T2348 The Essentials of the Vinaya Tradition and The Collected Teachings of the Tendai Lotus School

Twenty-eighth Question

The Essentials of the Vinaya Tradition

Twenty-eighth Question

Are there examples of this in the commentaries of other masters? Answer: The Hsiang-hsiang master, Fa-tsang, in propounding the nature of the precepts, said, "The precepts are established with regard to the seed-natures of thought. Hence these seed-natures of thought constitute their nature." This is discussing the seednatures by "embracing the peripheral and proceeding from the basic."

This is exactly the same as Tao-hsiian's regarding the seednatures as being the nature of the precepts; for in his Yeh-shu he says, "In the storehouse of basic consciousness the seeds of good are produced; these are the nature of the precepts." Also the Dharma master Sheng-chuang said:

If we regard the seed of the thought of a superior long-range vow as constituting the nature of the nonactive rules of discipline this would be because such [rules] are provisionally established by the seeds of such thoughts. Such a teaching teaches [us] to embrace the provisional and proceed to the real.

This is clearly and decidedly what is called proceeding to the real. This is exactly the same as the understanding of the master Tao-hsiian.

Although Fa-tsang and Sheng-chuang regarded thought as the nature [of the precepts], still their real opinion was that potentiality constituted its nature.

The master Tao-hsiian held that the seeds constitute the nature of the precepts; he made this judgement of principles because [in his thinking] he embraced the provisional and proceeded to the real. The seeds must of necessity have potentiality, 74

Twenty-eighth Question

so guarding against wrong constitutes their nature. The texts of the Old School of Translation discuss the nature of the precepts in this manner.

The teachings and commentaries of the New School of Translation narrate this in great detail; the Ch'eng-wei-shih-lun and other works reveal its fine points very thoroughly. As given above, it is with reference to the precepts leading to separate liberation within the precept that embraces all the rules of discipline that the nature of the precepts is explained.

The nature of the precepts of the whole of the threefold pure precepts lies in guarding against evil and producing good on the part of the seeds. Here the nature of these precepts does not differ [from the above].

The storehouse consciousness in the aspect of its holding these seeds is the same. Although in general receiving all the precepts differs from independent receiving of the precept that embraces all the rules of discipline, their structures and their functions are the same.

The nature of the threefold pure precepts in this perfect teaching is exactly one and the same as the nature of the precept that embraces all the rules of discipline.

The characteristics of the nature of the threefold pure precepts need not be separately discussed. However, it is receiving the precept that embraces all the rules of discipline with perfect intentions that constitutes the nature of all of these threefold pure precepts. Indeed, is it not a fact that the precept that embraces all the rules of discipline is the perfect product of all of the threefold pure precepts? As their principles are in mutual harmony, their reasons interpenetrate, and they possess each other to completion.

This perfect teaching is basically the teaching of the threefold pure precepts; and the precept that embraces all the rules of discipline is perfectly produced out of this basic, perfect [teaching]. For this reason, the nature of the precepts, whether it is generally received with all the threefold precepts, or with the independent receiving of the precept that embraces all the rules of 75

lie The Essentials of the Vinaya Tradition

discipline, is the same. Only the [element of] action or nonaction of thought has been added.

The above quotation from Sheng-chuang is a narration of the nature of the threefold pure precepts. [This has been a quotation] from a portion of his text.

The explanations of the Hsiang-hsiang master, Fa-tsang, are an elucidation of the precepts of the Fan-wang-ching; and this is none other than a narration of the nature of the threefold pure precepts, The master Fa-hsien has said, "The three [fold pure precepts] rely upon the Mahayana. The active precepts have as their nature the thought that brings into action the three actions [of body, speech, and mind].

"The two actions of the body and speech have for their nature the thoughts that initiate movement, and mental action has for its nature the two thoughts of observation and of judgement." The Ch'eng-wei-shih-lun says, "Thought that activates the body is called bodily action; thought that initiates the action of speech is called vocal action. As the two thoughts, observation, and judgement are conjoined with the mind, and as they activate the mind, they are called mental action.

"The precepts of nonaction have as their natures the capability of guarding against evil that is possessed by the mental seeds of the three actions [of body, speech, and mind]. "From the mind of a bodhisattva, one produces a mental vow; consciousness is perfumed and seeds are produced that extend to later ages. And entering into the stages of residual-mind, no-mind, etc., cannot be called 'losing the precepts.' " This completely explains the nature of all of the threefold pure precepts. If we, however, individually elucidate the natures of the [various units within] the threefold pure precepts [we should say the following]:

[First], the nature of those precepts held in common with the sravakas within the precept that embraces all the rules of discipline is none other than the seeds of the above-mentioned perfect teachings. Even if they are obtained in but an instant, they 76

Twenty-eighth Question

complete those precepts that are not held in common with the sravakas.

Although this precept has an independent ordination, it fully accomplishes the three actions. In addition, the precept that embraces all the rules of discipline contains the principles of all the threefold pure precepts.

[Second], the precept that embraces all good dharmas is the action of practicing all good. Meditation and wisdom are practiced by the three actions [of body, speech, and mind]. All the many practices of the six paramitas are the constituent elements of Enlightenment.

As taught by the Yu-ch'ieh-lun, the nine good actions, i.e., the three wisdoms, the three actions, right meditation, right knowledge, right actions, etc., are contained within the precept that embraces all good dharmas. These are the characteristics of the active keeping [of this precept] that prohibits and guards against the sin of not cultivating all good dharmas.

It is the capability of guarding against evil and producing good on the part of the seeds of good thoughts that constitutes the nature of the precept that embraces all good [dharmas]. [Third] is the precept that embraces all sentient beings; these are all actions—the four means by which all beings are saved, the four unlimited [hearts]—that save all sentient beings. These are the characteristics of the active keeping of this precept. As taught in the Yu-ch'ieh-lun, the salvation of all sentient beings has eleven characteristics; these are, however, only the four means by which all beings are saved. According to need, these characteristics are amplified.

This precept prohibits the transgression of not working for the benefit [i.e., the salvation] of all sentient beings. Here, too, it is the capability to guard against evil and produce good with respect to the seeds of good thoughts that constitutes the nature of the precepts that embrace all sentient beings. The natures of the last two of the threefold precepts contain in each of them all the threefold pure precepts.

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Twenty-ninth Question

The Essentials of the Vinaya Tradition

Of the two teachings—of receiving all the threefold pure precepts, and of receiving only the precept that embraces all the rules of discipline—if one is mentioned, all are included. Each separate characteristic contains in itself all the threefold pure precepts. 78

12a

Twenty-ninth Question

Twenty-ninth Question

Within the precept that embraces all the rules of discipline, which element is it that constitutes the tradition as expressed in the Fourfold [Dharmaguptaka] Vinaya?

Answer: The different explanations of the various masters who set up the tradition of the Fourfold Vinaya of old are many and various. In abbreviated form, ten schools may be given. ( 1) A certain master held that ceasing evil and doing good constitute this tradition.

(2) The Vinaya master Tao-hui held that receiving and following the precepts constitute this tradition.

(3) A certain master held that the stopping of evil constitutes this tradition.

(4) Fa-yüan and Chih-shou both held that the teaching and its practice constitute this tradition.

(5) A certain master held that cause and effect constitute this tradition.

(6) The Vinaya master Tao-yiin did not specifically set up a tradition.

(7) The Vinaya master Fa-li held that ceasing evil and doing good constitute this tradition.

(8) The Vinaya master Tao-hsüan held that the threefold pure precepts constitute this tradition. The characteristics of the practice taught in the Fourfold [Dharmaguptaka] Vinaya are the two precept texts [i.e., the pratimoksa of monks and nuns] and the twenty dharmas [i.e., the Skandhakas], etc. Of all these, there are none that do not teach the threefold pure 79

Thirtieth Question

The Essentials of the Vinaya Tradition I

precepts. In the "Extolling the Tradition" chapter in his Hsing-shih-ch'ao, Tao-hsiian maintains that in initiating all the m any practices, it is the precepts that constitute the purport of this tradition. This is the conclusive proof [of Tao-hsiian's position].

(9) The Vinaya master Huai-su held that the practice of the precepts constitutes this tradition.

(10) The Vinaya master Ting-pin truly taught that the Vinaya constitutes the message of this tradition. Now the master Tao-hsiian held that the precepts constitute this tradition, and it is keeping these precepts and [not committing] transgressions [against them] that Tao-hsiian primarily elucidated.

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Thirtieth Question

Thirtieth Question

What constitutes the teaching of the general receiving [of all the threefold pure precepts]?

Answer: The teachings of the general receiving [of all the threefold pure precepts] are various teachings scattered throughout the Mahayana scriptures and commentaries. The various texts that specifically teach [this general receiving of all the precepts] all hold that these are the threefold pure precepts. This is an established principle; there are no variant teachings.

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Thirty-first Question

The Essentials of the Vinaya Tradition

Thirty-first Question

What are the various classifications of the teachings of the Vinaya Pitaka?

Answer: The Vinaya Pitaka is very extensive. Now by reference to the text basic [to the Chinese and Japanese Vinaya tradition], the Fourfold [Dharmaguptaka] Vinaya Pitaka, we shall explain the various principles as they are arranged in the text itself. This literary corpus embraces thirty-seven dharmas. The teachings of these six volumes do not exceed these. The thirtyseven are the eight divisions of the bhiksus' precepts, the six divisions of the bhiksunis' precepts, the twenty skandhakas, the narration of the compilation [of the text], the section on "putting down," and the section [in which the numbered categories are] "increased by one."

The various masters of old made such a division. But if we add the preface and expand it by [the narration of] the compilation [of the text] by the Assembly of the Five Hundred and by the Assembly of the Seven Hundred, then it forms thirty-nine [dharmas or sections]. The characteristics of the precepts of these two groups [i.e., monks and nuns] are explained as usual. Of the skandhakas "Receiving the Precepts" (Pravrajyaskandhaka), "Reciting the Precepts" (Posadha-skandhaka), "Retreat" ('Varsa-skandhaka), and the "End of the Retreat" (Pravdranaskandhaka) individually explain the teaching as their names indicate.

The skandhaka "Leather Goods" (Carma-skandhaka) elucidates the use of leather goods, such as sandals one layer or many layers in thickness. It is also in this skandhaka that the rules for five persons receiving the precepts in an isolated spot, the number 82

Thirty-first Question

of times one may wash and bathe, receiving cloth for a period often days, etc., are taught.

The skandhakas "Robes" (Clvara-skandhaka), "Medicine" (Bhaisajya-skandhaka), and "Kathina-Robes" (Kathina-skandhaka) each respectively explain their dharmas.

The teaching of the skandhaka "The Monks of KosambI" (Kosambaka-skandhaka) takes its name from the country. The bhiksus of that country quarrelled among themselves, and sought out one another's good and bad points with curses and slanders. One person possessing the qualities [of holiness] pointed out their faults in the proper (dharmena) manner; and having put an end to their quarrelling they lived together in harmony. The thrice karma-vacana ritual regarding unseen transgressions, unconfessed transgressions, etc., is in this chapter.

In the skandhaka "The Monks in Campa" (Campa-skandhaka), the proper and the improper ways of carrying out the karman ritual are explained, and the ceremonies that should be performed are legislated.

A visiting bhiksu carried out a karma-vacana on behalf of a senior bhiksu. The Tathagata admonished against this, and preached concerning the seven improper karma-vacanas, i.e., the "unlawful," the "small congregation," "harmony," etc. He also taught the four characteristics, "obtained," "satisfied," "not to be done," etc., and the seven improprieties, etc. In the skandhaka "Censuring" (Pandulohitaka-skandhaka), the seven ways of putting down errors, such as scoldings, etc., and ways to subdue the seven types of obstinate, hard-to-convert persons are taught. The teaching is applied according to the Dharma so one can practice in peace.

In the skandhaka "Persons" (Pudgala-skandhaka) the Sahghavasesa rules [any breaking of which necessitates a formal meeting of the Sangha], such as "the six nights," "dwelling separately," "the day in question," etc., are fully explained, as is confession to remove the results of karma and repentance to eliminate impropriety (adharma).

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12b The Essentials of the Vinaya Tradition

In the skandhaka "Hidden Faults" (Pdrivasika-skandhaka) various types of characteristics are explained with reference to only one hidden fault. By this teaching the impurities of this transgression are removed and eliminated.

In the skandhaka "Suspending the Pratimoksa" (Posadhasthapana-skandhaka), the impropriety of concealing one's own faults and pointing out those of others is taught. If one points out another's transgression, [the indictment] must have five qualities. If a person does this properly, he may be allowed to point out the faults of others. In this skandhaka, all these actions are explained in full.

In the skandhaka "Schism" {Sahghabheda-skandhaka), acts that disrupt the Sangha are explained.

In the skandhaka "Resolving Disputes" (Adhikarana-samathaskandhaka), seven ways of resolving disputes are explained. In the Bhiksunl Skandhaka all the rituals—receiving the precepts, reciting the precepts, etc.—pertaining to the congregating of nuns are explained.

In the skandhaka "Dharma" {Dharma-skandhaka), the actions of the monks are explained—their actions, rituals, and rules of discipline. This skandhaka is minutely arranged, and all these rules of discipline are clearly revealed.

In the skandhaka "Dwellings" (S v na-asana-skandhaka), the conditions for religious practice are explained. Among all the various material aids [to the religious life], rooms and buildings are the most essential.

In the Miscellaneous Skandhaka (Ksudraka-skandhaka), the conditions that serve as an aid to the religious life [are seen as] many and various. Although [the skandhaka is] confused and complicated, those that should be taught are broadly explained. After the Miscellaneous Skandhaka the characteristics of the major and minor precepts are explained in detail. The major precepts are the precepts kept by the hhiksus and bhiksunis; the minor precepts are those practiced by the other groups [of persons that constitute the Sangha], The four rules of discipline, both mental and physical, appear conjoined 84

Thirty-first Question

with the thought [that produced them]; and when [held] steadfastly in our minds, they remove all obstructions from our minds. [Thus does the Vinaya Pitaka] broadly teach us to carry out such actions.

