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

Glossary

The Essentials of the Vinaya Tradition

peace of the nation, this tradition is indeed great. In protecting the Dharma, it is unfathomable. In saving all creatures, it is inexhaustible. The merit of the precepts and the Vinaya is apparent in all phenomena. The power of sila is clearly obvious. The essentials of the Vinaya tradition are in outline thus. 142

Glossary

Abhidharma(s): commentaries on the Buddha's teachings. Cf. Tripitaka. Absolute Truth. See two truths.

acarya: a teacher.

Agama: a collection of early Buddhist scriptures. alaya-vijnana ("storehouse consciousness"): the latent, seminal consciousness that supports karmically defiled awareness. Ananda: a disciple of the Buddha, a specialist in sutras. arhat: a Hinayana (q.v.) saint who has completely destroyed his evil passions and attained emancipation from cycles of birth and death (q.v.). Cf. four fruits; Hinayana.

asamkhyeya-kalpa: an uncountable aeon. avijhapti-rupa: an unmanifest form; a nonactive element. ayatana ("entrance"): a sense organ and the sense data that enter it to be discriminated.

bhiksu: a monk. Cf. seven groups of persons. bhiksuni: a nun. Cf. seven groups of persons. bija ("seed"): the inner habit-energies that lie in the alaya-vijnana (q.v.). birth and death (samsara): the endless cycle of death and rebirth that traps ordinary, unenlightened beings in this defiled world. bodhi. See Enlightenment.

bodhisattva: one who aspires to the attainment of Buddhahood. Body of Recompense. See three bodies of the Buddha. Buddha: an awakened person, an enlightened one. Cf. Three Refuges. Buddha-Dharma. See Dharma.

Buddha nature: the basic enlightened nature of sentient beings, which is chronically obscured by their ignorance. The complete unfolding of the Buddha nature is Enlightenment itself. causation: the complex holistic combination of causes and conditions that brings into being all phenomena and events in this world. See also emptiness; karma.

Conventional Truth. See two truths.

Dharma: Law, truth; Buddhist teachings, the Buddha's doctrine. Cf. Three Refuges.

dharma: a thing, element.

Dharma Body. See three bodies of the Buddha. 143

Glossary

Dharmaguptaka: an early Buddhist school; the Vinaya (q.v.) recension of this school.

dhyana: meditation.

diamond-like mind: the indestructible mind of the bodhisattva, which is compared to a diamond.

eighteen dhatus: the six sense organs, the six objects of the senses (sounds, smells, etc.), and the six consciousnesses (q.v.) associated with the six sense organs.

eight Enlightenments of great persons: the eight spiritual qualities leading to Buddhahood, which are attained by superior practitioners such as bodhisattvas, pratyekabuddhas (q.v.), and sravakas (q.v.)— (1) little desire, (2) contentment, (3) detachment, (4) effort, (5) right mindfulness, (6) right meditation, (7) right wisdom, and (8) not engaging in idle discussions.

eight levels of consciousness: (1) eye-consciousness, (2) ear-consciousness, (3) nose-consciousness, (4) tongue-consciousness, (5) body-consciousness, (6) mano-consciousness (the mental sense or intellect), (7) manas (ego consciousness), and (8) alaya-vijnana (q.v.).

eight precepts: (1) not to kill, (2) not to steal, (3) not to engage in sexual acts, (4) not to lie, and (5) not to drink liquor, (6) not to use high or broad beds, (7) not to put perfumes or oils on the body nor to sing or dance, and (8) to eat only at designated times. Cf. five precepts; six rules; ten precepts; upavasatha.

emptiness/nonsubstantiality (sunyata): the doctrine that all phenomena exist only in dependence on a complex web of causes and conditions and go on existing only as long as those causes and conditions prevail. Nothing, therefore, has "true," independent, permanent existence. See also causation; two emptinesses.

Enlightenment (bodhi): a state in which one is awakened to the true nature of things. See also two truths; two emptinesses. expedient means (upaya): the skillful methods that a Buddha or bodhisattva uses to teach sentient beings and bring them to Enlightenment. Fan-wang-ching: a Mahayana text elucidating the major and minor precepts. fifty-two stages [of bodhisattvahood]: (1) the ten stages of faith; (2) the ten abodes; (3) the ten practices; (4) the ten transferences of merit; (5) the ten realms; (6) the Stage Almost Equal to Enlightenment, i.e., the fifty-first stage; and (7) the Stage of Marvellous Enlightenment, i.e., the fifty-second stage.

five faculties: (1) faith, which destroys doubt, (2) effort, which destroys laziness, (3) mindfulness, which destroys falsity, (4) meditation (q.v.), which destroys confusion, and (5) wisdom (q.v.), which destroys all delusions.

144

Glossary

Fivefold Vinaya: the Vinaya (q.v.) of the Mahisasakas. five precepts: (1) not to kill, (2) not to steal, (3) not to engage in sexual misconduct, (4) not to lie, and (5) not to drink liquor; the precepts for lay people. Cf. eight precepts; six rules; ten precepts. five skandhas ("aggregates"): the five aggregates that make up sentient beings— (1) form (ru pa), (2) sensation (ved an a ), (3) conception (.sam jna), (4) volition (sam skara), and (5) consciousness (vijnana). forty-eight minor precepts: the minor precepts listed in the Fan-wangching (q.v.), against actions such as drinking alcohol, slighting one's master, and eating meat and the five pungent roots. forty-four minor precepts: the minor bodhisattva precepts listed in the Y u-ch'ieh-lun (q.v.).

Fourfold Vinaya: the Vinaya (q.v.) of the Dharmaguptakas. four fruits: the four stages on the Hinayana (q.v.) path— (1) streamenterer (srotapanna, one who has entered the stream of the undefiled noble path), (2) once-returner (sakrdagam in, one who will return to the world only once more before full realization of arhatship), (3) nonreturner (anagam in, one who will never again be reborn in this world), and (4) arhat (q.v.).

four immeasurable hearts: the hearts of indness, pity, joy, and equanimity. four major precepts (for monks and nuns): (1) not to kill, (2) not to steal, (3) not to engage in sexual acts, and (4) not to lie. Four Noble Truths: (1) life is suffering, (2) defilements are the cause of suffering, (3) all suffering can be ended, and (4) the way to end suffering is the Noble Eightfold Path (q.v.).

four qualities: the four excellent qualities of Nirvana— (1) eternally abiding, (2) blissful, (3) capable of manifesting itself and doing anything at will, and (4) free of defilements.

four teachings: (1) the teachings of sravakas (q.v.), (2) the teachings of pratyekabuddhas (q.v.), (3) the Mahayana (q.v.) teachings of bodhisattvas, and (4) the final perfect teaching of the One Vehicle (q.v.). four types of birth: (1) from the womb, (2) from an egg, (3) from moisture, and (4) by metamorphosis (such as birth in one of the heavens). four universal vows: the four vows undertaken by all bodhisattvas in their quest to bring Enlightenment to all sentient beings who are suffering in birth and death (q.v.)— (1) the vow to save all sentient beings, (2) the vow to cut off all defilements or passions, (3) the vow to study all teachings, and (4) the vow to attain Buddhahood. four wisdoms: (1) the great, perfect, mirror-like wisdom (adarsa-jnana), (2) the wisdom that sees that all things are the same in nature (sarnatajn a n a ), (3) the wisdom of marvellous insight (pratyaveksana-jnana), 145

Glossary

and (4) the wisdom that accomplishes the work that is to be done (krtyanusthana-jhana).

grand master of Nan-Shan: Tao-hsiian.

Hinayana ("Lesser Vehicle"): a derogatory term applied by Mahayanists to various schools of Buddhism that exalt as their ideal the arhat (q.v.). Cf. Mahayana.

hindrance of illusions. See two types of hindrance. hindrance of knowledge. See two types of hindrance. Hua-yen: a school based on the Avatamsaka-sutra (Chin. Hua-yenching/Jp. Kegon-gyo) which particularly emphasizes interdependence. Imitation Dharma Period: the second period after the Buddha's death (usually said to begin after one thousand years and to last for a thousand years), during which Buddhist teachings and practice still exist but Enlightenment is no longer possible. It is followed by the third period, the Final Dharma, during which only the teachings exist.

jneya-avarana. See two types of hindrance.

Kaidan-in: a building in the Todai-ji that housed one of the first ordination platforms in Japan.

kalpa: an aeon.

karma: action (morally good, evil, or neutral). The word also implies that all of our actions have multifaceted consequences. See also causation. karman: a ceremony in which a person vows to observe the precepts or confesses his transgressions against the Vinaya (q.v.). karma-vacana ceremony: an ordination ceremony in which someone is formally accepted into the Sangha of monks or nuns and the person publicly receives precepts. On this occasion the preceptor states once, "Please give permission for the ordination of this monk." Then he declares three times, "If you consent, please show it by silence. If you oppose it, please explain the reason."

Kasyapa: one of the chief disciples of the Buddha. He specialized in the Vinaya (q.v.).

klesa-avarana. See two types of hindrance.

ksana: a moment.

Madhyamaka: the "middle path" (q.v.) school of Buddhism, founded by Nagarjuna (ca. 150-250) and his followers. Its tenets are mainly based upon the Prajna-paramita-sutras, which stress the teaching of emptiness (q.v.).

Mahasanghika: one of the eighteen schools of early Buddhism, considered by most scholars to be the precursor of the Mahayana (q.v.). 146

Glossary

Mahayana ("Great Vehicle"): teachings on the attainment of Enlightenment or Buddhahood; the seeker of Enlightenment is the bodhisattva (q.v.). Cf. Hinayana.

