation is correct.

"

"If you [realize] the function to be fundamentally birthless, then 104 Here and in most cases the word "experienced" is not in the text but must be supplied for the translation.

105 The Chinese is yunxi,

"tendency of the skandhas.

"

106 Or the text could be referring to Huineng's predecessors. The change of subject here seems abrupt and disjointed.

107 The reference is to the liniuor long-haired yak of the mountains and high plateaus of Asia, whose tails were used to ornament banners. Morohashi says the character li is pronounced "

nyak"in Tibetan.

108 Or "will be without names,

" i.e., without conceptual distinctions. 109 One text has ming,

"called,

" rather than ming,

"understand.

"

110 The sentence would read better if the word bodhiwere not there; it does not occur in this context elsewhere. These sections of the scripture, which are not in the pre-Song versions, do present some problems. 111 This rendering is intentionally in the Chan style. 112 The reason for this unusual order is implied in the gloss below. 113 This location must be just over the line from Shaozhou, rather than in Xinzhou. 114 Location unknown.

115 Given as Datong Heshang. Shenxiu is referred to as Datong below (the last line of Taishō 356b) as well, but I have used his name for simplicity. 116 The Chinese is qing,which means either emotions (in a Confucian sense), or the basic or commonsense intelligence of the mind (in a vernacular sense). 119

Notes

117 Repunctuating the Taishō text slightly. 118 Or "the characteristics of the self-essence, " i.e., the illusion of selfhood. 119 Literally, defilement is "not attained, " wude,i.e., imperceivable or not apprehensible. 120 The text, both here and immediately below, actually has "not moving, " fei dong,but

I think the distinction is trivial. 121 The word is qing,which refers to the basic mental faculty of intelligence or "figuring. "

122 More technically, nengsuorefers to capability and actor. 123 The character toucould be a suffix; the term gutoucould refer to the skull, but the previous lines seem to refer to the body in toto. The term gongke, "merit-task,

" is

unusual.

124 It is difficult to understand how the four characters jiaming sanmeifit in the context here.

125 Or "seeing,

" using the more common intransitive definition of jian. 126 Here, as elsewhere, guanzhaocould be translated as either "contemplates" or "illuminates. "

127 The text has the deceptively simple zixing zi wu,or literally, "self-nature self-enlighten. "

128 Could this be the mind that perceives and understands dharmas, or is this simply here in error?

129 The term used here is unusual and perhaps a colloquialism, shiliang, "recognize-calculate.

"

130 The term given is queding si chang, "permanence of definite morbidity. "

131 The term used is zhishi, "friend,

" probably short for shan zhishi, "spiritual compatriot.

"

132 The reference is to miscanthus, used to thatch roofs. 133 This phrase seems to have an extra character in it. 134 Nakamura Hajime, Bukkyōgo daijiten(Tokyo: Tōkyō Shoseki, 1975), p. 1280d, cites this as the locus classicusfor this term, mana jiesha. 135 This term refers to all the vijnānas, except the eighth, as the manifest or nonsubconscious consciousness, if you will. 136 This abstract statement seems out of place here, and as a result the reading is not certain. 137 This is clearly redundant, as if the text is corrupt. 138 This reading is doubtful. 120

Notes

139 This could be,

"[The master] also said,

" as in the beginning of a new quotation. 140 Here the text has liangzi, "two words,

" which is clearly a textual error. 141 The term is zuofa,which I have interpreted as to "create dharmas. " It could also refer

to one's practice.

142 This line would be better as something like "motion is motionless, " but that is not

what the text has.

143 That is, shi daoyi,to lose the meaning or intention of the Way. 144 Uncertain. The text has merely zhongzhi, "plant wisdom" or "types [of] wisdom. " It

could be "wish to achieve [the various] types of wisdom. "

145 I am allowing the translation to change tenses and varying the usage of "buddha" and "Buddha" in order to capture some of the varieties of meaning. 146 Or "is to purify the nature and body. "

147 The expression wuwuis difficult to translate. In Chan texts it generally refers to an enlightened sort of stupidity or stolidity. It is derived from a term meaning fixed or unmoving. In this case there is a definite parallel with the term dengdeng, "leaping,

"

i.e.,

"excited,

" in the next line.

148 Morohashi cites the Song Gaoseng zhuanbiography of Huineng (T. 50: 755b20) as the locus classicusof the term quxua, the word describing the material from which the bowl was made; it means "of man, " and is no doubt a mistaken transcription. Presumably, by Song times transliterations from Sanskrit done in error were not noticed. 149 The Kokuyaku text, p. 125n, reads zhuanas representing the same character with the bamboo radical, a Chu dialect word for divination with bamboo. If this reading is not accepted, the sentence would read, "Only we should name the baby that was born last night.

"

150 The Yifeng period only began in the eleventh month of this year, so this represents a minor flaw in dating.

151 The Chinese is wuqi,to "be enlightened and conform to. "

152 The Chinese is Zhiyue; the reconstruction is tentative, although the problem is moot if the individual is accepted as fictitious. The Kokuyaku text, p. 126n, points out that the Quandeng lu, Wudeng huiyuan, Fozu tongji,and Quanfa zhengzong jiall have this figure as Tripiṭaka Master Zhendi (Paramārtha). 153 Not listed in Sir Monier-Williams' A Sanskrit-English Dictionary(Oxford: Oxford University Press, 1899; new edition 1951), which does however have Ratnavat as the name of a mountain, p. 865a. 154 This is the same line attributed to above; hence the Kokuyaku text annotator's inference that the two are being confused. 121

Notes

155 Here and elsewhere there is the definite implication that this was a certain category of posthumous title, exceptional for including the character daor "great" and for being granted only in very special cases. 156 I am uncertain how to read this name. 157 The Liu Hedong jinote identifies dufu with the jiedu fu,or the office of the Military Governor. This is confirmed as general Tang usage by the Kadokawa shin jigen,p. 1022a.

158 Or is it that "his words have maintained the world"? 159 I am repunctuating, taking heas " masa ni"at the beginning of the phrase, as in the Liu Hedong ji.Liu Yuxi notes that the locus classicusfor this phrase is the Liji,which reads "for man to live in serenity is the nature of heaven" (ren sheng er jing, tian zhi xing ye).

160 The term is xinju,

"faith-implements,

" which the Liu Hedong jinotes identifies as the robe and bowl. Below (in the texts of both Liu Zongyuan and Liu Yuxi) occurs the synonymous term xinqi.

161 Literally, xingshanis "goodness of the nature. "

162 I think what is meant is that Huineng's posthumous title is especially honorific because it contains the character da,

"great.

"

163 Qiis a flag bestowed on feudal lords, having dragon motifs and a bell at the top of the pole, while daoalso refers to a country banner on a pole. 164 The reading of this entire paragraph is tentative. Literally, the text says "easy stone at under the eave.

"

165 The term used here is xinqi,which also occurs in Liu Yuxi's "Inscription on the Buddha's Robe.

" It could of course refer solely to the robe. 166 Morohashi, 3:809a, defines kongzhaoas "extremely bright" (hanahada akiraka). 167 This sentence plays on the compound lüdai,which is "to walk the earth and carry heaven,

" lüdi daitian,i.e., to live.

