T243 Esoteric Texts

7. The Meaning of the Syllable “A”

574b

The Bodhicitta Śāstra

syllable "A"

;and he should gradually purify and brighten it and realize the ultimate cognition of non-arising (ādyanutpāda-jñāna). [7. The Meaning of the

Syllable "A"]

The syllable "A"signifies that all dharmas are originally non-arisen. In interpreting the syllable "A, " the commentary on the Mahāvairocanābhisaṃbodhi-sūtragives five meanings: (1) The syllable "A"signifies the thought of enlightenment, bodhicitta. (2) The syllable "Ā"signifies the practice: for realizing enlightenment, bodhi.

(3) The syllable "AM"signifies the realization of enlightenment. (4) The syllable "AḤ" signifies supreme enlightenment, parinirvāṇa. (5) The syllable "ĀH" signifies wisdom complete with skill-in-means. Furthermore, we can match the meaning of the syllable "A" with the

words "to reveal,

" "to indicate,

" "to realize,

" and "to enter"

—terms found

in the Lotus Sutra.

(1) "To reveal" means to reveal the Buddha's wisdom-based view, that is, to reveal his bodhiand nirvana as in the case of the syllable "A, "

which

signifies the thought of enlightenment (bodhicitta). (2) "To indicate" means to indicate the Buddha's wisdom, as in the case of the syllable "Ā,

"

which signifies practice, the indicator of bodhi. (3) "To realize" means to realize the Buddha's wisdom, as in the case of the syllable "AṂ,

"

which signifies the realization of bodhi. (4) "To enter" means to enter the realm of the Buddha's wisdom, which signifies nirvana. It refers to "all-complete perfection" and corresponds to the syllable "ĀH,

"meaning the perfection of the wholesome skill-in-means. [8. The Practice of Meditation

on the Syllable "A"]

The meditation on the syllable "A"is designed to praise the essence of that syllable—symbolizing the five inherent meanings of bodhicitta.This statement of praise is described in verse as follows: The eight-petal white lotus is within easy reach; the syllable "A"manifests its pure brilliance. 122

Chapter IV

The mudrāwith hands placed together incorporates both meditation and wisdom.

It invites the tranquil wisdom of the Tathāgata. 12

One who encounters the syllable "A" should meditate on it with true determination and contemplate on the perfect brilliance of pure consciousness: if one sees it just for a moment, he is the one who has realized supreme truth; if one constantly sees it, he will enter the first bodhisattva stage (bhūmi); if this vision gradually increases, then it pervades the limits of the dharmadhātu, and becomes equal to space, he would be at perfect liberty, complete with knowledge of all particulars. The one who cultivates yogic contemplation should cultivate the practices of the three mysteries in all detail and realize the essence of the five stages to realize buddhahood. [9. The Three Mysteries

and the Five Stages to

realize Buddhahood]

The three mysteries are:

(1) Physical action (kāya-guhya): performing mudrās to summon the hosts of deities.

(2) Vocal action (vāg-guhya): chanting mantras, making each word completely clear and understanding them without error. (3) Mental action (mano-guhya): abiding in yoga,coming into union with the pure moon that has reached its fullness, and meditating on bodhicitta. The five stages to realize buddhahood are:

(1) The stage of penetration, becoming aware of bodhicitta. (2) The stage of cultivating bodhicitta.

(3) The stage of perfecting the vajra-mind, the realization of the union of "knower" and "known.

"

(4) The stage of perfecting the vajra-body, the realization of the physical union of a human being and the Buddha.

(5) The stage of realizing the supreme bodhi and the attainment of the adamantine body.

If one has completed these stages, one has perfected the body of the presiding deity. 123

Chapter V. Enlightenment

[Chapter V]

[Enlightenment]

What is fully revealed [in one's body and mind] is the body and mind of Samantabhadra. What is fully realized is identical to what the buddhas of the ten directions have realized. Though the period of time required for practice and realization might differ throughout the ages when one awakens, there should be no concept of time: the mind of an ordinary person is like a closed lotus bud and the mind of the Buddha is like a blooming lotus bud. If this meditation is perfected, all things within the ten directions, whether pure or defiled, as well as the distinction between sentient beings of the six destinies, between the practices of the three vehicles, among the processes from creation down to destruction of the worlds of the three time periods, between various kinds of karma of sentient beings, among the marks of the causal aspect of bodhisattva practices, and among the buddhas of the three time periods—all will be revealed and one will realize the body of the Buddha and fulfill all the practices and vows of Samantabhadra. Therefore the Mahāvairocanābhisaṃbodhi-sūtra says, "The true state of mind such as this is

what the past buddhas have proclaimed.

"12

Question: It was said that because the adherents of the two vehicles cling to dharmas, they do not realize buddhahood. Now, one is encouraged to cultivate bodhicittaand samādhi.What is the difference? Answer: Because the adherents of the two vehicles cling to the notion of the reality of dharmas, they will consummate this kind of meditation only after a long period; they will remain submerged in the realm of emptiness and stagnate in the realm of tranquility; they would be limited by kalpa requirements as a condition to enlightenment. But they would subsequently be awakened to this great state of realization riding through the gate of the practices of goodness in a distracted state (the exoteric approach), they will pass through innumerable kalpas. For these reasons, these practices should be abandoned. They should not be relied upon.

125

574c

The Bodhicitta Śāstra

Now, though the mantra practitioner already has rejected the reality of self and dharmas and has acquired the wisdom to correctly see reality, he is, nevertheless, incapable of realizing the Tathāgata's knowledge of all-knowledge, because of the separation from his original nature from beginningless time. He therefore seeks the profound path, practices the three mysteries in due order, and enters the buddha stage from the stage of an ordinary person. The meditation of the Mantra Dharma enables the practitioner to penetrate the true nature of the buddhas, to be aware of the true nature (dharmakāya) of the buddhas, to realize the wisdom of the world of dharmas (dharma dhātu-sva bhāva-jñāna), and to perfect four aspects of Mahāvairocana Buddha—dharma kāya,the truth body; saṃbhogakāya,the means body; nirmāṇakāya, the historically transformed body; and niṣyandakāya,the body that enters the six destinies in order to save all beings. The practitioner who has not yet observed the meditation of the Mantra Dharma would not gain these insights. Therefore one should cultivate the understanding of the Mantra Dharma.

Hence, the Mahāvairocanābhisaṃbodhi-sūtrasays,

"Perfection originates

from the mind.

"14

The Vajraśekhara-sūtrasays:

When Sarvārthasiddha Bodhisattva first sat in the vajra-seat and attained the supreme path, he was endowed with the state of the buddhas and realized its fruition. 15

If someone at the present time, with determination, practices the teachings as prescribed by the Mantra school, the content of this meditation would be revealed to him even without his leaving his seat and he would perfect the body of the Buddha.

Therefore the Mahāvairocana-sūtra, in the "Chapter on the Rites of Worship" says, If the practitioner's strength does not increase, he should dwell in the realm of the Mantra Dharma and only meditate on bodhicitta. The Buddha explained that embodied in [the Mantra Dharma] are ten thousand virtues that enable the practitioner to gain insight into the Dharma of bodhicitta.

16

126

Chapter V

This is because bodhicittais able to contain the virtues of all buddhas. If this bodhicittais realized through practice, the practitioner will then become the master of all teachings; if he returns to the realm of inherent enlightenment, he will dwell in the buddha land of mysterious adornment. Without arising from his seat, he would perfect all buddha works.

Bodhicittais praised as follows: if a person who seeks the wisdom of the Buddha realizes bodhicitta,with the body born of his father and mother, he will immediately realize the state of great enlightenment (mahābodhi). 127

Notes

1 The Mahāvairocana-sūtra, T.1564.30:1c. 2 See Jikidō Takasaki, Nyoraizō shisō no keisei(Tokyo: Shunjusha, 1974). 3 The terms "gradual" and "sudden" were conceived of in fifth-century China, after Kumārajīva had translated many Mahayana sutras. The Chinese, faced with the task of sorting out the mass of texts, developed the panjiaosystem of classifying and evaluating the contents of these texts. The panjiaosystematizers conceived of the limits of the gradual approach and the superiority of sudden approach. The gradual approach relies on reason and inference, establishes proposition, and subjects it to a philosophical critique in order to validate its truth-claim, while the sudden approach relies on intuition and direct cognition and validates its truth-claim experientially. 4 T.848.18:1c5.

5 T.279.10:184a4-13. 6 This phrase, as presented here, cannot be located in the Huayan jing (Avataṃsakasūtra). 7 T.365.12:343c2. 8 T.374.12:372b26-27. 9 T.374.12:590a19-24. 10 T.848.18:1b29-c1. 11 See, for example, T.220.5:13b22-29. 12 T.876.18:328b16-17. 13 T.848.18:22a17. 14 T.848.18:19b28. 15 T.865.18:207c10. 16 T.848.18:45b29-c2. 129

Back Matters

Glossary

abhiṣeka(Jp. kanjō): A rite of inauguration, an anointing or consecrating ritual act. In India it means the religious act of sprinkling water upon a king's head as an act of initiation.

adhiṣṭhāna (Jp. kaji): Empowerment or consecration. It refers to the transference of Buddha's power and the response to it by sentient beings.

afflictions (Skt. kleśa): Affective disorders, defilement(s), mental disturbances, emotional negativity. All of the thoughts, words, actions, and emotions that arise and cease based on nescience and desire that keep human beings trapped in the cycle of birth and death, and which result in suffering. Buddhism teaches methods for attaining nirvana/enlightenment as a means of eliminating the afflictions. akṣara-cakra(Jp. jirin): The wheel (cakra) of the seed syllable A.See also bīja. Amoghavajra (705-774): A prolific translator who became one of the most politically powerful Buddhist monks in Chinese history, acknowledged as one of the eight patriarchs of the doctrine in Shingon lineages. Born in Samarkand, he went to China at the age of ten after his father's death. In 719, he was ordained into the sangha by Vajrabodhi and became his disciple. After all foreign monks were expelled from China in 741, he and some associates went on a pilgrimage to gather texts, visiting Sri Lanka, Southeast Asia, and India. He returned to China in 746 with some five hundred volumes. See alsoShingon.

