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T2185 Prince Shōtoku’s Commentary on the Śrīmālā-sūtra

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Chapter 13: The Intrinsically Pure

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Prince Shōtoku's Commentary on the Śrīmālā Sutra which refers to the loss of the use of [the six] sense organs relative to their corresponding objects.

The second half of this part explains how the tathāgatagarbhais concealed [by cyclic existence]. Even so, the tathāgatagarbhaitself has no desire to be concealed; rather, it simply becomes hidden through the cycle of birth and death.

12.4: Comparing Birth and Death to the Tathāgatagarbha Part Four begins,

"The conventional expression [for these phenomena is birth and death].

" This passage describes the difference between cyclic existence and the tathāgatagarbha.That is, when the tathāgatagarbha is hidden within the cycle of birth and death, then it [cannot be distinguished from cyclic existence] because they form a unified body. Therefore, to show the difference between cyclic existence and the tathāgatagarbha,the meaning of birth and death was explained first, and the meaning of the tathāgatagarbha was explained next.

12.5: Birth and Death Depend on the Tathāgatagarbha Part Five of this chapter begins with "In this way[, the tathāgatagarbha is the foundation, basis, and ground].

" This passage offers a conclusion to

why the cycle of birth and death depends on the tathāgatagarbha. 12.6: The Tathāgatagarbha as the Foundation for Sentient Beings Part Six begins,

"[O World-honored One, the tathāgatagarbha that is not empty] is not separate from, cut off from[, liberated from, nor different from the inconceivable Buddha-Dharma].

" This part explains that sentient

beings depend on the tathāgatagarbhaas the foundation [for seeking enlightenment]. Indeed, if there were no tathāgatagarbha,sentient beings would not tire of suffering and so would not seek liberation. This part has three points. The first explains how sentient beings, who depend on the tathāgatagarbha,become established on the path to liberation. The second begins with ["O World-honored One,] if there were no [tathāgatagarbha]. " It explains that without the tathāgatagarbha,sentient beings would have no foundation for the path to liberation. The third begins with "Why? [Because the six forms of consciousness and the wisdom associated with mental phenomena.]" It explains why sentient beings, with no such foundation, fail to become established on this path to liberation. Indeed, the 120

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four negations noted above mean that sentient beings have not yet been freed from the mental disturbances. One interpreter says, "The body of the tathāgatagarbhais truth itself, and so [too is the subject that is described as being] not separate from, cut off from[, and so forth]. That is, [the tathāgatagarbha] is truth itself.

12.7: The Tathāgatagarbha Is Not the Dharma of the Three Times The seventh part of this chapter begins with "O World-honored One, the tathāgatagarbha[has no past time]. " It explains why the tathāgatagarbha

is not the Dharma of the three times.

"[The tathāgatagarbha has] no past

time" actually points to the future, while "[the tathāgatagarbha] is non-arising" refers to the present. Finally, "[the tathāgatagarbha] is inextinguishable" refers to the past.

12.8: The Tathāgatagarbha Is Different from Sentient Beings' Mistaken Conceptions

The eighth part begins with "[O World-honored One,] the tathāgatagarbha [is not a self, a sentient being, destiny, nor a person]. " It explains

how the tathāgatagarbhadiffers from sentient beings' mistaken conceptions about it.

Chapter Thirteen:

The Intrinsically Pure

The fourth of the four chapters that offer a separate explanation of this realm is "Chapter [Thirteen]: The Intrinsically Pure. " It begins with "O World-honored One, the tathāgatagarbha is the storehouse of all phenomena. " This

chapter addresses sentient beings who have heard the teachings described in the last chapter on the distorted truths about the tathāgatagarbha. 13 In that

chapter it was stated that the tathāgatagarbhaserves as the foundation for sentient beings who are living in delusion; it does not say that the tathāgatagarbha serves as a foundation only after they have freed themselves from those delusions.

When sentient beings hear this, however, they raise the following doubts. "If the tathāgatagarbhais inevitably stained by birth and death, how can it serve as a venerated refuge? On the other hand, if it is said to be unstained, then it would seem to be unconnected to [birth and death]. How then can the 121

Prince Shōtoku's Commentary on the Śrīmālā Sutra

tathāgatagarbha serve as a foundation [for sentient beings]?" In response to these questions, this chapter shows how the tathāgatagarbhais intrinsically pure, and even when it appears amid the mental disturbances it remains unstained by birth and death. Rather, it is simply concealed. This chapter has two parts. In the first, Śrīmālā explains the teaching, and in the second the Tathāgata elaborates [that which was taught by Śrīmālā]. 13.1: Śrīmālā Explains the Teaching

The first part, in which Śrīmālā explains the teaching, has four components. (1) To clarify whether [the tathāgatagarbha] is stained or unstained [by birth and death], this component describes the five types of storehouses as a single body. (2) From "[The tathāgatagarbha] that is intrinsically pure" explains why it is difficult to determine whether [the tathāgatagarbha] is stained or unstained [by the afflictions]. (3) "Why? [In each moment, the virtuous mind is not stained by the afflictions.]" This section offers familiar examples from the world that are difficult to understand in order to illustrate the profound principle [of the tathāgatagarbha]. (4) From "Only the Buddha, the World-honored One[, possesses true vision and true wisdom]. " This

section states that it is the Buddha [alone who can determine whether the tathāgatagarbhais stained or unstained by the afflictions]. 13.1-1: The Five Types of Storehouses

The first component describes the five types of storehouses as a single body. [These five storehouses are:] (1) The tathāgatagarbha—since it exists amid an accumulation of mental disturbances, it is called "storehouse. " Since

the tathāgatagarbhaalso includes the fruits of future enlightenment, it can also be called a "storehouse.

" (2) "The storehouse of all phenomena": this

means that the fruit of the Buddha's enlightenment is included within and illuminates completely the phenomenal world. The storehouse of all phenomena is also referred to as the "permanently abiding Dharma-nature. " (3)

"The storehouse of the Dharma body": this [phrase] describes the Dharma body that encompasses the myriad virtues, and so is called "storehouse. " (4)

"The highest supramundane storehouse" and (5) "The intrinsically pure storehouse. "

The first and last [of the five storehouses] refer to the times when the tathāgatagarbha is concealed [by the afflictions], while the middle three 122

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refer to the times when it is revealed. Even though the tathāgatagarbhacan be both concealed and revealed, these five storehouses form a single body. 13.1-2: The Defiled and Undefiled

The second component begins with "[The tathāgatagarbha] that is intrinsically pure. " It explains why it is difficult to determine whether [the tathāgatagarbha] is stained or unstained [by the afflictions]. In the next passage, "the external afflictions" refers to the four entrenchments, while "the active afflictions" naturally refers to the active afflictions, more numerous than the sands in the Ganges River. This material explains why it is difficult to determine whether [the tathāgatagarbha] is stained or unstained by these [two types of afflictions]. That is, it is difficult to understand how that which is intrinsically pure could become defiled, or how that which exists among the mental disturbances does not itself become defiled. As such, the sutra calls this the "inconceivable realm of the Tathāgata.

13.1-3: The Profound Tathāgatagarbha

The third component begins with "Why? [In each moment, the virtuous mind is not stained by the afflictions.]" It offers familiar examples from the world that are difficult to understand in order to illustrate the profound principle [of the tathāgatagarbha]. This section has two halves: the first describes [the tathāgatagarbha] from the perspective of the path of truly existent phenomena. From this perspective, the tathāgatagarbhais undefiled. The second does so from the perspective of the path of phenomenal reality in constant flux. From this perspective, the tathāgatagarbhais defiled. But some raise doubts, asking,

"Why is it difficult to distinguish between

[the defiled and undefiled]?" The sutra answers this question, stating, "The

virtuous mind is momentary and so is not defiled by the afflictions. " This

means that the virtuous mind, from the perspective of the path of truly existent phenomena, is momentary; this also means that the afflictions arise only after a previous thought has dissipated[, thereby leaving the virtuous mind itself undefiled]. The virtuous mind is not, therefore, inextricably linked to the afflictions. It is thus illogical to argue that the virtuous mind can become defiled by the afflictions.

Similarly, the sutra states,

"the unwholesome mind is momentary and

is also unstained by the afflictions.