168 This is tentative.

169 The identification of Liu Zongyuan by his post in Liuzhou suggests that this sentence was written during 815-19. However, would Liu Yuxi not have referred to him as the "late" governor if the first epitaph were written in 818 and this one three years later?

170 This is a difficult sentence. 171 If it were not for the particle erwithin this short sentence, I would take it to be a remark intended to conclude the previous thought: "I have no way of knowing [why the robe is not being transmitted]. "

122

Notes

172 The text has reversed the numbers to read "forty-seven, " a figure that does not correspond with Huineng's biography. (If he had been a monk for forty-seven years, his death would have occurred sometime during 719-20 rather than in 713.) 173 The term zhonggui(ren) refers to someone permitted within the confines of the imperial palace, usually a eunuch. It is not listed as an official title in Hucker. 174 One would think baoqi might refer to the bowl rather than the robe, but in Liu Zongyuan's epitaph the robe and perhaps the bowl are referred to as xinqi. 175 Here zongrefers to Huineng's school, but this does not imply an institutional rather than doctrinal identity.

176 Literally, jieqi nanguois "arisen southern country. " Grammatically, there is no reason

not to interpret this as "to lift up the southern country, " in the sense of a snare being

triggered and lifting up its quarry. I have used "triggered" in the translation to represent this action, even though the Chinese is less specific. Also, I have interpreted the pronoun woas Huineng referring to himself, with this passage being quoted (or paraphrased) by Liu Yuxi. 177 I cannot conceive of how this sentence could read without making it refer to the robe, which is indeed mentioned in the next line. 178 Fuguan,

"return-barrier,

" according to Morohashi. I do not understand this line. 179 This is a paraphrase. The text has "not to stop with the transmission of the robe. "

180 A diesuois a bound form as an iron chain, while the character yeor yi(" ei"in Japanese)

is "to pull or drag along.

" However, the Kadokawa shin jigendefines suosuowith the onomatopoetic words "kasakasa

"and "

"

sarasara,

which might imply a reading of

"a sound of something scraping on iron.

" The problem with the conventional reading is that in Chapter Ten of the sutra itself (and this section should be considered part of the text, in spite of its placement in the Appendix), there was a prediction of someone trying to steal the Sixth Patriarch's head and the monks forestalling this by shielding his neck with iron. Hence the reference to a chain is inexplicable. Note that the prediction in Chapter Ten agrees with this in saying "five or six years after my death. "

181 The text has xiaozi,

sumably this was a disguise.

"child of filiality" or someone in mourning for his parents. Pre-182 I wonder if the Chinese author of this portion of the text thought that kaṣāyareferred to the bowl rather than the robe? Perhaps the words "robe" and "kaṣāya "

were inadvertently inverted.

183 The title Zhengguo jiangjunis listed in Hucker, but only for the Ming and Qing dynasties. I have used it anyway, with the addition of "Great" for da. 184 This figure is as yet unidentified, in part because the name is cited in incomplete fashion. Yungong Conglong may be the individual's religious name, but he was clearly an important political figure.

123

Glossary

Amitābha ("Immeasurable Light"): A Buddha of the Pure Land in the West, or Sukhāvatī. Amitābha frequently appears in a triad with Avalokiteśvara on his left and Mahāsthāmaprāpta on his right. See alsoAvalokiteśvara; Mahāsthāmaprāpta; Pure Land.

Avalokiteśvara: The name of a great bodhisattva who represents Amitābha's great compassion. See alsoAmitābha. bodhi:Enlightenment; a state in which one is awakened to the true nature of things. bodhisattva: A person who has experienced the profound aspiration (bodhicitta) to achieve perfect enlightenment on behalf of all sentient beings. Śākyamuni is referred to as the Bodhisattva prior to his attainment of buddhahood, and his life forms the model emulated in Mahayana Buddhism.

buddha-nature: The basic enlightened nature of sentient beings, which is chronically obscured by their ignorance. The complete unfolding of the buddha-nature is enlightenment itself. Chan Buddhism: A major school of East Asian Buddhism which takes its name from the practice of dhyāna(channain Chinese transliteration), or meditation. Chan Buddhism (called Zen in Japan) evolved new approaches to religious practice based on a lineal succession of buddhas and patriarchs.

five perverse transgressions: 1) patricide, 2) matricide, 3) killing an arhat, 4) maliciously causing a buddha to bleed, and 5) causing disharmony in the Buddhist order. four heavenly kings: The guardian kings of the four heavenly realms around Mount Sumeru, which sits at the center of the cosmos. They are: 1) Dhṛtarāṣṭra in the East, 2) Virūḍhaka in the South, 3) Virūpākṣa in the West, and 4) Vaiśravaṇa in the North. four major prohibitions: The four most grave offenses for Buddhist monks and nuns, which result in their expulsion from the order—1) killing, 2) stealing, 3) sexual activity, and 4) lying.

four wisdoms: The wisdom of the path; various wisdoms of the path; omniscience, or wisdom concerning the emptiness of everything; and universal wisdom. Mahākāśyapa: The disciple whom, according to the Chan tradition, the Buddha designated as his successor. Also called Kāśyapa.

125

Glossary

Mahāsthāmaprāpta ("Possessed of Great Power"): A great bodhisattva who represents the wisdom of Amitābha. See alsoAmitābha.

Maitreya: The future buddha, currently still a bodhisattva.

prajñā:Nondiscriminating or transcendental wisdom, the understanding of things in their actual realities. One of the six perfect virtues (pāramitās) of a bodhisattva. precepts: Vows concerning moral conduct taken by lay Buddhists and monastics. The five basic precepts are: 1) not to kill, 2) not to steal, 3) not to commit adultery, 4) not to lie, and 5) not to take intoxicants. In addition, there are two hundred and fifty monastic rules for monks and three hundred and forty-eight for nuns. Pure Land: A blissful realm that came into being as a result of the fulfillment of the vows of Amitābha, in which believers in his salvific power will be reborn. Also called the Western Paradise. See alsoAmitābha.

Śākyamuni: The historical Buddha who lived in India in the fifth century B.C.E., and whose life and teachings form the basis of Buddhism.

samādhi:A mental state of concentration and focusing of thought on one object. Also called meditation. Samādhiis usually practiced repeatedly for a long period of time until the practitioner attains enlightenment.

Samantabhadra ("Universally Gracious"): A great bodhisattva who represents the ultimate principle, meditation, and the practice of all buddhas. The embodiment of adherence to vows of great compassion.

samsara: The cycle of birth, death, and rebirth.

Śāriputra: One of the original disciples of the Buddha, called "the foremost of the wise. "

six consciousnesses: 1) Eye consciousness, 2) ear consciousness, 3) nose consciousness, 4) tongue consciousness, 5) body consciousness, and 6) the mental sense or intellect. ten evils: 1) Killing, 2) stealing, 3) sexual misconduct, 4) lying, 5) uttering harsh words, 6) uttering words that cause division, 7) idle talk, 8) greed, 9) anger, and 10) holding false views.

ten types of good: Refraining from all of the ten evils. See alsoten evils. three bodies: 1) The Dharma body (dharmakāya), which is ultimate truth; 2) the body of enjoyment (saṃbhogakāya), a symbolic personification of the Dharma body that a buddha assumes both as a reward for eons of ascetic practice and in order to expound the Dharma to bodhisattvas and others; and 3) the transformation body (nirmāṇakāya), an "incarnate" or "historically manifested" body of a buddha such as Śākyamuni that appears in the world to guide sentient beings in a manner adapted to their situations and abilities.