Maitreya: the future Buddha.

manas. See eight levels of consciousness.

meditation (samadhi): a state of serene contemplation or concentration; one of the six paramitas (q.v.), one of the three learnings (q.v.). middle path: the truth of nonduality that Sakyamuni taught; the truth of neither existence nor nonexistence. Cf. Madhyamaka. Nan-shan master. See Grand Master of Nan-Shan.

New School of Translation: the translations of Buddhist texts into Chinese that were done by Hsiian-tsang (A.D. 600-64) and later translators. Nirvana: the final goal of Buddhists; the extinction of all passions and desires; the state of liberation.

Noble Eightfold Path: (1) right view, (2) right thought, (3) right speech, (4) right action, (5) right livelihood, (6) right effort, (7) right mindfulness, and (8) right meditation.

nonsubstantiality. See emptiness/nonsubstantiality. Old School of Translation: translations of Buddhist texts into Chinese that were done before Hsiian-tsang (A.D. 600-64).

One Vehicle (ekayana): also called the Buddhayana (Buddha Vehicle); the Mahayana (q.v.) doctrine that contains the final and complete Dharma of the Buddha and not merely a part, or a preliminary stage, as in the Hinayana (q.v.). It is often identified with the teaching of the Lotus Sutra.

ordination ceremony. See karma-vacana.

parajika: an offense against the monastic rules so grave as to require expulsion of a monk or a nun from the Sangha (q.v.). paramita ("perfection"): the term denoting the central practices that a bodhisattva performs in order to attain Buddhahood. Cf. six paramitas ; ten paramitas.

passions: desire, aversion, delusion, and other attachments that hinder the pursuit of Enlightenment. Cf. three poisons; two types of hindrance. perfect teaching. See perfect tradition.

perfect tradition: the teaching of the One Vehicle (q.v.), which is taught in the Lotus Sutra.

prajna. See wisdom.

prajna-paramita ("perfection of wisdom"). See six paramitas; ten paramitas. pratimoksa: monastic discipline; a text outlining the rules of behavior for monks and nuns.

147

Glossary

pratyekabuddha ("solitary buddha"): one who attains Nirvana by contemplating the law of dependent origination without the help of a teacher. Cf. four teachings.

Pure Land teaching: the Buddhist doctrine that is based on faith in the Buddha Amitabha.

R isshu: Vinaya (q.v.) tradition.

sam adhi. See meditation.

sam vara: a rule of discipline.

Sangha: the community of Buddhists, especially of monks and nuns. Cf. Three Refuges.

seven groups of persons: (1) bhiksus (monks), (2) bhiksunls (nuns), (3) siksam anas, female neophytes from age 18 to age 20, who study the six rules (q.v.), (4) sram aneras, male novices who have taken vows to obey the ten precepts (q.v.), (5) sram anerikas, female novices who have taken vows to obey the ten precepts, (6) upasakas, laymen, and (7) upasikas, laywomen.

seven holy gifts: the seven virtuous practices enjoined for obtaining rebirth in heaven— (1) faith, (2) discipline, (3) modesty, (4) shame, (5) learning, (6) generosity, and (7) wisdom.

seven parts of Enlightenment: (1) mindfulness, (2) insightful study of the Dharma, (3) effort, (4) joy, (5) ease of mind and body, (6) meditation (q.v.), and (7) equanimity.

shonin: a title given to an eminent monk.

siksam ana: a female neophyte. See also seven groups of persons. sila: discipline or morality.

six consciousnesses: the first six of the eight levels of consciousnesses (q.v.).

sixp a ra m ita s ("perfections"): the six aspects of practice that a bodhisattva performs in order to attain Buddhahood— (1) generosity, (2) discipline, (3) patience, (4) effort, (5) meditation (q.v.), and (6) wisdom (q.v.). Cf. ten param itas.

six realms of rebirth: (1) the realm of gods, (2) the realm of fighting spirits, (3) the realm of humans, (4) the realm of animals, (5) the realm of hungry ghosts, and (6) hell.

six rules: the six precepts given to female neophytes (siksam anas)— (1) not to touch a man's body with a lustful mind, (2) not to steed, (3) not to kill, (4) not to lie, (5) to eat only at designated times, and (6) not to drink liquor. Cf. eight precepts; five precepts; seven groups of persons; ten precepts.

sojo: the first grade in the Buddhist hierarchy; an archbishop. 148

Glossary

sramana: a holy person who has renounced the world; a forest-dwelling ascetic; a monk.

sramanera: a male novice. See also seven groups of persons. sramanerika: a female novice. See also seven groups of persons. sravaka ("hearer"): originally, a disciple of the Buddha; later, a Hinayana (q.v.) follower who contemplates the Four Noble Truths (q.v.) to attain Nirvana. Cf. four teachings.

Stage Almost Equal to Enlightenment: the fifty-first of the fifty-two stages [ofbodhisattvahood] (q.v.).

storehouse consciousness. See dlaya-vijnana.

Sutra(s): the Buddha's sermons. C f Tripitaka.

Tathagata: an epithet of the Buddha.

ten abodes: the second ten stages in the fifty-two stages [ofbodhisattvahood] (q.v.).

Tendai: the Japanese Buddhist school founded by Saicho in 805, which contains elements of esoteric Buddhism, Zen, and the Ritsu (Vinaya) school. Based on the Chinese T 'ien-t'ai school.

ten inexhaustible stores: ten "stores" or categories with reference to which the Dharma is preached by all Buddhas of the past, present, and future— (1) faith, (2) discipline, (3) modesty, (4) shame, (5) learning, (6) generosity, (7) wisdom (q.v.), (8) right thinking, (9) steadfastness, and (10) eloquence.

ten paramitas ("perfections"): the ten aspects of practice that a bodhisattva performs in order to attain Buddhahood— (1) generosity, (2) discipline, (3) patience, (4) effort, (5) meditation (q.v.), (6) wisdom (q.v.), (7) expedient means, (8) vow, (9) power, and (10) knowledge. Cf. six paramitas.

ten practices: the third group of ten stages in the fifty-two stages [of bodhisattvahood] (q.v.).

ten precepts: (1) not to kill, (2) not to steal, (3) not to engage in sexual misconduct, (4) not to lie, (5) not to drink liquor, (6) not to put perfumes or oils on the body, (7) not to sing or dance, (8) not to use high or broad beds, (9) to eat only at designated times, and (10) not to grasp gold, silver, or jewels. Cf. eight precepts; five precepts; six rules. ten realms: the fifth group of ten stages in the fifty-two stages [ofbodhisattvahood] (q.v.).

ten reasons for the Buddha's appearance: (1) to reveal the three bodies of the Buddha (q.v.), (2) to cause sentient beings to realize the three causes of the Buddha nature (q.v.), (3) to cause sentient beings to produce the three minds, (4) to cause sentient beings to realize the great outstanding qualities of the nature, characteristics, and function of the Absolute, (5) to cause sentient beings to engage in the three 149

Glossary

types of marvelous practice, (6) to cause sentient beings to fulfill the three transferences of merit, (7) to cause sentient beings to be enlightened in part to the three bodies of the Buddha (q.v.), (8) to cause sentient beings to attain the Buddhahood of the perfect three bodies, (9) to cause sentient beings to experience the qualities of the Dharma Body, and (10) to cause sentient beings to cut off and remove the three hindrances.

ten stages of faith: the first group of ten stages in the fifty-two stages [of bodhisattvahood] (q.v.).

ten transferences of merit: the fourth group of ten stages in the fifty-two stages [of bodhisattvahood] (q.v.) See also transference of merit. thirty-seven aids to Enlightenment: the four mindfulnesses, the four right efforts, the four bases of miraculous powers, the five faculties (q.v.), the five powers, the seven parts of Enlightenment (q.v.), and the Noble Eightfold Path (q.v.).

thirty-two major marks: the major signs adorning the body of a Buddha or universal monarch, such as golden skin, blue eyes, and a long broad tongue.

three bodies of the Buddha: the Dharma Body, the Enjoyment (or Recompense) Body, and the Transformation Body.

threefold pure precepts: (1) the precepts that cut off all evil, (2) the precept that embraces all good d h a rm a s (q.v.), and (3) the precept that embraces all sentient beings. Cf. two precepts.

three insights: (1) realization that the self is nonsubstantial, (2) realization that all phenomena are nonsubstantial, and (3) realization that in ultimate reality only consciousness exists.

Three Jewels: the Buddha, the Dharma, and the Sangha (q.v.). Cf. Three Refuges.

three learnings: the three learnings that the practitioner practices in order to attain the fruits of arhatship— discipline (slla ), meditation (.samadhi), and wisdom (prajha).

three natures: the three modes of existence according to the H osso or Yogacara (q.v.) doctrine: (1) the illusory or imaginary (p a rik a lp ita ) nature of existence, (2) the dependent (p a ra ta n tra ) nature of existence, i.e., originating from causes and conditions, and (3) the true or perfect (parinispanna) nature of existence. Since the three natures do not have a self nature (or substantiality) and are empty, they are also called the three non-natures.

three non-natures: See three natures.

three Pitakas: See three natures.

three poisons: desire, aversion, and delusion, which hinder the pursuit of Enlightenment. Cf. passions; two types of hindrance. 150

Glossary

Three Refuges: the Buddha, the Dharma, and the Sangha (q.v.). So called because one becomes a Buddhist upon "taking refuge" in them. three traditions: the Hinayana (q.v.), the Mahayana (q.v.), and the perfect teaching (q.v.).

transference of merit: according to Mahayana (q.v.) doctrine, it is possible to transfer the merit attained through religious practice to other sentient beings, so as to benefit them.