" This means the relationship between the

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

unwholesome mind and the afflictions behaves in the manner described above: that is, [just as the momentary nature of the virtuous mind prevents its being stained by the afflictions,] so too the evil mind [remains free from defilement]. The sutra continues,

"The afflictions do not touch the mind, nor

does the mind touch the afflictions.

" Here, the word "touch" suggests that

which "extends to" [and thereby comes into contact with] something else. Therefore, when the afflictions themselves are extinguished, they do not extend to the mind that arises subsequently, just as the mind does not touch the afflictions. How then could the mind be stained by the afflictions? The second half of this component addresses the [tathāgatagarbha from the perspective of the] path of phenomenal reality, which is in constant flux. From this perspective it is defiled. The sutra states, ["O World-honored One,] there are the afflictions and there are minds that appear to be defiled by those afflictions.

" From the perspective of the path of phenomenal reality in constant flux, however, this is a provisional description [and so is not ultimately true. That is, the statement that there are minds that appear to be defiled by the afflictions is the skillful means of the Buddha]. In other words, the virtuous mind of one moment is not extinguished but is simply transformed as an evil mind arises in the next moment. In this way, the evil mind that arises subsequently is said to defile the virtuous mind. This material addressing the familiar phenomenal world is meant to illustrate the difficulties associated with determining whether or not the mind is defiled by the afflictions. How much more so is this true of the profound principle of the buddha-nature.

13.1-4: The Buddha Alone Discerns the Defiled and Undefiled The fourth component begins with "intrinsically pure. " It explains that

it is the Buddha alone who can determine [whether the tathāgatagarbhais stained or unstained by the afflictions]. See the sutra. 13.2: The Tathāgata Confirms Śrīmālā's Words

The chapter's second part begins with "After Queen Śrīmālā [explained that it is difficult to understand how the inherently pure mind could be defiled].

" It describes the Tathāgata's confirmation [that Śrīmālā's words are true]. This part has two components: the first describes the Buddha's acknowledging that it is difficult to understand what Śrīmālā had explained. The 124

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second begins with "In this way, these two teachings [can be understood directly by you and the great bodhisattvas, while the disciples can do so only through faith in the Buddha's words].

" This section describes those who,

through faith, understand these principles that are difficult to discern. 13.2-1: The Defiled and Undefiled Aspects of the Intrinsically Pure Mind The first component [addresses the sutra passage in which the Buddha praises Śrīmālā's words, stating,] "It is difficult to understand how an intrinsically pure mind could become defiled. " This passage clearly means that it

is difficult to understand how the tathāgatagarbha can be stained by the afflictions. The Buddha adds,

"Indeed, there are two teachings that are difficult to understand completely.

" "Two teachings" refers to the principle of the

pure tathāgatagarbha,and to [its being stained by the afflictions that arise in the course of] worldly affairs. Indeed, in the passage above, the Buddha states,

"It is difficult to understand how an intrinsically pure mind could become defiled [by the afflictions],

" suggesting that it is difficult to understand

whether the principle of the tathāgatagarbhais defiled or undefiled. [The following passage that focuses on the afflictions states,] "This [inherently pure] mind that has been defiled by the afflictions is [the second teaching that] is difficult to understand completely. " It means that it is difficult

to understand whether [the afflictions that arise in the course of] worldly affairs are defiled or undefiled. Since Śrīmālā herself finds these teachings difficult to explain, she leaves it to the Buddha to elaborate on them. Indeed, in the next passage, he restates Śrīmālā's words. He does so to clarify that although the tathāgatagarbhaappears to be defiled from the perspective of worldly things, it is undefiled from the perspective of the [abstract] principle [of the tathāgatagarbha].

13.2-2: The Principles That Are Difficult to Comprehend The second component begins with "In this way, these two teachings [can be understood directly by you and the great bodhisattvas, while the disciples can do so only through faith in the Buddha's words]. " This passage describes

those who can understand [these principles, which are difficult to discern, through faith in the Buddha's words]. In the previous section, Śrīmālā and the Tathāgata spoke about the difficulty of understanding the tathāgatagarbha, raising the issue of how one can develop faith in this teaching. This section 125

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Prince Shōtoku's Commentary on the Śrīmālā Sutra of the sutra describes how the disciples can do so, and is thus meant to eliminate any doubts. [The second component] has three points. The first offers a general explanation that contrasts those who can have faith in the profound teachings from ordinary people who cannot [have such faith] without difficulty. The second point begins "If my disciples [follow their faith in the teachings, then that faith will eventually be unsurpassed].

" This point addresses those who can

have faith: bodhisattvas who practice the patience of faith [in the Buddha] and those who practice the patience of following the teachings. The third point begins with "Once these five types of expedient observation [have been completed]": this passage concludes discussion of those who can have faith. 13.2-2-1: The Two Types of Faith

The second point can be divided into two halves. The first explains the two types of patience practiced by these bodhisattvas. The second half of the second point begins with "In accord with the wisdom of the Dharma": this passage takes up only the patience of following the teachings. The first half of the second point begins with the passage in the sutra noted above, which reads,

"If my disciples follow their faith [in the teachings], then that faith will eventually be unsurpassed.

" The first reference to "faith"

points to the patience of faith in the Buddha, while the second, "their faith

will eventually be unsurpassed,

" refers to the advanced stages of faith— that

is, the very pinnacle of bodhisattva faith.

The next passage reads,

"By following the wisdom of the Dharma that

depends on the illumination of faith, they will realize ultimate [truth]. " This

passage further explains the patience of following the teachings. Some raise doubts, asking why this passage takes up the patience of following the teachings[, when it should logically first address the patience of faith. As noted above, the Buddha clearly states in this regard, "If my disciples] follow their

faith [in the teachings], that faith will eventually be unsurpassed. " This

means that the patience of faith in the Buddha is a preliminary practice [to the patience of following the teachings, thereby implying that the former stage had already been reached. It was not necessary, therefore, to describe it first].

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13.2-2-2: The Patience of Following the Teaching

The second half of the second point explains only the patience of following the teachings, which it does [in relation to the five observations]. The first observation is "to investigate and designate the realms of the senses [and conceptual understanding].

" In this passage,

"senses" refers to the conventional

designation of the five senses [associated with the eyes, ears, nose, tongue, and body], while "conceptual understanding" points to the six forms of consciousness [associated with the eyes, ears, nose, tongue, body, and mind]. "Realms" refers to the six objects [of form, sound, smell, taste, touch, and concepts] that [together with the six sense faculties and the six forms of consciousness] constitute the eighteen realms of observation. 14

The second is "the observation of karmic retribution, " which refers to the

observation of cause and effect. The third is the "observation of the 'latent tendencies of the arhat, '" which refers to investigating the mental disturbances associated with entrenched ignorance. The fourth is "the observation of the joy of the unimpeded mind and the joy of meditation,

" which refers to the observation

of wisdom and meditation. Indeed, wisdom associated with the unimpeded mind is joyful because it can freely illuminate the many phenomenal realms. The fifth is the "observation of the supernormal powers of the three vehicles. "

13.2-2-3: Those Who Can Develop Faith

The third point begins with "Once these five types of expedient observation [have been completed]. " This section concludes discussion of those

who can have faith. The sutra reads, ["The 'ultimate'] is the cause for entering the path of the Great Vehicle": this passage explains that the path of the Great Vehicle is the cause leading to the fruit of the Buddha's enlightenment. One interpreter states,

"Bodhisattvas at the eighth stage and higher are the path of the Great Vehicle itself, and the two types of patience—faith [in the Buddha] and following [the teachings]—are the cause of the Great Vehicle. " The following passage reads,

"Faith in the Tathāgata offers great benefits. Do not slander the profound meaning [of these teachings]": this passage refers to those who first developed faith in the Buddha's words and then attained the benefits of the five observations. Indeed, it is based on the power of the five observations that these practitioners are able to have faith in the tathāgatagarbhaprinciple that is difficult to understand. 127

Chapter 14: The True Children of the Tathāgata

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

Chapter Fourteen:

The True Children of the Tathāgata

The third section of the main teaching is "Chapter [Fourteen]: The True Children of the Tathāgata. " It begins with "At that time, Śrīmālā [said to the

Buddha]" and it describes those who practice the teachings of the One Vehicle. In other words, having examined the main teachings and the realm of the vehicle, this chapter takes up the true children of the Tathāgata. It explains how bodhisattvas who engage in the three types of patience[—faith in the Buddha, following the teachings, and non-arising—]uphold and practice the One Vehicle.

