T2582 Shōbōgenzō The True Dharma-Eye Treasury, Volume I

Appendix VI

Lotus Sutra References

The Saddharmapuṇḍarīka-sūtra(Sutra of the Lotus Flower of the Wonderful Dharma) was translated from Sanskrit into Chinese by Kumārajīva in 406 C.E. The Kumārajīva translation, the Myōhōrengekyō,which Master Dōgen quotes in the Shōbōgenzōand which remains the most widely used in Japan, is reproduced in a Chinese/Japanese edition published in three parts by Iwanami Bunko. References below refer to this edition: LS 1.68 means part 1, page 68, of the Iwanami edition. The correlating citation in the Shōbōgenzōis indicated by the initials SBGZ followed by the chapter number(s) and paragraph number(s), in brackets, where applicable.

Kumārajīva's Chinese was rendered into English by Bunno Kato and William Soothill and published in 1930 as The Sutra of the Lotus Flower of the Wonderful Law.This Sutra of the Lotus Flower of the Wonderful Law,revised by Wilhelm Schiffer and Yoshiro Tamura, forms the core of The Threefold Lotus Sutrafirst published by Weatherhill/Kosei in 1975. The extracts that follow are basically revisions of the Weatherhill/Kosei version.

Chapter One: Jo(Introductory)

LS 1.8 SBGZ Chapter Seventeen; Chapter Thirty-four (Vol. II) [83] Thus have I heard. At one time the Buddha was living at Rājagṛha. On Mount Gṛdhrakūṭa, he was with twelve thousand great bhikṣus. They were all arhats, having ended all excesses, being without troubles, self-possessed, realizing all bonds of existence, and liberated in mind.

LS 1.14 SBGZ Chapter Seventy-two (Vol. III) [237]

At that time [there was] Śakra-devānām-indra with his following of twenty thousand heavenly sons. . . . There were the eight dragon kings. . . each with some hundreds or thousands of followers.

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LS 1.18 SBGZ Chapter Seventeen

At that time the Buddha radiated light from the circle of white hair between his eyebrows, illuminating the eastern quarter. LS 1.26-28 SBGZ Chapter Forty (Vol. II) [216] There are some who give alms

Of gold, silver, and coral,

Pearls and jewels,

Moonstones and agates.

LS 1.38 SBGZ Chapter Seventeen

At that time Mañjuśrī spoke to Bodhisattva Mahāsattva Maitreya and all the other great beings: "Good sons! According to my consideration, now the Buddha, the World-honored One, is going to preach the great Dharma. "

LS 1.40 SBGZ Chapter Eleven [21]; Chapter Seventeen; Chapter Fifty (Vol. III) [203]

He proclaimed the right Dharma, which is good in the beginning, good in the middle, and good in the end.

LS 1.42 SBGZ Chapter Seventeen

The Dharma that they should preach is good in the beginning, middle, and end.

LS 1.42, 1.44 SBGZ Chapter Eighty-six (Vol. IV) [83] Before the last of those [Sun Moon Light] buddhas left home, he had eight royal sons. . . . These eight princes, unrestricted in their majesty, each ruled four continents. These princes, hearing that their father had left home and attained [the truth of] anuttara samyaksaṃbodhi,all renounced the throne and, following him, also left home and established the mind of the Great Vehicle. They constantly practiced pure conduct, and all became teachers of Dharma. Under thousands of myriads of buddhas, they had planted many roots of goodness. LS 1.46 SBGZ Chapter Seventeen

The listeners in that order also remained seated in one place, for sixty minor kalpas, unmoving in body and mind.

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LS 1.52 SBGZ Chapter Seventeen; Chapter Fifty-two (Vol. III) [21] Therefore I consider that the Tathāgata today will preach the sutra of the Great Vehicle, which is called the Lotus Flower of the Wonderful Dharma, the method of teaching bodhisattvas, that which buddhas guard and remember. LS 1.54 SBGZ Chapter Thirty-six (Vol. II) [126] This light illuminated the eastern quarter Of eighteen thousand buddha lands. LS 1.58 SBGZ Chapter Fifty (Vol. III) [214] When the Buddha [Sun Moon Light] had preached this Flower of Dharma And caused the assembly to rejoice, Then he, on that very day, Proclaimed to the assembly of gods and people: "The truth that all dharmas are real form Has been preached for you all. . . . "

LS 1.62 SBGZ Chapter Seventeen This teacher of Dharma, Mystic Light, At that time had a disciple Whose mind was always lazy, Who was greedily attached to fame and gain, Who sought fame and gain tirelessly, Who often found amusement in the homes of aristocratic families, Who abandoned what he had learned by heart, Forgetting everything before he had understood it clearly, And who for these reasons

Was called Fame Seeker.