Both compilations [of the text of the Vinaya Pitaka], [the one] by the Assembly of the Five Hundred and [the one] by the Assembly of the Seven Hundred, were [made] for the purpose of maintaining the Dharmas thus transmitted and not scattering them, and of recording them correctly and transmitting them to distant generations.

The section of the Vinaya "Putting Down" is about the previously mentioned text on precepts (i.e., the Pratimoksa), concerning which Upali raises questions and resolves his doubts. Each of the various sections on the various precepts sets up its own categories and examples in a very thorough question and answer form, but they gradually become more abbreviated until they come to the precept against baseless slander in the sanghavasesa section. Then although [this catechismal form] may be said to be common to the eight types of offenses, it becomes even more abbreviated and is no longer taught.

The Vinaya Pitaka section "Increasing by One" (Ekottarika) proceeds from the one to the many in explaining all of the teaching. It unifies and includes all the principles of the great teachings of the Vinaya in a continuous sequence of numbered dharmas, no dharma being omitted, in order that the characteristics of its transmission and its propagation may be manifested. The numeral one is taken as basic, and one is added to it; thus [this section] is called "Increasing by One." The practice of increasing by one is common throughout the whole of this text. Although the dharmas are numerous, the numerical categories are not necessarily totally exhausted. Thus from one to twenty-two, seven categories—fourteen, fifteen, sixteen, eighteen, nineteen, twenty, and twenty-one—are not discussed, so that fourteen "Increasing by One" [sections] among numerical categories are actually discussed. This section has as an example the "Increasing by One" Agama (i.e., the Ekottarika-agama). 85

Thirty-second Question

i 2c The Essentials of the Vinaya Tradition

The literature and the principles of the thirty-seven sections of the Fourfold [Dharmaguptaka] Vinaya Pitaka are in the order given above; their characteristics are included as given here. If we speak in general [of the contents of the Vinaya Pitaka] with respect to a classification of its principles [they are divided into the headings of] the five chapters and the seven groups. Whether it be in observing the precepts or in serving as a model of conduct, in upholding the prohibitions or in carrying out the injunctions, in committing error or in putting an end to error, the practices taught and their most basic, general nature may be explained as comprising four types of actions. In general they are called "keeping [those precepts that admonish against] committing [errors]."

Legislating the broad and supplementing the abbreviated; compiling the precepts and [their] periodic recitation; prohibiting and allowing; allowing and hindering; the environment and one's thoughts: these five chapter headings, which are the classifications of all the principles of the skandhakas, are the classifications of the principles of the Vinaya Pitaka.

All the characteristics of the items of the teachings, and all the classifications of principles in the Three Major Works of the master Tao-hsiian, are numberless and cannot be fully narrated here. 86

Thirty-second Question

Thirty-second Question

What are the characteristics of the cutting off [of hindrances] and the results that a follower of the Vinaya tradition obtains once he has generated the mind of Enlightenment and approached the path [of the religious life]?

Answer: All sentient beings have the Buddha nature, but it is obscured by thoughts of error and so cannot be revealed. With one's original Enlightenment as an internal cause, and with a friend in the teaching as an external condition, the mind of Enlightenment is generated and the Way [of the religious life] is practiced. The great thought of Enlightenment is the marvellous cause of Buddhahood, and the practice of the three learnings leads to progressive advancement in religious practice.

The learning of the precepts is none other than the perfect production of the threefold pure precepts. The learnings of meditation and wisdom are none other than perfect insight into consciousness only. When the teaching of consciousness only is practiced, the mind of insight becomes stilled and clear. When mental thoughts are calmed, both thoughts and ideas are totally cut off. They do not exist either here or there; this is called the learning of meditation.

And when this mind of insight is brightly illumined, all things are reflected in it. This is called the learning of wisdom. The learning of the precepts is limitless and contains the learnings of meditation and wisdom. All actions are the learning of meditation. All actions are the learning of wisdom. Each one of them contains the wisdom of the precepts and of meditation on the precepts.

They naturally permeate all things; there is nothing that is not perfectly contained in them. If one practices [the religious life] as 87

Thirty-third Question

The Essentials of the Vinaya Tradition

given here, one will progress in accord with the stages of the bodhisattva. The hindrances are cut off, and Truth is realized. When this practice is completed, one becomes a Buddha. 88

Thirty-third Question

Thirty-third Question

How many stages will the Mahayana bodhisattva pass through in undertaking all of the various actions and in attaining Buddhahood? Answer: The venerable master Tao-hsiian set up four stages, which are based upon the She-ta-ch'eng-lun, and which include the stages of cause and effect. These four stages are first, the stage of understanding; second, the stage of insight; third, the stage of meditation; and fourth, the stage of the Ultimate. The master Tao-hsiian also set up fifty-two stages that completely embrace all the stages of both cause and effect for bodhisattvas. This is also based completely upon the teaching of the She-ta-ch'eng-lun. In his Kuei-ching-i, Tao-hsiian says: A saint is not made a saint by himself; ultimately he relies upon instruction and is thus gradually illumined. A common person is not necessarily [always] common; he too depends upon explanations and comes to understanding. Know then that whether [one is] dull or wise, profound or shallow, in the stages of the wise and the bold, depending upon the extent of one's understanding and practice, one attains differences of intelligence or stupidity. Hence in the She-ta-ch'eng-lun it says, "Nondiscriminatory wisdom is none other than the bodhisattvas; bodhisattvas are none other than nondiscriminatory wisdom. [As for] the stages of the bodhisattvas, there are fifty-odd grades presented."

Know then that the purport of this passage is that [within] nondiscriminatory wisdom there are from thought to thought [differences of] intelligence and stupidity. 89

Thirty-fourth Question

The Essentials of the Vinaya Tradition

i3a The so-called fifty stages of the bodhisattvas are the ten stages of faith, the ten abodes, the ten practices, the ten transferences of merit, and the ten realms. The other stages are two, namely the Stage Almost Equal to Enlightenment and the Stage of Marvellous Enlightenment.

In Tao-hsüan's Ching-hsin-kuan (Meditation upon the Pure Mind) it says, "The forty-two stages—the three [stages of the] wise, the ten realms, the stage of the undefiled, and the Stage of Marvellous Enlightenment—are the truth of the tradition of emptiness." The stage of the undefiled is the Stage Almost Equal to Enlightenment. In the Y ing-lo-ching, the Stage Almost Equal to Enlightenment is called the "realm of the undefiled," thus establishing this term.

In the Ching-hsin-kuan, before [it speaks of] the three wise stages, it speaks of the "rising up of a pure mind of faith in the Mahayana." This is the ten stages of faith.

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Thirty-fourth Question

Thirty-fourth Question

The four stages of the She-ta-ch'eng-lun and the fifty-two stages are mutually contradictory in both their major and minor features. How are their characteristics reconciled?

Answer: The fifty-two stages are included within the four stages.

The forty mental stages are embraced within the stage of understanding. They are the ten stages of faith, the ten abodes, the ten practices, and the ten transferences of merit. The whole stage of the first realm is embraced within the stage of insight. This may be called the mind of entering, as the mind of entering is the Way of insight. The stage of meditation is from the second to the seventh realm. [This may be called] the diamond-like mind. The stage of the Ultimate includes the eighth realm up to Buddhahood; or this is simply Buddhahood.

However, in the She-ta-ch'eng-lun, the stages of the Cloud of the Dharma and Marvellous Enlightenment are held to constitute the Ultimate. The tenth realm is the perfection of cause. The realm of Marvellous Enlightenment is the perfection of the result, whereas the Stage Almost Equal to Enlightenment is the perfection of the cause.

[Attaining] the forty mental stages within the stage of understanding requires the first asarnkhyeya[-kalpa\\ the first realm to the seventh realm require the second asamkhyeya[-kalpa]; and the eighth realm to the Stage Almost Equal to Enlightenment require the third asamkhyeya [-kalpa]. By fulfilling [the tasks of] these three asamkhyeya[-kalpa\s, one attains Ultimate Enlightenment.

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Thirty-fifth Question

The Essentials of the Vinaya Tradition

Thirty-fifth Question

What acts does the bodhisattva perform within these various stages in order to perfect the two benefits [i.e., enlightening oneself and others]?

Answer: The practitioner of the One Vehicle of this perfect teaching of consciousness only, after he has generated the mind of Enlightenment, directs himself toward all practices and practices all of the above four stages. In the marvellous insight of consciousness only, both principle and phenomena are carried out; they are perfectly interfused.

The six paramitas, the four vastus by which the bodhisattva embraces all sentient beings, the two truths, the two emptinesses, the three natures, the three non-natures, the three emptinesses, and the four immeasurable hearts [of love, sympathy, joy, and equanimity]—all these are perfectly possessed in their fullness and pervade everywhere. Such characteristics as these are the general practice [of all of the stages].

In the stage of understanding, the four roots of good are the [following] practices: the four investigations, within which one understands the emptiness of the object of cognition, and the four types of wisdom that accord with reality, within which one understands the emptiness of consciousness.

In the ten stages of faith, one practices the five roots—faith, etc.—non-retrogression, the transference of one's merit to others, and the protection of the Dharma, the precepts, and the vows. In each of these ten stages of faith, one practices the ten practices— faith, etc.—as well as all the practices of the six paramitas. When all these various practices are fully completed, and when the ten stages of faith are perfected, one initially enters into the stage of 92

Thirty-fifth Question

non-regression. The ten stages of faith are the stages of the common person.

From the stage of the first abode onward there are the stages of the inner common person. These ten abodes are in general called the stages of cultivating meditation. In the ten abodes, one underi3b stands all the teachings of the Buddhas, and one dwells in the wisdom of these expedient doctrines. The marvellous practice of prajna is very subtle and very profound.

In the first abode, the path of the eighty-four thousand higher virtues is practiced. In the second abode, the eighty thousand teachings of the four meditations are practiced. In the third abode, one cultivates all the ten ayatanas [stages of consciousness generated through the interaction of the sense organs and their environments]. In the fourth abode, one cultivates the eight superior [meditations on one's surroundings]. In the fifth abode, one practices the eight Enlightenments of great persons [i.e., sravakas, pratyekabuddhas, and bodhisattvas]. In the sixth abode, one practices the eight [meditations aimed at] liberation. In the seventh abode, one practices the six [paramitas by which fellow devotees may reside together in] harmony and respect. In the eighth abode, one cultivates the three paths of emptiness. In the ninth abode, one cultivates the Four Noble Truths. In the tenth abode, one cultivates the six meditations.

In the ten practices, one cultivates the ten higher virtues as follows, on the basis of the teaching of the Pen-yeh-ying-lo-ching: in the first practice, one cultivates the four correct exertions; in the second practice, one develops the four divine supports [of meditation] ; in the third practice, one develops the five sense faculties; in the fourth practice, one cultivates the five divisions of the Body of the Dharma; in the fifth practice, one practices the Noble Eightfold Path; in the sixth practice, one cultivates the seven [parts of] Enlightenment; in the seventh practice, one practices the five roots of good; in the eighth practice, one develops the four unhindered understandings; in the ninth practice, one develops insight into twelvefold dependent causation in the three periods of time; and 93

The Essentials of the Vinaya Tradition

in the tenth practice, one meditates upon the three treasures of bodhisattvas.

In the ten transferences of merit, one first meditates on the three truths; second, [one meditates] on the five divine powers; third, [one meditates] on the four indestructible purities; fourth, one meditates on the three characteristics of production, remaining, and decline; fifth, one meditates on the elements of the five skandhas; sixth, [one meditates] on the twelve ay t nas] seventh, [one meditates] on the eighteen dhatus] eighth, one meditates on the nongeneration and nondestruction of cause and effect; ninth, one meditates on the nonsubstantiality of the two truths; and tenth, one cultivates the meditation on the highest principle of the truth of the middle path.

From the first realm onward, there are the stages of partial holiness. All the various stages from [the first] realm onward are in their natures broad and profound, and it is with reference to the teachings of the five vehicles that the shallownesses or the depths of the various realms are revealed.

The first, second, and third realms have characteristics in common with the worldly [vehicle, i.e., the vehicle of men and devas]. In the first realm, one practices the virtue of charity. In the second realm, one practices the ten roots of good. In the third realm, one cultivates meditation; the four dhyanas and the eight samadhis are cultivated and attained in this realm. In the fourth, fifth, and sixth realms one resides provisionally in the two vehicles [of sravakas and pratyekabuddhas]. In the fourth realm, one develops the thirty-seven aids to Enlightenment. In the fifth realm, the Four Noble Truths are seen to reveal the ten truths. In the sixth realm, the twelvefold causal arising is fully cultivated, and the practice of insight into the ten teachings is perfectly cultivated by the three insights.

In the seventh realm, all the constituent parts of Enlightenment are developed. This is the transworldly teaching of the Mahayana. The three vehicles [i.e., of sravakas, pratyekabuddhas, and bodhisattvas] are all transworldly Dharmas.

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Thirty-fifth Question

From the eighth realm onwards, one resides in the Dharma of the One Vehicle. This is the trans-transworldly Dharma without active function.

Up to and including the fourth realm, there is separate insight into the Absolute and the relative. From the fifth realm onward, there is insight into the essential unity of the Absolute and the relative.

The sixth realm is the stage possessing characteristics and active functioning. The seventh realm is the practice of active functioning without characteristics. The eighth realm is without active functioning [and is the realm in which] the threefold worldly spheres are accomplished freely and at will, with no obstruction whatsoever.

In the ninth realm, one has the forty skills in speech and can freely preach the Dharma for the conversion of others; one's expedient means are inexhaustible.

The tenth stage is the Ultimate: an inexhaustible body is enjoyed, a great rain cloud [of the Dharma] is given, and all are saved. All the various practices within the stages of practice and cultivation are perfectly completed.

After the stage of he diamond-like mind, Buddhahood appears; and until the end of endless time, both the person and his works are perfected.

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Thirty-sixth Question

i3c The Essentials of the Vinaya Tradition

Thirty-sixth Question

With what bodies does one follow this path to Buddhahood? Answer: There are two types of bodies that are the basis of this practice.