The model text states,

"This chapter on the 'True Children [of the Tathāgata]' begins with the passage, 'If my disciples [follow their faith in the teachings, then that faith will eventually be unsurpassed]. ' This chapter takes two

perspectives. The first begins with the Tathāgata's addressing only the patience of faith in the Buddha and the patience of following the teachings. Since [he takes up only two of the three types of patience,] this is an abbreviated explanation of the true children of the Tathāgata. [From the end of the Buddha's explanation, however,] Śrīmālā takes up in detail all three types of patience, thereby offering a broad explanation of the true children of the Tathāgata. Because the Tathāgata desired to extend much of the merit of teaching the sutra to Śrīmālā, he abbreviated his words and chose to explain only the patience of faith in the Buddha and the patience of following the teachings[, enabling Śrīmālā to gain merit by offering much of the teaching on this subject]. As such, these two perspectives together constitute 'Chapter [Fourteen]: Śrīmālā's [Teaching] of the True Children [of the Tathāgata]. '" Use the model

text's interpretation as one sees fit.

This chapter has three subsections: (1) Śrīmālā requests permission from the Buddha to explain the teaching. (2) The Tathāgata requests Śrīmālā to explain the teaching. (3) Śrīmālā describes [the true children of the Tathāgata,] beginning with,

"[Śrīmālā] said [to the Buddha,

'the three kinds of good sons

and daughters].

14.1: Śrīmālā Requests Permission

The first subsection begins with "There are other great benefits that remain.

" [As noted in the introduction to this chapter,] the material discussed 128

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above covered the main teachings and the realm of the vehicle but not those who actually practice these teachings. [To indicate that they have not yet been discussed, the sutra] states, therefore,

"there are other great benefits

that remain.

" But these benefits can be understood in other ways. For example, as was noted above, [the Tathāgata states it is difficult to understand whether the tathāgatagarbha] is or is not defiled by the afflictions and those who have faith in this teaching will receive benefits from that faith. [The other benefits described in this passage are thus meant to suggest] those benefits also accrue to those who put into practice the teachings of the sutra. 14.2.

(Not included with this commentary.)

14.3: The Good Sons and Daughters

The third subsection of this chapter has five points. The first offers general praise of the three types [of good sons and daughters]. The second point, which describes these three types, begins with "What are the three types?" The three types can be distinguished by the appearance in the sutra of the word "if.

" [That is, each of the descriptions of these groups starts with the word "if.

"] The third point begins with "These people alone are the good sons [and daughters of the Tathāgata].

" This section describes the subjugation

of evil people, noting that Śrīmālā herself can do so by drawing on power like that possessed by kings, devas, and nāgas (dragon spirits). The fourth point begins with "At that time, Śrīmālā [and her retinue]": this passage concludes Śrīmālā's teaching and describes the show of respect [she and her retinue offered the Buddha]. The fifth point describes the Buddha's praise of Śrīmālā's words. It has two halves: the first praises Śrīmālā's teaching regarding the subjugation of evil people. The second half begins with the Buddha telling Śrīmālā,

"You have already been closely connected to [myriad buddhas]. " This passage praises Śrīmālā's explanation of

the teaching as one that accords with those of the buddhas from the past. He continues, ["You have explained] the complete meaning [of this teaching]": this passage means that Śrīmālā has covered the main teaching, the realm of the vehicle, and the practitioners of the vehicle.

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The Propagation

of the Teaching

The sutra's third main division, the propagation of the teaching, begins with "At that time, the World-honored One emitted a brilliant light [that shone upon the great assembly].

" This last division can be divided into three sections. The first describes the Tathāgata's return to Śrāvastī and his desire for the sutra to be widely propagated in the future. The second section begins with "At that time, the World-honored One entered the Jeta Grove. " It explains

the propagation of the teaching. The third begins with "At that time, Lord Indra spoke to the Buddha, saying"; this passage lists the sixteen names that describe the sutra.

Propagation of the Teaching 1:

The Buddha Returns to Śrāvastī

Section one describes the Buddha's return to Śrāvastī and has two subsections. The first describes his return to the city, while the second describes Śrīmālā and her retinue worshiping and then sending off the Buddha. The second subsection begins with "[At that time,] Śrīmālā [and her retinue faced the Buddha with palms joined as a sign of respect].

" One [interpretation of this

passage is that Śrīmālā herself] went outside the palace to send off the Buddha. Another argues that she sent him off with her heart. So too the passage "[The Buddha returned to Śrāvastī] and reentered the city" has two possible interpretations that are not discussed here. Propagation of the Teaching 2:

Transmitting the Sutra

Section two explains the propagation of the sutra. It has four subsections. (1) Explains the Tathāgata's desire first to assemble an audience for the purpose of transmitting the sutra. (2) Begins with "[The World-honored One] 131

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Prince Shōtoku's Commentary on the Śrīmālā Sutra faced Indra [and the venerable Ānanda],

" exhorting them to teach the sutra

widely for the benefit of sentient beings. (3) From "Having explained the sutra to them, the Buddha said to Indra": this passage describes the Buddha entrusting the text to Indra for propagation in the heavenly realms. (4) From "[The Buddha] then spoke to Ānanda": this passage describes the Buddha entrusting the text to Ānanda for propagation among the people. Lord Indra is the chief benefactor of the Buddha, and generally requests the Buddha to explain the teachings. Ānanda is a family member who attended the Buddha and regularly listened to the teachings. The sutra was entrusted to these two for transmission. Propagation of the Teaching 3:

The Sixteen Names for the Sutra

Section three lists the sixteen names that describe the sutra. It has seven subsections. (1) Describes Indra's requesting the name of the sutra from the Buddha. (2) Describes the Tathāgata's praise of the sutra's merits. It begins with "The Buddha told Indra[,

'This sutra has countless and unlimited merits']. " (3) Describes the Buddha telling Indra[, here called "Kauśika, "] that

he should listen closely to the sutra's names. This subsection begins with "Again, O Kauśika[, you must know that this sutra is profound, subtle, and offers great merits].

" (4) Describes Indra and Ānanda respectfully receiving the teaching. This subsection begins with "At that time, Indra [and the venerable Ānanda said to the Buddha, 'Excellent, O World-honored One!'].

(5) Lists the sixteen names that describe the sutra. It begins with "The Buddha said,

'This sutra [praises the supreme merits of the truth of the Tathāgata's teaching]. '" Since there were fourteen chapter titles listed above for the sutra's main teaching, one might think that these names for the sutra would also total fourteen. But there are two additional names that bring the list to sixteen. One of these names is "The Lion's Roar of Queen Śrīmālā. Uphold it as such.

" The second name is,

"Again, O Kauśika, all doubts are

eliminated by explaining this sutra. Have no doubts in regards to the meaning [of this teaching] and enter the path of the One Vehicle. " Although these two

names are distinct, they point to the same essential teaching. That is, the former uses a person's name to represent the entire teaching, while the latter explains the central principles of the entire sutra. 132

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The fourteen chapters that describe the sutra have individual names and teachings. But they could not be included in the title at the beginning of the sutra, where only two names are used. That is, the [first part of the] sutra's title is "The Lion's Roar of [Queen] Śrīmālā,

" which is the fifteenth name.

"The

Correct and Extensive [Sutra Proclaiming] the Great Expedient Means of the One Vehicle,

" [which also appears at the top of the sutra,] is the sixteenth name. (6) The passage beginning with "O Kauśika, today this [sutra—the Lion's Roar of Queen Śrīmālā—has been entrusted to you,]" refers to the Buddha once again encouraging the sutra's propagation. (7) The next passage reads, "Indra said to the Buddha ['Excellent, O World-honored One! I respectfully receive your sublime teaching'].