He also by practicing good works Was able to meet countless buddhas, To serve offerings to buddhas, To follow them in practicing the great truth, And to perfect the six pāramitās. Now he has seen Śākyamuni the lion. Afterward he will become a buddha. And will be named Maitreya. 383

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LS 1.64

Now the Buddha radiates brightness

To help disclose the meaning of real form. People, now you must be aware!

Hold palms together and wholeheartedly wait! Chapter Two: Hōben (Expedient Means)

LS 1.66 SBGZ Chapter Seventeen

At that time the World-honored One rose calmly and clearly from samādhi and addressed Śāriputra: "The wisdom of the buddhas is profound and unfathomable. Their lineage of wisdom is difficult to understand and difficult to enter. All śrāvakas and pratyekabuddhas cannot know it. Why? [Because] a buddha has experienced familiarity with countless hundred thousand myriad koṭis of buddhas, and has totally practiced the unfathomable truth and reality of the buddhas; bravely persevering; [letting the buddhas'] names be universally heard; accomplishing the profound unprecedented Dharma; and preaching, as convenience permits, the meaning that is difficult to understand. "

LS 1.68 SBGZ Chapter Seventeen

The Tathāgata is perfectly equipped with expediency and the pāramitāof wisdom. Śāriputra! The wisdom of the Tathāgata is wide, great, profound, and eternal.

LS 1.68 SBGZ Chapter Ten [21]; Chapter Seventeen; Chapter Fifty (Vol. III) [203]; Chapter Fifty-four (Vol. III) [98]; Chapter Ninety-one (Vol. IV) [71] Buddhas alone, together with buddhas, are directly able to perfectly realize that all dharmas are real form. What is called "all dharmas" is form as it is, the nature as it is, body as it is, energy as it is, action as it is, causes as they are, conditions as they are, effects as they are, results as they are, and the ultimate state of equality of substance and detail, as it is. LS 1.70 SBGZ Chapter Seventeen; Chapter Fifty (Vol. III) [210] I, and buddhas in the ten directions,

Are directly able to know these things. LS 1.72 SBGZ Chapter Seventeen

Even if the world were full

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Of beings like Śāriputra

Who together exhausted their intellects to gauge it, They could not fathom the buddha-wisdom. LS 1.72 SBGZ recurrent phrase

As [abundant as] rice, hemp, bamboo, and reeds. LS 1.74 SBGZ Chapter Seventeen; Chapter Sixty (Vol. III) [7] Only I know concrete form,

And the buddhas of the ten directions Are also like that.

LS 1.74 SBGZ Chapter Seventy-nine (Vol. IV) [169] At that time in the great assembly, there were śrāvakas, the arhat who had ended excesses, Ajñāta-Kauṇḍinya, and others, [altogether] twelve hundred people. LS 1.80 SBGZ Chapter Seventeen Children born of the Buddha's mouth, Palms held together, looking up, we wait. Please send forth the fine sound And now preach for us [the truth] as it really is. LS 1.82-84 SBGZ Chapter Seventeen Stop, stop, no need to explain. My Dharma is too fine to think about. Arrogant people,

If they hear, will surely not believe it with respect. LS 1.86 SBGZ Chapter One [27]; Chapter Seventeen When he preached these words, some five thousand bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās in the assembly rose at once from their seats, bowed to the Buddha, and withdrew.

LS 1.86 SBGZ Chapter Twenty-three (Vol. II) [117] The roots of wrongdoing of these fellows were deep and heavy. LS 1.86-88 SBGZ Chapter One [11]; Chapter Sixty-eight (Vol. III) Thereupon the Buddha addressed Śāriputra: "Now in this assembly I am 385

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free of twigs and leaves, and only the true and real remain. Śāriputra! That arrogant people like these withdraw also is fine. Now listen well and I will preach for you.

" Śāriputra said,

"Please do so, World-honored One, I desire joyfully to listen.

" The Buddha addressed Śāriputra: "Wonderful Dharma like this the buddha-tathāgatas preach only occasionally, just as the uḍumbaraflower appears only once in an age.