Transformation Body: See three bodies of the Buddha. Tripitaka ("three baskets"): the three categories of the Buddhist canon— (1) the Sutra(s), the Buddha's sermons, (2) the Vinaya(s), rules of conduct for monks and nuns, and (3) the Abhidharma(s), commentaries on the Buddha's teachings.

two emptinesses: (1) emptiness of the self (or soul) and (2) emptiness of dharm as (q.v.). See also emptiness.

two precepts: (1) the precept that embraces all good dharm as and (2) the precept that embraces all sentient beings. Cf. threefold pure precepts. two truths: (1) Absolute Truth, the transcendent truth that is beyond conceptualization and (2) Conventional Truth, the truth that can be put into words.

two types of hindrance: (1) the hindrance of illusions, passions, or defilements (klesa-avarana)—evil passions that hinder the practice of the Buddhist path and the realization of Nirvana and (2) the hindrance of knowledge or intellectualization (jheya-avarana)—a mental function that obscures the correct knowledge of objects and thus obstructs the realization of Enlightenment.

upadhyaya: a teacher.

upasaka: layman. Cf. seven groups of persons.

upasika: laywoman. Cf. seven groups of persons.

u p avasath a: the eight precepts (q.v.) of abstinence which laymen and laywomen take occasionally for limited periods. Cf. five precepts; six rules; ten precepts.

u posath a: fortnightly recitation of the p ra tim ok sa (q.v.) by monks and nuns.

Vairocana or (Mahavairocana): the principal Buddha in the A vatam sakasutra. vijhapti: a representation, a manifestation.

vijhapti-i'upa: an active element.

Vinaya(s): rules of conduct for monks and nuns. Cf. Tripitaka. wisdom {prajha): enlightened understanding and insight into things-asthey-are, not mere worldly cleverness. 151

Index

Glossary

Ying-lo-pen-yeh-ching: a Mahayana text elucidating the bodhisattva precepts. Traditionally said to have been preached twenty-eight years after the Enlightenment of the Buddha.

Yogacara: a Buddhist school, founded in the fourth century by Vasubandhu, which advocates the doctrine of "mind only." Y u-ch'ieh-lun: a Mahayana text elucidating the bodhisattva precepts as well as the doctrine of Absolute Truth.

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Index

Abbreviated. Commentary (text), 114 Abhidharma (section of Buddhist Canon), 32, 61, 67, 99 Abhidharma-kosa (text), 59, 61 Abodes, ten. See Stage(s), of ten abodes

Absolute, 56, 57, 62, 95. See also under Truth

and the relative, 95 Acarya (preceptor), 134, 140 Acts, ten evil, 101. See also Deeds, ten [evil]

Agama(s) (early Buddhist scripture), 59,85

four, 130

Alaya-vijnana, 71, 72. See also Consciousness, storehouse An (emperor), 113

Ananda (Sakyamuni's disciple), 109 Anger, 58, 99,100

Arhat(s), 108,109

Assembly

of Five (or Seven) Hundred, 82, 85 Great, 110

Avijhapti-rupa. See Element(s), nonactive

Ayatana(s) (sense organ and sense data)

ten (or twelve), 93, 94 Benefitting, 65. See also Salvation all sentient beings, 15,17, 20 oneself and others, 13, 56 Bhiksuis) (monk), 8, 29, 33, 64, 67, 82-84, 123

Bhiksunils) (nun), 8, 29, 33, 64, 67, 82, 84, 112, 122,123

Bidatsu (emperor), 122 Bija(s) ("seeds" in alaya-vijnana), 72 Birth, four types of, 96 Bodhi (Enlightenment), 11, 57. See also Buddhahood; Enlightenments) Bodhisattva(s), 6,13,15,18-22, 25, 27-30, 32-35, 42-16, 48, 53, 56, 58-60, 63, 67-69, 71, 76, 88-90, 92-94, 98, 101,117,124,127, 128,130,134,135,137

four hundred precepts of, 6, 43, 44 Good Faith, 43

path, 18

precepts), 6, 28, 42—15,124, 127, 128, 130, 134, 135

realm of, 29

Body(-ies)

Dharma, 14, 56, 57, 93,105 of the Enjoyment of Others, 19, 105 fivefold Dharma, 19

inexhaustible, 95

Recompense, 14, 56,105 of Self-enjoyment, 105 three, of the Buddha, 11, 13,14, 56, 57, 105

Transformation, 14, 19, 56, 96,105 Bommo-kyo (text). See Fan-wang-ching Bommo-kyo-sho Mokujusho (text), 4 Buan (monk), 53, 130-32 Buddha, 6, 7, 11-14, 19, 20, 22, 26, 27, 30, 48-50, 54, 56, 57, 60, 61, 67, 69, 88,104-10,134

-Dharma, 108-11,141

-land, 54

nature, 7, 48, 56, 87 realm of, 11, 19, 104 of Recompense. See under Body(-ies) of ransformation. See under Body(-ies)

Vairocana, 20, 127

Buddhabhadra (translator), 113 Buddhahood, 12-14,18, 19, 21, 52, 56-58, 87, 89, 91, 95-97,104, 105. See also Bodhi; Enlightenments) first thought of, 97, 105. See also Enlightenment, first thought of Buddhajiva (translator), 113 Buddhayasas (translator), 112 Buddhism, 1, 2, 5, 8, 9,17, 51, 55, 61, 62, 64, 122,123,135, 136 introduction to China, 8, 122 introduction to Japan, 9, 122 introduction to Korea, 122 153

Index

Mahayana, 1, 2, 21, 51 Busshd-kaisetsu-daijiten (Buddhist dictionary), 4, 5

Causation, twelvefold dependent, 93 Chan-ch'a-ching (text), 21, 28, 33, 64, 123

Chang (emperor), 111 Ch'ao-i-chi (text), 119 Ch'ao school, 116

Chapter Dealing with Vijhapti- and Avijhapti-Rupa (text), 132,134 Ch'eng-ch'u (monk), 115 Cheng-li-lun (text), 61 Ch'eng-shih-lun (text), 48, 59, 61, 62, 67, 70, 118

Ch'eng-wei-shih-lun (text), 29, 32, 75, 76, 103

Chen-kuo-chi (text), 128 Chen-tsung (emperor), 119 Chen-yuan-chi (text), 119 Chiao-chieh-i (text), 55 Chiao-chieh-lu-i (text), 119 Chiao-p'an (system of doctrinal classification), 6 Chieh-shu (text), 119, 120 Chieh-t'i (doctrinal problem), 7 Chieh-t'o chieh ching (text), 113 Chien-chen (monk), 9,118, 125-31, 134,136

Chigen (monk), 141 Chih-chiao (monk), 120 Chih-shou (monk), 63, 64, 79, 114-17, 126

Chikei (monk), 124, 125 Chikyo (monk), 140, 141 China, 4, 6, 8, 40, 47,106, 111-14, 116, 121, 122,124-26,129, 139-41

Ching-hsin[-chieh]-kuan (text), 90, 119 Chi-tsang (monk), 54 Chi-yuan-chi (text), 120 Chou hsiao-chou-ching (text), 43 Ch'u-heng (monk), 119 Chu-hsi (place), 120, 121 Ch'ung-lou chieh-ching (text), 27 Chung-nan/Chung-nan-shan (Mount), 48, 49, 114-18. See also Nan-shan master of. See Tao-hsiian Commentary on the Hundred Dharmas (text), 99 Commentary on the Karma-vacana [Ritual] (text), 54 Commentary on the Prdtimohsa (text), 55

Commentary on the Srimala-devlsutra (text), 55 Compassion, 12,14, 15, 27, 57. See also Mercy

Conduct

divine/pure, 19

[eighty or eighty-four] thousand rules of, 6, 39, 40, 45 model of, 48, 86

ten grades of, 19

Confession, 28, 37, 83 ceremonies, 4

Consciousness(es), 76, 92, 93, 101 eight levels of, 102 eighth, 72

five, 102

mind (manas), 102

only, 48-50, 53, 60, 62, 71, 87, 92 six, 102

sixth, 102

storehouse, 71, 72, 74, 75,102. See also Alaya-vijhana Conversion

of all sentient beings/mankind/ others, 12, 17, 95, 105 teaching of, 49, 51 Dai'an-ji (monastery), 125, 127 Deeds, ten [evil], 36, 58. See also Acts, ten evil

Delusion(s), 13, 100-2. See also Hindrance(s), of illusions/ passions; Passions cutting off of, 57 of discrimination, 98, 104 five (or four) realms of, 8, 11 four, 102

four abiding realms of, 8 seeds of, 13-15

Desire(s), 11, 14, 57, 62, 98-100, 104

Dharma(s), 7, 11,13, 22, 30, 37, 38, 48, 60, 61, 64, 66, 67, 71, 74, 83-85, 91, 92, 94, 95, 102,106, 107,109-11,116, 118-24,128, 132,135^2