arhat: A saint who has freed himself from the cycle of birth and death by completely eradicating all passions; arhatship is the highest of the four stages of spiritual attainment in the Theravāda and other mainstream schools of Buddhism. bīja:A seed letter or syllable, such as A, oṃ, hūṃ, aṃ, aḥ, etc.,which symbolizes the essence of the certain nature and power of a deity, Dharma, and action. Normally seed syllables are expressed in one Sanskrit letter and reveal many meanings. bodhi:Awakening, enlightenment.

bodhicitta:Lit., the mind (citta) of enlightenment or awakening (bodhi). The awakened mind; the aspiration to realize bodhi-wisdom, i.e., perfect enlightenment. bodhisattva: A Buddhist practitioner intent on the attainment of enlightenment based on profoundly altruistic motivations (bodhicitta). The bodhisattva is the model practitioner in the Mahayana tradition, one who dedicates his or her efforts to the salvation 131

Glossary

of other beings. This concept is used in Mahayana texts to distinguish from the earlier Indian notion of the arhat, who also attains a form of enlightenment but whose realization is considered to be inferior due to the individual orientation of the practices pursued in its attainment. See also arhat; bodhicitta; Mahayana. brahman (Skt. brāhmaṇa): A member of the priestly class, the highest of the four castes. See alsofour castes.

buddha-nature: The possession by sentient beings of the innate buddha mind, indicating the potential to actualize buddhahood. Buddha-nature is understood as being not fully actualized prior to the full attainment of buddhahood, thus sentient beings are required to purify themselves through practice to achieve its realization. caṇḍāla:An untouchable, below the lowest of the four castes, born of a śūdrafather and a brahman mother; also used as a generic term for any untouchable or outcaste. See alsofour castes; śūdra.

delusion/ignorance (Skt. avidyā): The fundamental misunderstanding of reality that underlies all suffering; the first of the twelve links of twelve-stage causation. Rather than a lack of factual knowledge, delusion or ignorance is a basic error in perception that prevents people from seeing things as they really are, i.e., that all things are ultimately impermanent and lack inherent self. See also twelve-stage causation. determined nature: A theory of the Yogācāra school that teaches the discrimination of the innate capacities of temperaments of sentient beings into five types: (1) the nature predetermined for śrāvakapractices; (2) the nature predetermined for pratyekabuddhapractices; these first two are commonly taken together as those with "twovehicle proclivities"; (3) the nature predetermined for bodhisattvas, whose members will ultimately attain the full enlightenment of a buddha; (4) the indeterminate nature, whose members inherently possess the potential to attain the goals of two or three of the groups above; (5) the nature lacking capacity for enlightenment (icchantika). See alsobodhisattva; pratyekabuddha; śrāvaka; two vehicles; Yogācāra. dhāraṇī:Verbal formulae or mystical verses to be chanted. They reveal the essence or powers of Dharma and deity in the form of praise. A dhāraṇīis usually a long verse, while a mantra is a shorter verse. See alsomantra.Dharma: The Buddhist teaching or doctrine; ultimate truth or reality.

dharma-cakra:The wheel of the law, or teaching, a symbol of the Buddha's sphere of influence.

dharmadhātu:The underlying principle of reality. In Sinitic forms of Mahayana teaching, the term refers to a religious basis or principle—the origin of all things. In this kind of teaching, where the whole universe is taken as phenomena, it is understood as the manifestation of true thusness.

Dharma eye (dharmacakṣus): One of five types of vision; refers to the clear perception of all phenomena. See alsofive supernatural faculties.

132

Glossary

dharmakāya ("Dharma body"): The "reality body,

" "truth body"; in general in the

Mahayana the Dharma body is a term for absolute existence, the manifestation of all existences—the true body of reality, or Buddha as eternal principle; the body of essence that is pure, possesses no marks of distinction, and is the same as emptiness. One of the three bodies (trikāya) of the Buddha. See also Dharma; three bodies. Esoteric tradition (Skt. Mantrayāna/Tantrayāna/Vajrayāna): A school of Buddhism, originating in India, that developed its system of philosophy borrowing from Madhyamaka and Yogācāra thought, and which had extensive influence in Tibet as well as considerable influence in China and Japan. The hallmark of Esoteric traditions is reliance on mystical formulae called mantra and dhāraṇī.As the school developed, texts were written that focused on esoteric practices such as these. See also dhāraṇī; Madhyamaka; mantra; mikkyō;Shingon; Yogācāra.

five aggregates (Skt. skandha): The five skandhas are the division of matter and mind into five categories—form, feeling, perception, impulse, and consciousness. five desires: Five kinds of desire that arise from attachment to the objects of the eyes, ears, nose, tongue, and body. Also a reference to the five sense objects of form, sound, odor, taste, and tactility that are the cause of these desires. five supernatural faculties (pañcābhijñā): Five supernatural powers—(1) supernatural vision, (2) supernatural hearing, (3) the ability to know others' thoughts, (4) the ability to know former lives, and (5) the ability to perform miracles such as appearing anywhere at will.

four castes: The four main classes into which Indian society was divided; also referred to as the "four classes.

" See alsobrahman; kṣatriya; śūdra; vaiśya.

four groups of practitioners (catuṣpariṣad): The four categories of Buddhist followers— monks, nuns, laymen, and laywomen.

gandharva:A class of heavenly beings, famed for their musical skills. karma (Jp. katsuma): Lit.,

"action"; in the Shingon tradition, the term "karma" means

more than its literal meaning, referring to the dynamic, creative action toward enlightenment. More precisely, it denotes a cosmological act of magnifying the scope of mind. See alsoShingon.

kengyō:The expressed teaching; exoteric teaching. Teachings that can be understood by ordinary people, expressed through standard language and logic. Contrasted with the Esoteric, or mikkyōteachings, typified by those of the Shingon school. See also Esoteric; mikkyō;Shingon.

kṣatriya:A member of the military or ruling class, the second of the four castes. See also four castes.

lunar mansion (Skt. nakṣatra): Twenty-seven or twenty-eight divisions of the sky, each identified by a prominent star or asterism, through which the moon passes during 133

Glossary

its monthly cycle. From ancient times China followed the system of twenty-eight lunar mansions, while in India the systems of twenty-seven (in which the lunar mansion Abhijit, called Ox in China, is omitted) and twenty-eight lunar mansions were both known. There is some debate about which system is older; the Mātaṅga Sutra shows evidence of both systems.

mahā-sukha:Lit.,

"great enjoyment,

" "supreme bliss.

" It refers to the great bliss generated

by the union of male and female energies in tantric doctrine. Mahāvairocana ("Great Sun"): The Buddha who is the central teacher and object of veneration in the Vajrayāna tradition. Mahāvairocana is the transcendent and cosmocratic apotheosis of the historical buddha, Śākyamuni. Under the earlier designation of Vairocana ("Luminous One"), he represents Buddhism's most profound speculation on the emptiness and interpenetration of all elements in the universe (Skt. dharma dhātu). As Mahāvairocana he is concretely envisaged as the all-encompassing lord of the cosmos and is the object of worship in a form of tantric Buddhism that spread from India to Sumatra, China, Japan, and Tibet. Originally the name referred to the light of the sun, but later on took on connotations of the buddha as fundamental principle of the universe. See also dharmadhātu;Vajrayāna.

Mahāvairocanābhisaṃbodhi-sūtra:A Mahayana sutra; the Chinese translation by Śubhā karasiṃha, with the assistance of Yixing, in 724 became the most important text for the East Asian Vajrayāna/Tantrayāna school. This scripture presents the world as a stage on which Vairocana reveals the three mysteries of the Esoteric tradition by which one may discover one's innate pure mind of enlightenment. This theme is addressed in the opening dialogue between Mahāvairocana and an assembly led by the bodhisattva Vajrapāṇi, who inquires about omniscience (sarvajñajñāna). The Bhagavān responds that it is caused by the mind that seeks enlightenment, is founded on compassion for others, and culminates in skillful means. See alsoEsoteric tradition; Mahāvairocana; three mysteries; Vajrapāṇi; Vajrayāna. Mahayana ("Great Vehicle"): The name attached to a late Indian sectarian movement that became the main form of Buddhism in East Asia. The term was created together with the disparaging term Hinayana ("Lesser Vehicle"), which was used by the former to distinguish itself from the early Buddhist teaching (referred to as the Theravāda). In the polemical sense, the concept of a "great vehicle" refers to the fact that the Mahayana considered its doctrines to be more open and universal in advocating that enlightenment is attainable by all sentient beings, rather than only by monastics who practice in the pure environment of the monastery. This movement produced a large body of new sutras, in which the new model practitioner, the bodhisattva, preached the doctrine of the emptiness of all things. See alsobodhisattva. mantra (Jp. shingon, lit.,

"true word"): A mystical short verse or verbal formula to be recited that contains the power to bring about spiritual or temporal results. Originally in Indian Brahmanical religion, a syllable, word, or verse that was revealed to a seer while in meditation; thus, syllables recited during certain meditative practice; a power-laden syllable or series of syllables that manifests certain cosmic forces 134

Glossary

and aspects of the Buddha. In the Esoteric tradition a specific mantra is attributed to each deity for identification. See also dhāraṇī;Esoteric tradition. Mātaṅga: A member of a certain hill tribe and, by extension, an outcaste; also used interchangeably with caṇḍāla. See also caṇḍāla. mikkyō (Jp.

"esoteric teachings"): The name of the Esoteric tradition in Japan. Also known as the Shingon school. See alsoEsoteric tradition; Shingon. mudrā:Generally, this term refers to the hand gesture (seal) called hasta-mudrā. According to Esoteric tradition there are four kinds of s: (1) mahā-mudrā("great seal"), (2) samaya-mudrā("pledge seal"), (3) dharma-mudrā("seal of the universal law that governs human existence"), which refers to the visualization of the seed letters (bīja) symbolizing the Buddha's teachings and ideal realm through formation; and (4) karma-mudrā("action seal"). In the Prajñāpāramitānaya-sūtra(T. 243) mudrā refers to the hasta-mudrā, the hand gesture used to symbolize the nature and power/action of a particular deity. See also bīja; Esoteric tradition. nāga: A class of serpentlike beings; usually rendered in Chinese as "dragon. "

Nāgārjuna (second-third centuries C.E.): One of the most esteemed figures in Buddhist history, considered by many Mahayanists as second in insight and importance only to Buddha himself. A master of Sanskrit grammar and linguistics as well as a skilled debater and critical thinker, his masterwork, the Mūlamadhyamaka-kārikā (Fundamental Verses on the Middle Way), sharply critiqued with elegant, sophisticated verse many treasured concepts and theories held by Buddhists and non-Buddhists, from causality and time to karma and nirvana.

nirmāṇakāya:"transformation body"; the temporal body of the Buddha; the transformation of the Buddha's body into the form of a sentient being in order to teach and save them. One of the three bodies (trikāya) of the Buddha. See also three bodies. pāda:Lit.,

"step, pace, footstep" in Sanskrit. In the Prajñāpāramitānaya-sūtrait means "in the state of.