126

Glossary

three periods of time: Past, present, and future. three poisons: Greed, hatred, and delusion, all of which hinder the pursuit of enlightenment. three refuges: The Buddha, the Dharma (the Buddhist teachings), and the Sangha (the community of followers of the Buddha). So called because one becomes a Buddhist upon "taking refuge" in them. Also called "triple refuge, " "three treasures,

" "triple

treasure.

"

unfortunate modes of existence: The three realms into which sentient beings transmigrate as retribution for evil deeds: 1) hell, 2) the realm of hungry ghosts, and 3) the realm of animals.

127

Bibliography

The Buddhist Text Translation Society, trans. Liu-tsu-ta-shih fa pao t' an ching. The Sixth

Patriarch'

s Dharma Jewel Platform Sutra and Commentary by Tripitaka Master Hsüan Hua.1971. San Francisco: Cold Mountain Temple, Sino-American Buddhist Association, 1977. Second edition. Chan, Wing-tsit. The Platform Sutra with Introduction and Notes by Wing-tsit Chan. New York: St. John's University Press, 1963. Das Sutra des sechsten Patriarchen.Zurich: Raoul von Muratt, Origo, 1958. Holné, Lucien, trans. Dicours et sermons d' apres de l'Estrade sur les pierres precieuses de les loi, fa pao t'

an king[par] Hui-nêng.Paris: Albin Michel, 1963. Wong, Mou-lam, trans. The Sutra of Wei Lang.London: Luzac & Co., published for the Buddhist Society, 1944. New edition by Christmas Humphreys, Westport, CT: Hyperion Press, 1973. Yampolsky, Philip, trans. The Platform Sutra of the Sixth Patriarch: The Text of the Tunhuang Manuscript with Translation, Introduction, and Notes.New York: Columbia University Press, 1967.

129

Index

A

action(s), activity(ies) 10, 11, 13, 41, 42, 47, 61, 76, 84, 92 evil 47, 48

mental (see also saṃskāra) 60, 118 afflictions(s) 7, 10, 30, 31, 32, 35, 36, 40, 48, 49, 80, 83, 116 Ajivatī River 14

ālayavijnāna. Seeconsciousness, eighth, storehouse; vijnāna, eighth Amitābha 38, 39

Ānanda 88

Ancheng 86

Anfeng 59

anjalimudrā 53, 86 Ankang Xian 66

Annan 101

annihilationism, annihilationist (see also eternalism) 64, 65, 77, 80 Anhui 59

Araki, Kengo 111, 112, 113 Asia (see alsoCentral Asia) 119 Aśvaghoṣa 89

Avalokiteśvara 39 āyatana. Seetwelve entrances B

Baoen Guangxiao Chansi 17 Baolin Monastery, Baolinsi (see also Mount Baolin) 17, 54, 71, 93, 96, 97, 98, 119

barbarian(s) (see alsoGlao; hunter) xiii, 18, 101, 103, 114, 116, 118 being (see alsoexistence; nonbeing) 13, 69, 82, 83, 84, 101, 105, 113 beings, human, living (see alsosentient beings) 3, 31, 86, 93, 96, 100, 102 birth 23, 68, 69, 79, 104, 105 birth and death (see alsorebirth; samsara) 19, 68, 73, 76, 78, 86 birthless, birthlessness 39, 55, 68, 69, 119 bodhi(see alsoenlightenment) 8, 17, 21, 22, 28, 30, 33, 35, 36, 41, 47, 52, 60, 62, 71, 74, 80, 83, 87, 90, 119 of the four wisdoms 60 mind of (see also bodhicitta) 7, 76 bodhicitta 7, 76

Bodhidharma xv, xvi, 3, 24, 37, 38, 70, 86, 89, 92, 101, 102, 104, 106, 108, 109, 117

bodhisattva(s) xiv, 9, 21, 22, 52, 56, 58, 88, 96, 104, 115

bodhitree 20, 27, 96 body, speech, and mind 47, 119 Brahma 114

buddha(s) 4, 7, 8, 9, 23, 24, 27, 28, 30, 32, 33, 34, 36, 39, 46, 50, 51, 52, 53, 54, 55, 56, 57, 58, 67, 78, 82, 88, 89, 90, 91, 95, 112, 121 dharmakāya 50, 51, 52 -mind, mind of 81, 90 nirmāṇakāya 50, 52 own-, self- 50, 118 saṃbhogakāya 50, 52 seven 88

vehicle 59

131

Index

Buddha (see alsoSage; Śākyamuni; Tathā gata) xvi, 14, 27, 28, 30, 34, 38, 50, 55, 56, 58, 63, 64, 65, 76, 77, 83, 86, 89, 90, 91, 103, 105, 106, 121 body(ies) (see alsothree bodies) 50, 74 hall 98

mind, mind-seal 4, 67, 76, 79, 96, 102, 104

name 38, 39

robe 103, 104, 105

Buddha-Dharma (see alsoDharma) 70 Buddha, Dharma, and Sangha (see also three refuges; three treasures) 49 buddhahood 3, 9, 11, 17, 18, 30, 31, 32, 33, 34, 36, 41, 46, 48, 49, 60, 61, 62, 85, 90, 91, 109

buddha land (see alsoPure Land; Western Paradise) 38 Buddhamitra 89

Buddhanandi 89

buddha-nature(s) xiii, 18, 27, 28, 49, 71, 76, 77, 78, 87, 89, 113, 114, 115, 117 Buddhism xiii, 12, 24, 26, 27, 30, 36, 38, 47, 56, 75, 85, 103, 107, 113, 118 Buddhist(s) xiv, 44, 100, 107, 113, 117 Bugyōhen 111

Bukkyōgo daijiten 120 C

Cao Cao 54

Cao Creek 97

Caodong lineage 4

Caohou 53, 98, 119

Caoqi xiii, 3, 26, 41, 59, 66, 67, 68, 69, 70, 71, 72, 78, 79, 92, 97, 99, 101, 102, 103, 104, 105, 107, 108, 119 Cao Shuliang 54

carts, three 58, 59

bull, of the white bull 58, 59 deer 58, 59, 80

sheep 58, 59, 80

132

catalpa tree 108

Central Asia (see alsoAsia) xv chan(see also dhyāna;meditation) xiii, xiv, 45

Chan xiii, xiv, xv, 9, 66, 67, 70, 71, 78, 79, 99, 100, 101, 103, 104, 107, 108, 109, 119

Buddhism, Buddhist xiii, 117 literature, text(s) 113, 116, 117, 121 monk(s) 3, 69, 79

Chan Chart 111

Changan xv, 78, 96

characteristic(s) 11, 20, 30, 42, 43, 45, 46, 54, 56, 62, 64, 65, 66, 70, 73, 82, 83, 84, 85, 87, 117, 119 of dharmas 42, 44, 53, 63, 75, 82 one, single 10, 11, 12, 87, 117 Chen. SeeHuiming