" This passage describes the reception of

the teachings of the sutra and the promise to put them into practice. This constitutes the Shōmangyō gishoin one fascicle. 133

Back Matters

Notes

1 Shōtoku is referred to by other names, including Umayado (also Umayato), Prince Jōgū, Kamitsumiya (an alternative reading of Jōgū), Dharmarāja ("King of the Dharma"), and King Jōgū, although he never ascended the throne. The collection of three texts attributed to Shōtoku is generally referred to today as the Sangyō gisho (Commentaries on the Three Sutras), which includes the Shōmangyō gisho,the Yuimagyō gisho(Commentary on the Vimalakīrtinirdeśa-sūtra), and the Hokke gisho(Commentary on the Lotus Sutra). The individual works of the Sangyō gishoall appear in the Taishō shinshū daizōkyō,the Japanese edition of the Chinese Buddhist canon (Taishō no. 2185, no. 2186, and no. 2187, respectively). All three texts have been digitized and are available for download at the SAT website: http://21dzk.l.utokyo.ac.jp/SAT/index.html. 2 The Śrīmālā-sūtra has been translated into English by Alex and Hideko Wayman, working from Chinese and Tibetan translations and Sanskrit fragments. See The Lion '

Roar of Queen Śrīmālā: A Buddhist Scripture on the Tathāgatagarbha Theory(New York: Columbia University Press, 1974). Diana Paul translated the sutra into English using Guṇabhadra's Chinese translation. See The Buddhist Feminine Ideal: Queen Śrīmālā and the Tathāgatagarbha(Missoula, MT: Scholars Press, 1980). Her translation also appears in the BDK Tripiṭaka series, under the title The Sutra of Queen Śrīmālā of the Lion

s Roar(Berkeley, CA: Numata Center for Buddhist Translation and Research, 2004).

3 Shōtoku was the grandson of Emperor Kimmei (r. 539-571 C.E.), the son of Emperor Yōmei (r. 585-587), and the nephew of Empress Suiko (r. 592-628). 4 Some scholars date his death to 623 C.E.

5 In the preface to his work, Mingkong writes,

"This commentary was brought by the

monks Kaimyō and Tokusei, who were members of a group of eight emissaries that arrived in the seventh year of Tang Daili (772 C.E.). They brought [the Shōmangyō gisho] and the four-fascicle Hokke gisho,which they presented to the Great Vinaya Master Ajari Lingyou of Longxing Monastery in Yangzhou.

" Quoted in Minowa Kenryō,

"Kaimyō,

" in Shōtoku Taishi jiten,ed. Ishida Hisatoyo (Tokyo: Kashiwa Shobō, 1997), p. 29.

6 See Tsuda Sōkichi, Nihon jōdai no kenkyū(Tokyo: Iwanami Shoten, 1930) and Nihon koten no kenkyū,vol. 2 (Tokyo: Iwanami Shoten, 1950).

7 Some versions of the Shōmangyō gishoexclude the first two of these three passages. While most versions include the declaration of Shōtoku's authorship, here referred 135

Glossary

Notes

to as "King Jōgū,

" most scholars agree that this passage claiming his authorship is an interpolation into the text.

8 The "outer ordinary" corresponds to stages 1-10 of the fifty-two stages of bodhisattva practice; the "inner ordinary" to stages 11-40; and the "first ground and above" to stages 41-52.

9 This corresponds to the forty-eighth bodhisattva stage. 10 The text refers to a number of "opening" and "combining" metaphors. The former is a metaphor that introduces a topic, while the latter is a metaphor that synthesizes and then concludes the material introduced by the opening metaphor. 11 The text erroneously lists the chapter on the tathāgatagarbhaas Chapter Two, instead of Chapter Seven.

12 The text erroneously lists the third of these four chapters as "Chapter Seven: The Tathāgatagarbha" instead of "Chapter Twelve: The Distorted Truths. "

13 This section states the "TathāgatagarbhaChapter, " which is an error in the Shōmangyō

gisho.It should read "Distorted Truths Chapter. "

14 The first observation is erroneously written as having "five senses, " omitting the

mind as the sixth sense. If the mind is included, then the realms of observations total eighteen.

136

Glossary

affliction (Skt. kleśa): That which afflicts the mind, causing one to suffer from negative mental, emotional, and physical states, and that entrap one in the cycle of birth, death, and rebirth (samsara). The Buddhist teachings on ethics (śīla), meditation (dhyāna), and wisdom (prajñā) help eliminate the afflictions and lead one toward nirvana. The afflictions can be divided into the fundamental afflictions (ignorance, craving, pride, etc.) and the secondary afflictions (laziness, stinginess, jealousy, etc.). Also called "defilements" and "mental disturbances. " See alsoethics, meditation,

and wisdom; nirvana; samsara.

Ānanda: The Buddha's cousin and close disciple. Said to have a perfect memory, he was called on to recite the Buddha's discourses at the First Council held soon after the Buddha's death, during which the Buddha's teachings were collected. Buddhist sutras begin with the phrase,

"Thus I have heard,

" indicating that the text is a direct recitation

of the Buddha's words that had been heard by Ānanda. The introduction to the Śrīmālā-sūtrain the Shōmangyō gishostates that these words mean not only that the teaching was heard by Ānanda directly from the Buddha, but also that the transmission is free from error. Ānanda also appears at the end of the sutra when he and Lord Indra are entrusted by the Buddha to transmit it to others. See also sutra. Anāthapiṇḍada: An epithet for the elder Sudatta; literally, "[one who offers] alms (piṇḍa)

to the unprotected (anātha)"; also translated as "feeder of the destitute" and "giver of food to the poor.

" A wealthy financier from Śrāvastī who became a chief patron of the early Buddhist community. With Prince Jeta, he helped construct a spiritual center in a park not far outside the city that was frequented by the Buddha and his disciples during the rainy season retreat. See alsoJeta Grove and Anātha piṇḍada Garden; Prince Jeta; Śrāvastī.

Anavatapta. SeeLake Anavatapta.

arhat ("one who is worthy [of respect]"): The ideal practitioner in the Thera vāda and other Nikāya Buddhist schools. Having eliminated the afflictions and escaped transmigration, the arhat is thus "worthy" (arhat) of receiving others' respect and offerings. The arhat as a spiritual ideal is often criticized in Mahayana polemics as a lesser Buddhist path, referred to pejoratively as the Hinayana, or "Small Vehicle. " The

term arhat can also be rendered as "one who has slain the enemy of birth and death" or "one who has destroyed the enemy of the afflictions.

" See also bodhisattva;

Hinayana; two vehicles.

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Glossary

Ayodhyā: An ancient city in the kingdom of Kośala. Modern-day Ayodhyā is located in the north Indian state of Uttar Pradesh. See alsoKing Prasenajit; Kośala. bodhisattva ("enlightenment being"): The ideal practitioner in the Mahayana traditions whose selfless compassion is contrasted to the purported selfishness of the arhat and other followers of the Hinayana, or "Small Vehicle.

" Having aroused the mind of

enlightenment (bodhicitta), the bodhisattva compassionately vows to save all other sentient beings before entering final nirvana. The bodhisattva progresses toward buddhahood in a series of stages through the practice and accomplishment of the perfections. See alsoarhat; fifty-two stages; Hinayana; Mahayana; perfections. buddha-nature: The potential to attain enlightenment that inheres in all sentient beings. It is realized by practicing the Buddhist teachings on ethics, meditation, and wisdom. Buddha-nature developed in conjunction with the concept of the tathāgatagarbha, and the two terms are often used as synonyms. Although the buddha-nature doctrine became quite popular in some Buddhist schools, it was criticized by others as positing a form of permanent selfhood that contravenes Buddhist teachings on emptiness (śūnyatā). The term tathāgatagarbhaappears in the Shōmangyō gishomore than fifty times, in contrast to only one reference to buddha-nature. See alsoemptiness; ethics, meditation, and wisdom; sentient beings; tathāgatagarbha. Conditioned Four Noble Truths: One of two types of Noble Truths examined in the Śrīmālā-sūtraand elaborated in the Shōmangyō gisho.The conditioned truths are described by Queen Śrīmālā as limited, since they offer only a provisional understanding of reality, and were taught by the Buddha to practitioners of the two vehicles as skillful means. See alsoEight Noble Truths; skillful means; two vehicles; Unconditioned Four Noble Truths. deva:A divine or celestial being who abides in one of the six devaheavens of the desire realm, or in the higher heavens of the form and formless realms. The Shōmangyō gishooften refers to the "devavehicle,

" one of the five vehicles, and identifies Brahma

and Indra, two devas, by name. See alsofive vehicles; Lord Indra; three realms. Dharma: The teachings of the Buddha; truth itself; one of the Three Treasures. See also Three Treasures.