First are the bodies that have differences and gradations and are subject to birth and death. These are the results received in the four types of birth in the six realms of rebirth within the three spheres. The hindrances of illusions constitute their condition and impure karma their cause. Such bodies are the results that are experienced [by the practitioner]. There are limitations to their life spans; and because of retribution there are gradations [i.e., differences] in [bodily] shapes. Upon dying here [in one place], they are bom there [in another place]. In bodily features, they are gross and inferior. In general, these bodies are called bodies subject to differences and gradations.

Second are the bodies of transformation [which are yet subject to] birth and death. These are the results received outside the three spheres. Subtle and marvellously superior, these retribution bodies are inconceivable. The hindrances of knowledge constitute their conditions, since they exist in the sphere of the two benefits [i.e., enlightening oneself and others]. Pure karma constitutes their causes, and they truly create a delicate recompense. Both the cause and the result [of these bodies] are subject to various shapes. In a fine and delicate manner these bodies are produced and extinguished. These bodies undergo transformations in accordance with one's will. In general, such bodies are called those subject only to mental transformations.

Before the [ten] realms, one receives a body having differences and gradations. From the first realm onward, one receives a body subject to transformations that changes as one wills. Up to the 96

Thirty-sixth Question

stage of the diamond-like mind, one has a body subject to transformations; but with the first thought of Buddhahood, the body subject to transformations is cast off. Buddhahood is unique to itself. It dwells high beyond any boundary and mystically transcends the two types of death. Being without hindrance, it is perfect freedom. 97

Thirty-seventh Question

The Essentials of the Vinaya Tradition

Thirty-seventh Question

Within the various stages of the bodhisattvas of the perfect teaching, what are the characteristics of [the hindrances] that are cut off, and how does one cut them off?

Answer: There are two types of hindrances that are cut off, and the path to their cutting off is that of undefiled wisdom, etc. The two hindrances are first, the hindrance of illusions, greed, hatred, ignorance, etc., which arise at the same time, torment both body and mind, and thus hinder Nirvana; second, the hindrance of knowledge, which hinders the two realms of phenomena and principle, which should be known; by causing [these two realms] not to be attained, it hinders Enlightenment.

Within the hindrances of illusions, there are four abiding realms; these abiding realms of views and desires are delusions of discrimination. Arising simultaneously, they are divided into three, thus corresponding to the three spheres [of desire, of form, and of nonform].

Should we fully discuss their various characteristics, there are in general one hundred twenty-eight types of fundamental illusions and various divisions and grades of subordinate illusions that are outflows [from the fundamental ones]. In general it is said that there are ten fundamental [illusions]: greed, hatred, ignorance, pride, doubt, erroneous views regarding the body, extreme views, false views, attachment to erroneous views, and attachment to erroneous precepts. These ten are all present in the arising of discrimination. These six, greed, hatred, ignorance, pride, erroneous views regarding the body, and extreme views, may all arise spontaneously. There are one hundred twelve separate illusions arising from erroneous discrimination, as they are errors with regard to the principles of the Four Noble Truths in the three spheres. 98

i4a Thirty-seventh Question

The Four Noble Truths in the sphere of desire possess all of these ten. In the Truths in the two higher spheres, each [has all ten] with the exception of the illusion of hatred [i.e., each has nine illusions].

There is a total of seventy-two types [in the higher spheres], which, together with the previous [ten in the sphere of desire], make one hundred twelve [illusions].

In the sphere of desire, there are six illusions that are produced spontaneously. In the spheres of form and nonform [the illusion of] hatred is lacking—two fives [give a total of] ten, which, together with the previous [six in the sphere of desire], make sixteen. Hence there are together one hundred twenty-eight illusions to be eliminated in the stages of insight and meditation. In the case of the teachings of the principles as evolved [for the capacities of all sentient beings, i.e., truth], there are a total of ninety-eight hindrances of illusions, which are completely identical with the [enumerations as given in the Hinayana] Abhidharma. The Yii-ch'ieh-lun and others are the teachings of the principle of the [Absolute] Truth of the Mahayana. Thus there are one hundred twenty illusions [mentioned in that text]. There are twenty subordinate illusions: anger, resentment, concealment, vexation, pretense, flattery, parsimony, jealousy, conceit, violence, disbelief, laxity, negligence, torpor, agitation, nonhumility, nontimidity, forgetfulness, distraction, and evil [or incorrect] knowledge. [The above twenty are from the Commentary on the Hundred Dharmas, etc.] [Also, there are] perverse desires and perverse understanding. [These are added in the Yii-ch'ieh-lun. ] This makes a total of two hundred thirty subordinate illusions. In each of the Four Noble Truths in the sphere of desire there are twenty-two, since anger, resentment, etc. [as above] are all present; thus there are a total of eighty-eight. In the Four Noble Truths of the sphere of form, each Truth has eliminated nine, i.e., anger, resentment, concealment, vexation, parsimony, jealousy, violence, nonhumility, and nontimidity. The remaining thirteen are present in each of these Four Noble Truths, making a total of fifty-two.

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In the Four Noble Truths of the sphere of nonform, each truth has eliminated eleven; nine are those that are eliminated in the sphere of form, and two more, pretense and flattery, are eliminated. The remaining eleven are present in each of the Four Noble Truths, which together comprise forty-four.

Within the Four Noble Truths in all three spheres, there are a total of one hundred eighty-four subordinate illusions. Twenty-two illusions are eliminated in the stage of meditation in the sphere of desire. With the exception of the nine [illusions], such as anger, etc., there remain thirteen [illusions] to be eliminated in the stage of meditation in the sphere of form. With the further exception of flattery and pretense, there remain eleven [illusions] to be eliminated in the stage of meditation in the sphere of nonform. The delusions eliminated in the stage of meditation within the three spheres form a total of fortysix. Combined with the previous one hundred eighty-four illusions eliminated in the stage of insight, there are a total of two hundred thirty subordinate illusions.

Further, combined with the one hundred twenty-eight basic [illusions], there are a total of three hundred fifty-eight hindering illusions. These are all of the illusions.

The karma that [the illusions] generate and the results that one experiences from them are all taken to constitute the nature of the hindering illusions.

The hindrances of knowledge, in their nature, in their characteristics, and in their quantity, are similar to the hindrances of illusions. The only difference is that these hindrances of knowledge hinder the two elements of Enlightenment and Nirvana. The fundamental illusions and the subordinate illusions are likewise similar [to one another] in their characteristics. However, the hindrances of the illusions are gross; hence they are of great quantity. They are those hindrances that are cut off by the two vehicles [i.e., of the sravakas and pratyekabuddhas\. As they are only of an evil or of a morally neutral nature, it is by means of numbers that they may appear gross.

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Thirty-seventh Question

These hindrances of knowledge are minute and not of great quantity. These are cut off only by bodhisattvas. Also, these are embraced by a morally neutral retributing [consciousness]. Hence they are not revealed by means of numbers.

Although one may be deluded with respect to both principles and particulars [i.e., by phenomena], it is only [delusion] with respect to knowledge [that which is to be known for deliverance] that is in general called "ignorance."

In addition to the four abiding realms, this one hindrance [i.e., of knowledge] is added. Thus these are called the five abiding realms.

However, there are three types of each of these two hindrances [i.e., of illusions and of knowledge]: its present manifestations, its seeds, and its remaining impregnations. In the [category of the illusions to be eliminated in the stages of] insight and of meditation, each has its present manifestations, its seeds, and its impregnations. In general they may be subsumed under two: the illusions themselves and their impregnations. Their effects and their seeds together are called "the illusion itself."

In the ten stages of faith, the ten evil acts are thwarted. One does not fall into any of the evil realms of rebirth. Hence these are called the stages leading to good realms of rebirth. Although this is not the primary subduing of the illusions, these are the expedients of such primary subduing [of the illusions]. They only partially resemble such primary subduing in their thwarting of the illusions.

In the stages of the ten abodes, there is the subduing of the present manifestations of the illusions of discrimination that have arisen due to perverse teachers. In the stages of the ten practices, perverse doctrine [is subdued]. In the ten transferences of merit, delusions of perverse thoughts are subdued. This is a gradual subduing and is common to the two types of hindrances. After the ten transferences of merit, one practices the four roots of good. At this time, all the various discriminations previously held i4b are quickly subdued. In the stage of the four roots of good, the 1 0 1

The Essentials of the Vinaya Tradition

spontaneously arisen passions, etc., are gradually subdued. These are the delusions that are associated with the six consciousnesses. However, as for the two types of hindrances within the eight levels of consciousness, in the storehouse consciousness there is nothing that corresponds to the two hindrances; in the mind [manas] consciousness, there are four delusions—greed, ignorance, pride, and [the idea of] self. However, these are spontaneous, and there is no differentiation among them. In the sixth consciousness, consciousness corresponds to delusion and is eliminated in the stages of insight and meditation.

In the five consciousnesses, there are only the three illusions of greed, hatred, and ignorance. These, however, arise spontaneously and do not hinder the mind consciousness. Rather, they lead this consciousness and give rise to delusions to be eliminated in the stage of insight.

The two hindrances are also common to the mind consciousness, or else they only give rise to the hindrances of illusion. The delusions that are in conjunction with the mind consciousness are of a morally neutral nature and yet still hinder [the path to holiness]. In the sixth consciousness, spontaneously arisen erroneous views regarding the body and extreme views have the nature of still hindering [the path to holiness]; all the rest are morally evil. The delusions produced by the five consciousnesses are also morally evil.

In the two upper spheres [of form and of nonform], all the illusions have the nature of [only] still hindering [the path to holiness], because they are to be subdued by samadhi. [Hence they are not morally evil.]

The above concludes a description of the characteristics of the practice of subduing and cutting off in the stage of understanding. The characteristics of that which is cut off and that to which one is enlightened in the stage of the Way of insight is as follows: in the uninterrupted mind in the stage of the highest worldly Dharma [i.e., in the last moment in the practice of the last of the four roots of good], one enters the stage of the Way of insight. The hindrances are cut off and principle is realized.

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Thirty-seventh Question

In the Liang dynasty translation of the She-ta-ch'eng-lun, it says that when one enters into the stage of insight one realizes and attains basic nondiscriminating wisdom as well as acquired wisdom. One cuts off and destroys illusions, one realizes the Truth, and one attains an understanding of all the elements of phenomena. According to the Tsa-chi-lun, the Ch'eng-wei-shih-lun, and other texts, the cutting off of illusions and the Enlightenment of this basic wisdom is called the true Way of insight, because at this time there is an actual cutting off and an actual Enlightenment. The meditation of wisdom after this [above experience] is called the similar Way of insight, because it resembles the [above true] cutting off and Enlightenment.

In the true Way of insight, when undefiled wisdom arises, the seeds of the two discriminative hindrances are quickly cut off. This is called the "uninterrupted mind" and is the first undefiled thought of the stage of the Way of insight.

Next, in the Way of liberation, one is enlightened to the principles of the two types of emptiness. Next is the Way of superior advancement. Although this stage has a duration of three instants, they are together one thought, and hence this stage is called the "true Way of insight in one thought."

Next one enters "the similar Way of insight," which has a total of three thoughts or sixteen thoughts, which gradually progress [from one stage to another]. In the "similar Way of insight" of the three thoughts, the two hindrances each form two grades, higher and lower.

First, meditation on the emptiness of self cuts off the higher, grosser grades of the discriminative hindrances of illusion. Next, meditation on the emptiness of the dharmas cuts off the higher, grosser grade of the discriminative hindrance of knowledge. Later, entering into both emptinesses, one cuts off the seeds of each of the lower [more subtle] grades of the two hindrances. Next, one enters into the sixteen thoughts, of which there are two types: the first is the sixteen thoughts both objectively and subjectively grasped; the second is the sixteen thoughts of the eight [i.e., two Four Noble] Truths in the upper [spheres of form and nonform] and in the lower 103

i4c The Essentials of the Vinaya Tradition

[sphere of desire], which gradually progress [from one stage to another].

The "similar Way of insight" of the three thoughts are provisionally established truths, but the characteristics of the sixteen thoughts are truths absolutely established.

The two types of the Way of insight are the thoughts that enter into the first [of the ten] realms.

The stage of meditation is made up of those stages that follow the thought that dwells in the first [of the ten] realms. In the ten realms in the Way of meditation, there are ten hindrances. In each of the realms, one hindrance is cut off. In each realm Ultimate Reality is realized. The Enlightenment of these ten realms is none other than the ten Ultimate Realities. However, in each of the stages of the ten realms, there are the three thoughts. In each of the three thoughts in each realm, there are hindrances that are cut off and principles that are realized. When in the scriptures it speaks of the ten hindrances and the ten Ultimate Realities, this refers only to the cutting off and the Enlightenment of the mind that enters each one of these stages. For this reason, the initial hindrance having the nature of common persons is spoken of with respect to the delusions of discrimination; and its cutting off and its Enlightenment are thus explained in these terms.

The cutting off and the Enlightenment following the mind that abides in the stage of the first realm is truly the cutting off and the Enlightenment that apply to the Way of meditation. The characteristics of the cutting off and the Enlightenment of the stage of the Ultimate are the three thoughts of the tenth realm, which is, however, further divided and therefore here refers to its last mind [the mind that departs from these stages]. This is called the Stage Almost Equal to Enlightenment.

The last thought in the Stage Almost Equal to Enlightenment— the stage of diamond-like mind—cuts off the last hindrance to Buddhahood. These ten hindrances are most subtle and minute and thus hinder the stage of the realm of the Buddha. This 104

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diamond-like mind is the uninterrupted path; the next instant of mind is the path of liberation, the first thought of Buddhahood. Now what we mean by Ultimate is the great, unhindered activity of the mind from the result of this first thought of Buddhahood until the end of unending time.

There is nothing that is not totally completed—the three bodies, the four qualities, the four wisdoms—all are perfect. This is none other than the characteristic of the fourth stage, the stage of the Ultimate. In this stage of the Ultimate there are two recompenses, the material worlds, and bodies and minds. The bodies and minds are the three bodies of a Buddha—the Dharma Body, the Recompense Body, and the Transformation Body. The material worlds are the characteristics of either the four lands or the two lands. The four lands referred to are exclusively Pure Lands. The Land of Tranquility and Light is the abode of the Dharma Body; and this is called the Land of the Dharma Nature. The Land of True Recompense is the abode of the Body of Selfenjoyment; the Pure Land of Phenomena is the abode of the Body of the Enjoyment of Others. The Pure Land of Transformations is none other than the abode of the Transformation Body. There are also in outline essentially two lands. First is the Land of Recompense, which is primarily the Recompense Body but which also embraces the Dharma Body. Second is the Land of Transformation, the abode of the Transformation Body that is common to both the pure and the impure lands. In this way, Buddhahood, the bodies and minds and the material world, one's own Enlightenment, and the conversion of others continue eternally as great, inexhaustible activity that permeates all the cosmos.