Body, 14, 56, 57, 93, 105 154

Index

Buddha-, 108-11, 141 fivefold, Body, 19 lineage, 8, 131

Nature, 105

Precept, Body, 19

-wisdom, 48

Dharmagupta (monk), 107-9, 114 Dharmaguptaka(s) (school), 5, 8, 61, 110,112,117

Vinaya, 4, 7, 8, 31, 48, 50, 53, 57, 59, 63, 71, 79, 82, 86, 107,112-14, 132. See also Vinaya, Fourfold Dharmakala (monk), 111, 112, 114 Dharmaruci (translator), 112 Dharmas, 15, 58-60, 62, 64, 67, 79, 82, 83, 85, 103

eighty-four thousand, 27 good, 14, 15, 22, 27, 28, 32, 35-37, 63, 65, 68, 77

Dhatus (realms), eighteen, 94 Dhyana(s) (meditation), 63 four, 94

Discipline, 6, 7,14,15, 21, 22, 52, 58, 63, 65, 67, 74, 84 that embraces all the rules of, 5-7, 14, 15, 21-24, 27, 28, 30-37, 41, 46, 47, 52, 63-68, 70, 71, 75-79, 140

Dogyo (monk), 135

Dojo (monk), 131,132 Doubt(s), 11, 70, 85, 98,141 Dynasty

Eastern Chin, 113

Eastern Wei, 113

Later Han, 111, 122 Liang, 103, 113

Liu-Sung, 43, 112, 113 Sui, 43, 44, 48

Sung, 119-21, 139-41 T'ang, 43, 48,116,117, 124 Wei, 111, 112

Yao-ch'in, 112

Yuan-Wei, 113

Eishin (monk), 136, 137 Eison (monk), 5, 9, 133, 134,136-38, 140

Ekottarika-agama (text), 85 Element(s)

active, 69-72

nonactive, 7, 69, 70, 72, 76 Emptiness(es), 12, 47, 49, 59-62, 70, 90, 92, 93, 103. See also Nonsubstantiality

-in-identity, 59

three, 92

two, 15, 92, 103

Enlightenment(s), 11-15, 17, 18, 20, 26, 28, 52, 54, 56-58, 77, 87, 90-92, 94, 98,100, 103-6, 112, 137. See also Bodhi; Buddhahood eight, of great persons, 93 first thought of, 14, 18. See also Buddhahood, first thought of mind of, 12-15, 28, 52, 56, 87, 92 original, 87

self-, 56

seven parts of, 93 Stage Almost Equal to, 90, 91, 104 Stage of Marvellous, 90, 91 sudden, 12, 71

thirty-seven aids to, 94 Ultimate, 91

Ensei (monk), 133, 134 Ensho (monk), 3, 134-36, 138, 140, 141 Equanimity, 27, 92 Evil

ceasing/cutting/departing from/ ending/stopping, 14, 15, 34, 35, 54, 57, 58, 64, 65, 79 guarding against, 13, 65, 75-77 prohibition of, 17 Existence, 12, 47, 49, 60, 61, 70 Expanded Commentary (text), 114 Ezen-ni (nun), 123 Fa-ch'eng (monk), 120, 121, 126, 129 Fa-cheng-chi (text), 116 Fa-chih-pen-lun (text), 61 Fa-chin (monk), 126, 129-31 Fa-chiu (monk), 120, 121 Faculties, five, 43, 93 Fa-hsiang (period), 60 Fa-hsien (monk), 37, 76 Faith, 13,19, 43, 67, 90, 92 pure mind of, 90

ten stages of, 19, 90-93, 101 Fa-lang (monk), 54 Fa-li (monk), 79, 114-16, 127, 128, 130 Fan-wang-chieh-ching (text), 26, 125 Fan-wang-ching (text), 4, 6, 26, 28, 35, 37, 39, 44, 45, 52, 57, 76 155

Index

Fan-wang-ching shu (text), 44 Fan-yun-chi (text), 119 Fa-shen (monk), 115 Fa-shen-ch'ao (text), 119 Fa-tsai (monk), 126, 129,131 Fa-tsang (monk), 4, 26, 27, 35, 37, 43^ 5, 55, 74, 76,108,115 tenfold teaching of, 45 Fa-ts'ung (monk), 114 Fa-yuan (monk), 79 Flattery, 99, 100

Fusho (monk), 116, 124-26 Fu-yao-chi (text), 119 Gango-ji (monastery), 123, 130 Gavampati (monk), 106 General receiving of precepts. See Precept(s), general receiving of Genshun (monk), 140, 141 Gifts, seven holy, 19 Good Faith (bodhisattva), 43 Go-Reizen (emperor), 120 Go-Toba (emperor), 139 Go-Uda (emperor), 3 Greed, 43, 58, 98, 102 Gyogi (monk), 124

Gyonen (monk), 1-5 Hasshu-Koyo (text), 1, 2 Hatred, 11, 98, 99, 102 Hearts, four immeasurable/unlimited, 77, 92

Heresy, 38

Hinayana, 30, 31, 49-51, 53-55, 58-62, 67, 68, 71, 99, 106, 111, 117,120, 128, 132,133, 136,137, 140

eighteen sects of, 55 Pitakas, 53

precepts, 5, 30, 54, 134 Hinayanists, 68

Hindrance(s), 8, 18, 30, 87, 88, 97, 98, 100,102-4

of illusions/passions, 8, 58, 96, 98-103. See also Delusion(s); Passions

of knowledge, 8, 96, 98, 100, 101, 103

ten, 104

three, 57

two, 58, 98, 101-3 Honcho-Kosoden (text), 4 Hosso (school), 4,138 Hsiang-hsiang master. See Fa-tsang Hsiang-pu (school), 8, 115, 116, 118, 130

Hsiang-yen (monk), 126 Hsiao-Wen (emperor), 114 Hsien-cheng-chi (text), 119 Hsien-shou master. See Fa-tsang Hsien-tsung-lun (text), 61 Hsing-chii (monk), 121, 141 Hsing-shih-ch'ao (text), 55, 70, 80, 116-20, 125, 127, 128, 132,134 Hsing-tsung-chi (text), 120 Hsiian-hui (monk), 64, 116 Hsiian-tsang (translator), 64, 117 Hsiian-tsung (emperor), 124, 127 Hsuan-yiin master. See Tao-shih Hsun-ch'eng-chi (text), 119 Huai-su (monk), 80, 115, 116, 118 Huan (emperor), 111 Hua-yen-ching (text), 3, 19, 26, 54, 60 Hua-yen-ching Wu-chiao-chang (text), 3

Hua-yen school, 60, 115, 116, 125 Hui-cheng-chi (text), 119 Hui-kuang (monk), 114 Hui-tsung (emperor), 120 Hung-ching (monk), 118, 128, 130 Hung-tsun (monk), 115 Ichijo (emperor), 119 I-ching (translator), 43, 126, 129, 131 Ignorance, 58, 98,101,102 Imitation

Dharma/teaching, 48,106 [Dharma] Period, 48,121, 128,141 India, 4, 8,48,106,110 Insight(s)

mind of, 87

stage of, 7, 8, 89, 91, 99-103 three, 6, 7, 49, 50, 59-61, 94, 118 true (or similar) Way of, 103 Way of, 91, 102^,

Iyo (province), 2

I-yiian-chi (text), 119 Japan, 1-4, 8, 9, 40, 53,106,116, 119-30, 139, 141

Jen-tsung (emperor), 120 Jewels, Three, 11

156

Index

Jinsan (monk), 135 Jippan (monk), 9, 131, 132 Jneya-avarana. See Hindrance(s), of knowledge

Jodo (school), 4

Join (monk), 3, 140, 141 Jokei (monk), 9, 134 Jokyo (monk), 132-34 Joshun (monk), 140 Joy, 27, 92,127

sympathetic, 43

Ju-an (place), 120, 121, 139 Ju-ching (monk), 115 Jujushinron (text), 4 Jung-chi (monk), 118,128 Juntoku (emperor), 139 Ju-pao (monk), 126, 129-31 Juzen (monk), 138 Kaidan. See Ordination(s), platform(s) Kaidan-in (temple), 3, 4, 9,129,140, 141

Kaidan-shiki (text), 132 Kainyo (monk), 133,134 Kairitsu-denrai-ki (text), 53 Kairyuo-ji (temple), 138, 140 K'ai-yiian-ssu (monastery), 126 Kakua (monk), 141 Kakucho (monk), 133, 134 Kakujo (monk), 4, 9,133-36, 138 Kakuken (monk), 132 Kakushin (monk), 133 Kalpa(s), asamkhyeya, 91 Kamakura Era, 3

K'ang-chou (place), 119, 120 Kanzeon-ji (monastery), 129, 130 Karma, 83, 96, 100 Karmadharaya (compound), 65 Karman (ritual), 83 Karma-vacana, 8, 21, 28, 54, 62, 71, 83, 112, 128. See also Ordination(s), ceremony(-ies)/ ritual

Kasyapa (Sakyamuni's disciple), 106, 107, 109. See also Mahakasyapa Kasyapa-matanga (monk), 111 Kasyaplya (monk), 109 Kasyapiya(s) (school), 110, 113 Kegon (school), 3, 4 Keiun (monk), 134, 136 Kinmei (emperor), 113, 122, 124 Klesa-avarana. See Hindrance(s), of illusions/passions Kofuku-ji (monastery), 124, 130, 132, 133

Kongozan-ji (temple), 3 Ksana (moment), 18 Kuang-t'ung (monk), 114 K'uei-chi, 21, 34, 73, 132 Kuei-ching-i (text), 13, 64, 89 Kukai (monk), 4