"

LS 1.88-90 SBGZ Chapter Seventeen; Fukanzazengi

This Dharma cannot be understood by thinking and discrimination. Only buddhas are directly able to know it. Why? The buddhas, World-honored Ones, appear in the world only by reason of the one great purpose. Śāri putra, why do I say that the buddhas, World-honored Ones, appear in the world only by reason of the one great purpose? The buddhas, World-honored Ones, appear in the world because they desire to cause living beings to disclose the wisdom of Buddha that will make them able to become pure. They appear in the world because they desire to show living beings the wisdom of Buddha. They appear in the world because they desire to cause living beings to realize the wisdom of Buddha. They appear in the world because they desire to cause living beings to enter the state of truth which is the wisdom of Buddha. Śāriputra, this is why the buddhas appear in the world only by reason of the one great purpose. LS 1.90 SBGZ Chapter Seventeen

Śāriputra. The Tathāgata only by means of the One Buddha Vehicle preaches the Dharma for living beings. There is no other vehicle, neither a second nor a third. Śāriputra, the Dharma of all the buddhas of the ten directions is also like this.

LS 1.98-100 SBGZ Chapter Thirty-four (Vol. II) [87], [91] Śāriputra! If any of my disciples, calling themselves arhats or pratyekabuddhas, neither hear nor recognize the fact that the buddha-tathāgatas teach only bodhisattvas, they are not the Buddha's disciples, nor arhats, nor pratyekabuddhas. Again Śāriputra! If these bhikṣus and bhikṣuṇīs think to themselves, "I have already attained the state of arhat; this is my last life, ultimate nirvana, "

and then they no longer want to pursue [the truth of] anuttara samyaksaṃbodhi, you should know that these are all people of lofty arrogance. Why? [Because] there is no such thing as a bhikṣureally attaining the state of arhat without believing this teaching. 386

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LS 1.104 SBGZ Chapter Twenty-four (Vol. II) [177] This my Dharma of nine divisions, Preached as befits living beings, Is the basis for entry into the Great Vehicle. Therefore, I preach this sutra. LS 1.106 SBGZ Chapter Seventeen; Chapter Twenty-nine (Vol. II) [99]; ChapterFifty (Vol. III) [210]; Chapter Sixty (Vol. III) [4] In the buddha lands of the ten directions, There only exists the One-Vehicle Dharma. There is neither a second nor a third. LS 1.108 SBGZ Chapter Fifty (Vol. III) [213] I, body adorned with signs,

And brightness illuminating the world, Am honored by countless multitudes For whom I preach the seal of real form. LS 1.116 SBGZ Chapter Eighty-seven (Vol. IV) [150] If people, to stupas and shrines, To jewel images and painted images, With flowers, incense, flags, and canopies Reverently serve offerings;

[Or] if they cause others to make music, To beat drums, to blow horns and conches, [To play] panpipes, flutes, lutes, lyres, Harps, gongs, and cymbals,

And many fine sounds such as these They serve continually as offerings; Or [if] with joyful hearts,

They sing the praises of the Buddha's virtue, Even in one small sound,

They all have realized the Buddha's truth. If people whose mind is distracted, With even a single flower

Serve offerings to a painted [buddha] image, They will gradually see numberless buddhas. 387

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Again, people who do prostrations Or who simply join palms,

Even those who raise a hand Or slightly lower the head, And thus serve an offering to an image Will gradually see countless buddhas, Will naturally realize the supreme truth, And will widely save numberless multitudes. LS 1.120 SBGZ Chapter Seventeen; Chapter Twenty-nine (Vol. II) [99]; Chapter Fifty (Vol. III) [215] The Dharma abides in its place in the Dharma, And the form of the world is constantly abiding. Having recognized this in a place of the truth, Guiding teachers teach it by expedient means. LS 1.124 SBGZ Chapter Sixty-nine (Vol. III) [181] At the time of this consideration, The buddhas of the ten directions all appear. LS 1.128 SBGZ Chapter Ten [14]; Chapter Seventeen; Chapter Fifty-three (Vol. III) [57]

In the same manner that the Buddhas of the three times

Preach the Dharma,

So now do I also

Preach the Dharma that is without distinction. The appearances of buddhas in the world Are far apart and hard to meet, Even when they do appear in the world, It is still hard for this Dharma to be preached. Chapter Three: Hiyu (A Parable) LS 1.134 SBGZ Chapter Seventeen At that time, Śāriputra, jumping for joy, stood up at once and joined together the palms of his hands.