This is none other than the Great Vehicle of the bodhisattvas, the great, the highest result, the Ultimate attained by those who practice the Vinaya tradition.

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Thirty-eighth Question

The Essentials of the Vinaya Tradition

Thirty-eighth Question

The Buddha legislated the precepts and the Vinaya for his disciples. The disciples received them, kept them, and spread them about. From the time when the Buddha was in this world to the period after the death of the Buddha; from the time of the True Dharma to the era of the Latter [days of the] Imitation Dharma; from the length and breadth of India to China and her surrounding regions; from China and her surrounding regions to present-day Japan; from ancient times to the present, [the precepts and the Vinayas] have been transmitted in turn. Being handed down [from one generation to the next], they have been disseminated. What are the features [of this transmission]?

1. India

Answer: The Buddha, attaining Enlightenment, preached the Dharma for all sentient beings. For forty-nine years, as the occasion demanded it, he legislated the precepts. All his great disciples mastered the Tripitaka and transmitted both the Mahayana and the Hinayana. There was nothing they did not thoroughly understand. However, in the transmission [of the Vinaya] there were some who were especially good [at certain aspects of the teaching]. The Venerable Upali and the Venerable Gavampati were renowned far and near for their keeping of the Vinaya and for their explanation of the Vinaya.

Gavampati died [early], letting loose a torrent of water from the heavens. Upali, thus residing alone, greatly spread the Vinaya Pitaka.

The Venerable Kasyapa assembled the vast Tripitaka and, holding this up as a standard, upheld the Buddha's Dharma. For i5a this reason, the Tathagata entrusted all of the Tripitaka to 106

Thirty-eighth Question

Kasyapa, bidding him to propagate it widely. Kasyapa entrusted the Vinaya Pitaka to Upali; Upali, accepting this charge, transmitted it to later generations.

There are two explanations concerning this wide [i.e., later] transmission by Upali, namely, the two transmissions, the one of the Mahasanghika Vinaya and the one of the Shan-chien-lun, in which the names of the persons concerned are entirely different. The transmission in the Mahasanghika Vinaya is in the thirtysecond volume of that Vinaya [text]. After the Venerable Upali, there is Dasabala. Next is Sutidasa. Next is Gita. Next is Indriyapala. Next is Dharma [?]. Next is [?]. Next is Mukta. Next is Palin. Next is Mahana. [These are ten.] Next is Makuta. Next is Kosala. Next is Gopala. Next is Supala. Next is Palajiva. Next is Sada. Next is Yasa. Next is Putila. Next is Vibaka. Next is Dharmagupta. [These are ten.] Next is Dinaka. Next is Dharmasena. Next is Buddhin. Next is Sahghadeva. Next is Dharmajaya. Next is Pusyabhadra. Next is Margabala. The above, starting first with the Venerable Upali and ending with the Venerable Margabala, total altogether twenty-seven persons who in turn received [the Vinaya], maintained it, protected it, and widely spread it about.

Although that Vinaya text enumerates twenty-seven persons, it does not clarify how many years elapsed after the death of the Buddha. The twentieth master is named Dharmagupta, [who is] exactly the same as the master of the Fourfold [Dharmaguptaka] Vinaya.

But this Mahasanghika Vinaya is a basic [i.e., an early] text, while the master of the Fourfold Dharmaguptaka Vinaya [dates from] a period one hundred years [after the death of the Buddha]. Among the twenty divisions [in the later Sangha] there is a Dharmagupta division, the master of which took the Dharma name of the earlier individual and maintained the basic Mahasarighika [doctrinal position]. This was during the period three hundred eighty years [after the death of the Buddha]. What objection can there be to this? Although this is a private opinion, it has been widely propagated. 107

i5b The Essentials of the Vinaya Tradition

The [teachers named in the] Vinaya transmission in the Shanchien-lun are, first, Upali. Next is Dasaka. Next is Sonaka. Next is Siggava. Next is Moggaliputta Tissa. Next is Mahinda. Next is Arittha. Next is Tissadatta. Next is Kalasumana. Next is Dlgha[suma]na. [These are ten.] Next is Sumana. Next is Kalasu[ma]na. Next is Dhammagupta. [These are thirteen]. Next is Tissa. Next is Deva. Next is Sumana. Next is Culamaga. Next is Dhammapalifta]. Next is Khema. Next is Upatissa. [The above are twenty.] Next is [?]. Next is Abhaya. Next is Deva. Next is Siva. From Upali to Siva there were twenty-four persons who in turn transmitted the Vinaya. As in the case of the above twenty-seven persons in the Mahasanghika text, all are great, venerable arhats who transmitted the Vinaya Pitaka in an unbroken succession. In the Shan-chien-lun, the various teachers are enumerated; but a chronology is not specifically pointed out. However, in this Shan-chien-lun, it says, "At that time, after all the various worthies had arrived in Sinha-dvipa [Ceylon], Mahinda was made the elder. At this time, when the Buddha-Dharma was transmitted to Sinhadvipa, it was two hundred thirty-six years after the Nirvana of the Buddha."

Mahinda was the sixth [teacher] in the transmission of the Vinaya. It was at that time that he transmitted the Buddha-Dharma [to Ceylon], As for Dharmagupta, who was the thirteenth teacher [in the above Vinaya transmission], the Vinaya master Ting-pin of Sungyiieh judged that "this Dharmagupta is none other than that master of the Fourfold Vinaya."

To speak now in greater detail, the Vinaya master Dharmagupta appeared one hundred years after the death of the Tathagata. The Shan-chien-lun says that the sixth teacher Mahinda appeared some two-hundred-odd years [after the death of the Buddha]. Therefore how could [the Vinaya master Dharmagupta] correspond to the thirteenth [teacher]? But we can say that the Dharmagupta of the twenty divisions [of the Sangha], who here is called Fa-tsang, Fa-mi, Fa-hu, Fa-sheng, and also Fa-tsang [sic], [appeared] three hundred eighty years [after the death of the 108

Thirty-eighth Question

Buddha]. This chronological division corresponds to the sense of the Shan-chien-lun.

In the opinion of the Sung-yiieh master [Ting-pin], his name [i.e., the name of the thirteenth master in the above Shan-chienlun] is the same as that of the master of the Fourfold Vinaya. Hence the later Dharmagupta is called the author of this Vinaya. What objection is there to this? This Shan-chien-lun was composed seven hundred years [after the death of the Buddha]. The twentyfourth master, the arhat Siva, appeared during this period. Since the facts may be said to be thus, the master Yiian-chao says that the later Dharmagupta division [of the Sangha] took the former's name, as in the example of Dharmatara. The Venerable Kasyapa is Mahakasyapa, who received the charge of the Buddha in person and who transmitted the Buddha-Dharma, saving all sentient beings. When Kasyapa was about to pass into [final] meditation, he entrusted the Dharma to Ananda. When Ananda was approaching death, he entrusted the Dharma to Madhyantika. When Madhyantika was approaching death, he entrusted the Dharma to Sanavasa. (Even though he also received [the Dharma] from Ananda, according to the explanations of the transmission from teacher to pupil of the Sarvastivadins, the transmission was thus.) When Sanavasa was about to die, he entrusted the Dharma to Upagupta.

This transmission is called the "vertical five masters," those masters who succeeded one another in different generations. They each spent twenty years in propagating the Buddha-Dharma. [They spent] longer or shorter [periods of time in propagating the Buddha-Dharma]; we give here their average [number of years of activity].

By the time of Upagupta, one hundred years had already elapsed. All of the above teachers propagated the Tripitaka. Now in considering the further transmission of the Vinaya, Upagupta had five disciples, namely Dharmagupta, Sarvatha, Mahisasaka, Kasyaplya, and Vatsiputriya. There were five arhats of the Tripitaka and the five Pitakas, etc., but we shall now 109

15c The Essentials of the Vinaya Tradition

consider them solely with reference to the further transmission of their Vinayas.

These five masters were called the "horizontal five teachers," five teachers who were contemporaneous. They transmitted the lamp [of the Dharma] simultaneously, and each transmitted [his interpretation] to succeeding generations.

It was also some one-hundred-odd years after the death of the Buddha that because of the five items of Mahadeva, the multitude of the followers of the Buddha-Dharma split, forming two groups, namely the Mahasanghikas [i.e., those who followed the Great Assembly, or the Majority], and the Sthaviravadins [i.e, those who followed the Elders].

Two-hundred-odd years [after the death of the Buddha], the Mahasanghikas gradually divided, forming eight other groups. From three-hundred-odd years to four hundred [years after the death of the Buddha], the Sthaviravadins divided, producing ten other groups. Together with the two original groups, these constitute twenty groups in all. There is also [an enumeration of] twelve groups, of five hundred groups, etc.

Each of these various groups had its own Vinaya Pitaka; but although there were some twenty groups, only five of these Vinayas which belong to the Sthaviravadins have been transmitted to posterity, namely, the Sarvastivadins, the Vatsiputriyas, the Mahlsasakas, the Dharmaguptakas, and the Kasyapiyas. These five took the names of the five groups [that appeared] during the period one hundred years [after the death of the Buddha]; hence they have the same names. This is the origin of these various names. However, various teachers have differing opinions about this.

The Dharma of the Vinaya in India, of the twenty groups, etc., was greatly propagated in their respective countries. It flourished over a [wide] area and over time, and the lineages were transmitted [in such profusion that] it is difficult to discuss or to know them [in detail].

1 1 0

Thirty-eighth Question

2. China

Concerning the transmission of the Vinaya into China—when the times were appropriate and conditions fitting, it was transmitted without error. In the past, [it was not until] the tenth year of Yung-ping (A.D. 67), in the reign of the Emperor Ming of the Later Han dynasty, that Kasyapa-matanga came to China and first transmitted the Buddha-Dharma. Although the principles were then first established, the Dharma of the precepts was not yet transmitted.

From the tenth year of Yung-ping (A.D. 67), ting-mao, to the first year of Chia-ping (A.D. 249), chi-ssu, of the Ts'ao-Wei dynasty, there elapsed a total of one hundred eighty-three years in which the Dharma of the Vinaya was not propagated. During this interval various Tripitaka masters gradually came to China and translated Mahayana and Hinayana scriptures.

However, for seventy-one years after the death of Kasyapamatanga [in the eighteenth year of Yung-ping (A.D. 75)] and after the Emperor Chang, the third sovereign of the Later Han dynasty, ascended the throne, no Indian monks came, and China was without any sramanas.

After the first year of Chien-ho (A.D. 147), in the reign of the Emperor Huan, the eleventh sovereign of this dynasty, sramanas gradually came and transmitted and translated the Buddha-Dharma, namely, Chih-lou chia-ch'an (Lokaksema), An Shih-kao, Chu Fo-shuo, An-hsuan, Chih-yao, Yen Fo-t'iao, K'ang Meng-hsiang, Chu Ta-li, T'an-kuo, and others. Although monks came, there was no receiving of the precepts [i.e., there were no ordination ceremonies].

In the third year of Huang-ch'u (A.D. 222), in the reign of the first sovereign of the Wei dynasty, the emperor Wen, Dharmakala first came to the empire of the Wei. However, the various conditions were not yet complete, and he spent twenty-eight years in vain. Finally, in the second year of Chia-ping (A.D. 250), an ordination of ten persons was performed. Thus it was during the rule of 1 1 1

16a

The Essentials of the Vinaya Tradition

the Wei dynasty that this radiant pearl was first obtained. This was the first transmission of an ordination of the great Sangha. The first transmission of an ordination of bhiksunis was in the tenth year of Yuan-chia (A.D. 433) of the Liu-Sung dynasty, 1199 years after the death of the Tathagata.

Ever since the ordination ceremony of the great Sangha was first transmitted into China, masters and their disciples have succeeded one upon another, and there has been no interruption of the ordination ceremony in China.

In the Chia-ping era (249-254), Dharmakala [i.e., Fa-shih] translated the pratimoksa of the Mahasahghikas, and the Tripitaka master T'an-t'i translated the karma-vacana [ritual] of the Fourfold Vinaya of the Dharmaguptakas. These two works were first translated in Lo-yang, and this was the first transmission of a text of the Vinaya.

In understanding the nature of the precepts, one necessarily depended upon this karma-vacana ritual; and this karma-vacana ritual was carried out according to the Dharmaguptaka texts. For this reason, China's first ordination ceremony was done by the precepts of the Dharmaguptakas; but in the application of the rules of training, the Mahasanghika Vinaya was revered. Although the practice of the precepts and the pratimoksa text were transmitted to China, a complete text of the Vinaya Pitaka had not yet been transmitted.

From the second year of Chia-ping (250) to the fifth year of Hung-shih (403) of the Yao-Ch'in dynasty, there elapsed a total of one hundred fifty-four years.

In the following year (404) Punyatara first translated the Sarvastivada Vinaya. Dharmaruci and Vimalaksa continued in succession to translate this text. The complete Sarvastivada Vinaya, in sixty-one volumes, passed through three translators in all, until the whole corpus was completed.

Next, in the twelfth year of Hung-shih (410), Buddhayasas— called in China Chueh-ming, "Glory of Enlightenment"—translated the Fourfold [Dharmaguptaka] Vinaya, initially in forty-five volumes but later in sixty volumes.

1 1 2

Thirty-eighth Question

In the fourteenth year of Yi-hsi (418), in the reign of the Emperor An of the Eastern Chin dynasty, the Tripitaka master Buddhabhadra translated the Mahasanghika Vinaya in forty volumes.

In the first year of Ching-ping (423), during the Liu-Sung dynasty, Buddhajiva translated the Fivefold [Mahisasaka] Vinaya in thirty volumes.