Kyoto, 133, 135, 139, 141 Laity/laymen, 5, 27, 33, 37, 43, 45, 67, 126,128

Land(s), 105

Buddha-, 54

of the Dharma Nature, 105 four, 105

impure, 105

Pure, 105,120

of Tranquility and Light, 105 of Transformation, 105 of [True] Recompense, 105 two, 105

Lahkavatara-sutra, 48, 52, 60 Learnings, three, 1, 5, 6, 12, 13, 17-19, 49, 50, 52, 56, 63, 87,134 Letter (vyanjana), 61, 62 Liao-hung (monk), 120, 121, 139 Liberation, 75, 93, 103, 105 Li-tsung (emperor), 121 Lokaksema (translator), 111 Lotus Sutra, 3, 48, 52, 54, 60, 118, 128

Lo-yang, 112, 124 Lii-ch'ao-chi (text), 118 Lii-erh-shih-erh Miao-liao-lun (text), 113

Lu-tsung (Vinaya school), 4, 6, 7. See also Risshu

Madhyamaka (school), 134, 136,138 Madhyantika (monk), 109 Mahadeva (monk), 110 Mahakasyapa (Sakyamuni's disciple), 109. See also Kasyapa Mahasanghika(s) (school), 8, 55,107, 108, 110, 112

pratimoksa of, 112 Vinaya, 8, 59, 107,112-14 Maha-vibhasa (text), 61 157

Index

Mahayana, 5, 6, 12, 13,17,18, 21, 23, 28, 30, 34, 45, 47, 49-56, 60-64, 67, 68, 70, 71, 76, 89, 90, 94, 99, 106,117,120,128,132, 133,136, 137

Buddhism, 1, 2, 21 commentaries, 29, 60 Pitakas, 53

precepts, 3, 52, 54,133, 134 principles, 48

scripture(s), 26, 30, 81, 111 teaching(s), 52, 57, 62 Mahinda (Dharma transmitter), 108 Mahisasaka (monk), 109 Mahisasaka(s) (school), Vinaya, 31, 110, 113

Maitreya (future Buddha), 30, 32 Manas (ego consciousness), 102 Man-i (monk), 115, 116, 128, 130 Mark(s)

eighty minor, 20 thirty-two major, 19, 20 Matrka (text), 29 Means, expedient, 12, 15, 54, 95 Meditation(s), 1,11,13,17,18, 47, 49, 50, 56, 63, 65, 77, 87, 93, 94,103, 104, 109, 122-25 eight, 93

four, 93

six, 93

stage(s) of, 7, 8, 89, 91, 99-102, 104 Way of, 104

Medium Length Commentary (text), 114

Mercy, 17, 27. See also Compassion Miao-lien (monk), 121, 141 Mind(s), 12

diamond-like, 91, 95, 97,104, 105 of Enlightenment, 12-15, 28, 52, 56, 87, 92

of entering, 91

of insight, 87

no-, 76

of One Vehicle, 71 permutations of, 15 pure, of faith, 90 residual-, 76

three, 57

uninterrupted, 102, 103 Mindfulness, right, 17 Ming (emperor), 111, 122 Monastics, 33, 37, 39, 43, 45 Monk(s), 4, 5, 8, 27, 67, 79, 82, 84, 111, 116,117, 121-24,126,127,131, 132,135, 137

Naka-no-kawa (place), 131, 132 Name (nama), 61, 62 Nan-shan (Mount), 128. See also Chung-nan-shan

master. See Tao-hsiian school/lineage, 8,115,116, 120,130, 139

Nan-shan Lii-tsung. See Nan-shan, school/lineage

Nara (city), 3, 127, 139^1 Nature(s)

Buddha, 7, 48, 56, 87 Dharma, 105

emptiness of, 59, 60 One, 12

seed-, 72-74

three, 92

three non-, 92

Nei-tien-lu (text), 54 New Commentary (text), 115 New School of Translation, 64, 69, 73, 75

Ni-ch'ao (text), 117 Nieh-p'an shu (text), 54 Ningi (monk), 127, 128 Ning-tsung (emperor), 139 Ninku (monk), 140, 141 Ninsho (monk), 136, 137 Nippon-daizokyo (text), 5 Nippon-daizbkyo Shbjb-ritsu-shbsho (text), 5

Nirvana, 11, 57, 98, 100, 108 Nirvana-sutra (text), 60 Non-Buddhist(s), 59,117,120, 128, 134,136

Nonsubstantiality, 94. See also Emptiness(es)

Nun(s), 5, 8, 79, 82, 84,117, 122,123, 126

Offenses

against six paramitas, 37 eight types of, 85 Old School of Translation, 64, 75 Ordination(s), 70, 71, 77, 111, 112, 124, 130

158

Index

ceremony(-ies)/ritual, 23, 28, 71, 72, 111, 112, 125, 129, 130, See also Karma-vacana

first, in China, 8,114 full, 3, 27, 67,117, 118,123,124, 128, 129, 140

platform(s), 9, 127, 129, 136 separate, 23, 71, 112 transmission of, 112 Orthodoxy, 38, 114 Paekche (state), 122, 123 Pàràjikais) (offense), 41 four, 35

major, rule, 41, 42 ten, 27

Pâramità(s) (bodhisattva virtues), 11, 19, 21, 27, 29

offenses against six, 37 prâjnâ-, 59

six, 12, 19, 26, 27, 29, 37, 77, 92, 93 ten, 19

Parinirvâna-sütra, 48, 52, 54, 118 Passions, 13, 57, 58, 102. See also Delusion(s); Hindrance(s), of illusions/passions accompanying, 8

separate, of discrimination, 8 Path(s), 7,11, 14, 15,17, 18, 28, 63, 69, 87, 93, 96, 98, 105,137 bodhisattva, 18

middle, 47, 60, 94 Noble Eightfold, 93 One/Great, 12

three, of emptiness, 93 to holiness, 102

Patriarch(s), 48, 70, 116, 139 first grand. See Tao-hsüan first, of Hsiang-pu school, 130 Hua-yen, 116

of Lü-tsung, 6

of Nan-shan lineage, 130 of nine Dharmaguptaka Vinaya traditions, 8

nine, of Fourfold Vinaya tradition, 114

T'ien-t'ai, 116

of Vinaya in Japan, 130 Pen-yeh-ying-lo-ching (text), 93 Person(s), common, 59, 89, 93, 104 Piao wu-piao chang (text), 132 P'i-nai-yeh-lii (text), 113 Pi-ni t'ao-yao (text), 116 Pitaka(s) (collection of Buddhist texts), 86

eight, 51

five, 109

four, 51

Hinayana and Mahayana, 53 secret, 137

teachings of T'ien-t'ai, 60 three, 51

two, 134

Poisons, three, 57 Pongang-gyong kojok-ki (text), 132, 134

Posadha (ceremony), 125 Practices, ten, 90-93, 101 Prajnd (wisdom), 1, 5, 57, 93 -paramita (perfection of wisdom), 59 Pratimoksa (text on monastic discipline), 5, 7, 8,11, 63, 66, 71, 79, 84, 85,112, 113,125, 132 of Mahasanghikas, 112 recitation of, 8, 125 -6ala, 33

Pratyekabuddha(s) (solitary Buddha), 30, 93, 94, 100

Precept(s), 1, 3, 5, 7, 11-15, 17-22, 24-39, 41-50, 52-56, 58, 63-77, 79-82, 84-87, 92, 98, 106,111-18, 121-25, 127-42. See also Sila bodhisattva, 6, 28, 42—45,124, 127, 128,130, 134,135

eight [major], 28, 63, 67 five, 27, 63, 67

forty-eight [minor], 6, 26, 37, 45 forty-four minor, 6, 37, 41, 45 forty-two minor, 35, 45 four hundred bodhisattva, 6, 43, 44 four major, 6, 28, 32, 35, 39, 40, 41 general receiving of, 21, 22, 24, 47, 57, 64, 75, 81,124 Hinayana, 5, 30, 54, 134 Mahayana, 3, 52, 54, 133, 134 major, 6, 26, 28, 32, 33, 35, 36, 39-41, 45, 84

minor, 6, 26, 28, 35, 37, 41, 45, 84, 128

ninefold classification of, 29 other-keeping of, 43 recitation of, 82, 84, 86 159

Index

self-keeping of, 43 separate receiving of, 21, 23-25, 47, 57, 63, 64, 70,134 six major, 45

ten [major prohibitive], 26-28, 32, 33, 35, 39, 63, 67,123 texts, 79

that embraces all the rules of discipline, 5-7,14,15, 21-24, 27, 28, 30-37, 41, 46, 47, 52, 63-68, 70, 71, 75-79,140 threefold [pure], 5-7,14,15,18, 21-36, 39, 41, 47, 52, 56, 57, 63-65, 70, 71, 75-81, 87,124, 133,140

twenty-eight minor, 45 two, 28, 35-37

two hundred fifty, 39 two hundred forty-six, 40 Preface to the Chiao-chieh-i, 55 Preface to the Commentary on the Karma-uacana [Ritual], 54 Punyatara (translator), 112 P'u-sa-nei-chieh-ching (text), 45 P'u-sa ti ch'ih-ching (text), 123 Qualities, four, 13,105 Raigen (monk), 136,137 Real, 62, 74

Realm(s)

of bodhisattva, 29 of the Buddha, 11, 19, 104 evil (or good), of rebirth, 101 five (or four) abiding, 98,101 five (or four), of delusion, 8, 11 highest, 19

six, of rebirth, 41, 96 ten, 19, 90, 96,104 three, 57

two, of phenomena and principle, 98 of the undefiled, 90 Reasons for the Buddha's appearance, ten, 56