Chen Yaxian 97

China 24, 70, 103, 104, 114 Chinese xiii, xiv, xv, 103, 114, 117, 123 Buddhism, Buddhist(s) xiii, xiv Chan xiii, xv

language xvii, 29, 30, 111, 112, 116, 117, 118, 119, 121, 123 Chu dialect 121

cittasaṃskāra(see also saṃskāra) 117 compassion 21, 37, 39, 52, 58, 61, 73, 75, 76, 79, 83, 107

Comprehensive Preface to the Interpretations of the Source of Chan. See Zengen shosenshū tojo concentrate, concentration 11, 28, 45-46, 50, 67, 69, 83, 117

Confucian, Confucianism 17, 54, 101, 113, 119

Confucius 100, 105

consciousness(es) (see also vijnāna) 13, 55, 61, 69, 82, 111, 120 eighth 60, 61, 111

five 60, 61

Index

seventh 60, 61

six 33, 82

sixth 60, 61

storehouse 82, 111 transformation 82 contemplate, contemplation, contemplating 10, 12, 31, 33, 43, 53, 57, 60, 61, 63, 67, 72, 87, 120 Country of Streams and Grottoes: Expansion, Settlement, and the Civilizing of the Sichuan Frontier in Song Times, The 114

D

Dafan Monastery, Dafansi 17, 36, 86 Dahui. SeeHuairang Daizong, Emperor 107 Dajian. SeeGreat Mirror Dai Kan-Wa jiten 111 dao(see alsoWay, the) 9, 43, 87, 115, 117

Daoism, Daoist 113, 117 Daolin 103, 104, 105 Daoming. SeeHuiming Daoxin 89

Datong Heshan (see alsoShenxiu) 119 Datonglun 113

Dayu Mountains 24 Deer Park 14

defiled, defilement(s) 9, 30, 31, 32, 33, 40, 44, 47, 49, 61, 63, 67, 82, 107, 120 deluded, delusion(s) xvii, 7, 12, 19, 20, 24, 28, 29, 30, 32, 33, 34, 36, 38, 39, 41, 42, 43, 44, 45, 48, 49, 50, 51, 52, 58, 59, 60, 62, 64, 74, 78, 83, 84, 86, 89, 90, 91

Deyi 3, 4, 116

dharma(s) 28, 29, 31, 33, 42, 43, 44, 51, 59, 62, 63, 64, 66, 74, 75, 76, 79, 82, 90, 116, 120, 121 bad, evil 29, 76 characteristic(s) of 42, 44, 53, 63, 75, 82

dualistic 26, 82 good 29, 33, 76 myriad 21, 23, 29, 32, 34, 37, 50, 51, 52, 63, 64, 65, 74, 82, 115 nondualistic 26, 27 Dharma (see alsoBuddha-Dharma; Buddha, Dharma, and Sangha; doctrine; robe, and Dharma; teaching) 3, 8, 10, 11, 14, 15, 17, 19, 20, 22, 23, 24, 25, 26, 27, 30, 31, 32, 33, 34, 37, 38, 39, 42, 44, 46, 49, 53, 55, 56, 62, 63, 65, 66, 67, 68, 72, 73-74, 76, 78, 79, 80, 81, 82, 83-84, 86, 87, 92, 95, 97, 98, 103, 104, 105, 107, 108, 115 eye of 3, 70, 88 -chief 96

correct 3, 8, 14, 37, 49, 51, 70, 86, 88, 91

great 36, 112

-nature 64, 85

nondual 81, 87

seat 66

-treasure 98

true 34, 51, 74 dharmadhātu 8, 10, 29, 31, 36, 40 dharmakāya(see alsothree bodies) 12, 37, 46, 50, 51, 52, 53, 60, 63, 64, 83, 90

Dhītika 88

dhyāna(see also chan;meditation) 41 Diamond Sutra 17, 18, 20, 23, 31, 96 Dictionary of Official Titles in Imperial China, A 115

Divine Dragon. SeeShenlong period doctrine(s) (see alsoteaching) xiii, 4, 8, 10, 37, 42, 59, 63, 64, 70, 72, 74, 76, 84, 86, 96, 116, 117 central 8, 9, 12, 14, 43, 44, 56, 67, 84, 85, 93

133

Index

characteristic(s) (continued) correct 3, 9

fundamental 81, 84 of the middle 84

true 65, 76, 104

Dongchansi, Dongchan yuan 18, 98, 99 dragon(s) 13, 31, 40, 52, 61, 97, 98, 122 Dragon Fiat. SeeLongshuo period dṛṣṭi. Seeview

dual, dualistic, duality (see alsonondual) 44, 55, 119

dharmas 26, 82

Dunhuang xv, 114, 115, 116 E

East, the 38, 40, 88 Eastern Meditation Monastery. SeeDong Chansi

East Mountain 27, 99, 104 teaching 3, 27

East Mountain

effort xxi, 24, 37, 38, 43, 45, 53, 55, 77, 86

eight confusions 77 eighteen realms 82 eightfold path 91 eight heterodoxies 38, 39 emancipated, emancipation 12, 24, 26, 33, 34, 47, 74, 79, 118 emptiness, empty 8, 28-29, 30, 37, 43, 47, 52, 56, 62, 65, 69, 82, 83, 87, 101, 105, 116

enlightenment (see also bodhi;Way, the) 8, 9, 10, 11, 12, 13, 14, 17, 28, 32, 33, 34, 35, 36, 41, 43, 45, 49, 53, 56, 57, 58, 62, 70, 73, 87, 98, 104, 106, 113, 115, 117

of buddhahood 9, 30, 31, 32, 41, 46, 48, 49, 90

great 4, 23, 25, 55, 58, 66, 70, 77, 81 perfect xiii, 4

134

place of 42, 87

-nature 83

sudden xiv, 61, 75, 81, 87 Epitaph on the Patriarch' s Posthumous

Title 99

Escape Rock 54

eternalism (see alsoannihilation) 64 evil(s) 10, 12, 18, 25, 26, 28, 39, 40, 41, 43, 46, 47, 48, 49, 51, 52, 54, 57, 73, 76, 78, 79, 81, 92, 119 ten 20, 22

existence, existent (see alsononexistence) xiv, 13, 42, 69, 102 unfortunate modes of 20, 22 expedient means 8, 10, 36, 59, 62, 77, 106