Among these four Vinayas, the Mahasanghika Vinaya is basic [i.e., the earliest text], and the other three are its offshoots. Of the five Vinaya texts [now extant], three texts had then been transmitted.

Of the Kasyapiya text, only the Pratimoksa in one volume was transmitted; this is the Chieh-t'o chieh ching. This was translated in the first year of Wu-ting (543) of the Eastern Wei dynasty. This corresponds to the ninth year of Ta-t'ung of the Liang dynasty, and to the fourth year of the reign of the Japanese Emperor Kinmei. Its complete Vinaya has never yet been transmitted to China. The precepts and the Vinaya of the Vatslputriyas have not yet been transmitted to China.

There are alsoVinaya commentaries explaining the main Vinaya texts: the Sutra on the Origin of the Vinaya, the Sarvastivada-Vinaya-Matrka, and the Sarvastivada-Vinaya-bhasya (these above three all pertain to the Sarvastivada Vinaya); the Shan-chien-lun, which explains the Fourfold [Dharmaguptaka] Vinaya; theLii-erhshih-erh Miao-liao-lun, which explains the Vinaya of the Sammatiyas; and the P'i-nai-yeh-lu. The four Vinayas were transmitted and propagated subsequent to their translations.

The Sarvastivada Vinaya was the most frequently lectured upon. Next [in popularity] was the Fourfold [Dharmaguptaka Vinaya]. Lectures upon the Mahasanghika Vinaya and upon the Fivefold [Mahisasaka Vinaya] gradually declined [in popularity]. Although all these Vinayas were widely spread about, in later ages the only Vinaya to be popular was the Fourfold Vinaya. Some sixty-odd years after the translation of the Fourfold, in the reign of the sixth sovereign of the Yuan-Wei dynasty, the 113

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Emperor Hsiao-wen, there was the Vinaya master Fa-ts'ung of Pei-t'ai, who had originally studied the Mahasanghika Vinaya and had penetrated to a thorough understanding of it. However, upon investigating the first ordination in China, he discovered that a Dharmaguptaka Vinaya had been used as its text. He thereupon ceased his lectures on the Mahasanghika Vinaya and began to propagate the Fourfold.

Now both the receiving [of the precepts, i.e., the ceremony] and the following [of the precepts, i.e., their subsequent practice] tallied one with the other, and all such matters were based upon one authority.

But this is oral tradition and has never been recorded. After Tao-fu, commentaries were made, and texts were commented upon.

The Fourfold Vinaya tradition sets up nine patriarchs: first, the master of the Vinaya, the elder Dharmagupta; second, the elder Dharmakala, the first patriarch in China; third, the Vinaya master Fa-ts'ung, who was the first founding patriarch; fourth, the Vinaya master Tao-fu, who wrote commentaries and established principles, and who answered questions and determined [orthodoxy]; fifth, the Vinaya master Hui-kuang; sixth, the Vinaya master Tao-yun; seventh, the Vinaya master Tao-chao; eighth, the Vinaya master Chih-shou; ninth, the Vinaya master of Chungnan-shan, Tao-hsuan. The Ta-chih Vinaya master Yuan-chao set up this above enumeration and made it definitive.

After the time of Hui-kuang, there were also essays and commentaries written. Although commentaries on the Fourfold Vinaya Pitaka have been numerous, the works of three masters have been praised through the world. These are first, the Abbreviate ated Commentary by Kuang-t'ung, in four volumes; second, the Expanded Commentary by Chih-shou, in twenty volumes; and third, the Medium Length Commentary by Fa-li, in ten volumes. These are called the Three Essential Commentaries, and persons everywhere study and use them.

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In former times, there were two illustrious disciples of Taoyiin, namely, Hung-tsun and Tao-hung. The succession continued as follows: Hung-tsun, Hung-yiian, Fa-li, and Tao-ch'eng. In Tao-ch'eng's school there were Man-i and Huai-su. Each one set up his own group of disciples that continued and expanded in later generations.

The succession of masters continued as follows: Tao-chao, Chih-shou, and the Chung-nan-shan master Tao-hsiian. This school flourished in later generations.

Due to the differences in interpretation the Fourfold Vinaya divided into three schools: the Hsiang-pu school, the Nan-shan school, and the Tung-t'a school. The scholars of these three schools argued and debated with one another without ceasing. After the Yung-heng era (682-83), the New Commentary of the Tung-t'a master Huai-su flourished throughout the world. The Vinaya master Fa-shen received the precepts from Taoch'eng. He also studied the Vinaya under Huai-su [the Tung-t'a Vinaya master] and faithfully lectured on his New Commentary. Fa-shen's students were many. The "three worthies," I-sung, Juching, and Ch'eng-ch'u all studied the New Commentary and propagated this school; so the Vinaya of the Tung-t'a master Huai-su was spread to later generations.

The Vinaya master Man-i of Hsi-t'a propagated the Hsiang-pu school of the Vinaya. His followers were many, and each glorified the ideas of this school. They were the Vinaya master I, the Vinaya master Shim, the Vinaya master Kang, the Vinaya master Wenhui, the Vinaya master Ssu-hui, the Vinaya master Fa-tsang [the Hua-yen master Hsiang-hsiang], the Vinaya master Yiian, the Vinaya master Wei, the Vinaya master Heng, the Vinaya master Yuan-chih, the Vinaya master Ch'uan-hsiu, the Vinaya master Hui-ying, the Vinaya master Ta-liang, the Vinaya master Ch'a, the Vinaya master Chao-yin, and others.

The Vinaya master Ting-pin was a disciple of Man-i. Huai-su defeated the sixteen major principles of Fa-li. Ting-pin wrote the Record of the Destruction of Erroneously Held Views, 115

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salvaging the major principles of Fa-li and destroying the erroneous thoughts of Huai-su.

The two Japanese monks Yoei and Fusho went to T'ang dynasty China in search of the Vinaya. In the twenty-first year of K'ai-yiian (733) [which corresponds to the fifth year of Tempyo in Japan], they requested that the Vinaya master Ting-pin serve as upadhyaya and transmit the precepts to them.

Man-i transmitted the Dharma to Ta-liang, and Ta-liang transmitted it to T'an-i. Master T'an-i lectured on the Fourfold Vinaya thirty-five times. T'an-i died in the sixth year of Ta-li (771), hsinhai, at the age of eighty. The disciples of T'an-i continued and flourished.

The T'ien-t'ai patriarch Chan-jan of Ching-hsi and [the Huayen patriarch] Ch'eng-kuan of Ch'ing-liang both studied the Vinaya under T'an-i.

T'an-i propagated both the Hsiang-pu and the Nan-shan schools of the Vinaya Dharma. He wrote the Record of Presenting Orthodoxy (Fa-cheng-chi) in reference to [i.e., as a commentary on] the Hsing-shih-ch'ao of Tao-hsiian. In this way the Hsiang-pu. school was propagated.

There were two outstanding disciples of the Vinaya master Chih-shou who propagated the Vinaya. They have from olden times been termed [the founders of] the Ch'ao school and the Yao school. They are the Vinaya master Hsiian-hui, who wrote the Pi-ni t'ao-yao, and the Vinaya master of Chung-nan-shan, Taohsiian, who wrote the Hsing-shih-ch'ao. Therefore, the T'ao-yao belongs to the Nan-shan Vinaya school. The Nan-shan Vinaya school was transmitted to many later generations. The master of Chung-nan-shan, Tao-hsiian, was the ninth of nine patriarchs, but he is now established as the great master and first grand patriarch.

The grand patriarch's personal name was Tao-hsiian. His natural capacities were outstanding, and his understanding was pure and penetrating. In the eleventh year of Ta-yeh (615), when he was fully twenty years old [this corresponds to the twenty-third year of the reign of the thirty-fourth Japanese sovereign, the 116

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Empress Suiko], Tao-hstian received full ordination from the Vinaya master Chih-shou. In the Wu-te era (618-626) of the great T'ang dynasty, he attended twenty complete lectures on the Vinaya given by Chih-shou.

He understood both scriptures and commentaries and widely studied the Mahayana and the Hinayana. He embraced Buddhist and non-Buddhist subjects and penetrated both sacred and secular learning. His conduct was more lofty than the firmament, and his virtue was deeper than the ocean. He illumined the five Vinayas like the rays of the sun, and his glory shown upon nine generations [of emperors].

Tao-hsuan composed the Hsing-shih-ch'ao in three volumes, dazzling both the past and the present. He composed two works of commentaries and thus [distinguished] the right from the wrong. In his Ni-ch'ao and his Seng-ch'ao, both monks and nuns received salvation. He marvellously penetrated the profound depths and was enlightened to all principles. His spiritual authority was superior to that of one thousand ancients; his abiding in and his keeping of [the precepts] superseded ten thousand generations.

His literary works were many and varied, totaling in all some two-hundred-odd volumes, such as Praises, Collections, Meditations, Principles, Biographies, Records, Commentaries, and Essays. They were widely propagated. When Hsuan-tsang was translating scriptures, Tao-hstian assisted at the Translation Bureau. The Indian monks termed him "the bodhisattva of the East." The Vinaya master Chih-shou decided the points of similarity between the five Vinayas and initiated the propagation of this teaching, yet its particulars were not yet widely disseminated. However, in the era when the great master of Chung-nan-shan, Tao-hsuan, kept [the precepts], scholarship advanced throughout the empire, and this school flourished in all corners. The tradition of the Dharmaguptaka precepts, being dependent upon the right conditions, was now truly begun. This was due to the controlling power of the great master and lord of the Vinaya, Tao-hsiian.

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The Vinaya regulations elucidated by Tao-hstian came exclusively from the Fourfold [Dharmaguptaka Vinaya], For commentaries, he relied upon the two traditions of the Ch'eng-shih-lun and the She-ta-ch'eng-lun. For scriptures, he depended upon the Lotus and the Parinirvana scriptures. In his doctrinal classification, he established his teaching according to the three insights. In general, he raised the wide net of the eight schools; but he specifically abided in the highest rank of only one school. Truly there was a reason for his embracing and propagating the True Dharma.

In the second year of Kan-feng (667), on the third day of the tenth month [this corresponds to the sixth year, hinoto-u, of the reign of the thirty-ninth Japanese sovereign, the Emperor Tenchi], sitting up properly, he died. Tao-hstian was seventy-two years of age and was in the Sangha for fifty-two years. There were many disciples of the great master of Chung-nanshan, Tao-hstian. Chiin of Silla was the first to write a commentary on the Hsing-shih-ch'ao, and the Vinaya master Ta-tz'u also compiled such a commentary.

The Vinaya master Hung-ching caused the T'ien-t'ai to flourish greatly; he kept the precepts as well as saved sentient beings. He was a disciple of the master of Chung-nan-shan, Tao-hstian, who had reordained him; and it was he who was the upadhyaya who gave Chien-chen full ordination. Hung-ching wrote the Vinaya Notes on the Hsing-shih-ch'ao (Lu-ch'ao-chi) and lectured on the Vinaya over one hundred times.

The Vinaya master Huai-su initially studied the Hsing-shihch'ao of Tao-hstian and also studied the Hsiang-pu school. He too was a reordained disciple of the master Tao-hstian. The Vinaya masters Tao-an, Jung-chi, and others were disciples of the master Tao-hstian.

Among Tao-hstian's disciples, the Vinaya master Chou-hsiu was the second patriarch. The third patriarch was the Vinaya master Tao-heng of Su-chou. He composed a ten volume work, the Records {Chi), as an explanation of the Hsing-shih-ch'ao. The fourth patriarch was the Vinaya master Hsing-kung of Hui-chao-ssu 118

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17a Monastery in Yang-chou, who composed the Records in Accord with Orthodoxy (Hsun-ch'eng-chi) as an explanation of the Hsingshih-ch'ao. The fifth patriarch was the Vinaya master Hui-cheng. The sixth patriarch was the Fa-pao master Hsiian-yang of Chingchao. He wrote the Record of the Revelation of Orthodoxy (Hsiencheng-chi) as an explanation of the Hsing-shih-ch'ao. The seventh patriarch was the Vinaya master Yiian-piao of Yueh-chou, who composed the Record of the Principles of the Hsing-shih-ch'ao, the Ch'ao-i-chi, in five volumes. The eighth patriarch was the Vinaya master Shou-yen, who received the Dharma from Yiian-piao and who intensively studied this tradition s doctrines. The ninth patriarch was the Vinaya master Yuan-chieh of K'ang-chou. The tenth patriarch was the Vinaya master Fa-jung. The eleventh patriarch was the Vinaya master Ch'u-heng of K'ang-chou [also called Ch'u-yiin], who wrote the Records of Collecting That Which Had Been Overlooked (She-i-chi) in three volumes. The twelfth patriarch was the Vinaya master Tse-wu of K'ang-chou, of the Sung dynasty. He wrote the Records of a Garden of Principles (I-yiian-chi) in seven volumes. The thirteenth patriarch was the Vinaya master Yiin-k'an of T'ai-chou, of the Sung dynasty [also called Chen-wu], who received the Dharma from Ts'e-wu and who widely propagated the Vinaya tradition s literary works. He was born in the second year of Ching-teh (1005) in the reign of the third sovereign of the great Sung dynasty, the Emperor Chen-tsung [this corresponds to the second year of Kanwa, kinoto-mi, in the reign of the Emperor Ichijo of Japan]. Yiin-k'an composed commentaries on all of the ten works of the master Tao-hsiian. Hence he was commonly called the "lord of the commentaries on the ten books" (shih-pen-chi-chu). He composed the Hui-cheng-chi as a commentary on the Hsing-shih-ch'ao. He composed the Fanyun-chi as a commentary on the Chieh-shu. He composed the Chen-yuan-chi as a commentary on the Yeh-shu. He composed the Fu-yao-chi as a commentary on the I-ch'ao. He composed the T'ung-yen-chi as a commentary on the Chiao-chieh-lu-i. He composed the Fa-shen-ch'ao as a commentary on the Ching-hsin-chiehkuan. And he also composed other works. These works flourished 119

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during the Sung dynasty [to such an extent that] the Nan-shan school was called the "Hui-cheng school."