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LS 1.134 SBGZ Chapter Seventeen

In the past I heard such Dharma from the Buddha and saw bodhisattvas receiving affirmation and becoming buddhas. LS 1.140-42

In my mind there was great alarm and doubt: Was it not a demon acting as Buddha, Distressing and confusing my mind? LS 1.146 SBGZ Chapter Seventeen

The land [of Flower-Light Tathāgata] is level and straight, pure and magnificent, tranquil and prosperous. LS 1.160 SBGZ Chapter Seventeen

Though I can leave safely through this burning gate, the children in the burning house are absorbed in their play, neither sensing nor knowing, neither alarmed nor afraid.

LS 1.162 SBGZ Chapter Seventeen

This house only has one gate; moreover, it is narrow and small. The children are young and do not yet possess knowledge; they love the places where they play. They may fall into and be burned in the fire. I must explain to them the fearfulness of this matter.

LS 1.164 SBGZ Chapter Seventeen

Many kinds of such goat carts, deer carts, and ox carts are now outside the gate to play with. Come quickly out of this burning house and I will give you all whatever you want.

LS 1.166 SBGZ Chapter Seventeen

Then the wealthy man sees that his children have got out safely and are all sitting on open ground at the crossroads, with nothing impeding them; his mind is eased and he jumps for joy. Then each of his children says to the father, "Father,

please now give us those lovely playthings you promised us before; the goat carts, deer carts, and ox carts. " Śāriputra! At that time the wealthy man gives to each of his children equally a great cart. The cart is high and wide, adorned with all kinds of treasures . . . and yoked by white oxen. 389

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LS 1.176 SBGZ Chapter Seventeen Quickly get out of the triple world and you will attain to the three vehicles, the vehicles of śrāvaka,pratyekabuddha,and Buddha. I now give you my guarantee of this, and in the end it will not be false. You all must solely be diligent and persevere.

LS 1.186-88 SBGZ Chapter Thirty-one (Vol. II) [8] Whereupon the house

Suddenly catches fire.

In the four directions, all at once, Its flames are in full blaze. LS 1.198 SBGZ Chapter Forty-seven (Vol. III) [112] All living beings

Are my children

[But] deeply attached to worldly pleasures They are without wisdom. . . The Tathāgata, already free from The burning house of the triple world Lives serenely in seclusion Abiding peacefully in forests and fields. Now this triple world

All is my possession

And the living beings in it All are my children.

LS 1.202 SBGZ Chapter Thirty-eight (Vol. II) [175] Riding in this precious carriage, [We] arrive directly at the place of truth. Chapter Four: Shinge(Belief and Understanding) LS 1.222 SBGZ Chapter One [62] Then they rose from their seats, and, arranging their garments, bared only their right shoulders.

LS 1.224 SBGZ Chapter Seventeen Without expectation, we now suddenly are able to hear the rarely encountered 390

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Dharma. We profoundly congratulate ourselves on having acquired a great benefit, on having got for ourselves, without seeking it, an immeasurable treasure. LS 1.224 (Vol. IV) [66] SBGZ Chapter Sixty-one (Vol. III) [26]; Chapter Seventy-three It is like a person who, while still a youth, leaves a father and runs away. LS 1.236 SBGZ Chapter Twenty-five (Vol. II) [211] This is my son begotten by me. [Since,] in a certain city he left me and ran away, he has been wandering and suffering hardship for over fifty years. LS 1.260 SBGZ Chapter Thirty-four (Vol. II) [86] Now we are

Truly voice-hearers,

The voice of the Buddha's truth We cause all to hear. Now we are

Truly arhats.

Chapter Five: Yakusō-yu (Parable of the Herbs) LS 1.272 SBGZ Chapter Twenty-nine (Vol. II) [99] The Dharma King who breaks "existence, "

Appears in the world

And according to the wants of living beings, Preaches the Dharma in many ways. . . The wise if they hear it, Are able to believe and understand at once, The unwise doubt and grieve, Thus losing it forever. LS 1.274 SBGZ Chapter Seventeen Plants, shrubs, and herbs; Large and small trees, Grain of all kinds, and seedlings, Sugarcane and grapevines, Are moistened by the rain, Without insufficiency. 391

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Dry ground is all soaked, Herbs and trees flourish together. LS 1.286 SBGZ Chapter Seventeen Your actions

Are the bodhisattva way itself. By gradual practice and learning, You will all become buddhas. Chapter Six: Juki(Affirmation) LS 1.300 SBGZ Chapter Seventeen This my disciple Mahākāśyapa, in a future age, will be able to serve three hundred myriad koṭis of World-honored buddhas, to make offerings to them, to revere, to honor, and to praise them, and to proclaim widely the limitless great Dharma of the buddhas.