Explanation of the Central Doctrine 78 F

Fada 55, 59, 81

Fahai 3, 54, 55, 81, 84, 86, 89, 95 Fangbian 70-71, 92, 93 Fanyang 17

Faru 81

Faxingsi 26, 96, 99 Fayan lineage 4

Fazhen 81

Fifth Patriarch (see alsoHongren) 18, 19-20, 24, 54, 69, 72, 96, 99, 104 filial piety, filiality xiii, 41, 123 First Patriarch. SeeBodhidharma five perverse transgressions. Seetransgression(s), five pervers five skandhas. See skandhas, five Flower-fruit Chapels. SeeHuaguo yuan Flower Garland Sutra 8 formless xiii, 10, 12, 43, 44, 82 precepts (see alsoprecepts) 10, 12, 49 repentances (see alsorepentance) 10, 12, 46, 47, 48

verse (see alsoverse) 22, 34, 40, 52

four directions 68, 97 fourfold congregation 70, 96 four great vows. Seevow(s), four great four heavenly kings 97 four major prohibitions 27 four reliances 14 four wisdoms. Seewisdom(s), four Fozu tongji 121 Fufeng 100, 101, 102, 103 function(s), functioning 11, 29, 33, 37, 42, 44, 55, 64, 66, 69, 70, 74, 81, 82, 83, 84, 85, 101, 118, 119 five 64, 65

great 11, 12

mental (see also cittasaṃskāra) 117 thirty-six responses of 81-83 fundamental 8, 9, 10, 11, 12, 14, 24, 33, 41, 43, 52, 68, 77, 100, 102, 112 doctrine 81, 83 mind(s) (see alsomind) 11, 19, 21, 23, 24, 32, 33, 43, 47, 62, 63, 67, 73, 90, 91, 114

nature(s) (see alsonature; self-nature) 14, 21, 23, 28, 31, 32-33, 37, 43, 44, 45, 46, 51, 60, 62, 91, 114 source 62, 66, 78 G

Ganges River 52, 81 Gao family 77

Gaoquansi 71

gate(s), gateway 4, 8, 20, 21, 86, 106 sense, sensory, six 33, 39, 40 Gayaśata 89

generation and extinction 7, 63-64, 65, 80-81, 83, 85

Glao (see alsobarbarian) 18, 114 Gong Xian 101

good, goodness 10, 11, 12, 25, 27, 28, 29, 39, 40, 42, 43, 45, 46-47, 49, 51, Index

52, 57, 64, 73, 78, 79, 81, 82, 84, 92, 103, 122

dharmas 29, 33, 76 essentialistic 101, 102 roots 27, 81

ten types of 39, 40 Great Sage (see alsoSage; Śākyamuni) 15

Great Master (see alsoHuineng) 3, 7, 17, 46, 68, 86, 87, 89, 93, 95, 99, 101, 107, 108

Great Mirror (see alsoHuineng) 7, 99, 100, 101, 102, 103, 104, 108 Great Nirvana Sutra (see also Nirvana Sutra) 54

Great Perfection of Wisdom (see also mahāprajñāpāramitā) 28 Great Purity Monastery. SeeDafan Monastery, Dafansi Great Vehicle (see alsoMahayana; Supreme Vehicle; vehicle, superior) 11, 63, 73

Guangdong 17, 113 Guangzhou 26, 46, 63, 92, 96, 97, 103, 113

Guiqi, Guiqi Xian 61 Guiyang lineage 4 Guṇabhadra 3, 96 Guoensi 81, 84, 89 Guyun 3

H

Haedong. SeeKorea Halenayaśas 89

Hanlin Academy 115 Hebei 17

Heshuo 69

Hedong 103

Henan 107

Hezesi 78

135

Index

Hinayana 80

Hou Jingzhong 98 householder(s) (see alsolay followers; layman; laypeople) 34, 40 Huaguo yuan 97 Huairang 4, 66, 67, 109 Huangmei, Huangmei Xian xiii, xv, 3, 18, 25, 26, 53, 54, 70, 96, 98, 99 Huayan school 116 Hubei 18

Hucker, Charles O. 115, 123 Huijing 96

Huike 3, 89

Huiming 25-26

Huineng (see alsoGreat Master; Great Mirror; Lu; Perfected Man; Sixth Patriarch) xiii-xvi, 3-4, 7, 9, 11, 14, 21, 27-28, 41, 46, 53, 55, 59, 63, 66, 67, 68, 70, 71-72, 75, 77-78, 79, 81, 86, 87-88, 89, 95-98, 100-101, 103-105, 105-108, 108-109, 113, 114, 115, 116, 117, 119, 121, 122, 123

Hongji Chansi. SeeXingsi Hongren (see alsoFifth Patriarch) xv, 3, 18, 19, 20, 21, 22, 23, 24, 25, 26, 32, 79, 89, 98, 99, 101, 114, 115, 116, 119 Hongzhou 55, 61, 107 Hou Jingzhong 98 hunter(s) (see alsobarbarian) 18, 21, 26, 116

Hu Shi xiii

I

icchantikas 27 Idle Leisure Chan Retreat 4 illumination 9, 10, 11, 12, 60, 80 impermanence, impermanent (see also permanence, and impermanence) 27, 63, 68, 76, 77, 83, 118 136

India, Indian 3, 30, 67, 70, 96, 97, 98, 101 J

Jade Spring Monastery. SeeYuquansi Jambudvīpa 31

Japanese language 112, 117, 123 Jayata 89

Jiangzhou 22

Jiangxi 4, 61, 66, 75, 101 Jian Xian 68

Jiayou period 71 Jin Daibei. SeeKim Daepi Jingnan 71

Jingzhou 96, 99 Jinzhou 66

Jitāra 96

Jiujiang 24

Jizhou 66, 75

K

Kadokawa shin jigen 111, 122, 123 Kaiyuan period (see also Xiantian period) 84, 89, 106 Kaiyuansi 107

kalyānamitra 113 Kāṇadeva 89

Kamata, Shigeo 111 Kanakamuni 88

Kapimala 89

karma, karmic 18, 20, 27, 46, 47 kaṣāya(see alsorobe) 23, 81, 107, 123 Kāśyapa (see alsoMahākaśyapa) 14, 88 Kāśyapa Matanga 103 Kim Daepi 107

King of Lofty Virtue 27 King Sounds of Dignity 68 kleśa. Seeaffliction Korea, Korean 81, 107 Krakucchanda 88 Kumāralāta 89

L

Laṅkāvatāra Sutra 20, 59 Lao. SeeGlao

Laoan 66, 67, 79 Laozi 100

lay (see alsolayman; laypeople) 25, 36, 115, 116

layman, laymen 18, 88, 99, 111 layman of the pestle (see alsoHuineng) 3, 11

laypeople, layperson 17, 27, 38, 82, 92, 97, 106, 113

Liang dynasty 37, 96, 101, 106 Liang Xian 107 Liezhuan 113

Li family 95

Liji 122

Linji lineage 4 Lingnan 17, 18, 36, 100 Lingtao 107, 108 Lingzhao zhi ta. SeeStupa of Numinous Illumination

Lin Hedong ji 122 Linru Xian 107 Liu Chongjing 107 Liu family 66

Liu Wutian 107 Liu Yuxi xvi, 103, 108, 122, 123 Liu Zhilue 54

Liuzhou 103, 122 Liu Zongyuan xvi, 99, 100, 103, 108, 122, 123

Lofty Spring Monastery. SeeGaoquansi Longshuo period 96, 98, 99 Lord Fufeng (see alsoMa Zong) 102, 103 Lotus Marsh Monastery. SeeHezesi Lotus Sutra 8, 55, 56 57, 59 "Chapter on Parables" 56 Lu (see alsoHuineng) 14, 98, 109, 113 Lu family 95