Rebirth(s)

evil, 57,101

good, 101

[six] realms of, 41, 96, 101 Recitation

of pratimoksa, 8, 125 of precepts, 82, 84, 86 Record o f resenting Orthodoxy (text), 116

Record o f the Destruction of Erroneously Held Views (text), 115

Record o f the Principles o f the Hsing-shih-ch'ao (text), 119 Record o f the Revelation o f Orthodoxy (text), 119

Records for Protecting the Nation (text), 128

Records in Accord with Orthodoxy (text), 119

Records o f a Garden of rinciples (text), 119

Records o f Collecting That Which Had Been Overlooked (text), 119 Records o f Ornamenting the Tradition (text), 128

Refuges, Three, 18 Risshu (Vinaya school), 1, 3-5, 9. See also Lii-tsung

Risshu-Keikansho (text), 4 Risshu-Koyo (text), 2, 4, 5, 8, 9 Ritsuon-Shoboden (text), 4 Rituals o f the Ordination Platform (text), 132

Roben (monk), 125 Roots of good

five, 93

four, 92,101, 102 ten, 94

three, 43

Rules, six, 123

Ryoben (monk), 134, 136 Saidai-ji (monastery), 5, 133-37 Sakyamuni (Buddha), 122, 135 Salvation, 13,117 of all sentient beings, 12,14, 37, 77, 137. See also Benefitting Samadhiis), 1, 5, 102 eight, 94

Samanta-pasadika (text), 8 Sammatiya(s) (school), 113 Samvara (rules of discipline), 65 Sanavasa (monk), 109 Sangha, 1, 7,11, 22, 23, 30, 32, 33, 62, 64, 67, 70, 83, 84, 107-9,112, 118, 123, 130

Sanron (school), 138 160

Index

Sarvastivada Vinaya, 112,113 Sarvastivada-Vinaya-bhasya (text), 113

Sarvastivada-Vinaya-Matrka (text), 113

Sarvastivadin(s) (school), 8,109, 110 Sarvatha (monk), 109

Sautrantika(s) (school), 61 Scripture(s), 11, 18, 26-29, 32, 37, 38, 43-45, 48, 52, 59, 60, 64,104, _ 117,118,122,123,128,133 Agama, 59

Mahayana, 26, 30, 81, 111 Scripture Preached in Response to a Request by Mahjusri (text), 55 Seed(s), 13, 14, 58, 72, 74-77,101, 103 of delusion, 13-15

-nature(s), 72-74

Seng-ch'ao (text), 117 Sentence (pada), 61, 62 Sen'yu-ji (monastery), 140, 141 Separate receiving of the precepts. See Precept(s), separate receiving of Seven groups/classes of persons, 22, 23, 30, 32, 33, 67

Shan-chieh-ching (text), 27, 28, 30, 32, 52

Shan-chien-lun (text), 8,107-9, 113 Shan-hsin p 'u-sa-ching (text), 43 Shan-sheng-ching (text), 45, 52 She-i-chi (text), 119 Sheng-chuang (monk), 37, 74, 76 She-ta-ch'eng-lun (text), 29, 32,45, 48, 52, 60, 89, 91,103,118 Shibun-kaihon-sho San-shu-ki (text), 5 Shih-ti[-ching]-lun (text), 30, 52 Shih-tsung-chi (text), 128 Shiin (monk), 140, 141 Shijo (emperor), 133

Shingon (school), 4, 136 Shinjo (monk), 3, 120, 121 Shinku (monk), 131,134, 136,137 Shinsho (monk), 135, 141 Shogen (monk), 3, 121, 134-36 Shomu (emperor), 124

Shonin (title for high priests), 131-34, 136-38,140, 141

Shoshu (monk), 136

Shoshu (monk), 3,134

Shbshushosho-roku (text), 3 Shou-i (monk), 121

Shoyu (monk), 136,138 Shunjo (monk), 9, 120, 121, 139, 140 Siksamana(s) (probationary nun), 67 Sila (morality), 1, 5-7,11, 30, 66,123, 142. See also Precept(s) Sinha-dvlpa (Ceylon), 108 Skandhakais) (type of text), 79, 82-84, 86

Skandhas (aggregates), five, 94 Slander, 35, 83, 85

Soji (monk), 136,137

Sojo (archbishop), 53 Sramana(s) (monk), 111, 124, 129, 134, 139

Sramanera(s) (novice monk), 29, 33, 67 Sramanerikais) (novice nun), 29, 33, 67

Sravaka(s) (Hinayana followers), 5, 22, 23, 29-35, 41, 42, 45, 46, 52, 58, 63, 67, 68, 76, 77, 93, 94,100 Ssu-ch'a (monk), 126,127,129 Ssu-fen-lii shu (text), 63 Stage(s), 7

Almost Equal to Enlightenment, 90, 91, 104

of diamond-like mind, 95, 97,104 fifty, 90

fifty-two, 7, 89, 91

four, 7, 89, 91, 92

of four roots of good, 92, 101, 102 of highest worldly Dharma, 102 of [inner] common person, 93 of Marvellous Enlightenment, 90, 91 of meditation, 7, 8, 89, 91, 99-102, 104

of non-regression, 92 of partial holiness, 94 of ten abodes, 19, 90, 91, 93, 101 ten, of faith, 19, 90-93,101 of ten practices, 90-93, 101 of ten transferences of merit, 90, 91, 94, 101

three/threefold wise, 19, 90 of the Ultimate, 8, 89, 91, 104, 105 of understanding, 7, 89, 91, 92, 102 of [the Way of] insight, 7, 8, 89, 91, 99-103

Sthaviravada/Sthaviravadin( ) (school), 55,110

Stores, ten inexhaustible, 19 Sujun (emperor), 122

161

Index

Sutra on the Origin of the Vinaya (text), 113

Ta-chih-tu-lun (text), 45 T'aehyon (monk), 21, 26, 35 T'ai-chou (place), 119, 126 Taishb Shinshu Daizokyo (Tripitaka), 5 Tai-tsung (emperor), 129 Ta-liang (monk), 115, 116,128, 130 T'an-ching (monk), 126, 129 Tan-hsuan-chi (text), 55 T'an-i (monk), 116 Tao-an (monk), 118, 128 Tao-chao (monk), 114, 115 Tao-eh'eng (monk), 115, 130 Tao-fu (monk), 114 Tao-hstian (monk), 6, 7, 9, 48-50, 52, 54, 55, 59, 62, 64, 70-72, 74, 79, 80, 86, 89, 90,114-19, 124,125, 127,130,132, 134

Tao-hui (monk), 79 Tao-hung (monk), 115 Tao-jung (monk), 125 Tao-piao (monk), 120 Tao-shih (monk), 41, 64 Tao-yiin (monk), 79,114, 115 Tathagata, 12, 26, 30, 32, 56, 62, 83, 106, 108, 112,122

Teaching(s)

of conversion, 49, 51, 136 four, 6, 49

gradual and sudden, 51 imitation, 48

of legislation, 49, 51, 136 Mahayana, 18, 52, 57, 62 perfect, 13, 50, 60, 62, 64, 70, 71, 75, 76, 92, 98

of positive good, 17 of prohibition of evil, 17 revealed, 137

secret, 133-38, 141 tenfold, of Pa-tsang, 45 three, 13, 60, 61

twelvefold, 61

Tenchi (emperor), 118 Tendai, 3, 134, 136 Tenfold Lotus Flower Enclosure, 20 Three Essential Commentaries, 114 Ti-ch'ih-lun (text), 28-30, 41, 45, 52 Tien-t'ai (school), 60, 116, 118, 120, 125,128, 130,139

Ting-pin (monk), 5, 80, 108, 109, 115, 116, 128

Toba (emperor), 120, 132 Todai-ji (monastery), 2^1, 127, 129, 130, 133,140,141

Toshodai-ji (temple), 3, 5, 9, 53, 127, 129, 130-35

Toyoura-dera (temple), 123 Tozen'in (monastery), 129, 131 Tradition(s)

perfect, 12, 49, 50 three, 6, 49, 50, 70 Training, [six] rules of, 112, 123 Transferences of merit ten, 90, 91, 94,101 three, 57

Transgression(s), 28, 77, 80, 83, 84 Transmission, 85,106-9, 112,121, 130

of the Buddha-Dharma to Ceylon, 108

called "vertical five masters," 109 of Mahasanghika Vinaya, 107 of ordination of monks, 112 of Vinaya in China, 4, 111-21 of Vinaya in India, 8, 106-10 of Vinaya in Japan, 122^12 of Vinaya texts, 112-22 Tripitaka(s) (complete collection of Buddhist texts), 61, 62,106, 109, 111-13, 128, 132, 136,137 Truth(s), 8, 60, 88, 90, 94, 99, 100,103, 104. See also under Absolute Absolute, 12, 15, 34, 35, 99 Conventional, 12, 34 Four Noble, 93, 94, 98-100, 103 ten, 94

three, 94

two, 92, 94,137

Tsa-chi-lun (text), 103 Tsa-hsin-lun (text), 61 Tse-wu (monk), 119 Tsuchimikado (emperor), 132, 139 Tsuju biku zange ryoji fudoki (text), 4 Tung-t'a (school), 8, 115 Tung-yen-chi (text), 119 Tun-lin (monk), 35, 43 Tzu-chih-chi (text), 120 Tz'u-en master. See K'uei-chi Uijok (monk), 21, 37 162