LS 1.322 SBGZ Chapter Seventeen My disciples,

Five hundred in number, Perfectly equipped with dignified virtues, All will receive affirmation, And in a future age,

All will be able to become a buddha. Chapter Seven: Kejō-yu (Parable of the Magic City) LS 2.12-14 SBGZ Chapter Seventeen Suppose a person, with [his or her own] power, Grinds a three-thousand-great-thousandfold world, And every kind of earth therein, Entirely into ink,

And, passing through a thousand lands, Then lets one drop fall. Dropping them like this as [the journey] proceeds, [The person] uses up all these specks of ink. All the countries thus described, 392

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Specked and unspecked alike,

Again are entirely ground to dust, And one speck is one kalpa.

LS 2.30

Leaving the profound joy of the immovable state of dhyāna In order to serve the Buddha.

LS 2.36

Sacred ruler, god among gods!

With the voice of a kalaviṅka.

LS 2.56 SBGZ Chapter One [32]

He said,

"This is suffering; this the accumulation of suffering; this the cessation of suffering; this the way of cessation of suffering. " And he preached

extensively the law of the twelve causal connections: "Ignorance leads to action. Action leads to consciousness. Consciousness leads to name and form. Name and form lead to the six sense organs. The six sense organs lead to contact. Contact leads to feeling. Feeling leads to love. Love leads to taking. Taking leads to [new] existence. [New] existence leads to life. Life leads to aging and death; grief, sorrow, suffering, and distress. If ignorance ceases, then action ceases. If action ceases, then name and form cease. If name and form cease, then the six sense organs cease. If the six sense organs cease, then contact ceases. If contact ceases, then feeling ceases. If feeling ceases, then love ceases. If love ceases, then taking ceases. If taking ceases, then [new] existence ceases. If [new] existence ceases, then life ceases. If life ceases, then cease aging and death, grief, sorrow, suffering, and distress.

"

LS 2.58 SBGZ Chapter Eighty-six (Vol. IV) [83] The sixteen royal sons, all being youths, left home and became śra maṇeras. LS 2.60 SBGZ Chapter Eighty-six (Vol. IV) [83] At that time, eight myriad koṭis of people among the masses led by the sacred wheel-turning king, seeing the sixteen royal sons leave home, also sought to leave home, whereupon the king permitted them. LS 2.62 SBGZ Chapter Eighty-six (Vol. IV) [83] Buddha [Universal Surpassing Wisdom] preached this sutra for eight thousand 393

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kalpas without cessation. When he had finished preaching this sutra, he at once entered a quiet room and remained in the immovable state of dhyānafor eightyfour thousand kalpas. During this time the sixteen bodhisattva śrāmaṇeras, knowing that the Buddha had entered the room and was serenely set in dhyāna, each ascended a Dharma-seat and also for eighty-four thousand kalpas widely preached and discriminated to the four groups the Sutra of the [Lotus]Flower of the Wonderful Dharma.

LS 2.66 (Ref. for Kattō) SBGZ Chapter Forty-six (Vol. III) [90] Two of those śrāmaṇeras became buddhas in the eastern quarter, the first named Akṣobhya who lived in the Land of Joy, the second named Sumeru Peak. Chapter Eight: Gohyaku-deshi-juki (Affirmation of Five Hundred Disciples)

LS 2.96 SBGZ Chapter Seventeen

Bhikṣus! Pūrṇa was able to become foremost among Dharma preachers under the Seven Buddhas. Now he has also become foremost among Dharma preachers in my order. He will again be foremost among Dharma preachers under future buddhas in [this] virtuous kalpa(bhadrakalpa) and will altogether guard, maintain, assist, and proclaim the Buddha-Dharma. LS 2.112 SBGZ Chapter Thirty-two (Vol. II) [45] Five hundred bhikṣus,

One by one, will become a buddha,

With the same title,

"Universal Light,

"

And one after another, they will give affirmation. LS 2.114 SBGZ Chapter Four [105]; Chapter Twelve [74] World-honored One! It is as if some person goes to the house of a close friend, becomes intoxicated, and lies down. Meanwhile the close friend, having to go out on official business, ties a priceless pearl within [that person's] garment as a gift, and departs.