Index

Lunyu 113

Luoyang 78

Lu Xingtao (see alsoLu; Xingtao) 95 Lu Zhen 19, 20 M

Mahākāśyapa (see alsoKaśyapa) 7, 8, 14, 70, 88

mahāprajñā. Seewisdom, great mahāprajñāpāramitā (see alsoGreat Perfection of Wisdom) 28-30 Mahāsthamaprāpta 39 Mahayana (see alsoGreat Vehicle) 8, 31, 53, 67, 80, 81, 86, 108 Maitreya 4

Man 101

Manorahita 89

Māra 90

Mazu Daoyi 4, 109 Ma Zong (see alsoLord Fufeng) 100, 101-102, 103

Medicine King (see alsoBodhidharma) 106

meditation (see alsomorality, meditation, and wisdom; precepts, meditation, and wisdom) xiii, xiv, 9, 10, 11, 41-42, 43, 45, 46, 55, 69, 73, 74, 77, 79, 80, 105, 117, 118 and wisdom xiii, 9, 12, 41-42, 55 insight 11, 67 seated 45

merit(s) 4, 31, 37, 38, 52, 55, 60, 101, 120 mind 3, 7-8, 9, 10, 11, 12, 13, 14, 17, 18, 19, 20, 21, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 60, 61, 62, 63, 67, 69, 70, 71, 72, 76, 77, 78, 79, 80, 82, 85, 86, 87, 88, 89, 90, 91, 92, 101, 108, 109, 111, 115, 117, 118, 119, 120

137

Index

mind (continued)

of bodhi(see also bodhicitta) 7, 76 buddha-, of the Buddha 4, 67, 81, 90, 96, 102, 104

of dependent cognition 7, 111 -essence, essential 8, 37, 81 fundamental 11, 19, 21, 23, 24, 32, 33, 43, 47, 62, 63, 67, 73, 90, 91, 114 -ground 39, 40, 67, 71, 74, 87 -nature 50

one, single 7, 29, 42, 116 ratiocination of 28, 29 -seal 76, 79

straightforward 42, 87 true 8, 29, 85

-verses xiv, 116

wondrous 7, 10, 12, 13 mindful, mindfulness 23, 38, 47, 49, 58, 59, 67

Mingjiao (see alsoQisong) 7, 108 Ming dynasty 113, 123 Mingshu. SeeWang Wenkang Miśraka 88

Mida 96

Mo Di 100

monasteries, monastery xiii, 17, 18, 20, 24, 25, 37, 40, 46, 54, 70, 71, 81, 88, 97, 98, 107, 108, 114 Monastery of the Dharma-nature. See Faxingsi

Monastery of the Nation's Gratitude. See Guoensi

Monier-Williams, Sir 121 monk(s) xiii, 3, 4, 17, 18, 25, 26, 27, 37, 38, 40, 54, 55, 59, 61, 63, 68, 69, 70, 71, 75, 79, 82, 85, 88, 92, 95, 97, 98, 103, 105, 107, 108, 113, 122, 123 morality 73, 74, 83 morality, meditation, and wisdom (see alsoprecepts, meditation, and wisdom) 30, 73-74 138

Morohashi, Tetsuji 111, 114, 115, 119, 121, 122, 123

motion and stillness 70, 82 motionless, motionlessness 43, 45, 68, 85, 121

Mount Qingyuan 66

Mount Baifeng 61

Mount Baolin (see also Baolin Monastery, Baolinsi) 97 Mount Song 66, 67

Mount Tai 14

N

Nāgārjuna 89

Nakamura, Hajime 120 Nanhai (see alsoSouthern Ocean) 17, 63, 99, 101, 109, 113 Nanyue Huairang (see alsoHuairang) 4, 67, 109

nature(s) (see alsobuddha-nature; selfnature) 3, 12, 21, 22, 23, 25, 26, 27, 28, 29, 31, 32, 33, 34, 36, 37, 38, 39, 40, 41, 43, 44, 45, 49, 50, 51, 52, 53, 55, 60, 61, 62, 69, 70, 71, 74, 78, 80, 83, 86, 90, 91, 108, 109, 112, 117, 118, 121, 122

Dharma- 64, 85

enlightenment- 83

fundamental 14, 21, 23, 28, 31, 32-33, 37, 43, 44, 45, 46, 51, 60, 62, 91, 114 mind- 50

nondual 27, 51, 79, 80 realization, realization- 9, 112 true 29, 30, 44, 47, 51, 57, 60, 76, 79, 80

nirmāṇakāya. See three bodies nirvana 8, 10, 13, 14, 35, 64, 65, 66, 74, 86, 88, 91, 103

Nirvana Sutra(see also Great Nirvana Sutra) 8, 14, 26, 27, 63, 64, 76, 77, 99 "Chapter on Longevity" 112

no-mind (see alsomind) 12 nonabiding 10, 12, 23, 43, 69, 77 nonbeing (see alsobeing) 13, 62, 69, 82, 83, 84

nondual, nondualistic 27, 80 Dharma 81, 87

dharmas 26, 27

nature 27, 51, 79, 80 nonexistence, nonexistent (see also existence) 32, 44, 67, 69 nonthought 10, 11, 33, 34, 43, 44 Northern school (see alsoSouthern school; two schools) xv, 75, 117 nun(s) 17, 27, 54, 76 O

Ogawa, Tamaki 111

One Vehicle (see alsovehicle, one, single) 59

Opening Origin Monastery. SeeKaiyuansi original face, teaching of 25 P

Paramārtha 121

Pārśva 89

patriarch(s) 3, 4, 17, 18, 19, 20, 21, 22, 23, 24, 25, 38, 53, 54, 63, 67, 71, 72, 75, 78, 86, 88-89, 96, 115, 116 twenty-eight Indian 3 Perfected Man (see alsoHuineng) xvii, 7, 9, 11, 12, 13, 14, 15, 104, 112 permanence, permanent 61, 63, 64, 65, 66, 69, 76, 77, 80, 120 and impermanence, impermanent 27, 76, 77, 83

Pingmao 99

Platform Sutra (of the Dharma Treasure of the Great Master, the Sixth Patriarch) xiii-xvi, 3, 4, 7, 8, 9, 11, 14, 17, 86, 93, 108, 114, 115, 117 Daijōji text 116

Index

Deyi text 116

Dunhuang text xv, 114, 116 Guanzhu text 112, 113 Kokuyaku text 121

Kōshōji text 116

pre-Song versions 119 Taishō text 113, 116, 117, 119 Wenji text 113

Yuan dynasty editions xv Platform Sutra of the Sixth Patriarch, The 115

prajñā(see also mahāprajñāpāramitā; wisdom) 10, 11, 12, 19, 27-34, 49, 75 samādhiof 31, 33, 34 wisdom of 28, 29, 30, 31, 32, 48, 49 Prajñācandra (see alsoZhiyue) 96, 97-98 Prajñā Sutra 32

Prajñātāra 67, 89

precepts (see alsoprecepts, meditation, and wisdom) 10, 11, 12, 40, 46, 75, 95, 96, 115

formless xiii, 10, 12, 49 precepts, meditation, and wisdom (see alsomorality, meditation, and wisdom) 10, 13, 46 Puṇyamitra 89