Dharma body (Skt. dharmakāya): One of the three bodies of a buddha. The dharmakāya represents the eternally abiding and indestructible truth. It also represents emptiness and reality itself. In some schools of Buddhism, the Dharma body is represented by Vairocana. See alsoenjoyment body; manifestation body; three bodies. Dharma gate: The Buddha's teachings that serve as the entry into the path of enlightenment. The Shōmangyō gishodescribes "eighty-four thousand Dharma gates, " a number

equal to the delusions of sentient beings.

Dharma Master Fayun (467-529 C.E.): One of the three great Buddhist masters of the Chinese Liang dynasty, along with Sengmin (476-527 C.E.) and Zhizang (458-522 C.E.). Dharma Master Fayun's interpretation of the two types of birth and death is addressed in the Shōmangyō gisho. See also Liang dynasty; two types of birth and death. 138

Glossary

diamondlike mind (Skt. cittavajra): Refers to the mind of the bodhisattva that is sharp, rare, and indestructible. In particular, the phrase refers to the mental state of a bodhisattva at the level of "virtual enlightenment, " the stage just before attaining buddhahood, called the "stage of wonderful enlightenment. " Also called the "adamantine

mind.

" See alsobodhisattva; fifty-two stages.

disciple (Skt. śrāvaka): Orginally, this term referred to the disciples of the Buddha who had directly heard him teach. As the Mahayana developed, disciples and self-enlightened ones (Skt. pratyekabuddhas) were criticized as followers of the Hinayana ("Small Vehicle"), which focused on individual salvation and was thus described as inferior to the Mahayana ("Great Vehicle") and its ideal of the compassionate and altruistic bodhisattva. See alsobodhisattva; Hinayana; Mahayana; self-enlightened one; two vehicles. eightfold path: The teaching given in the last of the Four Noble Truths, each of the eightfold path's elements begins with the word "right" and describes a central Buddhist practice that leads to the cessation of suffering and thus the attainment of enlightenment. The eight spokes of the wheel of Dharma correspond to these eight practices, which are often divided into the three main categories of ethics, meditation, and wisdom (Skt. śīla, dhyāna, prajñā). In this division, ethics, or śīla,includes right speech, right action, and right livelihood; meditation, or dhyāna, includes right effort, right mindfulness, and right concentration; and wisdom, or prajñā, includes right view and right thought. See alsoethics, meditation, and wisdom; Four Noble Truths.

eighth stage: The eighth of the ten highest stages (Skt. bhūmis) of bodhisattva practice, called "immovable" (acalā). At this stage the mind is unperturbed and the bodhisattva's compassion for other beings cannot be disrupted by worldly attachments. Upon reaching this stage of the path, retrogression is no longer possible. The Shōmangyō gisho describes this stage as the first stage of "other-practice. " See also

bodhisattva; fifty-two stages; other-practice.

Eight Noble Truths: Two sets of Four Noble Truths are described in the Śrīmālā-sūtra and analyzed in detail in the Shōmangyō gisho: The Conditioned Four Noble Truths, representing provisional truth, is associated with the two vehicles; the Unconditioned Four Noble Truths, representing ultimate truth, is the realm of the bodhisattva. See alsobodhisattva; Conditioned Four Noble Truths; Four Noble Truths; two vehicles; Unconditioned Four Noble Truths.

elements of existence (Skt. dharmas): The constituents of the phenomenal world. emptiness (Skt. śūnyatā): The teaching that all the elements of existence are in constant flux, subject to causes and conditions, and empty of inherent self-nature. This principle also applies to the human personality, which is comprised of five temporary aggregates (skandhas): form, sensation, conception, volition, and consciousness. The Shōmangyō gishotakes up the subject of emptiness in "Chapter Nine: The Concealed Truth: The Meaning of Emptiness, " discussing two types of wisdom regarding

emptiness that are possessed by the Buddha alone.

139

Glossary

enjoyment body (Skt. saṃbhogakāya): One of the three bodies of a buddha, the body that enjoys the fruits of accumulated merit. Also called the "reward body. " The

manifestation of the enjoyment body is represented in some schools by Buddha Amitābha. See alsothree bodies.

entrenched ignorance: Innate and deeply ingrained ignorance. Distinguished in the Shōmangyō gishofrom the four entrenchments. See alsofour entrenchments. ethics, meditation, and wisdom (Skt. śīla, dhyāna, prajñā): The three aspects of the eightfold path: ethics (śīla) includes right speech, right action, and right livelihood; meditation (dhyāna) includes right effort, right mindfulness, and right concentration; and wisdom (prajñā

) includes right view and right thought. See alsoeightfold path. Fayun. SeeDharma Master Fayun.

fifty-two stages: The progressively higher stages of the path to buddhahood attained by Mahayana bodhisattvas through the practice of the perfections. They are subdivided into ten stages of faith, ten abodes, ten practices, ten dedications of merit, ten stages, virtual enlightenment, and wonderful enlightenment. See alsobodhisattva; eighth stage; Mahayana; perfections; pure stages.

five precepts: The basic ethical principles of the Buddhist path observed by both monastics and lay followers. They are commitments to abstain from killing, stealing, engaging in sexual impropriety, lying, and consuming intoxicants.

five types of storehouses: The Shōmangyō gisho lists these as the storehouses of the tathāgatagarbha,all phenomena, the Dharma body, the highest supramundane, and the intrinsically pure.

five vehicles: The vehicles of humans, devas, disciples, self-enlightened ones, and bodhisattvas. See alsofour vehicles; three vehicles; two vehicles. four distorted views: Seeing the impermanent as permanent, suffering as pleasure, the impure as pure, and non-self as self.

four entrenchments: The entrenchments that arise from attachment to: (1) the form realm, (2) the desire realm, and (3) existence itself, as well as (4) the entrenchment of the unenlightened view that sees all phenomena springing from a single ground. The four entrenchments are distinguished in the Shōmangyō gishofrom entrenched ignorance. See alsoentrenched ignorance; three realms. four evil demons: The demons of the heavens, the afflictions (Skt. kleśas), the aggregates (skandhas), and death (often personified as Māra). See also affliction; Māra. Four Noble Truths: A fundamental teaching of the Buddha, taught as part of the first turning of the wheel of Dharma at the Sarnath Deer Park. The truths of suffering, origination, cessation, and the path—existence entails suffering; suffering is caused by desire; nirvana is the realm free from suffering; and the eightfold path leads to nirvana. See alsoConditioned Four Noble Truths; Eight Noble Truths; Unconditioned Four Noble Truths.

140

Glossary

four vehicles: Listed in one passage in the Shōmangyō gishoas the vehicles of humans, devas, disciples, and self-enlightened ones, but in another passage as those of humans and devas, disciples, self-enlightened ones, and bodhisattvas. See alsofive vehicles; three vehicles; two vehicles.

Ganges River: One of the sacred rivers of the Indian subcontinent. The Śrīmālā-sūtra, the Shōmangyō gisho, and other Buddhist texts often refer to an inconceivable number with some variation of the phrase "more numerous than the sands of the Ganges River.

Great Sage: An epithet for the Buddha.

Great Vehicle. SeeMahayana.

Guṇabhadra (394-468 C.E.): An eminent Buddhist scholar-monk from Magādha, one of the sixteen "great countries" (Skt. mahājanapadas) located in central India. Born into a brahman family, he traveled to China around 435 C.E. and eventually translated some thirty Buddhist texts, including the Śrīmālā-sūtra.

Hinayana ("Small Vehicle"): A pejorative term used in Mahayana Buddhist texts to describe the practice and spiritual goal of followers of the two vehicles, centered on the pursuit of individual enlightenment, as opposed to the altruistic practice of the Mahayana bodhisattva. Hinayana followers generally include disciples, selfenlightened ones, and arhats, although there is variation in usage. See alsoarhat; bodhisattva; disciple; Mahayana; self-enlightened one; Theravāda; two vehicles. Jeta Grove and Anāthapiṇḍada Garden (Skt. Jetavana Anāthapiṇḍada-ārāma): A park and retreat center located outside the city of Śrāvastī, established by Prince Jeta and the elder Anāthapiṇḍada for the use of the Buddha and his disciples during the rainy season. See alsoAnātha piṇḍada; Prince Jeta; Śrāvastī. King Prasenajit: The ruler of the kingdom of Kośala and the father of Queen Śrīmālā. A key early patron of Buddhism. See alsoKośala; Queen Śrīmālā. Kośala: One of the sixteen "great countries" (Skt. mahājanapadas) of the Indian subcontinent at the time of the Buddha, ruled by King Prasenajit. Ayodhyā and Śrāvastī were two of Kośala's major cities. See alsoAyodhyā; King Prasenajit; Śrāvastī. Kunlun Mountains: A mountain range in the western part of modern-day China. Part of the range divides Xinjiang province from the northern part of the Tibetan Autonomous Region.