" In the Chinese version of this text it is described as "word" rather than "step,

" "state of,

" but this is an apparent confusion with the term padārtha, "word" or "principle.

"

prajñāpāramitā:"Perfection of wisdom.

" Literally, to "reach the other shore" (nirvana)

through wisdom. It also refers to the path of the perfection of wisdom emphasized repeatedly in the Prajñāpāramitānaya-sūtra.

Prasenajit: The king of Kośala. A contemporary of Śākyamuni, he ascended the throne in the same year that Śākyamuni attained enlightenment and, together with his wife and son, became a devout follower and patron of the Buddha. pratyekabuddha:Solitary realizer, self-enlightened one, individual illuminate, etc. One who lives apart from others and attains enlightenment for himself, in contrast to the altruism of the bodhisattva principle. One of two paths of practice collectively referred to as the two vehicles. See alsobodhisattva; two vehicles. 135

Glossary

pūjā(Jp. kuyō): Worship, ritual offerings, and devotional rites to a deity. ratna: Lit.,

"treasures, jewels,

" the term also connotes "value" and "richness.

" In the

Shingon tradition it refers to the symbol of something beneficial, a productive/meritorious nature or power. In the Vajradhātu Maṇḍala it is depicted and located in the southern quadrant.

samādhi(Jp. sanmaji): Trance, mental concentration. In practical usage it refers to the state of trance attained through mental concentration and visualization. samaya:Vow, oath, awakening; the act of removing hindrance, sameness, and oneness with an objective.

saṃbhogakāya: "Reward body,

" also called body of bliss or body of recompense. The

ideal body of a buddha that is produced upon entering buddhahood as the result of vows undertaken during the practices of the bodhisattva path. One of the three bodies (trikāya) of the Buddha. See alsothree bodies.

Shingon (Jp.

"true word"): The Chinese translation of the Sanskrit term "mantra, " this

school can be considered the East Asian version of Mantrayāna/Tantrayāna/Vajrayāna, also known as the Esoteric tradition. The formation of the school in China was based largely on scriptures brought to China by Śubhākarasiṃha, Vajrabodhi, and his disciple Amoghavajra. See alsoAmoghavajra; Esoteric tradition; mikkyō. siddhi:Obtaining a power, accomplishing the ultimate goal, fulfillment, and achieving success in a particular spiritual mission.

six destinies: Six kinds of rebirth in samsara undergone by sentient beings in accord with their good or evil actions (karma) carried out in previous lifetimes. Beings are reborn into one of six realms of existence: (1) hell (Skt. naraka-gati), (2) hungry ghosts (preta-gati), (3) animals (tiryagyoni-gati), (4) titans (asura-gati), (5) humans (manuṣya-gati), and (6) gods (deva-gati).

śramaṇa/śramaṇā:An ascetic or religious mendicant (male and female, respectively). śrāvaka: "Voice-hearer,

" a disciple. Originally, the term referred to a direct disciple of the Buddha, one who heard his teaching directly. In later Mahayana texts, it is used as a technical term with somewhat negative connotations. While śrāvakas are disciplined monk-practitioners who contemplate the principle of the Four Noble Truths in order to attain arhatship, and thus eventually nirvana, they are also considered, along with the pratyekabuddha,to be practitioners of the two lesser vehicles, inferior in insight and compassion to the bodhisattva. See also arhat; bodhisattva; pratyekabuddha;two vehicles. Śrāvastī: The capital of the kingdom of Kośala. See alsoPrasenajit. śūdra:A member of the serf class, the lowest of the four castes. See also four castes. surata(Jp. byōteki): Delightful ecstasy or pleasure attained through sexual intercourse. In the Prajñāpāramitānaya-sūtrait serves as a metaphor or allusion to express the 136

Glossary

state of great enjoyment (mahā-sukha) in the form of love in mutual interaction. See also mahā-sukha.

tathāgata (Jp. nyorai): Lit., one who has come (āgata) and gone (gata) beyond; an epithet of a buddha. In the Prajñāpāramitānaya-sūtraa tathāgata is also referred to as the Lord or a preacher who delivers the Dharma to his assembly, embodying the truth of suchness.

tathāgatagarbha:Lit.,

"matrix/womb (garbha) of the thus-come one (tathāgata).

" This

term refers to the capacity for becoming a tathāgata (i.e., enlightened) that is present in the minds of unenlightened sentient beings.

ten stages of faith: The first ten stages (bhūmi) in the fifty-two-stage path of the bodhisattva, so called because faith is the entry to Buddhist practice. See alsobodhisattva. three mysteries (Jp. sanmitsu): The three mystic modes of activity through body, speech, and mind, referring to the consecrating power of Mahāvairocana. Esoteric tradition practitioners seek to realize their buddha-nature through the performance of physical signs and postures (mudrā), the recitation of mantra and dhāraṇī(speech), and the practice of meditation, abiding in the state of samādhi (mind). See also buddhanature; mantra; dhāraṇī; Mahāvairocana; mudrā; samādhi. three poisons: The three basic afflictions: desire or craving (rāga); anger or ill-will (dveṣa); and delusion or ignorance (moha).

three vehicles: The three paths (Skt. triyāna) of practice of śrāvakas, pratyekabuddhas, and bodhisattvas. As taught in the Mahayana schools, these three paths of practice are considered to be suitable for different capacities of sentient beings, with the first two vehicles categorized by the Mahayana as the "Lesser Vehicle" (Hinayana). See alsotwo vehicles.

triple realm (Jp. sangai): Also called the triple world, the three levels of samsara into which sentient beings are reborn: the realm of desire (or delusion) (kāmadhātu), the realm of form (rūpadhātu), and the formless realm (ārūpyadhātu), the inhabitants of which have no physical bodies.

twelve-stage causation (Skt. pratītyasamutpāda): The core Buddhist teaching that all phenomena arise from conditions: nothing arises out of nothing, nothing arises of itself, and things do not come into existence through the power of an external creator. There is nothing that is self-contained, independent, or that has its own separate and independent nature. Twelve-stage causation is the condition of relationship to something else resulting in arising or production.

two vehicles: The vehicles of the śrāvakas ("voice-hearers,

" direct disciples) and pratyekabuddhas (self-realizers). These two kinds of practitioners are regularly mentioned in Mahayana literature, generally cast in a negative light as representatives of the so-called Hinayana ("Lesser Vehicle") tradition, in contradistinction to the bodhisattva path of the Mahayana. They are understood as practitioners who are engaged in a 137

Glossary

view toward practice and enlightenment that will lead to attainment of arhatship but not buddhahood. See alsoarhat; Mahayana; pratyekabuddha; śrāvaka. vaiśya:A member of the class of peasants, merchants, and artisans, the third of the four castes. See alsofour castes.

vajra(Jp. kongō): Diamondlike, adamantine, imperishable/immovable nature. The term connotes wisdom, enlightenment, the Buddha's power, and in practical terms refers to the thunderbolt-shaped ritual implements, of which there are three types: the single-pronged vajra(Jp. tokko-sho), the three-pronged vajra(Jp. sanko-sho), and the five-pronged vajra(Jp. goko-sho). These types of implements derive from weapons used in ancient India.

Vajrapāṇi (Jp. Kongōshu): A great bodhisattva generally equated with Vajrasattva Bodhisattva, an ideal being in the Mahayana Buddhist tradition, one who seeks enlightenment through the salvation of all sentient beings. In the Esoteric tradition he is portrayed and symbolized in the form of great desire, physical contact, love, and mastery in love.

138

Bibliography

Astley-Kristensen, Ian.

"An Annotated Translation of Amoghavajra's Commentary on the Liqu jing(Rishukyō)—Part I, " Studies in Central and East Asian Religions 7 (1994): 27-53.

—

. The Rishukyō: The Sino-Japanese Tantric Prajñāpāramitā in 150 Verses—Amogha vajra '

s Version.Buddhica Britannica, vol. 3. Tring, UK: Institute of Buddhist Studies, 1991.

Kiyota, Minoru, ed. Mahayana Buddhist Meditation: Theory and Practice. Honolulu: University Press of Hawai'i, 1978. —

. Shingon Buddhism: Theory and Practice.Los Angeles: Buddhist Books International, 1978.

—

.

"Shingon Mikkyō's Twofold Maṇḍala: Paradoxes and Integration, " Journal of the

International Association of Buddhist Studies10/1 (1987): 91-116. —

. Tantric Concept of Bodhicitta: A Buddhist Experiential Philosophy (An Exposition Based upon the Mahā-Vairocana-Sutra, Bodhicitta-Śāstra, and Sokushin-Jōbutsu-Gi). Madison, WI: South Asian Area Center, University of Wisconsin, 1982. Miyasaka, Yūshō, ed. Jōyō-Darani to Sho-shingon(Dhāraṇī and Mantra in Daily Use). Chizan Kyōka Shiryō, vol. 4. Kyoto: Chishakuin Kenkyūsho, 2000, rev. ed. Miyata, Taisen. The Way of Great Enjoyment.Los Angeles: Koyasan Betsuin Temple, 1996, rev. ed. A translation of the Hannyarishu-kyō. Mukhopadhyaya, Sujitkumar, ed. The Śārdūlakarṇāvadāna.Santiniketan: Viśvabharati, 1954.

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"A Critical Study of the Śārdūlakarṇāvadānafrom the Brāhmaṇic Literary Sources, "

Visva-Bharati Annals12/1 (1967): 1-108. Sharma, Sharmishta. Astrological Lore in the Buddhist Śārdūlakarṇāvadāna. Delhi: Eastern Book Linkers, 1992.