Puṇyayaśas 89

Pure Land (see alsoWestern Paradise) 38, 39, 42

Q

Qi 14, 113

Qianzhou 101

Qin dynasty 113

Qing dynasty 113, 123 Qingyuan Xingsi (see alsoMount Qingyuan; Xingsi) 4, 109 Qisong xvi, 7, 15, 108, 111, 112 Qizhou 18, 104

Qizhun 18

Qu. SeeWei, Lord, Prefect 139

Index

Quandeng lu 121

Quanfa zhengzong ji 121 quiescence, quiescent 63, 64, 65, 66, 69, 75, 79

Qujiang 54

R

Rāhulata 89

Ratnavana (see alsoMount Baolin) 97 Ratnavat 121

realization xiii, 9, 10, 11, 49, 67, 69, 79, 112, 113

rebirth (see alsobirth and death; samsara) 22, 38

in the Pure Land, Western Paradise 38, 39

Record of the Fifth Patriarch 99 Record of the Patriarch 98 Renzong, Emperor 99

repentance(s) xiii, 12, 46, 48, 53 formless 10, 12, 46, 47, 48 Retribution of Grace and Refulgence of Filiality Meditation Monastery. See Baoen Guangxiao Chansi Ridges of the Heavenly Kings 97 robe (see also kaṣāya; saṃghātī) 3, 23, 24, 25, 54, 70, 71, 75, 86, 92, 99, 104, 105, 106, 107, 122, 123 and bowl xv, xvi, 21, 23, 24, 25, 26, 70, 92, 99, 102, 104, 107, 122 and Dharma 19, 21, 25, 72, 79, 86, 96, 99

division into three parts 71 Ruzhou 107

S

Sage (see alsoGreat Sage; Śākyamuni) 8, 10, 11, 13, 14, 15

Śākyamuni 7, 8, 13, 14, 39, 88, 101 samādhi 26, 45, 57, 61, 69, 70, 73, 74, 79, 87

140

of prajña 31, 33, 34

of the single characteristic 12, 87, 117 of the single practice xiii, 10, 11, 42, 87 Samantabhadra 4

saṃbhogakāya. See three bodies Saṃghanandi 89

saṃghātī(see alsorobe) 70 samsara (see alsobirth and death; rebirth) 30, 64, 80, 100, 116, 117 saṃskāra (see also cittasaṃskāra) 60, 118

Śaṇavāsa 89

Sangha. SeeBuddha, Dharma, and Sangha

Sanskrit xvii, 28, 113, 116, 117, 118, 121 Sanskrit-English Dictionary, A 121 Śāriputra 43

śāstras 67

scripture(s) (see alsosutra) xiii, xvi, 9, 38, 44, 47, 55, 58, 108, 111, 112, 119 Sengcan 89

self, selfhood 37, 40, 41, 42, 46, 47, 49, 51, 55, 62, 65, 68, 75, 77, 113, 118, 119, 120

self-buddha 50, 118

self-nature(s) 17, 18, 19, 20, 21, 23, 24, 28, 29, 31, 32, 33, 35, 36, 37, 38, 39, 40, 44, 45, 46, 48, 49, 50, 51, 52, 53, 60, 63, 73, 74, 75, 76, 77, 78, 79, 81, 82, 83, 90, 91, 113, 114, 116, 118, 120 self-refuge 50, 51

sentient beings 13, 23, 24, 27, 31, 32, 34, 36, 38, 39, 40, 48, 57, 63, 64, 65, 66, 69, 76, 82, 86, 89, 90, 92, 95, 99, 101, 106, 114

Shaanxi 66

Shangyuan period 107

Shaozhou xiv, 46, 53, 54, 70, 81, 92, 98, 107, 113, 119

Shenhui xv, 77-78, 81, 84, 98, 114 Shenlong period 79

Shenxiu xiv, xv, 19, 20, 21, 61, 62, 71-72, 73, 75, 79, 101, 116, 119 Shenzong, Emperor 100 Shijing, daya yi piansection 112 Shijue 107

Shitou Xiqian 4, 109 Shi Zongbao. SeeZongbao Shouming pin. See Nirvana Sutra, "Chapter on Longevity" Shouzhou 59

Shu Xian 59

Sichuan 70

Sihui Xian 26

Śikhin 88

Silla 107

Siṃha 89

Sixth Patriarch (see alsoHuineng) xiii, 3, 4, 7, 68, 69, 95, 99, 100, 103, 105, 106, 107, 108, 123 skandhas 27, 65, 82, 119 five 30, 64, 65, 69, 74, 82 Song dynasty 7, 71, 96, 99, 100, 119, 121 Song Gaoseng zhuan 121 Song of Enlightenment 68 Songshi 113

Southern Ocean (see alsoNanhai) 97, 113 Southern school (see alsoNorthern school; two schools) xv, 72, 105 śrāmaṇera 108

śrāvakas 58

Śrāvastī 38

stupa(s) 84, 92, 97, 98, 99, 100, 106, 107, 108

Stupa of Great Peace and Benefit of the Country 99

Stupa of Many Sons 3 Stupa of Numinous Illumination 100, 108 suchlike (see alsosuchness) 63, 66, 69, 70, 85, 90

suchness 7, 11, 31, 44, 45, 74, 117 nature of 32, 33, 44 Index

sudden and gradual 34, 43, 71-72 sudden enlightenment. Seeenlightenment, sudden sudden teaching. Seeteaching, sudden Sudhana 4

Sui dynasty 54, 113, 116 Sumeru 29, 40

Supreme Vehicle (see alsoGreat Vehicle; vehicle, superior) 9, 31, 33, 63, 64, 73

sutra(s) (see alsoscripture) 7, 14, 17, 18, 27, 31, 32, 36, 44, 50, 56, 57, 58, 59, 63, 67, 76, 77, 79, 83, 90, 103, 108, 109, 123

Sutra of the Bodhisattva Precepts 32, 46 Suzhou 96

Suzong, Emperor 107 Suzuki, Tetsuo 114 T

Taihe 75

Taiji period 84

Taizong, Emperor 99 Tang dynasty xvi, 95, 96, 99, 108, 114, 115, 122

Tathāgata 9, 40, 50, 62, 79, 81, 103, 118 teaching(s) xv, 3, 4, 8, 10, 11, 12, 13, 15, 22, 25, 27, 28, 30, 31, 33, 34, 39, 41, 43, 44, 45, 48, 49, 53, 54, 55, 56, 57, 59, 60, 61, 62, 63, 64, 66, 67, 69, 76, 77, 79, 80, 81, 82, 83, 84, 86, 88, 89, 91, 97, 101, 103, 105, 106, 107, 108, 114, 116, 117

East Mountain 3, 27 sudden 9, 23, 27, 31, 32, 34, 36, 39, 53, 78, 91, 104, 108 three categories of 81, 82 three bodies 50, 52, 59, 60, 61, 90, 118 dharmakāya 12, 37, 46, 50, 51, 52, 53, 60, 63, 64, 83, 90 141

Index

three bodies (continued) nirmāṇakāya(s) 50, 52, 60, 74, 83, 90, 91

saṃbhogakāya 50, 51, 52, 60, 83, 90 three periods of time 30, 33, 47 three poisons 30, 40, 52, 90, 119 three refuges (see alsotriple refuge) 10, 12, 50

three treasures (see alsotriple treasure) 10, 49, 50

three vehicles. Seevehicle(s), three Tianjian period 96, 98 Tiansheng period 99 Tiantai 67