Lake Anavatapta: The lake that is "devoid of heat" (Skt. anavatapta), home to a dragon (nāga) king who was converted to Buddhism and became a bodhisattva. In Buddhist cosmology, Lake Anavatapta is described as being at the center of the world, located on the continent of Jambudvīpa to the north of the Himalayas. The Shōmangyō gisho describes it as the source of four great rivers, possibly the Ganges, Indus, Amu, and Tarim Rivers, although scholars have offered other possibilities, such as the Ganges, Brahmaputra, Amu, and Sutlej Rivers.

141

Glossary

Liang dynasty (502-557 C.E.): Founded by Xiao Yan (Emperor Wu of Liang; 464-549 C.E.). The third of the Southern dynasties of China, known also as the Southern Liang dynasty. See alsoLiu-Song dynasty.

Liu-Song dynasty (420-479 C.E.): Founded by Liu Yu (Emperor Wu of Liu Song; 363-422 C.E.), also referred to as the Southern Song dynasty to distinguish it from the later Song dynasty (960-1279 C.E.). The first of the four southern dynasties of China. See alsoLiang dynasty.

Lord Indra: Lord of the devas who lives in the Trāyastriṃśa Heaven ("Heaven of the Thirty-three") atop Mount Sumeru. He and Brahma are known as the chief protectors of Buddhism. Also called Śakra, Kauśika, and Śakra Devānām Indra. Indra and Ānanda appear at the end of the sutra, where they are entrusted by the Buddha to transmit the text to others. See alsoĀnanda; deva.

Lotus Sutra(Saddharmapuṇḍarīka-sūtra): A major Mahayana sutra that employs stories and parables to offer teachings on the One Vehicle, bodhisattva practice, buddhanature, and skillful means, among other themes. The Lotus Sutra is the object of exegesis of the Hokke gisho,one of two other Buddhist commentaries attributed to Prince Shōtoku. See also bodhisattva; buddha-nature; Mahayana; One Vehicle; Prince Shōtoku; skillful means.

Mahayana ("Great Vehicle"): While the origins and development of the Mahayana remains a subject of scholarly debate, it is commonly held that proto-Mahayana can be traced to an early split in the Buddhist community at the Second Buddhist Council, perhaps arising in a dispute over the rules of the Vinaya, between the Mahāsāṃghika ("Great Assembly") and the Sthaviravāda ("Teaching of the Elders") schools. Another common view has been that the Mahayana developed as a lay-based, devotional movement that venerated stupas, although this view has been challenged by recent scholarship. Regardless of the truth of its origins, the Mahayana developed a distinctive set of texts, tenets (emptiness, buddha-nature, tathāgatagarbha,the three buddha bodies, etc.), and practices. As it developed, its adherents came to idealize the selfless compassion of the bodhisattva; indeed, the Śrīmālā-sūtraand other Mahayana texts often criticize the purported selfishness of the arhat path of the Hinayana ("Small Vehicle"). Mahayana schools, including Chan, Pure Land, Tiantai, and others, are found mainly in the countries to the north and east of modern India. See alsoarhat; bodhisattva; buddha-nature; emptiness; Hinayana; Second Buddhist Council; tathāgatagarbha;three bodies; Vinaya. Mallikā: SeeQueen Mallikā.

manifestation body (Skt. nirmāṇakāya): One of the three bodies of a buddha, which manifests in the world to teach and save sentient beings according to their individual capacities. Represented by Śākyamuni Buddha. See alsothree bodies. Māra ("death"): The "Evil One,

" the personification of death, the representation of desire and negative mental states. In accounts of the Buddha's enlightenment, Māra appears 142

Glossary

to attempt to block his progress toward liberation and prevent him from teaching the Dharma to others. See alsofour evil demons.

model text: The Shōmangyō gishorefers to the interpretations of other commentaries, often using a variation of the phrase,

"An interpreter states.

" Except for Dharma

Master Fayun, however, these interpreters remain anonymous. Among the anonymous commentaries are twelve references to a "model text" that served as a source for the composition of the Shōmangyō gisho.These references offer short summaries of the model text's interpretation of a particular point. After summarizing the point, the Shōmangyō gisho frequently provides an alternative interpretation. Scholars have debated the identity of the model text and have used it to make arguments regarding the Shōmangyō gisho's authorship, meaning, and originality. See also Dharma Master Fayun.

Mount Sumeru: In Buddhist cosmology, Mount Sumeru is the central and highest mountain of the world, said to rise to a height of eighty thousand yojanas (an Indian unit of distance equivalent to 4.5-9 miles). To the south of Mount Sumeru is the continent of Jambudvīpa, the world inhabited by humans.

nirvana: Liberation from the cycle of transmigration (samsara) by extinguishing the clinging to desires that causes one to suffer. The Śrīmālā-sūtraand the Shōmangyō gishodistinguish nirvana with remainder from nirvana without remainder. See also nirvana with remainder; nirvana without remainder; samsara.

Nirvana Sutra:A group of texts in both the Pāli (Theravāda) and Mahayana canons describing the end of the Buddha's life and his final teaching. The Pāli versions are referred to as the Mahāparinibbāna-suttaand the Mahayana versions as the Mahāparinirvana-sūtra;both titles can be translated as the Sutra of the Great Final Nirvana.The Mahayana versions address the status of the community (sangha) after the Buddha's death and such doctrinal issues as buddha-nature, the tathāgatagarbha, and the "great self.

" The Shōmangyō gishorefers to the Nirvana Sutrain its discussion of the sixteen restraints of evil. See alsobuddha-nature; Mahayana; sangha; tathāgatagarbha;Theravāda. nirvana without remainder (Skt. nirupadhiśeṣa-nirvana): A state of nirvana that is attained after the death of the physical body. In this form of nirvana both the karmic causes of transmigration and the fruit of past actions (karma) have been eliminated. See alsonirvana; nirvana with remainder.

nirvana with remainder (Skt. sopādhiśeṣa-nirvana): A state of nirvana that is attained while one still experiences embodied existence in the world. In this form of nirvana the causes of transmigration in samsaric existence have been eliminated but the consequences of past actions (karma) still remain to play out. See alsonirvana; nirvana without remainder. one great vow: Embracing the true Dharma; a central topic of the Śrīmālā-sūtra. See alsotrue Dharma.

143

Glossary

One Vehicle (Skt. ekayāna): The Buddhist teaching that the various paths of practice taught by the Buddha represent a single teaching—the single Buddhist vehicle that will ultimately lead all beings to enlightenment. According to later Mahayana teachings, the various vehicles (often presented as groups of three, four, or five) and the apparent differences among them were taught by the Buddha as skillful means in order to attract to the Buddhist path those of differing capacities. The doctrine of the One Vehicle is discussed extensively in the Śrīmālā-sūtraand in other Mahayana Buddhist texts, such as the Lotus Sutra.See alsoMahayana; skillful means; three vehicles.

other-practice: The Shōmangyō gisho distinguishes "other-practice" (Chapters 4-5 in the Śrīmālā-sūtra) from "self-practice" (Chapters 1-3 in the Śrīmālā-sūtra). Otherpractice, so called because its focus is the altruistic wish to help all suffering sentient beings to liberation, is undertaken by bodhisattvas at the eighth stage and above, while self-practice refers to the practice leading to enlightenment undertaken by bodhisattvas at the seventh stage and below (such as Queen Śrīmālā), with the ultimate goal of eventually progressing through all the fifty-two stages. See alsobodhisattva; fifty-two stages; self-practice. perfections (Skt. pāramitās): Mahayana Buddhist practices that are undertaken by the bodhisattva in order to eliminate negative karma (i.e., the results of unwholesome actions), promote compassionate behavior, and bring about peaceful mental states, thereby allowing continual progress on the path toward enlightenment. The six perfections are generosity (dāna), ethics (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā); an expanded list of ten perfections adds skillful means (upāya), determination (praṇidhāna), spiritual power (bala), and knowledge (jñāna). The perfections are discussed in the Śrīmālā-sūtraand other major Buddhist sutras, such as the Lotus Sutra.See alsobodhisattva; Mahayana; skillful means; two types of patience.