Takakusu, Junjirō, and Kaikyoku Watanabe, eds. Banruo liqu shi jing(Commentary on the Banruo liqu jing) by Amoghavajra (Bukong). In Taishō shinshū daizōkyō,vol. 19, no. 1003, p. 607. Tokyo: Taishō issaikyō kankōkai, 1924-1934. Toganoo, Shōun. Rishukyō no kenkyū(A Study of the Rishukyō). Koyasan: Koyasan University Press, 1959. —

. Wabun Kyōten: Hannyarishukyō(Hannyarishukyō in Modern Japanese). Koyasan: Koyasan Shuppansha, 1973.

139

139

Index

Bibliography

White, Kenneth R. Bodhicitta in Kūkai' s Shingon Practice. Madison, WI: University of Wisconsin-Madison, 1998. —

. The Role of Bodhicitta in Buddhist Enlightenment Including a Translation into English of Bodhicitta-Sastra, Benkemmitsu-Nikyoron, and Sammaya-Kaijo.Lewiston, NY: Edwin Mellen Press, 2005. 140

Index

A

adhiṣṭhāna. Seeempower/empowered/ empowerment

Agnidatta (Fire-given), 46 Ākāśagarbha, 11, 16, 25n7 Akṣobhya, 120

Amitābha/Amitāyus, 25n6, 120, 121 See alsofive budddhas Amitāyurdhyāna-sūtra,116 Amoghasiddhi, 120, 121 Amoghavajra, 5, 6, 9, 25n12, 105, 107 Ānanda, 31

and Prakṛti, 32, 33, 37-39, 40-42, 92 An Shigao, 31

arhat, 42, 43, 92

Arundhatī, 94n17

asterism, 32, 67-70, 74, 78, 82, 89, 91-92, 95n32, 96nn37, 38, 39; 97n45 See alsoconstellations; planets; star(s) astrology/astronomy, 32, 33, 61, 65 See alsoasterism; eclipse(s); constellations; lunar mansions, twenty-eight; planets; seven luminaries; stars avadāna,31, 32

Avalokiteśvara, 11, 15, 25n6 Avataṃsaka-sūtra,105, 111, 116, 129n6 awakening, 13, 105

of bodhicitta, 106, 107, 117 See also bodhi;enlightenment B

Banruo liqu jing. See Hannya rishukyō Bharadvāja, 59

Bhīma/Bhīsma, 53, 94n19 bhūmi. Seestage(s)

bīja. Seeseed syllable(s)/syllable(s) birth and death, 22, 38, 43, 48 bodhi,105, 109, 122 path to, 55

practices, 109

seat, 12, 14

supreme, 115, 116, 119, 123 See alsoawakening; enlightenment bodhicitta,18, 105, 106, 107, 109-110, 114, 117, 119, 121, 122, 123, 125, 126-127

See alsoenlightenment, mind/thought of

Bodhicitta-śāstra,105-106, 107 bodhisattva(s) 5, 11, 12, 20, 22, 23, 24, 110, 114, 120-121

practice(s), 21, 105, 114, 125 stage(s), 115, 123

vajra-holder, 13, 23 See alsoeight pūjā-bodhisattvas; four saṃgraha-bodhisattvas; four pāra mitā-bodhisattvas; sixteen mahābodhisattvas bodies, of buddha(s)/tathāgata(s), 16, 109, 116, 125, 126

dharmakāya(truth body), 126 nirmāṇakāya(historically transformed body), 126

niṣyandakāya(body that enters the six destinies), 126

141

Index

bodies, of buddha(s)/tathāgata(s) (con tinued): saṃbhogakāya(means body), 126 vajra-body, 123 Brahmā, 40, 41, 47, 50-51, 52, 57, 58, 62, 63

brahman(s)/brahmanical, 32, 41, 45, 46-47, 48-53, 56, 57, 58, 61, 64, 68, 70, 73, 79, 85, 86, 87, 89, 90, 92, 94nn11, 21, 95n23

See alsocaste(s), four; clans Buddha, 12, 21, 24, 26n14, 31, 32, 37, 38, 40, 45, 55, 57, 61, 67, 92, 114, 123, 125, 126 and Ānanda, 40-41 body of, 116, 125, 126 historical, 105 and Prakṛti, 41-43, 45 teaching(s), 16, 115 wisdom, 116, 122, 127 See alsoGautama; Śākyamuni; Tathāgata buddha(s), 20, 110, 114, 115, 116, 119-121, 125, 126 -cognitions, 120 five, 119-120, 121 fruit, 114

land, 127

-mind, 116

practices, 116 stage, 126

vehicle, 26, 109 buddhahood, 11, 115, 125 five stages to realization of, 123 in the present body, 110 buddha-nature, 111 See also tathāgatagarbha Buddhism/Buddhist, 5, 6, 7, 105 See alsoesoteric/Esoteric Buddhist tradition

Bukong. SeeAmoghavajra 142

C

cakra. Seewheel cakravartin. Seewheel-turning sage-king caṇḍāla(s), caṇḍāla-mātaṅga, 32, 33, 37-41, 45-48, 52, 53 See alsocaste(s); outcaste caste(s), 32, 49, 50, 51, 53, 55, 56, 59 four, 50-51, 94n11, 95n26 See alsobrahman(s); caṇḍāla(s); kṣatriya(s); outcaste; śūdra(s); vaiśya(s)

Chang'an, 6, 9 China, 6, 9, 97n49, 129 Chinese, 5, 6, 9, 31, 32, 33, 93nn1, 2, 4, 5, 6, 8; 94n16, 95nn27, 29, 31; 96nn33, 34, 36, 37, 39; 97nn40, 43, 46, 49; 98nn50, 53, 55, 56, 60; 99nn61, 62, 63; 105, 129n3 clans (gotra), 56, 58, 59, 62, 63, 64, 80, 81, 95nn25, 32; 96n33, 116 Ālambāyana, 63 Ātreya, 58, 95n29 Aupamanyava, 62 Bhāradvāja, 62 Bhārgava, 64

Brahman, 63

Caitrāyaṇa, 62 Calf (Vātsya), 56 Deer (Mṛgāyaṇa), 62 Dragon, 62

Drāhyāyaṇa, 64 Eight Beauties (Aṣṭabhaginīya), 64 Gautama, 56

Good, 62

Jātūkarṇya, 64 Kālāyana, 63

Kāśyapa, 56

Kātyāyana, 63 Kauṇḍinyāyana, 63 Kauśika, 56

Kautsa, 56

Māṇḍavya, 56

Dhaumrāyaṇa, 95n25 Pārāśarīya, 59 Piṅgalāyana, 62 Red, 63

Saṃcayana, 63

Settled (Hāritāyanīya), 62, 96n33 Śyāmāyana, 62

Tāṇḍyāyana, 63 Tvaṣṭṛ, 62, 63 Vaiśyāyana, 62 Vāsiṣṭha (Vāśiṣṭha), 56 See alsolunar mansions, twenty-eight cognition(s), 115, 120, 122, 129 buddha-, 120

seal of, 15, 16 constellations, 61, 67, 92 See alsoasterism; lunar mansions, twenty-eight; planets; seven lumi naries; stars Cunda, 116

D

Daguangzhi, 107, 109 See alsoAmoghavajra Dale jingang pukong zhenshi san moheye jing. See Prajñāpāramitānaya-sūtra Daxingshan Monastery/Daxingshansi Temple, 9, 107 delusion, 111, 115, 119 demon(s), 22, 38, 41 dharma(s), 11, 12, 13, 14, 15, 21, 113, 114, 115, 122, 125, 126 equality/sameness of, 14, 15, 18, 19, 21, 22, 23

Dharma, 11, 12, 13, 16, 20, 24, 37, 42, 43, 92, 106, 110, 111, 113, 114, 115, 116, 120, 126

eye, 92

of the four truths, 42, 113 -nature, 13, 16, 19, 20, 22 Index

of non-Buddhists, 109, 113 wheel, 11, 17, 18, 115, 120 dharmadhātu,106, 119, 120, 123 Dharmadhātu/Dharmakāya Mahā vairo cana, 105, 106, 120 See alsoMahāvairocana dharmakāya. Seebodies, of buddha(s)/ tathāgata(s)

Dharma Mantra, 110, 126 See alsomantra Dharmarakṣa, 31, 33 Dharma Samādhi, 110 See also samādhi Divyāvadāna,31 Dove-seeker, 52, 94n15 Drink (Pāna?), 52 Dvaipāyana, 53, 94n18 See alsoVyāsa

E

eclipse(s), 73-74, 97n40 eight pūjā-bodhisattvas: Vajradhūpā, 121 Vajragandhā, 121 Vajragītā, 121 Vajralāsyā, 121 Vajrālokā, 121 Vajramālā, 121 Vajranṛityā, 121 Vajrapuṣpā, 121 element(s), 82, 97n45 four, 79, 113

three, 79, 82, 97n44, 45 empower/empowered/empowerment, 11, 16, 20, 21, 23, 24 emptiness, 105, 106, 121, 125 of dharmas, 115 of self/self-nature, 105, 121 enlightenment, 5, 6, 13, 19, 25n9, 26n17, 105, 106, 110, 111, 116, 119, 122, 125, 126

143

Index

enlightenment (continued): four phases of, 14, 25n4 great, 13, 22, 119, 127 initial, 116, 117 mind/thought of, 18, 25n3, 122 perfect/unsurpassed, 13, 14, 15, 17 supreme, 105, 107, 109, 111, 122 See alsoawakening; bodhi eon(s), 55, 56, 57, 114 asaṃkhyeya,45, 57 See also kalpa esoteric/Esoteric Buddhist tradition, 5, 6, 7, 25n11

See alsoMantra Dharma; Shingon; tantric

exoteric, 105, 125 evil destinies, 14, 155 See alsosix destinies F

faculties, 109 supernatural, five, 52, 53, 57 five aggregates, 113 five buddhas. Seebuddha(s), five flower(s), 12, 38, 39, 41, 45, 46, 50, 53, 62, 63, 68, 69, 72, 73, 75, 77, 87, 88 arka,38

atimuktaka,50 campaka,50

peach, 62, 63 sumanā,50

utpala,50

See alsolotus four groups of practitioners, 45, 92 Four Heavenly Kings, 40 four (noble) truths. Seetruth(s), four four pāramitā-bodhisattvas, 120, 121 Dharma-pāramitā, 120 Karma-pāramitā, 120 Ratna-pāramitā, 120 Vajra-pāramitā, 120 144

four saṃgraha-bodhisattvas, 121 Vajrānkuśa, 121 Vajrapāśa, 121 Vajrasphoṭa, 121 Vajrāveśa, 121 Four Sisters, 21, 26n17 G