The fourteenth patriarch was the Vinaya master Tse-ch'i. The fifteenth patriarch was the Ta-chin Vinaya master Yuan-chao of K'ang-chou. He penetrated both Buddhist and non-Buddhist learning and embraced both the Mahayana and the Hinayana. He was enlightened to the T'ien-t'ai tradition and spread the Pure Land teachings. He composed commentaries on all of the three major works of the Nan-shan school. On the Hsing-shih-ch'ao he composed the Tzu-chih-chi. On the Chieh-shu he composed the Hsing-tsung-chi. On the Yeh-shu he composed the Chi-yuan-chi. He also composed other works.

The master Yuan-chao was bom in the eighth year of Ching-li (1048) in the reign of the fourth sovereign of the great Sung dynasty, the Emperor Jen-tsung. [This corresponds to the third year of Eisho, in the reign of the Emperor Go-Reizen of Japan.] He died on September 1, in the sixth year of Cheng-ho (1116), pingshen, in the reign of the eighth sovereign of the Sung dynasty, the Emperor Hui-tsung. [This corresponds to the fourth year of Eikyu in the reign of the Emperor Toba of Japan.] [Yuan-chao was over sixty-nine years of age.]

From the year of his death to the present, which is the fourth year of Kagen (1306), hinoe-uma in Japan, one hundred ninety-one years have already elapsed.

The sixteenth patriarch was the Vinaya master Chih-chiao of the K'ai-yiian ching-yuan. [Some regard Tao-piao as the sixteenth patriarch.] The lineage of Shinjo adopts the Vinaya master Chihchiao, while the lineage of Shunjo adopts Tao-piao. The seventeenth patriarch was the Vinaya master Chun-i of Tung-t'ang. The eighteenth patriarch was the Vinaya master Fach'eng of Chu-hsi. The nineteenth patriarch was the Vinaya master Fa-chiu of Shi-ku, who received the Dharma from Fa-ch'eng. He absorbed the teachings into himself and practiced them to perfection. One of his disciples was the Vinaya master Liao-hung of Ju-an, who was as a divine star of his age. Liao-hung received the Vinaya teachings from Fa-ch'eng and thoroughly penetrated this 1 2 0

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tradition's teachings. The Japanese monk Shunjo crossed the seas to Sung dynasty China, became one of his disciples, and extensively studied the Vinaya Pitaka. After several years passed, Shunjo returned home and spread this teaching. The Vinaya master Shou-i was a disciple of Liao-hung of Ju-an. He thoroughly studied the precepts and the Vinaya and greatly established these principles.

The twentieth patriarch was the Vinaya master Miao-lien of Shang-weng. He studied the precepts and the Vinaya with the Vinaya master Fa-chiu, and he debated this tradition's principles with the master Shou-i. In the third year of Ching-ting (1262), jen-hsu, in the reign of the fourteenth sovereign of the great Sung dynasty, the Emperor Li-tsung [this corresponds to the second year of Kocho, mizunoe-inu in the reign of the eighty-ninth emperor of Japan], on the third of January, Miao-lien died in the Chi-lo-an, at over eighty-one years of age.

The twenty-first patriarch was the Vinaya master Hsing-chu of Shi-lin. He received the teaching from the master Miao-lien and thus upheld the Vinaya Pitaka.

From the master of Chu-hsi [i.e., the eighteenth patriarch Fa-ch'eng], all four patriarchs resided in Kuang-fu Vinaya Monastery of Ch'ao-hsin, where they upheld this transmitted Dharma, and where they held the doctrine in the Imitation Period. The Japanese Vinaya master Shinjo went to the China of the great Sung dynasty, where he studied with the master Miaolien, from whom he received the precepts and whom he questioned regarding the Vinaya. Shinjo also studied with the master Hsing-chu, from whom he studied the Vinaya and by whom he had his questions resolved. Shinjo was in China for three years during the period of the Shogen (1259-60) and Kocho (1261-64) eras.

After the time of the patriarch Hsing-chu, the Vinaya tradition in the great Sung Empire continued and spread in unbroken succession down to the present time.

We thus end the description, related above, of the transmission of the teachings of the Vinaya in China from ancient times on. 1 2 1

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3. Japan

Regarding the propagation of the precepts and the Vinaya in Japan: the things to be said about its origins and its history are many. From its early foundations, from small beginnings, it became manifestly great.

In the thirteenth year (552), mizunoe-saru, of the reign of the thirteenth Japanese sovereign, the Kinmei Emperor, Ama-nokuni Oshi-hiraki Hinoniwa, who was Prince Shiki-shima-no-Kanasashi-no-miya, the teachings of the venerable Sakyamuni first entered this land.

One thousand sixteen years after the death of the Tathagata, Indian Buddhism first entered China in the tenth year of Yungping (A.D. 67), in the reign of the Emperor Ming of the Later Han dynasty.

Three hundred years later, Chinese Buddhism was transmitted to Paekche. One hundred years after that, Paekche Buddhism was first transmitted to Japan. This was the transmission in the mizunoe-saru year (552) of the Hironiwa Emperor (Kinmei). Buddhism was gradually introduced, but the Dharma of the precepts had not yet been initiated.

In the fifth year of the reign of the Emperor Bidatsu (576), hinoe-saru, Vinaya masters, meditation masters, Mantra masters, bhiksunis, and others came from Paekche bringing scriptures and commentaries. From this time onwards, monks gradually came to Japan.

In the first year of the reign of the Emperor Sujun (588) a monk from Paekche arrived; and [Soga no] Umako-sukune requested from that monk the Dharma [i.e., the ceremony] of receiving the precepts. Although such was the situation, all parties were not in harmony, and so it was not possible to carry out an orthodox (nyoho) ceremony of transmitting the precepts. There was a group of three nuns in Japan who were bom in Japan and who were the first to have left the householders' life. The first was called Zenshin-ni [originally the wife of Kimatsu]; the second was called Zenzo-ni [originally the wife of Tose]; and the 1 2 2

i7c Thirty-eighth Question

third was called Ezen-ni [originally the wife of Ishi]. These three nuns had the intention of receiving the precepts and thus desired to go to Paekche. Because of this intention, they had asked [a monk] if they might receive the precepts. The monk replied that because the two [validly ordained] Sanghas did not exist, the ceremony of receiving the bhiksunl precepts could not be carried out.

Because of this, the three nuns crossed over to Paekche in the year tsuchinoe-saru (588). In that year, they received the ten precepts (dasa-slla) and the six rules of training [for postulants, siksamany -dharma].

The following year (589), tsuchinoto-tori, in March they received full ordination. The following year (590), kanoe-inu, they returned to Japan and resided in the Sakurai-dera. They later resided in the Kaijo-ji, which is the present Toyoura-dera. In the year (588), tsuchinoe-saru, six monks were sent from Paekche. They were the Vinaya master Yongjo, the Dharma master Hyech'ong, the Dharma master Yongwi, the Dharma master Hyehun, the Dharma master Tosong, and the Dharma master Yonggye. These six monks were lodged in temporarily constructed monastic lodgings in Mukuhara village, [within a] temporarily [constructed] boundary (sima?). Later this temple was splendidly decorated and its construction completed; this was the origin of Gango-ji Monastery.

Such were the origins of monks and nuns in Japan. After this, monks and nuns gradually increased and filled the land. However, the various conditions were incomplete, and there was no performing of the [orthodox ceremony of] receiving the [full] precepts. The monks that came to Japan from other countries were bhiksus from [other] countries; but they were unable to transmit the full ordination in this country. Nevertheless, later monks studied and practiced the various traditions of Buddhism. They understood meditation and wisdom and very thoroughly investigated the scriptures and commentaries. They relied upon the teachings of the Chan-ch'a-ching, the P'u-sa ti ch'ih-ching, and others. Some received the threefold 123

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precepts from other monks, and some obtained auspicious signs and performed the ceremony for receiving the precepts by one's self-vow. These are both rituals for the general receiving of all the threefold bodhisattva precepts.

The Dharma master Chikei is said to have been the first to have performed these ceremonies in the Yuima-do; thus the basis for this practice is quite clear. It was in such a ceremony that the bodhisattva Gyogi received full ordination from the Dharma master Tokuko.

In the eighth year of Tempyo (736), hinoe-ne, the Vinaya master Tao-hsuan came from T'ang China to Japan. Yet the number of validly ordained monks was insufficient, and he could not perform any ordinations.

From the mizunoe-saru year (552) of the Emperor Kinmei to the fifth year of Tempyo-shoho (753), mizunoto-mi, in the reign of the forty-sixth sovereign of Japan, the Empress Koken, she who was Princess Takaya-no-hime [this corresponds to the twelfth year of T'ien-pao in the reign of the sixth sovereign of the great T'ang dynasty, the Emperor Hsuan-tsung], two hundred two years had already elapsed. In that interval, the precepts and the Vinaya had not been transmitted.

In the fifth year of Tempyo (733), mizunoto-tori, in the reign of the forty-fifth Japanese sovereign, the Emperor Shomu, who was Prince Shirushi-no-kuni Oshi-hiraki Toyo-Sakura-hiko [this corresponds to the twenty-first year of K'ai-yuan of the great T'ang dynasty], there was an imperial decree that both of the venerable meditation masters Yoei and Fusho of Kofuku-ji Monastery should go to T'ang China for study.

Both these masters went to T'ang China and invited a sramana of Ta-fu-kuang-ssu Monastery of the Eastern Capital (Lo-yang), the Vinaya master Tao-hsiian, to be the first to go to Japan. They proposed that he become the teacher to transmit the precepts there.

Both Yoei and Fusho remained in T'ang China to study. In the eighth year of Tempyo (736), hinoe-ne, [this corresponds to the twenty-fourth year of K'ai-yuan of the T'ang dynasty], the 124

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master Tao-hsiian, at the age of thirty-five, accompanied the ship of the assistant ambassador Nakatomi no Ason Nashiro and came to Japan. The master Tao-hsiian had penetrated the profound teachings of the Vinaya, the Hua-yen, the T'ien-t'ai, and the Northern school of Ch'an and had thoroughly mastered these traditions. Although he did not carry out an ordination ceremony, he lectured on the Vinaya and opened the eyes of the multitudes. When, in olden times, the master Tao-hsiian's Hsing-shihch'ao was initially introduced to this country, there was no one to lecture on it. The meditation master Tao-jung was the first to lecture on it. After Tao-hsiian arrived in Japan, it was lectured on and discussed in many places.

It was Roben who first performed the posadha, (i.e., the twice monthly recitation of the pratimoksa) in the Kinsh5-ji, as he was told to do in a miraculous dream. He asked the master Tao-jung to preach on the Fan-wang-chieh-ching [in accordance with the dream]. This was the first posadha in Japan.

After this, the master Tao-jung would lecture on the Hsingshih-ch'ao in the Kensakudo. The master Chikei likewise lectured on the Hsing-shih-ch'ao in many different places. When Tao-hsiian came to Japan, he would always lecture on the Hsing-shih-ch'ao. He resided in the Dai'an-ji, and in the To-in of this monastery he would lecture on Tao-hstian's Hsing-shihch'ao and discuss the various works of Tao-hsiian. He had many disciples, and those that could explain the Vinaya were numerous. The Vinaya master Zenshun of he Dai'anji, who had a reputation for explaining the Vinaya, and others were Tao-hsiian's disciples.

While they were in T'ang China, Y oei and Fusho studied the various teachings for ten years. In the first year of T'ien-pao (742), jen-wu [this corresponds to the fourteenth year of Tempyo in Japan], they visited the Ta-ming-ssu in Yang-chou. There they did homage to the great upadhyaya Chien-chen. They told him in detail of their purpose in coming and requested that he cross eastward across the sea and spread the precepts and the Vinaya to Japan.

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i8b The upâdhyâya thereupon agreed; his disciple Hsiang-yen was the first to agree to accompany him. Eventually there were twentyone persons, Tao-hsing, Shen-hsiang, and others, who, being of the same mind, vowed to accompany him. With various other monks and laymen, there was a total of over eighty persons. After they had completed the necessary arrangements, they had a ship constructed and provided with supplies.

In crossing the seas, they encountered a variety of difficulties. Adverse currents and turbulent waves caused them to return to China each time they attempted to cross the seas. Four times they built a ship, and five times they put out to sea. For twelve years, they experienced hardships without number. Thirty-six monks and laymen died; among them were Yôei, Hsiang-yen, and others. Those who turned back were two hundred eighty persons. It was only the upâdhyâya Chien-chen, Fushô, and Ssu-ch'a who, though anticipating death, never thought of turning back. The first time they set out was in the second year of T'ien-pao (743), kuei-wei, and the sixth and last time was in the twelfth year of T'ien-pao (753), kuei-ssu, [this corresponds to the fifth year of Tempyô-shôhô in Japan].

On the fifth of the eleventh month, they boarded their ship and departed from T'ang China. The disciples who accompanied Chien-chen were fourteen: the monk Fa-chin of Po-t'a-ssu Monastery, Yang-chou; the monk T'an-ching of Ch'ao-kung-ssu Monastery, Ch'üan-chou; the monk Ssu-ch'a of K'ai-yüan-ssu Monastery, T'ai-chou; the monk I-ching of Hsing-yün-ssu Monastery, Yangchou; the monk Fa-tsai of Ling-yao-ssu Monastery, Ch'u-chou; the monk Fa-ch'eng of K'ai-yüan-ssu Monastery, Teng-chou, and others; the mm Chih-shou of T'ung-shan-ssu Monastery, T'ou-chou, and three others; the layman Fan Hsien-t'ung of Yang-chou; the Parthian Pao-tsui Ju-pao; Chun Fa-tao from K'un-lun; and Shan T'ing from Champa. In all, twenty-four persons set out upon the sea for Japan. Finally, in the fifth year of Tempyô-shôhô (753), mizunoto-mi, on the twentieth of the twelfth month, they reached Japan.

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Thirty-eighth Question

In the sixth year (754), kinoe-uma, of the reign of the sixth sovereign of the T'ang, the Emperor Hstian-tsung [this corresponds to the thirteenth year of T'ien-pao], on the fourth of the second month, they entered the capital [Nara]. They were escorted to Todai-ji Monastery and resided there. The deep joy and delight of the Emperor were without limit.