Tibetan 119

Tlao. SeeGlao

Tong 4

Tongying 96, 97 tranquil, tranquility 9, 10, 43, 47 transgression(s) 12, 22, 35, 38, 40, 41, 45, 47, 48, 52, 53, 55, 57, 76, 83, 107 five perverse 27 transmission(s) 13, 7, 9, 12, 13, 24, 34, 81, 88, 89, 96, 98, 102, 104, 107, 109, 111

of the robe 75, 92, 106, 123 sixfold 101, 104 silent 12, 15

Treasure Grove Monastery. SeeBaolinsi Treatise on the Great Identity. See Datonglun

triple refuge (see alsothree refuges) 12, 49

triple treasure (see alsothree treasures) 93 twelve divisions of the canon 32, 33 twelve entrances 82 two schools (see alsoNorthern school; Southern school) 72, 75 U

Upagupta 88

142

V

Vaiśālī 81

Vasiṣṭa 89

Vasubandhu 89

Vasumitra 89

vehicle(s) (see alsoGreat Vehicle; One Vehicle; Supreme Vehicle) 8, 11, 59, 63

one, single 59, 79 small (see alsoHinayana) 63 superior 72, 81, 96 three 10, 58, 63 two 32, 65, 77, 80 verse(s) 3,19, 20, 21, 22, 23, 34, 36, 40, 41, 52, 54, 55, 56, 58, 59, 60, 61, 62, 65, 66, 71, 73, 74, 77, 85, 86, 87, 90, 91, 92, 101, 114 formless 22, 34, 40, 52 mind- xiv, 116

"Verse of True and Provisional Motion and Stillness" 85-86 "Verse of the True Buddha of the Selfnature" 90-91 view(s), viewpoint 9, 18, 20, 42, 45, 62, 65, 70, 73, 85, 91, 113, 117 correct 32, 36, 48, 90 extreme 34, 65

false, improper, incorrect, mistaken 13, 29, 31, 37, 44, 48, 49, 51, 57, 64, 66, 83, 90, 117 sixty-two 65

vijnāna(s) (see alsoconsciousness) 111, 120

eighth (see alsoconsciousness, eighth, storehouse) 111, 120 Vimalakīrti 43, 81 Vimalakīrti Sutra 32, 42, 67, 80 Vipaśyin 88

virtue(s) xiii, 4, 9, 11, 12, 15, 37, 38, 101, 103

Viśvabhū 88

von Glahn, Richard 114 vow(s) 10, 12, 34, 49 four great 10, 12, 48, 49 Vulture Peak 3

W

Wang Wei 98, 108 Wang Wenkang 14, 113 Way, the (see alsoenlightenment) 3, 4, 8, 9, 10, 11, 12, 13, 14, 15, 20, 22, 33, 35, 42, 43, 44, 45, 52, 53, 54, 73, 76, 79, 80, 81, 85, 87, 91, 101, 102, 103, 106, 108, 111, 115, 117, 121 Wei dynasty 54

Wei Ju (see alsoWei, Lord, Prefect) 111 Wei, Lord, Prefect 3, 17, 27, 36, 37, 38, 40

Weixian 71

Wenzhou 67

West, the 38, 40, 101 Western Country 96, 97 Western Paradise (see alsoPure Land) 38, 39, 40, 41, 105 rebirth in 38, 39 Western Region 92 Western Shu 70

wind and banner, incident of 3, 17, 26 wisdom(s) (see alsomorality, meditation, and wisdom; prajñā;precepts, meditation, and wisdom) xvi, 4, 7, 9, 12, 13, 14, 15, 18, 19, 22, 28, 29, 30, 31, 32, 33, 35, 41, 42, 46, 47, 49, 51, 52, 55, 56, 57, 60, 61, 72, 73, 74, 80, 86, 87, 104, 121

of the Buddha, buddhas 4, 58 four 59, 60, 61 great 10, 12, 28, 30, 31, 60, 61, 74 of prajña 28, 29, 30, 31, 32, 48, 49 small 21, 31, 74 superior, supreme 15, 22, 80 Wolun 71

Index

word(s) xvi, 3, 9, 14, 15, 17, 19, 21, 23, 25, 28, 30, 32, 36, 37, 43, 49, 50, 52, 53, 54, 55, 56, 57, 58, 59, 66, 68, 74, 77, 79, 81, 82, 86, 100, 101, 102, 103, 104, 105, 106, 108, 109, 120, 122 of the Buddha, Sage 13, 77, 105 written 26, 31, 83 World-honored One(s) (see alsoBuddha) 3, 38, 56, 57, 91 Wu Xian 4

Wudeng huiyuan 121 Wude period 95

Wu, Emperor 37, 38, 101, 106 Wu, Empress xv, 79 Wujin Zang 54, 76 Wuxiang Dashi. SeeXuanjue Wuzhong 4

X

Xiangyang 77

Xianheng period 99 Xiantian period (see alsoKaiyuan period) 84, 89

Xianzong, Emperor 99, 108 Xie Jian 79-81

Xingchang (see alsoZhiche) 75-77 Xingsi (see alsoQingyuan Xingsi) 66 Xingtao (see alsoHuineng) 95 Xinxing Xian 17 Xinzhou 17, 18, 61, 84, 87, 89, 92, 95, 104, 119

Xiqian. SeeShitou Xiuxinyaolun 113 Xuance 67-68, 69 Xuanjue 67-68

Xuanzong 84

Y

Yampolsky, Philip 115 Yang Jian 107

Yang Kan 107

143

Index

Yang Zhu 100

Yangzi River 24 Yanhe period 84 Yan Shu Yuanxian 100 Yellow Emperor 100 Yellow River 69, 70 Yi 101

Yifeng period 96, 121 Yihuang period 99 Yinzong 3, 26-27, 96, 98, 99 Yongjia Xuanjue. SeeXuanjue Yongjia Xian 67 Yongtai period 107 Yuan dynasty xv, 109 Yuanhe period 100, 103 Yungong Conglong 108, 123 Yunmen lineage 4 Yuquansi 71, 72 Z

Zai family 67 Zengen shosenshū tojo 111 Zetian. SeeWu, Empress Zhang Jingman 107 Zhang Riyong 22 Zhang Shangying 99, 113 144

Zhang Xingchang. SeeXingchang; Zhiche

Zhejiang 67

Zhendi. SeeParamārtha Zhengguan period 95 Zhengguo jiangjun 123 Zhenjue. SeeXuanjue Zhichang 61-63, 81 Zhiche (see alsoXingchang) 75, 77, 81 Zhicheng 72-75, 81 Zhidao 63-64, 66, 81 Zhiguang 96

Zhihuang 69-70, 72-75 Zhilue. SeeLiu Zhilue Zhitong 59-61, 81 Zhiyuan period 5, 109 Zhiyue (see alsoPrajñācandra) 121 Zhongzong, Emperor 72, 92, 101, 102, 104

Zhou 113

Zhuangzi 112

Zhu Falan 103 Zhuo Xian 17

Zi Huishu. SeeWan Wenkang Zongbao xvi, 17, 109 Zongmi 111