Gaganagañja, 11, 18 gandharvas, 38 Ganges River, 45 gardens/groves/parks, 45, 46-47, 77 Anāthapiṇdada's Garden, 37 Atimukta, 45 Jeta's Grove, 37, 40, 41, 45 Nandana, 47, 93n9 Sumanaska (Happy), 46 Gautama, 38, 40, 41-42, 56 See alsoBuddha; Śākyamuni Gāyatrī,95n26 god(s), 38, 41, 47, 58, 62-64, 68, 75, 78, 79, 87-89, 98n55, 109, 117 Āditya, 87

Agni (Fire), 62, 63, 87 Ahirbudhnya, 64 Āpas, 88

Bhaga, 62

Bhava, 62, 64 Ferocious God, 63 Jupiter, 62, 65, 87, 91 Kitchen God, 88 Mitra, 63

Mountain God, 88 Pitṛ, 62

Prajāpati (Fire), 87 Pūṣan, 64

Rudra, 87

Śada, 63

Sarpa, 62

Savitṛ, 58, 95n26 Soma, 62, 87

Sūrya, 62

Toya, 63

Tvaṣṭṛ, 62, 63 Varuṇa, 63, 88 Vasu, 57, 63

Viṣṇu, 63, 94n20 Yama, 64

See alsoBrahmā; Indra; Rāma; Śakra Devendra

Good Path, 52 Great Vehicle, 13, 24 See alsoMahayana; vehicle(s) H

Hannyarishukyō,5-6 See also Prajñāpāramitānaya-sūtra Happy (Nandaka), 51 Hayashiya, Tomojirō, 31 Himalayas. SeeSnowy Mountains Hindu/Hinduism, 94n19, 95n26, 96n38 Huayan jing. See Avataṃsaka-sūtra human-buddha integration, 105-106 See alsobuddhahood, in the present body; sokushin jōbutsu I

India/Indian, 5, 6, 31, 35, 97nn44, 49; 98nn51, 60; 99n61 Indo-Scythian, 31 Indra, 63, 93n9, 97nn44, 45 J

Jamadagni, 53, 94n20 Japan/Japanese, 5, 6, 7, 31, 105, 106 Jin, Eastern/Western, 31 Joyous, 51

See alsoŚatāyus K

Kāleya, 58, 95n30 Kāliṅga, 97n41 Index

kalpa(s), 114, 125 See alsoeon

Kapilā (Yellow Head), 57 karma/karmic, 12, 14, 16, 18, 20, 32, 41, 43, 51, 113, 125 Kauravas, 94n19 Kautsya (Oftentimes), 59 kengyō. Seeexoteric knowledge, 19, 23, 33, 46, 52, 99n61, 109, 116

of all-knowledge, 126 of all particulars/phenomena, 16, 111, 123

discriminatory, 17 nondiscriminatory, 25n9 spontaneous, 111 unobstructed, 111, 116 Kōbō Daishi, 6 See alsoKūkai Kongōsatta. Seesixteen māha-bodhisattvas, Vajrasattva Kōyasan Shingon Mission, 7 kṣatriya(s), 50, 51, 53, 56, 58, 94n11, 95nn22, 26

See alsocaste(s) Kūkai, 6, 106 Kumārajīva, 129 Kurukṣetra, 94n19 L

Laws of Manu,93n10 layman/laymen, laywomen, 31, 40, 91 Longevous (Jīvaka), 51 lotus(es), 14, 15, 23, 50, 122, 125 Lotus Sutra,122 lunar mansions (nakṣatra), twenty-eight, 32, 61-65, 67-70, 73-74, 76-82, 87-91, 95nn31, 32; 96nn33, 34, 36, 37; 97nn40, 43; 98n60 Astride (Revatī), 61, 64, 68, 70, 73, 74, 78, 82, 88, 89, 90, 92 145

Index

lunar mansions (continued): Base (Viśākhā), 61, 63, 64, 67, 69, 72, 74, 77, 81, 88, 89, 91, 92 Cross Board of a Carriage (Hastā), 62, 67, 69, 71, 74, 76, 80, 81, 88, 89, 91, 96n35

Dipper (Uttarāṣāḍhā), 61, 63, 64, 68, 69, 72, 74, 77, 78, 81, 88, 89, 92 Drawn Bow (Pūrvaphalgunī), 61, 62, 64, 67, 69, 71, 74, 76, 80, 87, 89, 91 Ghost (Puṣya), 61, 62, 64, 67, 68, 71, 72, 75, 80, 87, 89, 90, 91, 99n63 Heart (Jyeṣṭhā), 61, 63, 64, 67, 69, 72, 74, 77, 81, 88, 89, 91, 92 Horn (Citrā), 61, 62, 64, 67, 69, 71, 74, 76, 81, 88, 89, 90, 91 House (Pūrvabhādrapada), 61, 63-64, 68, 69, 70, 73, 74, 78, 81, 88, 89, 90, 92

Mound (Aśvinī), 61, 64, 68, 70, 73, 74, 78, 82, 88, 89, 90, 92, 97n42 Neck (Svātī), 61, 63, 64, 67, 69, 71, 74, 76, 81, 88, 89, 90, 91 Net (Rohiṇī), 61, 64, 67, 68, 70, 73, 75, 80, 87, 89, 91

Orion (Ārdrā), 61, 62, 64, 67, 68, 70, 73, 75, 80, 87, 89, 91

Ox (Abhijit), 61, 63, 64, 68, 74, 78, 89, 92, 96n37, 97n43, 98n58 Pleiades (Kṛttikā), 61, 62, 64, 67, 68, 70, 73, 74, 80, 87, 89, 90, 91, 92, 96n38

Rooftop (Śatabhiṣaj), 61, 63-64, 68, 69, 72, 74, 78, 81, 88, 89, 90, 92 Room (Anurādhā), 61, 63, 64, 67, 69, 72, 74, 77, 81, 88, 89, 90, 92 Seven Stars (Maghā), 61, 62, 64, 67, 68, 71, 74, 76, 80, 87, 89, 90, 91 Stomach (Bharaṇī), 61, 64, 68, 70, 73, 74, 79, 82, 89, 90, 92

146

Tail (Mūlā), 61, 63, 64, 67, 69, 72, 74, 77, 81, 88, 89, 92

Turtle (Mṛgaśiras), 61, 62, 64, 67, 68, 70, 73, 74, 75, 80, 87, 89, 90, 91, 92, 96n35

Void (Dhaniṣṭhā), 61, 63, 64, 68, 69, 72, 74, 78, 81, 88, 89, 92 Wall (Uttarabhādrapada), 61, 64, 68, 70, 73, 74, 78, 82, 88, 89, 92 Well (Punarvasu), 61, 62, 64, 67, 68, 71, 73, 75, 80, 87, 89, 91 Willow (Aśleṣā), 61, 62, 64, 67, 68, 71, 73, 75, 80, 87, 89, 91 Wing (Uttaraphalgunī), 61, 62, 64, 67, 69, 71, 74, 76, 80, 87, 89, 90, 91 Winnowing Basket (Pūrvāṣāḍhā), 61, 63, 64, 68, 69, 72, 74, 77, 81, 88, 89, 90, 91, 92

Woman (Śravaṇā), 61, 63, 64, 68, 69, 70, 72, 74, 78, 81, 88, 89, 90, 92 M

Madhukāra, 21

See alsoThree Brothers

Magadha, 97n41

Mahābhārata,94nn18, 19

mahābodhi. Seeenlightenment, great Mahāsukhavajra-amoghasamaya-sūtra. See Prajñāpāramitānaya-sūtra Mahāvairocana, 5, 11, 23, 25n4, 105, 106, 109, 120, 121, 126

Dharmadhātu/Dharmakāya, 105, 106, 120

See alsoVairocana

Mahāvairocanābhisaṃbodhi-sūtra/ Mahāvairocanā-sūtra,115, 117, 121, 122, 125, 126, 129n1

Mahayana, 106, 114

panjiaosystem of text classification, 129n3

See alsoGreat Vehicle

Maheśvara, 20

maṇḍala(s), 13, 109 maṇijewels, 11

Mañjuśrī, 11, 17, 25n9 mantra(s), 5, 6, 25nn11, 12; 93n4, 123 heart-, 21

oṃ maṇi padme hūṃ,93n4 practitioner, 111-114, 119, 126 vajra-hūm-kara(wrathful), 15 See alsospell

Mantra Dharma, 110, 126 See alsoesoteric/Esoteric Buddhist tradition

Māra(s), 22, 24, 109 Mātaṅga(s)/Mātaṅgī(s), 32, 33, 46, 47, 48, 92

Mātaṅga Sutra,31-33, 35, 65, 92 Mātaṅgī-sūtra. See Mātaṅga Sutra meditation, 52, 57, 68, 119, 121, 123, 125, 126

methods/techniques, 56, 57 on the moon, 119 on the syllable "A, "122-123

merit(s)/meritorious, 5, 13, 23, 25nn7, 8; 47, 55, 57, 77, 78, 82, 92, 107, 109 mikkyō. Seeesoteric/Esoteric Buddhist tradition

monk(s), 6, 31, 37, 38, 39, 40, 42, 45, 92 mudrā(s), 5, 6, 11, 16, 17, 120, 123 of conquering the triple realm (trai lokya vijayarāja), 14 samaya vajrafist, 17 of vajra-hooking, 26n15 "wisdom fist,

" 14

N

nāga(s), 57, 73, 80, 91 Nāgārjuna, 105

nirvana, 5, 23, 25nn8, 12; 55, 114, 122 Nirvāṇa-sūtra,116 non-Buddhist(s), 109, 113, 114 Index

no-self, 116

nun(s), 32, 33, 40, 42, 45, 92 O

outcaste, 31, 32, 33 See alsocaṇḍāla(s); caste(s) P

Pāṇḍava brothers, five, 94n19 See also Mahābhārata Paranirmitavaśavartin, 11 Parāśara, 53

Paraśurāma, 94n20 See alsoRāma

Payne, Richard K., 7 perfection(s), 16, 17, 21, 22, 23, 119, 122, 126

six, 114

of wisdom, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23 See also prajñāpāramitā planets, 65