In the giving of the precepts and in the transmission of the Vinaya, everything was entrusted to the upadhyaya Chien-chen. In the fourth month of that year (754), Chien-chen first had an ordination platform constructed in front of the Hall of Vairocana [at the Todai-ji].

First the emperor ascended the ordination platform and received the bodhisattva precepts; next the empress and the crown prince also ascended the ordination platform and received the precepts. And then Ch'eng-hsiu and others, some four-hundredforty-odd persons, received the precepts. Also eighty-odd fully ordained monks discarded their old precepts and received the precepts given by the upadhyaya Chienchen. These were Ryofuku, Kenkei, Shichu, Zenko, Doen, Byotoku, Ningi, Zensha, Gyosen, Gyonin, and others.

Later, to the west of the Great Buddha Hall, the Chapel of the Ordination Platform was constructed independently [of any other buildings]. The earth of the ordination platform upon which the emperor had received the precepts was used in its construction.

In the third year of Tempyo-hoji (759), tsuchinoto-i, the great upadhyaya had Toshodai-ji Monastery constructed. It was presented with an official title, which was recorded and officially placed at the proper spot in the temple.

The Vinaya master Zenshun of the Dai'an-ji was asked to lecture on Fa-li's Vinaya Commentary (Lii-shu), on Tao-hsiian's Hsing-shih-ch'ao, and on other texts.

When the "sea-crossing upadhyaya" (Chien-chen) arrived in Japan, the master Ssu-ch'a acceded to the request of Ningi and others of the Dai'an-ji and lectured for four or five years at the 127

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To-in [i.e., the Eastern Chapel] of that monastery on Fa-li's Commentary and on the Records for Protecting the Nation (Chen-kuo-chi) [Ting-pin's Records of Ornamenting the Tradition (Shih-tsungchi)\. Later Ningi, Chüe, and others lectured in various different monasteries on Fa-li's Commentary and other texts. The great upâdhyàya had studied exclusively the two schools of Fa-li and Nan-shan. For that reason, when Chien-chen came to Japan, he greatly propagated these two schools. When the master Chien-chen was eighteen years of age, he received the bodhisattva precepts from the Vinaya master Tao-an. At the age of twenty-one he received full ordination from the Vinaya master Hung-ching. He had studied the Hsing-shih-ch'ao and other texts with the Vinaya master Jung-chi. Chien-chen had studied with the five eminent teachers I-wei, Yüan-chih, Kmsu, Hyech'aek, and Ta-liang, and he had studied Fa-li's Vinaya Commentary (Lü-shu). These five masters were direct disciples of the Vinaya master Man-i.

The great upâdhyàya likewise penetrated into the T'ien-t'ai tradition's insight into the Lotus Sutra. He embraced the five vehicles and thoroughly understood the Tripitakas. He investigated both Buddhist and non-Buddhist teachings, and he embodied both the Mahayana and the Hinayana. He was miraculous in defense of the Dharma, and his spiritual manifestations converted and led many. Lecturing on the scriptures, the Vinayas, and the commentaries, he exhorted and led laymen. The echo of his fame reverberated far in the four directions, and his virtue flowed into eight vast regions. The nine provinces [i.e., the whole country] revered him as the upâdhyàya from whom one receives the precepts. He lectured on the Vinaya and its commentaries forty times. He lectured and expounded upon the Hsing-shih-ch'ao a total of seventy times. He lectured upon the major and minor precepts and the karma-vacana ritual ten times apiece.

In all, he ordained over forty thousand persons, of whom thirty-five persons especially stood out among the multitude. Each one built up one area and propagated the teachings of the Imitation Period.

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There were three ordination platforms consecrated in Japan: first, the ordination platform of the Todai-ji; second, the ordination platform of the Kanzeon-ji in the West; and third, the ordination platform of the Yakushi-ji in the East. In all three the imperial will was respected, and they carried out ordination ceremonies [as they were directed].

At the ordination platform of the Todai-ji, ten persons officiated at the ordination ceremonies according to the manner of a central country (madhyama-desa). At the two provincial ordination platforms, five persons officiated at the ordination ceremonies according to the manner of a peripheral country. An ordination platform was also constructed at the Toshodai-ji so that on both the east and the west sides of the capital, the precepts were handed down without interruption. After Chien-chen's arrival in Japan, a total of ten years elapsed. For the first five years he resided at the Kaidan-in of the Todai-ji; the Tozen'in was his actual permanent residence. For the last five years, he resided at the Toshodai-ji. Of the disciples who constantly accompanied him, those who are known to later generations were the venerable masters Jenkan, Fa-chin, T'an-ching, Fa-ke, Ssu-ch'a, I-ching, Chih-wei, Fatsai, Fa-ch'eng, Ling-yao, and Huai-ch'ien. These eleven persons received full ordination in T'ang China.

Ju-pao shosozu (minor bishop), the Vinaya master Hui-ytin, the venerable masters Hui-liang, Hui-ta, Hui-ch'ang, and Hui-hsi— these six persons were natives of China but received full ordination in Japan.

The sramana Tao-ch'in was also a native of China. These seventeen [sic] persons accompanied Chien-chen from China to Japan. They were always with him and aided their master in his teaching and in his converting. In the seventh year of Tempy5-hoji (763), mizunoto-u [this corresponds to the first year of Kuang-te, kuei-mao, in the reign of the eighth sovereign of the T'ang, the Emperor Tai-tsung], on the sixth day of the fifth month, sitting upright, the great upadhyaya Chien-chen died at the age of over seventy-seven. The master 129

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Chien-chen had propagated both the Nan-shan and the Hsiang-pu schools [of the Vinaya tradition].

According to the Nan-shan lineage the master Tao-hsiian was the first patriarch, Hung-ching was the second patriarch, Chienchen was the third patriarch, and Fa-chin and Ju-pao were both the fourth patriarchs.

According to the Hsiang-pu school, the first patriarch was Fa-li, the second patriarch was Tao-ch'eng, the third patriarch was Man-i, the fourth patriarch was Ta-liang, and the fifth patriarch was Chien-chen.

As Chien-chen was the first to transmit the Vinaya teachings to the East beyond the sea [i.e., to Japan], he, the great upadhyaya, is considered to be the first patriarch in Japan. The upadhyaya's disciple Fa-chin daisozu (great bishop) was at his ease with the five literary corpora [of Vinaya texts] and had thoroughly read the four Agamas. He had carefully studied the teachings and the meditational practice of the T'ien-t'ai, and he widely taught the Pitaka of the bodhisattva precepts. In the transmission of the precepts in Japan, the master Chien-chen was the first patriarch, Fa-chin daisozu (great bishop) of the Todai-ji was the second upadhyaya, Ju-pao shosozu (minor bishop) of the Yakushi-ji was the third upadhyaya, Shozen risshi (Vinaya master) of the Gango-ji was the fourth upadhyaya, and Buan zo-sojo (posthumous archbishop) of the Toshodai-ji was the fifth upadhyaya. In this way, the Vinaya masters of all seven major temples filled the office of upadhyaya in turn according to their seniority in the Sangha.

The ordination ceremony has been maintained and the Vinaya tradition upheld without interruption for many generations, up to the present day, to the one hundred seventh upadhyaya, the venerable master Zoshin of Kofuku-ji Monastery. The ordination ceremony at the Todai-ji has been maintained for many generations, as shown above. This is likewise the case with the transmission of the precepts at the Kanzeon-ji. The Yakushi-ji ordinations were interrupted in medieval times and have not since been performed.

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The upadhyaya Chien-chen bequeathed the Tozen'in to Fachin. It is his disciples who have transmitted its succession generation upon generation.

When the upadhyaya was nearing his death, he bequeathed the Toshodai-ji to Fa-tsai, I-ching, and Ju-pao. These three masters, being of like resolve, combined their strength and caused this temple to flourish and to propagate the Vinaya teachings. Each one had his own school of disciples, which grew and prospered while propagating and adhering [to the Vinaya teachings]. Speaking generally, there were ten-odd disciples of the upadhyaya. Each one had his own school of disciples that has lasted for generation upon generation without interruption. The great upadhyaya was the first patriarch. The next was the venerable master Fa-tsai, the next was the master Shinkei, the fourth was the master Kaisho, the fifth was the master Juko, the sixth was the master Zoshi, the seventh was the master Anchin, and the eighth was the master Kikan. From the time of the great upadhyaya [died 763] to the Ninna era (885-89), this tradition's lineage has continued for eight generations as given above. In addition however, the great upadhyaya was succeeded by Ju-pao shosozu (minor bishop). The next was Buan zo-sojo, the next was the Vinaya master D5jo, the next was the venerable master Ninkai, and the next was the master Shinku. In this way, this tradition's lineage succeeded for six generations without interruption. Concerning the traditions of the other disciples, we must now abbreviate the rest for fear of being prolix. After the Ninna period (885-89), the disciples in the lineage of the Toshodai-ji were very many; however, we shall not record them

In a later era, Jippan shonin of Naka-no-kawa entered the Toshodai-ji and received the precepts. A great number of masters received the precepts. Although their names are not known, their Dharma lineages continued to later generations. After Jippan, a succession of persons continued his Dharma lineage without interruption.

The Vinaya flourished in the Toshodai-ji. After receiving the precepts, monks from the various other temples would reside in 131

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this temple for five or six years and study the Vinaya intensively; but in later generations, this practice declined. Right after the time of Buan and Dojo, both the study and the practice of the Vinaya never slackened. But two-hundred-odd years afterwards, the practice [of the precepts] gradually became lax, even though scholastic achievements continued from generation to generation without interruption.

In the reign of the seventy-fourth sovereign, the Emperor Toba [reigned 1107-22], there was an outstanding genius of Kofuku-ji Monastery, the venerable master Jippan of Naka-no-kawa. According to the request of the master Kinzei of the Kofuku-ji, Jippan read the Vinaya Pitaka and studied the teachings concerning the precepts. He composed the Rituals of the Ordination Platform (Kaidanshiki) and revived the teaching of the Vinaya. The revival of the teaching of the precepts was the achievement of the master Jippan. Jippan shonin had gone to the Toshodai-ji and met an old monk (ippan rotoku) who transmitted to him the pratimoksa text of the Fourfold [Dharmaguptaka Vinaya], Thereupon Jippan later read the Ta-ch'ao [i.e., Tao-hsuan's Hsing-shih-ch'ao] and thoroughly studied the Dharmaguptaka Vinaya and K'uei-chi's Chapter Dealing with Vijhapti- and Avijhapti-Rupa [i.e., the Piao wu-piao chang]. He clarified the nature of the precepts as they relate to the three vehicles. He was well versed in the Pongang-gyong kojok-ki, the commentaries of all the masters, and the precepts of both the Mahayana and the Hinayana. His fame in elucidating the Vinaya spread throughout the world. Eighty-odd years later, in the reign of the eighty-third sovereign, the Emperor Tsuchimikado, there was a wise monk of Kofuku-ji Monastery, Jokyo shonin. Jokyb received the Dharma from Kakuken; Kakuken had received it from Zoshun; and Zoshun had received it from Jippan. In this manner, the succession was successively intertwined. Jokyo's understanding penetrated to the two knowledges, his learning encompassed the Tripitaka, his virtue filled the cosmos, and his majesty moved both the visible and the invisible [worlds]. Again and again he propagated the precepts, and he led and converted many.

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At that time, two scholars, Kainyo and Kakushin, took Jokyo as their master and studied the Mahayana and Hinayana precepts under him.

The venerable master Kakushin was resolved to revive [the Vinaya tradition] and so he had the Joki'in built to serve as a house of study.

Kainyo shonin produced as students many learned persons: Ensei, Kakujo, Keison, Kakucho, Zenkan, Ren'i, Renkaku, and others. If anyone desired to study with Kainyo, they resided in the Joki'in, where they heard lectures and studied the various Vinayas of both the Mahayana and the Hinayana.

In the second year of Katei (1236), hinoe-saru, in the reign of the eighty-sixth sovereign, the Emperor Shijo, there were four very eminent scholars, Ensei, Yugen, Kakujo, and Eison, who deeply lamented that although there was scholastic understanding, the practice of the precepts was lacking.

Therefore relying upon the teachings of the scriptures and commentaries, and according to the rituals for receiving all of the threefold precepts, these four worthies, being of one accord, prayed for auspicious signs that they might receive the precepts by selfvow and so practice the precepts. When the auspicious signs had been accomplished, these four individually took the precepts by self-vows within the Great Buddha Hall [of the Todai-ji]. This was on the second and the fourth day of the ninth month [1236]. After this, the venerable master Ensei resided in the Fuku'in. He later moved to Kyoto, where he lectured on the Vinaya Pitaka. Kakujo shonin resided initially in the Sho'in of the Kofuku-ji for seven or eight years. He later moved to the Toshodai-ji, where he lived for six years.

Eison shonin resided in the Saidai-ji, where he lectured on the Vinaya and transmitted the precepts. He revived both the revealed and the secret teachings.

In the hinoe-saru year (1236), Eison had received all of the threefold precepts. Ten years later, in the second year of Kangen (1244), kinoe-tatsu, in the middle of the ninth month, in the Iehara-dera in Izumi Province, Eison performed for the first time 133

i9c The Essentials of the Vinaya Tradition

the separate receiving of [the first of the threefold] bodhisattva precepts.

The venerable master Eison of Saidai-ji Monastery had initially attended Ensei's lecture of the Hsing-shih-ch'ao [the first part of the first volume]. Later he read by himself the major literary corpus of Tao-hsuan and studied these works minutely and thoroughly. Under the venerable master Kakujo, he heard lectures on the Chapter Dealing with Vijhapti- and Avijhapti-Rupa and other works. He attended lectures on the Pongang-gyong Kojok-ki under Kainyo and Kakucho.

Kainyo had studied under Jokyo shonin and had studied the Pongang-gyong Kojok-ki, the Chapter Dealing with Vijhapti- and Avijhapti-Rupa, and other works.

Kakujo had studied under Kainyo and had attended his lectures on the Chapter Dealing with Vijhapti- and Avijhapti-Rupa, the Pongang-gyong Kojok-ki, and other works.

Kakujo shonin resided in the Toshodai-ji, where he revived the ancient [Vinaya] heritage of the great upadhyaya, Chien-chen. He once lectured on the three major Vinaya works of the master Tao-hsuan from beginning to end. He would lecture on all the other minor works on the Mahayana and Hinayana precepts whenever it was appropriate.