Prajñāpāramitā sutras: A group of Mahayana sutras that analyze the perfection (Skt. pāramitā) of wisdom (prajñā), one of the six perfections of Mahayana bodhisattva practice. These texts are generally distinguished by their length: the Heart Sutra, the shortest at just fourteen verses (ślokas), is said to distill the essential teachings of the entire corpus. Commonly recited in Zen Buddhist temples, the Heart Sutra describes Avalokiteśvara, the bodhisattva of compassion, expounding on the emptiness of the elements of existence (dharmas) to Śāriputra, one of the Buddha's chief disciples. Another relatively short but popular text in this corpus is the Diamond Sutra (Vajracchedikā-prajñāpāramitā-sūtra). The longest, the Śatasāhasrikā-prajñāpāramitā-sūtra,contains one hundred thousand verses. The Shōmangyō gishorefers to the Prajñāpāramitāand the Vimalakīrtinirdeśasutras as examples of Mahayana texts that are distinct from ekayāna(One Vehicle) texts. See alsoMahayana; One Vehicle; perfections.

Prātimokṣa:Lit.,

"toward liberation,

" also translated more loosely as "that which causes

liberation from suffering" or "liberation from the afflictions. " A part of the Vinaya

144

Glossary

precepts that are meant to help Buddhist monastics eliminate negative and promote positive behavior, and thus progress toward liberation. It includes specific rules for monks (bhikṣu-prātimokṣa), which vary in number from two hundred and eighteen to two hundred and sixty-three rules; and from two hundred and seventy-nine to three hundred and eighty rules for nuns (bhikṣunī-prātimokṣa). See also Vinaya. pratyekabuddha.Seeself-enlightened one.

Prince Jeta: An early patron of the Buddha. Prince Jeta is known for selling land near the city of Śrāvastī to the elder Anāthapiṇḍada, which became the site of a retreat center for the early sangha and is known as one of the earliest Buddhist monasteries. During the rainy season the Buddha and his disciples frequented this center, known as the Jeta Grove and Anāthapiṇḍada Garden. See alsoAnāthapiṇḍada; Jeta Grove and Anāthapiṇḍada Garden; Śrāvastī.

Prince Shōtoku (574-622): A Japanese prince who is remembered as an adroit politician and revered as the father of Japanese Buddhism. Shōtoku is known by other names, including Umayado (also Umayato), Prince Jōgū, Kamitsumiya, Dharma rāja ("King of the Dharma"), and King Jōgū. He is said to have authored three Buddhist subcommentaries (the Hokke gisho,on the Lotus Sutra;the Shōmangyō gisho,on the Śrīmālā-sūtra;and the Yuimakyō gisho,on the Vimalakīrti nirdeśa-sūtra), a seventeen-article proto-constitution, and two historical works. His life and works remain the topic of great scholarly and popular interest.

pure stages: A reference in the Shōmangyō gishoto the first through the seventh of the ten stages of bodhisattva practice that precede enlightenment. See alsobodhisattva; fifty-two stages.

Queen Mallikā: The wife of King Prasenajit, ruler of the kingdom of Kośala, and mother of Śrīmālā. See alsoKing Prasenajit; Kośala; Queen Śrīmālā.

Queen Śrīmālā: The protagonist of the Śrīmālā-sūtra. Śrīmālā was the daughter of King Prasenajit and Queen Mallikā, the rulers of the kingdom of Kośala. Upon receiving a letter from her parents extolling the virtues of the Mahayana, Śrīmālā uttered the Buddha's name in praise and requested that he appear before her and her court in Ayodhyā. The Buddha grants Queen Śrīmālā great eloquence ("the lion's roar") to expound the teachings of the One Vehicle, the tathāgatagarbha,and the Eight Noble Truths, and her discourse is the basis of the text of the Śrīmālā-sūtra. See alsoEight Noble Truths; Mahayana; One Vehicle; tathāgatagarbha.

Śākyamuni ("sage [Skt. muni] of the Śākya [clan]"): The historical Buddha who lived in the fifth century B.C.E., although the actual dates of his birth and death are disputed. Said to have been born a prince in Lumbinī, (modern-day) Nepal, Siddhārtha Gautama, through meditative and ascetic practice, became the Buddha ("Awakened One"). The events of his life and his eventual attainment of enlightenment form the basis for the teachings of Buddhism that were put forth and further developed over time by the community of Buddhist followers. There are only two references to Śākyamuni 145

Glossary

in the Shōmangyō gisho; more commonly he is referred to as Tathāgata, Buddha, and World-honored One.

sangha: The Buddhist community. Capitalized, the term refers to one of the Three Treasures along with the Buddha and Dharma. See alsoThree Treasures.

samsara: The cycle of birth, death, and rebirth in which beings transmigrate; the world of suffering, distinct from nirvana. See alsonirvana.

Second Buddhist Council: Held at Vaiśālī about a hundred years after the Buddha's death (although the dates are disputed), the Second Council addressed ten points of debate, one of which concerned varied interpretations of the Vinaya rules regarding the handling of money. This debate led to a split in the Buddhist community between the Mahā sāṃghika ("Great Assembly") and the Sthaviravāda ("Teaching of the Elders"; Pāli: Theravāda) schools. See alsoMahayana; Thera vāda.

"See the sutra": This phrase appears more than forty times in the Shōmangyō gishoand is used to refer the reader to the subject of the commentary itself, the Śrīmālā-sūtra, for material that is clearly presented therein and so does not require further comment, or for material that is not central to the main argument but is further elaborated in the sutra.

self-enlightened one (Skt. pratyekabuddha): Sometimes also called "solitary realizer, "

those who have attained enlightenment by direct realization but who live apart from other religious strivers and who do not teach or guide others. One of the paths of the two vehicles criticized in the Śrīmālā-sūtraand the Shōmangyō gishofor their lack of altruism and concern with saving others. The path of individual salvation is described as inferior to that of the bodhisattva, since it leads only to a provisional form of enlightenment. See alsobodhisattva; disciple; two vehicles. self-practice: The Shōmangyō gishodistinguishes "self-practice" (Chapters 1-3 in the Śrīmālā-sūtra) from "other-practice" (Chapters 4-5 in the Śrīmālā-sūtra). Selfpractice is the realm of bodhisattvas at the seventh stage (such as Queen Śrīmālā) and below, while other-practice refers to those at the eighth stage and above. See alsobodhisattva; eighth stage; other-practice; seventh stage. semblance Dharma: The second period of the Buddha's teaching, in which practitioners' capacity for understanding the Dharma has declined, life span has decreased, and few are able to attain liberation. The semblance Dharma lasts for one thousand years and follows the initial five hundred-year period of the true Dharma (in some calculations this period is said to last a thousand years). The period of the semblance Dharma, so called as it offers only a limited semblance of the complete teaching, precedes a period of even greater decline, known as the "end of the Dharma" (Jpn. mappō;also rendered as "the latter day of the law [Dharma]"), which is said to last for ten thousand years.

sentient beings: Unenlightened beings who continue to transmigrate in samsara due to the results of their negative actions (karma). They are contrasted to Śākyamuni 146

Glossary

Buddha and others who have attained liberation (nirvana) from the cycle of transmigration. Some schools of Buddhism consider even trees, rocks, and other elements of nature to be sentient and thus capable of enlightenment and liberation. See also nirvana; samsara.

seventh stage: The seventh stage (Skt. bhūmi) of bodhisattva practice, referred to as "farreaching" (dūraṃgamā). The Shōmangyō gishoidentifies Queen Śrīmālā as having attained this stage. This is the last stage of self-practice according to the division outlined in the text; the eighth stage, called "immovable" (acalā), is the first stage of other-practice. See alsoeighth stage; fifty-two stages; other-practice; self-practice. seven virtues: The seven virtues of the Buddha that are are not fully developed in followers of the two vehicles: wisdom, elimination of the afflictions, liberation, purity, merit, wisdom based on complete observation of phenomena, and nirvana. See alsotwo vehicles.

six principles: These principles are discussed in conjunction with the cause of enlightenment of the two vehicles. They are: (1) The teaching of the Buddha that flourishes, (2) the teaching of the Buddha that declines, (3) embracing virtuous behavior, (4) freeing oneself from evil behavior, (5) taking up the religious life first by leaving home, and (6) taking the precepts. See alsotwo vehicles.

skillful means (Skt. upāya; upāya-kauśalya): Techniques used by the Buddha and highlevel disciples to teach and save sentient beings. Using skillful means suggests careful selection and adaptation of the Dharma to accord with the differing needs and capacities of those receiving a particular teaching.