Ketu (Comet), 65 Rāhu, 65

See alsoconstellations; lunar mansions, twenty-eight; seven luminaries; stars power(s), 16, 20, 22, 38, 40-41, 46, 47, 95n22, 116

supernatural, 40, 53 prajñāpāramitā,12, 14, 15, 17, 18, 19-20, 21

See alsoperfection, of wisdom Prajñāpāramitānaya-sūtra,5-6, 9 See also Hannyarishukyō Prakṛti (Original Nature), 31-33, 37, 45, 46, 92, 93n1

Prasenajit, King, 32, 38, 45, 92 pratītyasamutpāda. Seetwelve-stage causation

pratyekabuddha(s), 109, 113, 114, 117 147

Index

precepts, 39, 42, 46, 48, 49, 55, 67, 68, 75, 80

Pure (Śuddha?), 52 Puruṣa, 94

Puṣkarasārin (Lotus-flower Essence), 32, 46-48, 50, 55, 57, 58, 61, 73, 92 See alsoŚāriputra Puṣya, 52

R

Rāma, 53, 94n20 Rāmāyaṇa,94n20 Ratnasaṃbhava, 120 Reṇukā (Dust Mote), 53, 94n20 Rishu-bō,6

S

Sacittotpādadharmacakrapravartin, 11, 18 sādhana,6

Śakra Devendra, 40, 47, 57, 88 Śākyamuni, 14, 40, 105 See alsoBuddha, historical; Gautama salvation, 5, 18, 25nn3, 8; 111, 112,113 samādhi(s), 110, 119, 125 of all the tathāgatas, 16, 20 of the equality of all dharmas, 13 Samādhi Dharma, 110 samaya,11, 17, 19 See alsovow

Samantabhadra, 20, 119, 125 Sanskrit, 6, 25nn1-2, 31-33; 93nn1-3, 5, 8; 94nn12, 15-16, 18, 20-21; 95nn23-25, 27-28, 31; 96nn33-39; 97nn41-42, 46, 48-49; 98nn50, 52-60; 99nn61-62 Śārdūlakarṇa (Lion's Ear), 32, 33, 46, 48, 92, 93n6

See alsoĀnanda Śārdūlakarṇāvadāna,31, 97n49 Śāriputra, 92

Sarvamārapramardin, 11, 19 Sarvārthasiddha, 126 148

Sarvavinayasamartha, 19 śāstra(s), 105, 106 Śatāyus, 94n12 See alsoJoyous Satyavatī, 94n18 Sāvitrī,95n26

See also Gāyatrī;spell, Sāvitra seed syllable(s)/syllable(s), 5, 6, 25nn3-6, 8-9, 11, 13; 26nn14, 16-18; 57, 95n26, 122-123 A,122-123

Ā,122

aḥ/AḤ,17, 25n8, 122 āh/ĀH,14, 25n4, 122 aṃ/AṂ,17, 25n9, 122 hah, 19

ham,21, 26n17

hum,15, 25n5

hūṃ,13, 18, 20, 23, 25nn3, 10, 13; 26n18

hrīh,15, 25n6

oṃ,18, 25n11, 58 svā,21, 26n16

trām,16, 25n7

trī, 20, 26n14 self/self-nature, 12, 14, 15, 17, 20, 56, 58, 105, 113, 114, 115, 116, 121, 126 six sense fields, organs, 121 Seven Deva/Heavenly Mothers, 20-21 seven luminaries, 65, 91 Jupiter (Bṛhaspati), 62, 65, 87, 91 Mars, 65, 91

Mercury, 65, 91 moon, 32, 47, 48, 49, 51, 61-65, 67-79, 80-82, 85, 87-91, 95n32, 96nn34, 36, 38; 97nn40, 45; 98n60, 105, 119, 121, 123

sixteen phases of, 105, 121 Saturn, 65, 91 sun, 47, 51, 53, 62, 65, 82, 85, 87, 91, 95n26, 99n61, 119, 121

Venus, 65, 91

See alsoasterism; planets; stars Shingon, 5, 6, 25n6, 105, 106 See alsoesoteric/Esoteric Buddhist tradition

six destinies, 115, 121, 125, 126 sixteen mahā-bodhisattvas: Vajrabhāṣa, 121

Vajradaṃṣṭra, 121 Vajradharma, 121 Vajrahāsā, 120

Vajrahetu, 121

Vajrakarma, 121

Vajraketu, 120

Vajraprabha, 120 Vajrarāja, 120

Vajrarakṣa, 121

Vajraratna, 120

Vajrasādhu, 120

Vajrasaṃdhi, 119, 121 Vajrasattva, 5, 25n3, 26n18, 119, 120 Vajratīkṣṇa, 121 Vajravāśin, 120

skandhas. Seefive aggregates skillful means/skill-in-means, 23, 112, 114, 116, 117, 119, 120 Snowy Mountains, 47 sokushin jōbutsu,105, 106, 110 See alsobuddhahood, in the present body; human-buddha integration Sorrowless (Aśoka), 51 spell(s), 32, 37, 38, 39-41, 49, 57-58, 93nn2-5

Sāvitra, 57, 58, 95nn26, 27 six-phrase/six-syllable, 40, 99n4 See alsomantra; Sāvitrī śramaṇa,37, 38, 40, 41, 42 śrāvaka(s), 109, 113, 114, 117 Śrāvastī, 32, 37, 41 stage(s), 5, 105, 114, 123 bodhisattva/buddha, 115, 126 Index

fifty-three, 105 first/of joy, 116, 123 five, of awakening, 105, 123 of ordinary person, 116, 126 ten, of faith, 114 stars, 32, 47, 49, 61-64, 70, 82, 86, 95n32 See alsoasterism; constellations; planets; seven luminaries Sudha naśreṣṭhi-dāraka, 105 śūdra(s), 50, 51, 56, 58, 94n11 See alsocaste(s) Śuka (Parrot), 52 śūnyatā. Seeemptiness supernatural, 40 faculties, five, 52, 53, 57 power(s), 40, 53 Śūraṅgama-sūtra,31 Svabhāvaśuddha. SeeAvalokiteśvara Śvetaketu (White-pure; Pure Cover), 52, 57

T

Tagore, Rabindranath, 32 Chandalika,32

Takṣaka, 57

tantric, 105, 106 See alsoesoteric/Esoteric Buddhist tradition

tathāgata(s), 11, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 Tathāgata, 15, 16, 17, 18, 19, 20, 21, 39, 42, 111, 116, 123, 126 See alsoBuddha; Śākyamuni tathāgatagarbha,20, 106, 111 See alsobuddha-nature Three Brothers, 21, 26n16 three mysteries, 123, 126 Tibetan, 31, 32, 98n50 time, divisions of: kalā,86, 98n50

kāṣṭhā,86, 98n50 149

Index

time, divisions of (continued): kṣaṇa,85, 978n48 lava,85, 86, 98n50 muhūrta, 85-86, 90-91, 97nn46, 49 nāḍikā,86, 98n50 Toganoo, Shōun, 6-7 Rishukyō no kenkyū (A Study of the Rishukyō), 6

Wabun Kyōten: Hannyarishukyō (Hannya rishukyō in Modern Japa nese), 7 Tripiṭaka, 9, 35, 107 triple realm/world, 11, 13, 14, 15, 16, 22, 23, 113, 114, 117 Triśaṅku, 32-33, 45-48, 50, 55, 57, 61, 62, 67, 73, 74, 92 truth(s), 43, 52, 55-56, 115, 126, 129n3 four, 42, 113

supreme (paramārtha-satya), 110, 113, 115, 123

Tumburu, 21

twelve-stage causation, 113 V

Vairocana, 11, 13, 22 See also Mahāvairocana vaiśya(s), 50, 51, 56, 58, 94n11 See alsocaste(s) vajra, 13, 15, 16, 17, 19, 20, 24, 120, 123 cakra/wheel, 18 -holder, 13, 23 -hooking, 26n15 -seat, 126

Vajradhara, 23 Vajradhātu Maṇḍala, thirty-seven deities of, 119-121

Vajramusti, 11, 17 Vajrapāṇi, 11, 12-13, 14, 15, 16, 20, 21, 23, 24

Vajraśekhara-sūtra,107, 126 Vajrayakṣa, 19, 25n12 Vasiṣṭha, 52, 94n17 150

Vātsya (Single), 59 Vedas, Vedic canons, four, 45, 46, 48, 51-53, 57, 94nn11, 16-17 Apotropes (Atharvaveda), 52, 94n16 Chants(Sāmaveda), 52, 94n16 Hymns(Ṛgveda), 52, 94n16, 95nn26, 28 "Hymn of Man" ("Puruṣa-sūkta"), 94n11

Sacrifices(Yajurveda), 52, 94nn14, 16; 95n26

vehicle(s):

buddha, 26, 109 three, 125

two, 109, 111, 113, 114, 125 See alsoGreat Vehicle vow(s), 11, 13, 16, 17, 18, 19, 20, 21, 25n9, 53, 109, 110, 111, 115, 120, 125 of fulfilling the great perpetual bliss, 13, 22, 23

See also samaya Vyāsa, 94n18

See alsoDvaipāyana W

Wagner, Richard, 31 Die Sieger (The Victors), 32 wheel, 17, 18

of a letter (akṣara-cakra), 17 vajra,18

wheel-turning sage-king, 57 World-honored One, 39, 41-43 See alsoBuddha; Tathāgata Wu, kingdom, 31, 35 Y

Yangdu, 31

yoga,109, 115, 119, 123 -dhāraṇī,107

Z

Zhi Qian, 31, 35 Zhu Lüyan, 31, 35

BDK English Tripiṭaka (First Series)

Abbreviations

Ch.: Chinese

Skt.: Sanskrit

Jp.: Japanese

Eng.: Published title Title Taishō No. Ch. Chang ahan jing (長阿含經) 1 Skt. Dīrghāgama Ch. Zhong ahan jing (中阿含經) 26 Skt. Madhyamāgama Eng. The Madhyama Āgama (Middle-length Discourses) (Volume I, 2013) Ch. Dasheng bensheng xindi guan jing (大乘本生心地觀經) Ch. Fo suoxing zan (佛所行讃) 159 192

Skt. Buddhacarita Eng. Buddhacarita: In Praise of Buddha '

s Acts(2009)

Ch. Zabao zang jing (雜寶藏經) 203 Eng. The Storehouse of Sundry Valuables(1994) Ch. Faju piyu jing (法句譬喩經) 211 Eng. The Scriptural Text: Verses of the Doctrine, with Parables(1999) Ch. Xiaopin banruo boluomi jing (小品般若波羅蜜經) 227 Skt. Aṣṭasāhasrikā-prajñāpāramitā-sūtra Ch. Jingang banruo boluomi jing (金剛般若波羅蜜經) 235 Skt. Vajracchedikā-prajñāpāramitā-sūtra Ch. Daluo jingang bukong zhenshi sanmoye jing (大樂金剛不空眞實三麼耶經) 243

151

BDK English Tripiṭaka

Title Taishō No.