Index

Ultimate, 7, 8, 12, 27, 52, 55, 56, 60, 89, 91, 95,104,105 Reality, 62, 104

result, 15, 54, 56-58 stage of the, 8, 89, 91, 104, 105 Un'u-sho (text), 4 Upadhyaya (teacher), 116, 118, 126-28, 130, 131, 135-38 great, 125,127-31,134 Upagupta (monk), 109 Upali (monk), 85, 106-8 Upasaka{s) (layman), 33, 67 Upasika(s) (laywoman), 33, 67 Upavasathais) (abstinence precepts), 67 Uposatha (ceremony), 8 Vaipulya (category of scriptures), 45 Vairocana (Buddha), 20, 127 Vatsiputriya (monk), 109 Vatslputriya(s) (school), 110, 113 Vehicle(s)

of bodhisattvas, 105 five, 11, 94,128

Higher, 55

of men and devas, 94 [Ultimate] One [Buddha], 12,13, 21, 22, 48, 52-55, 71, 92, 95 Superior, 50

three, 12, 23, 30, 59, 94, 132 two, 94, 100

Views

erroneous/false, 53, 98,102 extreme, 98, 102

right, 17

Vijnapti (manifestation), 7, 69 Vimalfiksa (translator), 112 Vinaya, 3, 7, 8,11, 30, 31, 38, 48, 53, 55-57, 59, 60, 63, 66, 71, 80, 85, 106-18, 120-22,124,125,127, 128,130-34, 136^2

of bodhisattva, 31 Fivefold, 31, 113. See also Vinaya, Mahisasaka

Fourfold, 31, 48, 50, 53, 57, 59, 63, 71, 79, 82, 86,107-9,112-16, 118, 132. See also Dharmaguptaka, Vinaya Mahisasaka, 31, 110, 113. See also Vinaya, Fivefold

master, 4, 53, 63, 79, 80,108, 114-25, 127-31, 134, 139 Pitaka(s), 6, 8, 11, 12, 29-31, 44, 45, 47-50, 52, 53, 63, 66, 71, 82, 85, 86, 106-8, 110,112,121, 132, 133, 135, 141 of Sammatlyas, 113 Sarvastivada, 112, 113 tradition, 1, 2, 4, 6, 8, 18, 26, 48,49, 51-54, 69, 82, 87, 105,119, 121, 130,133, 138, 142 Vinaya Commentary (Lii-shu) (text), 127,128

Vinaya-ghosala-sutra (text), 45 Vinaya Notes on the Hsing-shih-ch'ao (text), 118

Virtues, ten [higher], 43, 93 Voice (sabda), 61, 62 Vow(s), 13, 63, 64, 74, 92,126, 138 four universal, 12 mental, 76

self-, 28, 124, 133, 136 Way(s), 12, 58, 64, 87, 103,104,141 Great, 51

great/highest, of One Vehicle, 12, 52

of insight, 91, 102^ of liberation, 103 of Mahayana, 28

of meditation, 104 seven, of putting down errors, 83 seven, of resolving disputes, 84 Wei-shih-shu (text), 34 Wen (emperor), 111 Wisdom(s), 1, 11, 13,15, 17-19, 47, 49, 50, 56, 57, 63, 77, 87, 89, 92, 93, 98, 103,123, 134, 137, 138 four, 11, 13,15, 105 three, 77

Wonhyo (monk), 55

Yakushi-ji (monastery), 129, 130, 136 Yang-chou (place), 119, 125,126 Yao school, 116

Yao-shih-ching (text), 6, 43, 44 Yao-shih-ching shu (text), 43 Yeh-shu (text), 62, 70, 74, 119, 120 Ying-lo-ching (text), 6, 26, 39, 40, 52, 90

Ying-lo-pen-yeh-ching (text), 26, 32-35,41

Yoei (monk), 116, 124-26 163

THE COLLECTED TEACHINGS OF THE TENDAI LOTUS SCHOOL

Index

Yogacara (school), 134, 136 Yogacara-bhumi (text), 6, 54 Yuan-chao (monk), 109, 114,120 Yuan-chih (monk), 115, 128 Yiian-hsiao (monk), 55 Yiian-piao (monk), 119 Yii-ch'ieh-lun (text), 6, 28-30, 32-35, 37, 41, 45, 52, 77, 99 Yugen (monk), 133 Ytin-k'an (monk), 119 Zenne (monk), 136, 138, 140 Zenshin-ni (nun), 122 Zenshun (monk), 125,127 Zenzo-ni (nun), 122 Zoshun (monk), 132 164

BDK English Tripitaka 97-11 THE COLLECTED TEACHINGS OF THE TENDAI LOTUS SCHOOL by

Gishin

Translated from the Japanese (Taisho, Volume 74, Number 2366) by

Paul L. Swanson

Numata Center

for Buddhist Translation and Research 1995

Contents

Translator's Introduction Paul L. Swanson 1 Preface Gishin 5

Part One: Doctrine Chapter I The Meaning of the Four Teachings 11 A. Interpretation of erms 11 B. Scriptural Support 12 C. Explanation of the Content 14 1. The Tripitaka Teaching 14 2. The Shared Teaching 29 3. The Distinct Teaching 33 4. The Perfect Teaching 37 D. Final Summation 43 Chapter II The Meaning of the Five Flavors 45 A. Introduction 45 B. Scriptural Support 45 C. Interpretation 46 Chapter III The Meaning of the One Vehicle 49 A. Explanation of erms 49 B. Interpretation of he Essence 50 C. Scriptural Support 50 D. Interpretation 53 Chapter IV The Meaning of the Ten Suchlikes 63 A. Introduction 63 B. Interpretation 63 C. Final Summation 73

Contents

Chapter V The Meaning of the Twelvefold Conditioned Co-arising 75 A. List of Terms 75

B. Scriptural Support 76 C. Correct Interpretation 77 D. Classification into Crude and Subtle 81 Chapter VI The Meaning of the Two Truths 83 A. A Brief Summary of the Meaning of the Two Truths 83

B. The Correct Understanding of the Two Truths 86

C. Classification into Crude and Subtle 99 D. Exposing the Crude and Revealing the Subtle 100

Part Two: The Practice of Contemplation Chapter I The Meaning of the Four Samadhis 105 A. Introduction 105

1. List of Names 105

2. Interpretation of the Names 106 B. Scriptural Support 106 C. Interpretation of Its Fulfillment 107 1. The Constantly Sitting Samâdhi 107 2. The Constantly Walking Samâdhi 111

3. The Half-sitting and Half-walking Samâdhi

111

4. The Neither-walking-nor-sitting Samâdhi 111

a) Interpretation of the Name 111 b) Scriptural Support 112 c) Correct Interpretation 112 IV

Contents

Chapter II The Meaning of the Three Categories of Delusions 119

A. Introduction 119 B. Scriptural Support 119 C. Interpretation 120 1. The Three Categories f Delusions 120 a) Clarification of Deluded Views and Attitudes 120

b ) Clarification of the Minute Delusions 126

c) Clarification of the Delusion of Ignorance 127

2. The Severance of Delusions 129 a) The Tripitaka Teaching 129 b) The Shared Teaching 131 c) The Distinct Teaching 132 cl) The Perfect Teaching 133 3. Manifestation of the Subtle Dharma by Means of the Three Categories of Delusions 134

4. The Severance of Delusions and the Fulfillment of Buddhahood 135 Colophon 137

Glossary 139

Selected Bibliography 155 Index 157

Translator’s Introduction

Translator's Introduction

The Collected Teachings of he Tendai Lotus School (Tendai Hokkeshii Gishu) is an introduction to the doctrine and practice of the Japanese Tendai school. It was compiled by Gishin (781-833), the monk who accompanied Saicho (767-822) to T'ang China as his interpreter, so that he might help to transmit the Chinese T'ien-t'ai tradition to Japan. He later succeeded Saicho as head of he Tendai establishment on Mt. Hiei. The content of this work consists, for the most part, of extracts from the writings of Chih-i (538-97), the founder of Chinese T'ien-t'ai Buddhism; and it concisely outlines the basic tenets of Tendai doctrine and practice. Except for the introduction and colophon, it takes the form of a catechism. It is divided into two major sections, on doctrine and on practice. The section on doctrine contains a discussion of the Four Teachings, the Five Flavors, the One Vehicle, the Ten Suchlikes, Twelvefold Conditioned Co-arising, and the Two Truths. The section on practice discusses the Four Samadhis and the Three Categories of Delusions.

The Collected Teachings of the Tendai Lotus School was compiled in response to an imperial request that each Buddhist school prepare a description and defense of its own doctrine for submission to the court. The resulting texts are often referred to as "The Six Sectarian Texts Compiled by Imperial Request in the Tencho Era (824-34)." In addition to Gishin's compilation they include (1) Summary of he Great Teachings of he Mahayana Sanron [School] (Daijo sanron daigisho), by Gen'ei (?-829-?), in four fascicles, for the Sanron School.

(2) Meticulous Studies of the Mahayana Hosso [Teachings] {Daijo hosso kenjinsho), by Gomyo (750-834), in five fascicles, for the Hosso School.

1

The Tendai Lotus School

(3) Treatise on Discerning the One Vehicle Doctrine of the Kegon School (Kegon-shu ichijo kaishinron), by Fuki (?-830-?), in six fascicles, for the Kegon School.

(4) Catechism on Essential Matters Concerning the Transmission of the Precepts (Kairitsu denrai shushi mondoki), by Buan (?-824-833-?), for the Ritsu School.