People came from the four quarters to receive the precepts and to hear lectures on the Vinaya. In later times, various worthies, good teachers having the Buddha's eyes of wisdom, the Zenjo-taiko of the Hosho-ji, whose name (irnina) was Gy5e; Ryoben, the Hoin gon-daisozu (great bishop of lower rank); Joken gon-risshi (Vinaya master of lower rank) [who changed his go (name) to Shinku]; the acarya Jokei; the sramana Daijoshin; Nyua; Jakue; Keiun; Shoshu; Zenna [who received the precepts twice]; Ensho; Shogen; Jizai; and others penetrated according to their abilities and, whenever the opportunity presented itself, propagated the three learnings, the two Pitakas, the revealed and the secret teachings, the Yogacara and the Madhyamaka, the teachings of converting and of legislating, the Buddhist and non-Buddhist teachings, or the two aspects of teaching and insights [in the Tendai tradition]. Truly, these 134

Thirty-eighth Question

monks were as the male and female phoenixes of Sakyamuni's teachings and as dragons and elephants for Buddhism. Each converted his own area and yet served as a model to the world. All had studied the great threefold bodhisattva precepts under the upadhyaya Kakujo.

Among their number, the venerable master Shogen succeeded in the footsteps of the upadhyaya Kakujo and resided in the Toshodai-ji. After Shogen, his disciple Shinsho resided as abbot in the same monastery. There were many scholar monks among Shogen's disciples who constructed monasteries or chapels and who propagated his teachings. The controlling virtue of the master Shogen surpassed that of the multitude. He resided in the Toshodai-ji for forty-four years, spreading both the revealed and the secret teachings and lecturing without ceasing. In the fifth year of Shoo (1292), mizunoe-tatsu, on the fourth day of the eighth month, Shogen died. He was seventy-three years of age. Shinsho served as abbot of the Toshodai-ji for thirteen years. He lectured continuously and gave the precepts to a multitude of persons. In the second year of Kagen (1304), kinoe-tatsu, on the first day of the second month, Shinsho died. He was sixty-nine years of age.

Next the venerable master Jinsan resided as abbot in the monastery [i.e., the Toshodai-ji] giving the precepts and transmitting the Dharma. He was revered by everyone. In the fourth year of Kagen (1306), hinoe-uma, on the fifteenth day of the second month, Jinsan died. He was seventy-nine years of age. The venerable master Ensho was among Shogen's disciples. He had studied the Vinaya Pitaka and, further, understood the various traditions [of Buddhism]. He resided in the Toshodai-ji and lectured without ceasing.

There was also the venerable master Dogyo, who was a disciple personally ordained by Shogen. His virtue and leadership were known afar. He resided in the Hokongo'in in Kyoto. When Shinsho was nearing his death, he had Dogyo reside in the Toshodai-ji; but Dogyo handed [the office of abbot] over to Jinsan and returned to Kyoto.

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The upadhyaya Ensho popularized the ordination platform and propagated the Vinaya. He lectured without tiring. Numerous were his disciples who upheld the teachings of the [Vinaya] tradition.

The upadhyaya Zenne was an outstanding teacher of the Vinaya. He constructed temples in his area and produced pupils of genius.

The venerable master Keiun was a firm and principled Dharma teacher. He revived the sacred heritage [of Chien-chen] and illumined the glory of the virtue of transmitting the precepts. Shinku shonin caused Kannon'in [Kibata] to prosper and propagated both the revealed and the secret teachings. Shoshu shonin revived the Shingon'in, and practiced and propagated both the revealed and the secret teachings. The venerable master Shonen was a disciple of Shoshu. He received the secret teachings from the master Shoshu and received the precepts from Shogen. He studied the Madhyamaka and stood out from the multitude.

The venerable master Mitsugon studied the Tendai and the secret teachings. He revived Yakushi-ji Monastery in Shimotsuke. He was a disciple personally ordained by Ryoben shonin. The upadhyaya Kakujo died early. In the first year of Kencho (1249), on the nineteenth day of the fifth month, he died. He was fifty-seven years of age. He had lived fourteen years after he had received the precepts by self-vow.

The disciples of the upadhyaya Eison of the Saidai-ji were very numerous: they were Ninsho shonin, Kennin, Zenson, Koen, Jakuson, Raigen, Eishin, Shinku, Soji, Shoyu, Genki, and others. They were all pillars and beams of the Dharma, standards and guides of Buddhism. Whenever it was appropriate, they mastered and preached on the principles of the Tripitakas of the Mahayana and of the Hinayana, on the revealed and secret teachings, on the two teachings of converting and legislating, on the Yogacara and the Madhyamaka, and on the Buddhist and non-Buddhist teachings. Penetrating deeply into these teachings, each converted people in his one area and served as a model of the Dharma. Truly 136

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these were as great generals in propagating [the Dharma]; they were elders of the Enlightenment and salvation [of all creatures]. Ninshd shonin travelled in the eastern provinces, greatly spreading the Vinaya. Many were his disciples who brightened the glory of the teachings. Of those many disciples of Ninsho who spread the Dharma, some were [teachers] of the revealed teachings and some were [teachers] of the secret teachings. They were proficient both in wisdom and in eloquence. They filled the eastern provinces, each establishing his teachings.

The virtue of the upadhyaya Eison covered all creatures. His majesty moved both the invisible and the visible worlds. He met with nine sacred sovereigns, and he was the State Teacher (kokushi) to five emperors. His spreading of the precepts filled the world; his teaching of the secret Pitaka transversed all the comers of the universe. In his studies of the Tripitaka, he continually investigated the Mahayana and the Hinayana. Wise monks were produced [under his tutelage], and their monasteries filled the various provinces. In the third year of Shoo (1290), kanoe-tora, on the twenty-fifth day of the eighth month, he died. He was ninety years of age. His posthumous title was Bodhisattva Promoter of Righteousness (Kosho-bosatsu).

The venerable master Raigen resided in Sanson-ji Monastery in the province of Hitachi and propagated the Dharma of the Vinaya.

The venerable master Eishin resided in Gokuraku-ji Monastery after the master Ninsho. There he caused the two truths to flourish and practiced both the revealed and the secret teachings. After the master Eison, the venerable master Shinku resided in the Saidai-ji, where he transmitted the precepts and lectured on the Vinaya. Many looked to his virtue. Masters and pupils flourished through the years. Many men of wisdom were produced who aided in the converting work of the Dharma.

Soji shonin was the same type of person as the Bodhisattva Promoter of Righteousness [i.e., Eison], He was superior in learning and in understanding, and he was unique in his traversing of the path of the Vinaya.

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The venerable master Koson was both broad and deep [in his understanding of] the sea-like Vinaya. He would lecture upon it day after day. Many were the wise and virtuous persons produced by him. He resided in the Kairyuo-ji, and his name was spread far and near.

The venerable master Shin'en surpassed the multitude in his learning and in his understanding. He was proficient both in principles and in their discussion. He resided in the Hannya-ji, and his fame flew far and near. He stood out from the crowd in wisdom and in virtue, and both these qualities caused the garden of the Vinaya to bloom.

These were all disciples personally ordained by the upadhyaya Eison.

The venerable master Shoyu was a disciple personally ordained by the master Eison. He was formerly a pillar of the three mysteries [i.e., the secret teachings]. He joined the school of Eison and transmitted what his master had propagated. After [the death of] the master Eison, his tradition was transmitted in many places, far and near.

Relying largely upon the Yoga [i.e., the Hosso tradition], those persons to whom Eison had transmitted this Dharma flourished greatly. They may be said to have excelled their teachers in the same way that ice outshines water and indigo outshines blue. The venerable master Seishin travelled in the east [i.e., in the Kanto plains area]. Establishing himself in one location, he widely propagated the Dharma of the Vinaya,

The venerable master Juzen was a disciple who had obtained the precepts from the master Eison. He had received instruction in the Vinaya from Zenne shonin, who in turn was formerly a pupil of Ensho shonin. In his learning of the Vinaya, Juzen excelled the multitude. He stood apart from the crowd in the secret teachings. He penetrated freely into the Sanron [i.e., the Madhyamaka] and was unique throughout the land.

This revival of the Vinaya tradition filled the whole land. It was truly due to the strength of the great vow of marvellous means of the two worthies Kakujo and Eison.

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Thirty-eighth Question

In the reign of the eighty-second sovereign, the Emperor Go-Toba, in the Kenkyu era (1190-98), there was a sramana, a native of Kyushu, whose personal name was Shunjo. His will was centered in studying, and he thought only of the precepts and the Vinaya. He came to the southern capital [Nara] in order to search out the Dharma of the Vinaya. At that time, there was a venerable master whose name in religion was Rengo, and Shunjo studied the precepts and the Vinaya under him. But not being able to obtain [the full particulars concerning] the positive and the negative precepts, Shunjo looked to a different, distant land. In the first year of Shoji (1199), tsuchinoto-hitsuji, in the reign of the Emperor Tsuchimikado, at the age of thirty-four, Shunjo crossed the seas and went to Sung China. This corresponds to the fifth year of Ch'ing-yuan of the thirteenth sovereign of the great Sung dynasty, the Emperor Ning-tsung.

Initially Shunjo met the Dharma master Tsung-yin of Pei-feng, with whom he studied the T'ien-t'ai tradition. Later he received instruction in the Nan-shan Vinaya school under the Vinaya master Liao-hung of Ju-an. He studied most diligently. In these two traditions, there was nothing he omitted.

He studied the Dharma in China for thirteen years. He returned home in the first year of Kenryaku (1211), kanoto-hitsuji, in the reign of the Emperor Juntoku. Subsequently he erected the Sen'yu-ritsu-ji in the Higashi-yama section of the northern metropolis [i.e., Kyoto],

He widely propagated the precepts and the Vinaya and lectured extensively upon the traditions of the T'ien-t'ai. For seventeen years he propagated the Vinaya in Japan. He never ceased in either his lecturing or his giving of the precepts. His lectures flourished greatly.

Fukaki-hoshi [literally, The Dharma Master Who Could Not Be Abandoned, i.e., Shunjo] was the first patriarch of the revived Vinaya propagation in the northern metropolis.

In the third year of Karoku (1227), hinoto-i [which was the first year of the new Antei era], on the eighth day of the third month, Shunjo died. He was some sixty-two years old.

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The virtue of this Dharma master swayed both countries, and his authority moved ten thousand generations.

In the Vinaya area of the Sen'yu-ji, the precepts and the Vinaya were greatly practiced. Lectures have not ceased even up to the present time but have greatly flourished. One of Shunjo's disciples was the acarya Joshun, who lectured much on the precepts and the Vinaya and who greatly influenced the trend of his time. All the various venerable masters of later ages, such as Chikyo, Dogen, Join, and others, were disciples of the master Joshun.

In the spring of the third year of Karoku (1227), hinoto-tori, the acarya Joshun came to Kairyuo-ji Monastery in the southern capital [Nara] where he lectured on the Vinaya texts of the Hinayana and other works. The multitude were pressed shoulder to shoulder; thus did they assemble to hear these lectures. Eison, Zenne, Genshun, and others all heard his lectures. After Joshun, the venerable master Chikyo was the abbot of Sen'yu-ji. There he propagated the Vinaya. The master Chikyo had crossed the seas and gone to Sung China. There he heard lectures on the Vinaya and imbibed the tradition.

The venerable master Ninku imbibed the tradition from Chikyo. Afterwards he moved to the Kaidan-in [of the Todai-ji], There he became Ensho's disciple, received full ordination, and studied the precepts and the Vinaya. The two teachings of receiving all the threefold precepts and of separately receiving only the precept that embraces all the rules of discipline were fully transmitted to him. Ninku also studied with Eison shonin, from whom he received full ordination for a second time. After the master Chikyo, the venerable master Shiin resided as abbot in Sen'yu-ji Monastery, where he lectured on the Vinaya and propagated its teachings. He personally received the precepts from the founder [of Sen'yu-ji Monastery] Fukaki-hoshi [i.e., Shunjo]. Later he studied the Vinaya with Joshun. The venerable master Join received the Dharma from Joshun and in addition studied with Chikyo. He resided in the Kaiko-ritsuji, where he greatly propagated the Dharma of the Vinaya in the 140

Thirty-eighth Question

Imitation Dharma Period. His converting influence flowed to the eastern provinces, and he served as a model for distant generations. The venerable master Shinsho formerly studied with Ensho shonin, from whom he received the precepts and heard lectures on the Vinaya. He also studied with Join shonin, from whom he heard lectures on the major commentarial works on the Vinaya. Ninku also heard these lectures given by Join on the Vinaya. Shinsho went to Sung China and met Miao-lien and Hsingchii, with whom he studied the Vinaya and through whom his doubts were settled. After his return to Japan, he propagated the Vinaya at the Kaidan-in [of the Todai-ji], Later he moved to the Sen'yu-ji, where he studied with Shiin, with whom he studied the Vinaya and by whom his doubts were settled. There was one venerable master, Genshun, who was originally from the southern capital [Nara] but who later received the teachings from Chikyo. Diligent and persevering, he penetrated the tradition of the precepts. Establishing himself in one location, he greatly propagated the Dharma of the Way.

After Shiin, Gangyo shonin resided in the Sen'yu-ji. After him, the monastery and its chapels were entrusted to the venerable master Kakua.

Kakua had studied with the two masters, Chikyo and Join, with whom he had studied the Vinaya Pitaka. His virtues were greatly manifested by his propagation of both the revealed and the secret teachings. Kakua then entrusted the monastery and its chapels to his disciple, the venerable master Chigen. The master Chigen managed the monastery, propagated the tradition, and lectured on the Vinaya.

In this way, the Dharma of the Vinaya was revived. In both the southern and northern capitals [i.e., Nara and Kyoto], in the five ki and the seven do [i.e., all Japan], it was widely diffused according to conditions. As conditions were opportune, [the Vinaya revival] spread about. In space it was as universal as here presented. In time it can thus be plumbed.

Being the merit by which the Buddha-Dharma abides for a long time, the Vinaya is truly ever new. An auspicious sign augering the 141