LS 2.118 SBGZ Chapter Seventeen

It is like a poor person

Going to the house of a close friend

Whose family is very wealthy

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[The friend] serves many fine dishes.

And a priceless pearl,

Ties inside [the poor one's] inner garment. LS 2.120 SBGZ Chapter Thirty-two (Vol. II) [47] Now, hearing from the Buddha

Of the wonderful fact of affirmation,

And of the sequential reception of affirmation, Body and mind are full of joy.

Chapter Nine: Ju-gaku-mugaku-nin-ki(Affirmation of Students and People Beyond Study)

LS 2.128-30 SBGZ Chapter Seventy-three (Vol. IV) [27] I have constantly practiced diligence, and for this reason I have already realized anuttara samyaksaṃbodhi.

Chapter Ten: Hōsshi(A Teacher of the Dharma) LS 2.140 SBGZ Chapter Thirty-two (Vol. II) [50], [52] At that time the World-honored One addressed eighty thousand great beings through Bodhisattva Medicine King: "Medicine King! You see among this great assembly countless gods (devas), dragon kings (nāgas), yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, as well as bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, those who seek to be śrāvakas, those who seek to be pratyekabuddhas, and those who seek the truth of Buddha. When such beings as these are all before the Buddha, and they hear a single verse or a single word of the Sutra of the [Lotus]Flower of the Wonderful Dharmaand rejoice in it even for a single moment of consciousness, I give affirmation to them all: 'You will attain anuttara samyaksaṃbodhi. '" The Buddha

addresses Medicine King: "Moreover, after the Tathāgata's extinction, if there are any people who hear even a single verse or a single word of the Sutra of the [Lotus]Flower of the Wonderful Dharmaand rejoice in it for a single moment of consciousness, again, I give affirmation of anuttara samyaksaṃbodhi.. . . "

LS 2.152 SBGZ Chapter Nine [222]

This sutra, even while the Tathāgata is alive, [arouses] much hate and envy; how much more after his extinction!

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LS 2.154 SBGZ Chapter Seventeen; Chapter Seventy-one (Vol. III) [221] Medicine King! In every place where [this Lotus Sutra] is preached, or read, or recited, or copied, or where volumes of the sutra are kept, we should erect a stupa of the seven treasures, making it most high, wide, and ornate. [But] there is no need to place bones in it. Why? [Because] in it already there is the whole body of the Tathāgata. This stupa should be served, revered, honored, and extolled with all kinds of flowers, fragrance, strings of pearls, silk canopies, banners, flags, music, and songs of praise. If any people, being able to see this stupa, do prostrations and serve offerings to it, know that they are all close to anuttara samyaksaṃbodhi. LS 2.156 SBGZ Chapter Seventeen; Chapter Fifty (Vol. III) [215] For example, some people are parched and in need of water, for which they search by digging on a plateau. As long as they see dry earth, they know that water is still far away. Making effort unceasingly, in time they see moist earth, and then they gradually reach mud. Their minds are made up. They know that water must be near. Bodhisattvas are also like this. If they have not heard, nor understood, nor been able to practice this Sutra of the Flower of Dharma,we should know that they are still far from [the truth of] anuttara samyaksaṃbodhi. If they are able to hear, to understand, to consider, and to practice it, we know for sure that they are close to anuttara samyaksaṃbodhi.Why? [Because] the anuttara samyaksaṃbodhiof all bodhisattvas totally belongs to this sutra. This sutra opens the door of expedient methods and reveals true and real form. LS 2.156-58 SBGZ Chapter Seventeen

Medicine King! If a bodhisattva, on hearing this Sutra of the Flower of Dharma,is alarmed, doubting, or afraid, we should know that this is a bodhisattva with recently established intention. If a śrāvaka,on hearing this sutra, is alarmed, doubting, or afraid, we should know that this is an arrogant person. LS 2.162

If, when they preach this sutra,

Someone abuses them with an evil mouth,

Or lays upon them swords, sticks, tiles, or stones,

Because they heed the Buddha, they will endure.