(5) The Secret Mandala and the Ten Stages of the Mind (Himitsu mandara jujushinron), by Kukai (774-835), in ten fascicles, for the Shingon School.

The exact date of compilation of this present work is uncertain. The Tendai zasu ki, an ecclesiastical history of the Tendai prelates, claims that Gishin compiled it in 823; but the closing verse in the Collected Teachings itself mentions the Tencho era (824-34). It was probably submitted to the court in 830 along with the other five works.

The Collected Teachings of the Tendai Lotus School is the shortest of the works submitted to the court by the six Buddhist schools. It is in especially marked contrast to the lengthy Ten Stages of the Mind, Kukai's magnum opus. Its content is limited to Tendai proper and does not discuss esoteric Buddhism, Zen, or precepts, the other three of the so-called "four pillars of Japanese Tendai." This was the cause of some controversy, since it ignored both esoteric Buddhism, which was in such great demand at the time, and the important issue of Hinayana vs. Mahayana precepts. Perhaps Gishin felt that a straightforward presentation of the unique features of Tendai proper, as presented in the writings of Chih-i, was most important. Thus the final incorporation of esoteric Buddhism into Japanese Tendai was left to later monks such as Ennin (794-864), Enchin (814-89), and Annen (841-?). Gishin was born in 781 (some sources say 757 or 779) in Sagami province, just south of the present-day Tokyo area. He studied Hosso at Kofuku-ji and Chinese at Todai-ji before joining Saicho on Mt. Hiei. In 804 he accompanied Saicho to T'ang China as his interpreter. Gishin shared Saicho's experiences in China, which included receiving the Mahayana precepts from the T'ien-t'ai 2

Translator's Introduction

monk Tao-sui and an esoteric initiation under Shun-hsiao. These experiences gave Gishin the status and authority needed to succeed Saicho as head of the Tendai establishment after the latter's death in 822.

This succession was not without controversy. In 812 Saicho was very ill and appointed his close disciples Taihan (778-858?) and Encho (771-837) as his successors. At this time Gishin was not on Mt. Hiei, having gone to his home province of Sagami after his return from China in 805. Soon thereafter Saicho regained his health, Taihan switched his allegiance to Kukai, and Gishin returned to Mt. Hiei. When Saicho was on his deathbed ten years later, he designated Gishin as his successor. Supporters of Encho questioned this decision, but Saicho clearly indicated that Gishin was his final choice. This caused some unrest among members of the community on Mt. Hiei, some of whom considered Gishin an outsider; but Gishin's status as Saicho's fellow traveller and recipient of initiations in China could not be denied. Encho's supporters finally had their way when Encho was appointed head of the Tendai community after Gishin's death in 833. (Gishin's disciple and appointed successor Enshu left Mt. Hiei humiliated and debarred from office.) Meanwhile Gishin administered the founding of the Mahayana precepts platform on Mt. Hiei and was one of the first fourteen monks to receive the Bodhisattva precepts there in 823. He compiled The Collected Teachings of the Tendai Lotus School near the end of his life and passed away during the summer o f833.

Gishin's compilation was not utilized extensively on Mt. Hiei, perhaps owing to the success of the Encho faction after Gishin's death and the popularity of esoteric Buddhism. It did exert considerable influence, however, in setting the pattern and defining the topics for the doctrinal debates that were an important part of a monk's life on Mt. Hiei. Its use as an introductory text to Tendai has been overshadowed in the past three hundred years by the popular T'ien-t'ai ssu chiao i of Chegwan (d. 971). However, whereas the T'ien-t'ai ssu chiao i emphasizes the T'ien-t'ai doctrinal classification scheme of the Five Periods and Eight 3

Contents

The Tendai Lotus School

Teachings, Gishin's work offers more detail on basic Tendai philosophy and practice and is a more accurate reflection of Chih-i's original T'ien-t'ai system. Its true value as an introductory text and its influence on Japanese Tendai doctrine and practice are subjects in need of further research.

I have taken some liberties with the text to compensate for the lack of notes, and further details and explanations of terms can be found in the glossary. My translation aims to provide clear, readable English rather than a strict literal rendering. I have added some section headings to clarify the structure of the text. Also, much of the Collected Teachings consists of direct quotes from Chih-i's texts, such as the Mo-ho chih-kuan (Jp. Makashikan) and the Fa-hua hsiian-i (Jp. Hokke gengi). In cases where the quotations in the Collected Teachings differ from the original text of Chih-i, I have followed the readings of the original text of Chih-i. 4

The Collected Teachings of the

Tendai Lotus School

(Tendai Hokkeshu Gishu)

in One Fascicle

263a Presented to the court by Gishin, of the rank "Great Dharma Master Who Transmits the Light," a monk affiliated with the Enryaku-ji on Mt. Hiei who went to T'ang China to learn the Buddha-dharma.

Preface

I humbly submit that true reality is without marks and not something known through discrimination. The nature of eality is beyond words. How can it be adequately grasped through conceptualization? Nevertheless the Great Hero [the Buddha] transmitted the truth by relying on forms and images in accordance with [the capabilities of] sentient beings. The noble Buddha was spiritually proficient and assumed subtle language in order to foster the Path. At the beginning in the Deer Park, his first words were the teaching of the Four Noble Truths, and so on until the perfect culmination in the teaching of the three points [of the Dharma Body, the p aj id-wisdom, and liberation before entering Nirvana] at Kusinagara. During this period his words flowed forth unceasingly, so that an elephant or horse could not carry [all the texts]. His various sermons were so abundant that the Dragon Palace could be filled without exhausting them. Surely a trap is used to catch rabbits, but after the rabbits are caught one forgets the trap. By means of pointing finger one can find the moon; after one finds the moon the finger is ignored. The Dharma Body is 5

The Tendai Lotus School

established at sixteen feet tall for those who are attached to formal existence. The highest Path finds its ultimate expression in written texts for those who are caught up in verbal teachings. The onesided emotional understanding of ordinary people is not the profound erudition of the Enlightened One.

Furthermore, when the sun is wrapped up in shadows, the moon succeeds it in giving forth light. Thus Sakyamuni Buddha "unleashed [the horse from] the carriage" [i.e., passed away into Nirvana] and the Bodhisattvas propagated the Path. Thereafter Asvaghosa and Nagaijuna revived the declining Law [of he Buddha in India], and then Mo-t'eng and Fa-lang passed on the secret key [in China]. Thenceforth pure men of wisdom appeared one after the other, and men of eminent spiritual talents followed, so that they could not all be counted.

The two masters, Hui-ssu of Mt. Nan-yo and Chih-i of Mt. T'ien-t'ai, appeared in the eras of he Ch'en and the Sui. They had been on the sacred Vulture Peak in the distant past and heard the subtle teachings of he Lotus Sutra directly. Reborn in China, they propagated the teaching of the One Vehicle, entered a quiet state of concentration and settled their thoughts, aroused pure wisdom and understood the various potentials [of sentient beings], and once again revealed the Buddhist doctrines and perfected the way of contemplation. All people respected them and accepted from them the pure ambrosia [of the Buddha-dharma]. The four types of Buddhists [monks, nuns, laymen, and laywomen] paid them homage and thus partook of the quintessential taste of ghee. Thereafter the four major [delusions of sentient beings] were further reduced; and the three fields [of precepts, concentration, and wisdom] increasingly prospered.

During the great T'ang dynasty, the Dharma Master Chan-jan, following the standards of past sages and the thousand-year [tradition of Buddhism], was singularly astute. The restoration of the Path was truly due to this man. In his [Chih-kuan\ i-li [Chan-jan] says, "The gist of the teachings of this Tendai school is to utilize the Lotus Sutra for its essential structure, the Ta chih tu lun for its instruction, the Mahaparinirvana Sutra for commentarial 6

Preface

263b support, and the Pancavimsati-sahasrika-prajna-paramita Sutra for methods of contemplation; to quote all Sutras to increase faith; and to quote all treatises as aids to understanding. The contemplation of the mind is its warp and all doctrines its woof. The many texts are thus woven together, and not in the same way as others." Thus from the beginning it was a fast boat [for crossing over] the waters of wisdom, and a diked road for the subtle vehicle [to cross to the other shore of enlightenment].

This compilation first presents the two main topics, Doctrine and Contemplation. Next, under these categories it lists all the essential points and outlines them. However, the doctrine is vast, so that shallow and ignorant people become lost. Mysterious reality is deep and profound, so that fools cannot measure it. It is like scooping up the ocean with a broken gourd or viewing the heavens with a tiny tube. Therefore I clumsily take up this great rope [of the vast Buddha-dharma] and feebly attempt to compose this work. At times the text is brief and the meaning hidden, at times [it is] short or long. If one tried to exhaust all the details, the result would be too complicated. As an incomplete presentation of the essentials of our school, it resembles a crude commentary. The attempts at summation often miss the mark, and the essential content is difficult to outline.

The reason that the Four Teachings and the Five Flavors stand at the beginning is that these are the fundamental doctrines of the original Buddha and the basis of this [Tendai] school's profound teaching. The other doctrines are numerous, but they depend on and proceed from these first two. This work consists of one fascicle and is called The Collected Teachings of the Tendai Lotus School.

The Emperor has grasped the essence and attained understanding of the one truth, so transformations increase and save all people. The jeweled mirror is hung and the golden wheel turned, so the dark clouds are dispelled, revealing the Buddha's light. Having studied the nine classical subjects, he has already mastered them; and having discerned the eight teachings [of all the Buddhist schools], he can select the best.

7