Small Vehicle. SeeHinayana.

śrāvaka.Seedisciple.

Śrāvastī: One of the major cities in the kingdom of Kośala, located about seventy-five miles northeast of modern-day Lucknow, Uttar Pradesh, India. The Jeta Grove and Anātha piṇḍada Garden was near this ancient city. See also Jeta Grove and Anāthapiṇḍada Garden; Kośala.

Śrīmālā-sūtra (Skt. Śrīmālādevīsiṃhanāda-sūtra, lit.,

"The Lion's Roar of Queen

Śrīmālā"): One of the early Mahayana sutras that discusses the tathāgatagarbha. In the text, Queen Śrīmālā, with the eloquence ("lion's roar") granted her by the Buddha, expounds the tathāgatagarbha,the One Vehicle, and the conditioned and unconditioned forms of the Four Noble Truths. The Śrīmālā-sūtrais the object of exegesis of the Shōmangyō gisho. See also Four Noble Truths; Mahayana; One Vehicle; Queen Śrīmālā; tathāgatagarbha.

sutra: (Skt., lit.,

"thread"): A Buddhist text, such as the Śrīmālā-sūtra,that contains the Buddha's teachings. Sutras originally contained teachings that were directly expounded by the Buddha, preserved in the oral tradition, and later collected and recorded. However, the development of the Mahayana saw the production of numerous texts that are accorded the status of sutras. Capitalized, the term refers to one 147

Glossary

of the "three baskets" (Tripiṭaka) of the Buddhist canon. See also Mahayana; Tripiṭaka.

Tathāgata: An epithet for the Buddha that appears frequently in the Śrīmālā-sūtraand the Shōmangyō gisho.Literally, the term means one who has "thus gone" (Skt. tathā, "thus"; gata,

"gone") to the other shore of enlightenment (nirvana), but who has also "thus come" (tathā; āgata,

"come") back to the world of suffering (samsara) out of

compassion for sentient beings in order to teach them and help guide them to liberation. See alsonirvana; samsara; sentient beings. tathāgatagarbha:Lit.,

"storehouse,

" "womb,

" or "matrix" (Skt. garbha) of the Tathāgata.

A central teaching of the Śrīmālā-sūtra,the tathāgatagarbhais similar to buddhanature, the inherent potential of all sentient beings to attain enlightenment. See also buddha-nature; Tathāgata.

ten great vows: The ten Mahayana ordination vows. Discussed in detail in the Śrīmālāsūtra(in which the text's protagonist, Queen Śrīmālā, receives them) and in the Shōmangyō gisho,these vows are distinguished from the Hinayana precepts. In the sutra, Queen Śrīmālā vows to: (1) not develop an attitude in which one would transgress any of the earlier precepts; (2) show neither pride nor jealousy toward the worthy elders; (3) not hate sentient beings; (4) refrain from being jealous of others' physical appearance and material possessions; (5) refrain from being stingy with her own possessions; (6) not accept material things for her own benefit; (7) not practice solely for her own benefit the four methods of the bodhisattva to help others: giving, loving speech, beneficial acts, and cooperation; (8) offer comfort to those beings who are solitary, struck by illness, and suffering hardship; (9) not forsake those who engage in acts that contravene the teachings; and (10) never forget embracing the true Dharma. See alsobodhisattva; Hinayana; Mahayana; Queen Śrīmālā; sentient beings; true Dharma.

ten evils: Three evils of the body: killing, stealing, and sexual impropriety; four evils of speech: lying, slander, harsh speech, and gossip; and three evils of the mind: greed, anger, and wrong views.

Theravāda ("Teaching of the Elders"; Skt. Sthaviravāda). One of the two schools of Buddhism that emerged from a split in the early Buddhist community at the Second Buddhist Council. The school sees itself as transmitting the original teachings of the Buddha and sometimes criticizes the Mahayana for distorting those teachings. The Theravāda is prominent in South and Southeast Asia, and its texts are preserved in the Pāli canon. See alsoHinayana; Mahayana; Second Buddhist Council. three bodies (Skt. trikāya): The three bodies of the Buddha, which became a central teaching in Mahayana Buddhist schools, include the Dharma body (Skt. dharma kāya), the enjoyment body (Skt. saṃbhogakāya), and the manifestation body (Skt. nirmāṇakāya). The trikāyadeveloped as a way to explain the relationship between the Buddha and reality itself. Although there are varied interpretations of these bodies, a common understanding is that the Dharma body refers to truth itself, expressing 148

Glossary

reality as thusness. The enjoyment body, also referred to as the "reward body, "

refers to the body that enjoys the benefits received from engaging in bodhisattva practice and accumulating good merit. Finally, the manifestation body refers to the body that appears in the world in varied forms to save sentient beings. See also Dharma body; enjoyment body; manifestation body.

three great vows: The three great vows taken by Queen Śrīmālā: (1) to bring peace to innumerable sentient beings and attain the wisdom of the true Dharma; (2) to explain the true Dharma for the benefit of all sentient beings with a mind that does not weary; and (3) to be prepared to abandon body, life, and wealth in teaching the true Dharma. three poisons: Greed, hatred, and ignorance. In Buddhist teachings, these three unwholesome mental states are viewed as the root of the other afflictions (kleśas). See also affliction.

three realms: The three realms of existence: the realm of desire (kāmadhātu), the realm of form (rūpadhātu), and the realm of formlessness (ārūpyadhātu). Beings that transmigrate in samsara are part of the desire realm, to which they are bound in varying degrees by the need to gratify sensual desires. The form realm is inhabited by those with subtle physical forms that lack sexual distinctions and are not consumed by sensual desires, and who are invisible to inhabitants of the desire realm. In the formless realm, beings lack material form and occupy levels that correspond to their degree of mastery of the four formless concentrations.

Three Treasures: The Buddha (the teacher), the Dharma (the teachings), and the Sangha (the community of practitioners). The three objects of refuge for Buddhist followers. three vehicles: The paths of the disciples (śrāvakas), self-enlightened ones (pratyekabuddhas), and bodhisattvas. A central argument of the Śrīmālā-sūtra is that the paths of three vehicles are all part of the One Vehicle. See alsobodhisattva; disciple; One Vehicle; self-enlightened one; two vehicles.

Tripiṭaka (Skt.

"three baskets"): The three divisions of the Buddhist canon, consisting of Sutra (the Buddha's teachings), Vinaya (monastic codes of discipline), and Abhi dharma (doctrinal treatises). true Dharma: The true teaching of the Buddha; the ultimate teaching of the Buddha regarding the true nature of reality. Embracing the true Dharma, referred to as the "one great vow,

" is a central concern of the Śrīmālā-sūtra. The true Dharma is distinguished from the provisional teachings of the two vehicles. See alsotwo vehicles. two types of birth and death: The birth and death of limited cyclic existence (samsara) experienced by practitioners of the two vehicles, and the birth and death of inconceivable transformation experienced by advanced bodhisattvas. The Shōmangyō gishobriefly describes two other forms of birth and death: the birth and death of the mid-space between the two realms, and the birth and death associated with the earliest moment of transmigration. See alsobodhisattva; samsara; two vehicles. 149

Glossary

two types of patience: Also known as "two types of endurance" and "two types of forbearance, " the Shōmangyō gisho describes these as the "patience of faith in the Buddha" and the "patience of following the teachings,

" although there are other

pairs, such as "patience with sentient beings under all conditions" and the "patience of those who understand the non-arising of the elements of existence. " The Shōmangyō gishomentions briefly the latter item as a third type of patience, and Buddhist texts often describe patience (Skt. kṣānti), one of the six perfections, in groups of three. For example,

"patience under hatred,

" "patience under physical difficulties,

and "patience in the pursuit of faith"; or the "patience of non-retaliation, " the

"patience of enduring trials,

" and the "patience of resolutely practicing the Dharma.