LS 2.166 SBGZ Chapter Sixty-one (Vol. III) [31]

If we are close to a teacher of the Dharma,

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We at once attain the bodhisattva way. And if we learn following this teacher, We are able to meet buddhas [numerous] as sands of the Ganges. Chapter Eleven: Ken-hōtō (Seeing the Treasure Stupa) LS 2.168 SBGZ Chapter Seventeen

At that time, before the Buddha, a stupa of the seven treasures, five hundred yojanas in height, and two hundred and fifty yojanas in length and breadth, sprang out from the earth and abode in the sky. LS 2.172 SBGZ Chapter Seventeen; Chapter Eighty-seven (Vol. IV) [160] When that Buddha [Abundant Treasures] was practicing the bodhisattva way in the past, he had made a great vow: "After I have realized [the state of] Buddha and died, if in the lands of the ten directions there is any place where the Sutra of the Flower of Dharmais preached, my stupa shall spring up and appear before that place so that I may hear the sutra. . . . "

LS 2.176 SBGZ Chapter Seventeen

[Bodhisattva] Great Eloquence said to the Buddha, "World-honored One!

We also would like to see the many buddhas who are offshoots of the Worldhonored One, to perform prostrations and to serve offerings to them. " Then the

Buddha sent forth a ray of light from [his circle of] white hair. LS 2.186-88 SBGZ Chapter Seventeen; Chapter Fifty-one (Vol. III) [9] Then all the assembly saw the Tathāgata Abundant Treasures sitting on the lion seat in the treasure stupa, his whole body undissipated, as if he had entered the balanced state of dhyāna. . . . Then the Buddha Abundant Treasures, in the treasure stupa, shared half his seat with Śākyamuni Buddha, and said, "Śākyamuni

Buddha, please take this seat.

" Thereupon Śākyamuni Buddha entered inside the stupa, sat down on the half-seat, and sat in the full lotus posture. LS 2.190 SBGZ Chapter Seventeen

A world-honored sacred lord,

Though long extinct

Inside the treasure stupa,

Yet comes for the Dharma.

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LS 2.194 SBGZ Chapter Sixty-one (Vol. III) [44] If they preach this sutra Then they will meet me, The Tathāgata Abundant Treasures, And many transformed buddhas. LS 2.196-98 SBGZ Chapter Seventeen To take the great earth, Put it on a toenail,

And ascend to Brahmā heaven: That also is not hard.

[But] after the Buddha's death, In a corrupt age,

To read this sutra even for a moment: That indeed will be hard. LS 2.198 SBGZ Chapter Twenty-three (Vol. II) [135] After my extinction,

To keep this sutra,

And to preach it to [even] a single person: That indeed will be hard. . . After my extinction,

To listen to and to accept this sutra, And to inquire into its meaning: That indeed will be hard. Chapter Twelve: Daibadatta(Devadatta) LS 2.208 SBGZ Chapter Forty-five (Vol. III) Through the good counsel of Devadatta, I was caused to obtain the six pāramitās, kindness, compassion, joy, and detachment, the thirty-two signs, the eighty kinds of excellence, a golden complexion with purple luster, the ten powers, the four kinds of fearlessness, the four social methods, the eighteen uncommon [characteristics], the mystical abilities, and bodhi-powers. I realized the balanced and right state of awareness and widely saved living beings, all due to the good counsel of Devadatta. 398

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LS 2.208 SBGZ Chapter Seventeen; Chapter Seventy-three (Vol. IV) [16] Devadatta also, in future, after countless kalpas have passed, will be able to become a buddha.

LS 2.212-214 SBGZ Chapter Seventeen Thereupon Mañjuśrī, sitting on a thousand-petal lotus flower as big as a carriage wheel, with the bodhisattvas who accompanied him also sitting on precious lotus flowers, naturally sprang up from the great ocean, out of the palace of the Sāgara Dragon, and abided in space. LS 2.216

[Bodhisattva Wisdom Accumulation says to Mañjuśrī:] "Very wise, virtuous, brave, and vigorous one! You have converted and saved countless beings. Now this great order

And I, all already have seen

[Your] expounding of the teaching of real form, Revelation of the One-Vehicle Dharma, And universal guidance of living beings, Whom you cause swiftly to realize bodhi. "

LS 2.218 SBGZ Chapter Seventeen Mañjuśrī said: "I, in the sea, am constantly preaching only the Sutra of the [Lotus]Flower of the Wonderful Dharma. . . . "

LS 2.218 SBGZ Chapter Seventeen Mañjuśrī said: "There is the daughter of the Dragon King Sāgara. . . . She has profoundly entered the balanced state of dhyāna,and penetrated all dharmas. In a kṣāṇashe established the bodhi-mind and attained the state of not regressing or deviating.