Skt. Adhyardhaśatikā-prajñāpāramitā-sūtra Eng. The Sutra of the Vow of Fulfilling the Great Perpetual Enjoyment and Benefiting All Sentient Beings Without Exception(in Esoteric Texts,2015) Ch. Renwang banruo boluomi jing (仁王般若波羅蜜經) 245 Skt.

*Kāruṇikārājā-prajñāpāramitā-sūtra Ch. Banruo boluomiduo xin jing (般若波羅蜜多心經) 251 Skt. Prajñāpāramitāhṛdaya-sūtra Ch. Miaofa lianhua jing (妙法蓮華經) 262 Skt. Saddharmapuṇḍarīka-sūtra Eng. The Lotus Sutra(Revised Second Edition, 2007) Ch. Wuliangyi jing (無量義經) 276 Eng. The Infinite Meanings Sutra(in Tiantai Lotus Texts, 2013) Ch. Guan Puxian pusa xingfa jing (觀普賢菩薩行法經) 277 Eng. The Sutra Expounded by the Buddha on Practice of the Way through Contemplation of the Bodhisattva All-embracing Goodness(in Tiantai Lotus Texts, 2013) Ch. Dafangguang fo huayan jing (大方廣佛華嚴經) 279 Skt. Avataṃsaka-sūtra

Ch. Shengman shizihou yisheng defang bianfang guang jing 353 (勝鬘師子吼一乘大方便方廣經)

Skt. Śrīmālādevīsiṃhanāda-sūtra Eng. The Sutra of Queen Śrīmālā of the Lion '

s Roar(2004)

Ch. Wuliangshou jing (無量壽經) 360 Skt. Sukhāvatīvyūha

Eng. The Larger Sutra on Amitāyus(in The Three Pure Land Sutras, Revised Second Edition, 2003) Ch. Guan wuliangshou fo jing (觀無量壽佛經) 365 Skt.

*Amitāyurdhyāna-sūtra

Eng. The Sutra on Contemplation of Amitāyus (in The Three Pure Land Sutras,Revised Second Edition, 2003) Ch. Amituo jing (阿彌陀經) 366 Skt. Sukhāvatīvyūha

Eng. The Smaller Sutra on Amitāyus(in The Three Pure Land Sutras, Revised Second Edition, 2003) 152

BDK English Tripiṭaka

Title Taishō No.

Ch. Da banniepan jing (大般涅槃經) 374 Skt. Mahāparinirvāṇa-sūtra Eng. The Nirvana Sutra(Volume I, 2013) Ch. Fochuibo niepan lüeshuo jiaojie jing (佛垂般涅槃略説教誡經) 389 Eng. The Bequeathed Teaching Sutra(in Apocryphal Scriptures,2005) Ch. Dizang pusa benyuan jing (地藏菩薩本願經) 412 Skt. Kṣitigarbhapraṇidhāna-sūtra (?) Ch. Banzhou sanmei jing (般舟三昧經) 418 Skt. Pratyutpanna-buddhasammukhāvasthita-samādhi-sūtra Eng. The Pratyutpanna Samādhi Sutra(1998) Ch. Yaoshi liuli guang rulai benyuan gongde jing 450 (藥師琉璃光如來本願功徳經)

Skt. Bhaiṣajyaguru-vaiḍūrya-prabhāsa-pūrvapraṇidhāna-viśeṣavistara Ch. Mile xiasheng chengfo jing (彌勒下生成佛經) 454 Skt.

*Maitreyavyākaraṇa

Ch. Wenshushili wen jing (文殊師利問經) 468 Skt.

*Mañjuśrīparipṛcchā

Ch. Weimojie suoshuo jing (維摩詰所説經) 475 Skt. Vimalakīrtinirdeśa-sūtra Eng. The Vimalakīrti Sutra(2004) Ch. Yueshangnü jing (月上女經) 480 Skt. Candrottarādārikā-paripṛcchā Ch. Zuochan sanmei jing (坐禪三昧經) 614 Eng. The Sutra on the Concentration of Sitting Meditation(2009) Ch. Damoduoluo chan jing (達磨多羅禪經) Ch. Yuedeng sanmei jing (月燈三昧經) 618 639

Skt. Samādhirāja-candrapradīpa-sūtra Ch. Shoulengyan sanmei jing (首楞嚴三昧經) 642 Skt. Śūraṅgamasamādhi-sūtra Eng. The Śūraṅgama Samādhi Sutra(1998) Ch. Jinguang ming zuishengwang jing (金光明最勝王經) 665 Skt. Suvarṇaprabhāsa-sūtra 153

BDK English Tripiṭaka

Title Taishō No.

Ch. Dasheng rulengqie jing (大乘入楞伽經) Skt. Laṅkāvatāra-sūtra 672

Ch. Jie shenmi jing (解深密經) 676 Skt. Saṃdhinirmocana-sūtra Eng. The Scripture on the Explication of Underlying Meaning(2000) Ch. Yulanpen jing (盂蘭盆經) 685 Skt.

*Ullambana-sūtra

Eng. The Ullambana Sutra(in Apocryphal Scriptures,2005) Ch. Sishierzhang jing (四十二章經) 784 Eng. The Sutra of Forty-two Sections(in Apocryphal Scriptures,2005) Ch. Eng. Dafangguang yuanjue xiuduoluo liaoyi jing (大方廣圓覺修多羅了義經) 842

The Sutra of Perfect Enlightenment (in Apocryphal Scriptures,2005) Ch. Da Biluzhena chengfo shenbian jiachi jing (大毘盧遮那成佛神變加持經) Skt. Mahāvairocanābhisambodhi-vikurvitādhiṣṭhāna-vaipulyasūtrendrarājanāma-dharmaparyāya Eng. The Vairocanābhisaṃbodhi Sutra(2005) 848

Ch. Jinggangding yiqie rulai zhenshi she dasheng xianzheng dajiao wang jing (金剛頂一切如來眞實攝大乘現證大教王經) 865 Skt. Sarvatathāgata-tattvasaṃgraha-mahāyānābhisamaya-mahākalparāja Eng. The Adamantine Pinnacle Sutra(in Two Esoteric Sutras,2001) Ch. Suxidi jieluo jing (蘇悉地羯囉經) 893 Skt. Susiddhika-ramahātantra-sādhanopāyika-paṭala Eng. The Susiddhikara Sutra(in Two Esoteric Sutras,2001) Ch. Modengqie jing (摩登伽經) 1300 Skt.

*Mātaṅgī-sūtra

Eng. The Mātaṅga Sutra(in Esoteric Texts,2015) Ch. Mohe sengqi lü (摩訶僧祇律) 1425 Skt.

*Mahāsāṃghika-vinaya

Ch. Sifen lü (四分律) 1428 Skt.

*Dharmaguptaka-vinaya

154

BDK English Tripiṭaka Title Taishō No.

Ch. Shanjianlü piposha (善見律毘婆沙) 1462 Pāli Samantapāsādikā

Ch. Fanwang jing (梵網經) 1484 Skt.

*Brahmajāla-sūtra

Ch. Youposaijie jing (優婆塞戒經) 1488 Skt. Upāsakaśīla-sūtra Eng. The Sutra on Upāsaka Precepts(1994) Ch. Miaofa lianhua jing youbotishe (妙法蓮華經憂波提舍) 1519 Skt. Saddharmapuṇḍarīka-upadeśa Eng. The Commentary on the Lotus Sutra(in Tiantai Lotus Texts, 2013) Ch. Shizha biposha lun (十住毘婆沙論) 1521 Skt.

*Daśabhūmika-vibhāṣā

Ch. Fodijing lun (佛地經論) 1530 Skt.

*Buddhabhūmisūtra-śāstra (?) Eng. The Interpretation of the Buddha Land(2002) Ch. Apidamojushe lun (阿毘達磨倶舍論) 1558 Skt. Abhidharmakośa-bhāṣya Ch. Zhonglun (中論) 1564 Skt. Madhyamaka-śāstra Ch. Yüqie shidilun (瑜伽師地論) 1579 Skt. Yogācārabhūmi-śāstra Ch. Cheng weishi lun (成唯識論) 1585 Eng. Demonstration of Consciousness Only (in Three Texts on Consciousness Only,1999) Ch. Weishi sanshilun song (唯識三十論頌) 1586 Skt. Triṃśikā

Eng. The Thirty Verses on Consciousness Only (in Three Texts on Consciousness Only,1999) Ch. Weishi ershi lun (唯識二十論) 1590 Skt. Viṃśatikā

Eng. The Treatise in Twenty Verses on Consciousness Only (in Three Texts on Consciousness Only,1999) 155

155

BDK English Tripiṭaka

Title Taishō No.

Ch. She dasheng lun (攝大乘論) 1593 Skt. Mahāyānasaṃgraha

Eng. The Summary of the Great Vehicle(Revised Second Edition, 2003) Ch. Bian zhongbian lun (辯中邊論) 1600 Skt. Madhyāntavibhāga

Ch. Dasheng zhuangyanjing lun (大乘莊嚴經論) 1604 Skt. Mahāyānasūtrālaṃkāra Ch. Dasheng chengye lun (大乘成業論) 1609 Skt. Karmasiddhiprakaraṇa Ch. Jiujing yisheng baoxing lun (究竟一乘寳性論) 1611 Skt. Ratnagotravibhāga-mahāyānottaratantra-śāstra Ch. Yinming ruzheng li lun (因明入正理論) 1630 Skt. Nyāyapraveśa

Ch. Dasheng ji pusa xue lun (大乘集菩薩學論) 1636 Skt. Śikṣāsamuccaya

Ch. Jingangzhen lun (金剛針論) 1642 Skt. Vajrasūcī

Ch. Zhang suozhi lun (彰所知論) 1645 Eng. The Treatise on the Elucidation of the Knowable(2004) Ch. Putixing jing (菩提行經) 1662 Skt. Bodhicaryāvatāra

Ch. Jingangding yuqie zhongfa anouduoluo sanmiao sanputi xin lun 1665 (金剛頂瑜伽中發阿耨多羅三藐三菩提心論)

Eng. The Bodhicitta Śāstra(in Esoteric Texts, 2015) Ch. Dasheng qixi nlun (大乘起信論) 1666 Skt.

*Mahāyānaśraddhotpāda-śāstra Eng. The Awakening of Faith(2005) Ch. Shimoheyan lun (釋摩訶衍論) 1668 Ch. Naxian biqiu jing (那先比丘經) 1670 Pāli Milindapañhā

Ch. Banruo boluomiduo xin jing yuzan (般若波羅蜜多心經幽賛) 1710 Eng. A Comprehensive Commentary on the Heart Sutra (Prajñāpāramitā-hṛdaya-sūtra) (2001) 156

BDK English Tripiṭaka

Title Taishō No.

Ch. Miaofalianhua jing xuanyi (妙法蓮華經玄義) 1716 Ch. Guan wuliangshou fo jing shu (觀無量壽佛經疏) 1753 Ch. Sanlun xuanyi (三論玄義) 1852 Ch. Dasheng xuan lun (大乘玄論) 1853 Ch. Zhao lun (肇論) 1858

Ch. Huayan yisheng jiaoyi fenqi zhang (華嚴一乘教義分齊章) 1866 Ch. Yuanren lun (原人論) 1886 Ch. Mohe zhiguan (摩訶止觀) 1911 Ch. Xiuxi zhiguan zuochan fayao (修習止觀坐禪法要) 1915 Ch. Tiantai sijiao yi (天台四教儀) 1931 Eng. A Guide to the Tiantai Fourfold Teachings (in Tiantai Lotus Texts, 2013) Ch. Guoqing bai lu (國清百録) 1934 Ch. Zhenzhou Linji Huizhao chanshi wulu (鎭州臨濟慧照禪師語録) 1985 Eng. The Recorded Sayings of Linji(in Three Chan Classics,1999) Ch. Foguo Yuanwu chanshi biyan lu (佛果圜悟禪師碧巖録) 2003 Eng. The Blue Cliff Record(1998) Ch. Wumen guan (無門關) 2005 Eng. Wumen

'

s Gate(in Three Chan Classics,1999) Ch. Liuzu dashi fabao tan jing (六祖大師法寶壇經) 2008 Eng. The Platform Sutra of the Sixth Patriarch(2000) Ch. Xinxin ming (信心銘) 2010 Eng. The Faith-Mind Maxim(in Three Chan Classics,1999) Ch. Huangboshan Duanji chanshi chuanxin fayao (黄檗山斷際禪師傳心法要) Eng. Essentials of the Transmission of Mind(in Zen Texts,2005) Ch. Yongjia Zhengdao ge (永嘉證道歌) Ch. Chixiu Baizhang qinggui (勅修百丈清規) Eng. The Baizhang Zen Monastic Regulations(2007) 2012A

2014

2025

157

157

BDK English Tripiṭaka

Title Taishō No.

Ch. Yibuzonglun lun (異部宗輪論) 2031 Skt. Samayabhedoparacanacakra Eng. The Cycle of the Formation of the Schismatic Doctrines(2004) Ch. Ayuwang jing (阿育王經) 2043 Skt. Aśokāvadāna

Eng. The Biographical Scripture of King Aśoka(1993) Ch. Maming pusa zhuan (馬鳴菩薩傳) 2046 Eng. The Life of Aśvaghoṣa Bodhisattva (in Lives of Great Monks and Nuns,2002) Ch. Longshu pusa zhuan (龍樹菩薩傳) 2047 Eng. The Life of Nāgārjuna Bodhisattva (in Lives of Great Monks and Nuns,2002) Ch. Posoupandou fashi zhuan (婆藪槃豆法師傳) 2049 Eng. Biography of Dharma Master Vasubandhu (in Lives of Great Monks and Nuns,2002) Ch. Datang Daciensi Zanzang fashi zhuan (大唐大慈恩寺三藏法師傳) 2053 Eng. A Biography of the Tripiṭaka Master of the Great Ci' en

Monastery of the Great Tang Dynasty(1995) Ch. Gaoseng zhuan (高僧傳) 2059 Ch. Biqiuni zhuan (比丘尼傳) 2063 Eng. Biographies of Buddhist Nuns (in Lives of Great Monks and Nuns,2002) Ch. Gaoseng Faxian zhuan (高僧法顯傳) 2085 Eng. The Journey of the Eminent Monk Faxian (in Lives of Great Monks and Nuns,2002) Ch. Datang xiyu ji (大唐西域記) 2087 Eng. The Great Tang Dynasty Record of the Western Regions(1996) Ch. Youfangjichao: Tangdaheshangdongzheng zhuan 2089-(7) (遊方記抄: 唐大和上東征傳)

Ch. Hongming ji (弘明集) 2102

Eng. The Collection for the Propagation and Clarification of Buddhism (Volume I, 2015) Ch. Fayuan zhulin (法苑珠林) 2122 158

BDK English Tripiṭaka

Title Taishō No.

Ch. Nanhai jigui neifa zhuan (南海寄歸内法傳) 2125 Eng. Buddhist Monastic Traditions of Southern Asia(2000) Ch. Fanyu zaming (梵語雑名) 2135 Jp. Shōmangyō gisho (勝鬘經義疏) 2185 Eng. Prince Shōtoku

'

s Commentary on the Śrīmālā Sutra(2011) Jp. Yuimakyō gisho (維摩經義疏) 2186 Eng. The Expository Commentary on the Vimalakīrti Sutra(2012) Jp. Hokke gisho (法華義疏) 2187 Jp. Hannya shingyō hiken (般若心經秘鍵) Jp. Daijō hossō kenjin shō (大乘法相研神章) Jp. Kanjin kakumu shō (觀心覺夢鈔) 2203 2309

2312

Jp. Risshū kōyō (律宗綱要) 2348 Eng. The Essentials of the Vinaya Tradition(1995) Jp. Tendai hokke shūgi shū (天台法華宗義集) 2366 Eng. The Collected Teachings of the Tendai Lotus School(1995) Jp. Kenkairon (顯戒論) 2376

Jp. Sange gakushō shiki (山家學生式) 2377 Jp. Hizōhōyaku (秘藏寶鑰) 2426

Eng. The Precious Key to the Secret Treasury(in Shingon Texts, 2004) Jp. Benkenmitsu nikyō ron (辨顯密二教論) 2427 Eng. On the Differences between the Exoteric and Esoteric Teachings(in Shingon Texts, 2004) Jp. Sokushin jōbutsu gi (即身成佛義) 2428 Eng. The Meaning of Becoming a Buddha in This Very Body (in Shingon Texts, 2004)

Jp. Shōji jissōgi (聲字實相義) 2429 Eng. The Meanings of Sound, Sign, and Reality(in Shingon Texts, 2004) Jp. Unjigi (吽字義) 2430

Eng. The Meanings of the Word Hūṃ(in Shingon Texts, 2004) Jp. Gorin kuji myōhimitsu shaku (五輪九字明秘密釋) 2514 Eng. The Illuminating Secret Commentary on the Five Cakras and the Nine Syllables(in Shingon Texts, 2004) 159

159

BDK English Tripiṭaka

Title Taishō No.

Jp. Mitsugonin hotsuro sange mon (密嚴院發露懺悔文) 2527 Eng. The Mitsugonin Confession(in Shingon Texts,2004) Jp. Kōzen gokoku ron (興禪護國論) 2543

Eng. A Treatise on Letting Zen Flourish to Protect the State (in Zen Texts,2005)

Jp. Fukan zazengi (普勧坐禪儀) 2580

Eng. A Universal Recommendation for True Zazen (in Zen Texts,2005)

Jp. Shōbōgenzō (正法眼藏) 2582

Eng. Shōbōgenzō: The True Dharma-eye Treasury(Volume I, 2007) Shōbōgenzō: The True Dharma-eye Treasury(Volume II, 2008) Shōbōgenzō: The True Dharma-eye Treasury(Volume III, 2008) Shōbōgenzō: The True Dharma-eye Treasury(Volume IV, 2008) Jp. Zazen yōjin ki (坐禪用心記) 2586

Eng. Advice on the Practice of Zazen(in Zen Texts,2005) Jp. Senchaku hongan nembutsu shū (選擇本願念佛集) 2608 Eng. Senchaku Hongan Nembutsu Shū: A Collection of Passages on the Nembutsu Chosen in the Original Vow(1997) Jp. Kenjōdo shinjitsu kyōgyō shōmon rui (顯淨土眞實教行証文類) 2646 Eng. Kyōgyōshinshō: On Teaching, Practice, Faith, and Enlightenment(2003)

Jp. Tannishō (歎異抄) 2661

Eng. Tannishō: Passages Deploring Deviations of Faith(1996) Jp. Rennyo shōnin ofumi (蓮如上人御文) 2668 Eng. Rennyo Shōnin Ofumi: The Letters of Rennyo(1996) Jp. Ōjōyōshū (往生要集) 2682

Jp. Risshō ankoku ron (立正安國論) 2688

Eng. Risshōankokuron or The Treatise on the Establishment of the Orthodox Teaching and the Peace of the Nation (in Two Nichiren Texts,2003)

Jp. Kaimokushō (開目抄) 2689

Eng. Kaimokushō or Liberation from Blindness(2000) 160

BDK English Tripiṭaka

Title Taishō No.

Jp. Kanjin honzon shō (觀心本尊抄) 2692 Eng. Kanjinhonzonshō or The Most Venerable One Revealed by Introspecting Our Minds for the First Time at the Beginning of the Fifth of the Five Five Hundred-year Ages (in Two Nichiren Texts,2003) Ch. Fumu enzhong jing (父母恩重經) 2887 Eng. The Sutra on the Profundity of Filial Love (in Apocryphal Scriptures,2005) Jp. Hasshūkōyō (八宗綱要) extracanonical Eng. The Essentials of the Eight Traditions(1994) Jp. Sangō shīki (三教指帰) extracanonical Jp. Mappō tōmyō ki (末法燈明記) extracanonical Eng. The Candle of the Latter Dharma(1994) Jp. Jūshichijō kenpō (十七條憲法) extracanonical 161