"

LS 2.218-20 SBGZ Chapter Seventy-one (Vol. III) [227] Bodhisattva Wisdom Accumulation said, "I have seen [how] Śākyamuni

Tathāgata, during countless kalpas of hard practice and painful practice, accumulating merit and heaping up virtue, has pursued the bodhisattva way and has never ceased. I have observed that in the three-thousand-great-thousandfold world, there is no place even the size of a mustard seed where he has not abandonedhis body 399

Appendix VI

and life as a bodhisattva for the sake of living beings. After acting thus, he was then able to realize the truth of bodhi. "

LS 2.224 SBGZ Chapter Eight [187]; Chapter Seventeen All saw the dragon's daughter suddenly become a male, equipped with all the practices of a bodhisattva. She went at once to the southern quarter, the world which is free of impurity, [where she] sat on a precious lotus flower, realizing the balanced and right state of truth, with the thirty-two signs and the eighty kinds of excellence, and preaching the wonderful Dharma for all living beings throughout the ten directions. Then the sahāworld of bodhisattvas, śrāvakas, the eight groups of gods and dragons, and human and nonhuman beings, all seeing from afar the dragon's daughter becoming a buddha and universally preaching the Dharma for the human beings and gods in that order, rejoiced greatly in their hearts and they all bowed from afar in veneration. Chapter Thirteen: Kan-ji(Exhortation to Hold Firm) Chapter Fourteen: Anrakugyō (Peaceful and Joyful Practice) LS 2.244 SBGZ Chapter Nine [230]

A bodhisattva mahāsattvashould not get close to kings, princes, ministers, and administrators.

LS 2.258 SBGZ Chapter Fifty-six (Vol. III) [121] [The bodhisattva] applies oil to the body, Having bathed away dust and dirt,

And puts on a fresh and clean robe:

Totally clean within and without.

LS 2.266-68 SBGZ Chapter Fifty-six (Vol. III) [122] Though those people neither hear, nor believe in, nor understand this sutra, when I attain [the truth of] anuttara samyaksaṃbodhi,wherever I am, through mystical power and through the power of wisdom, I will lead them and cause them to be able to abide in this Dharma. LS 2.276-78 enty-six (Vol. IV) [115]

If there is a brave and vigorous person, Able to perform difficult deeds,

SBGZ Chapter Four [105]; Chapter Seventeen; Chapter Sev-400

Appendix VI

The king unties from inside his topknot, The bright pearl, and this he gives. . . It is like the king releasing from his topknot The bright pearl, and giving it. This sutra is honored

As supreme among all sutras, I have always guarded it,

And not revealed it at random. Now is just the time

To preach it for you all.

LS 2.282 SBGZ Chapter Sixty-one (Vol. III) [34] Having profoundly entered the balanced state of dhyāna, We meet the buddhas of the ten directions. LS 2.282 SBGZ Chapter Thirty-eight (Vol. II) [187]; Chapter Sixty-nine (Vol. III) [175]; Chapter Seventy-two (Vol. III) [237] The buddhas' bodies, golden colored, Adorned with a hundred signs of happiness: In the hearing of Dharma and in preaching for others, This pleasant dream exists forever. And in the dream-action, the king of a nation Forsakes his palace, his followers, And the five desires for the superior and fine, And he goes to a place of the truth. At the foot of a bodhitree,

He sits on the lion seat,

Pursues the truth for seven days, And attains the wisdom of the buddhas. Having realized the supreme truth He arises and turns the wheel of Dharma, Preaching the Dharma to the four groups For thousands of myriads of koṭis of kalpas. He preaches the faultless wonderful Dharma And saves countless living beings, After which he naturally enters nirvana 401

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Like a lamp going out when its smoke is spent. If [anyone] in future corrupt ages Preaches this paramount Dharma, That person will obtain great benefit Such as the virtuous effects [described] above. Chapter Fifteen: Jū-chi-yūshutsu (Springing Out from the Earth) LS 2.286 SBGZ Chapter Seventeen When the Buddha had preached this, all the earth of the three-thousandgreat-thousand worlds of the sahāworld quaked and split, and from its midst countless thousand myriad koṭis of bodhisattva mahāsattvas sprang out together. These bodhisattvas, their bodies all golden, with the thirty-two signs and measureless brightness, had previously all been below the sahāworld, living in the space there.

LS 2.310 SBGZ Chapter Seventeen; Chapter Sixty-two (Vol. III) [62] Ajita, you should know, All these great bodhisattvas, For numberless kalpas,

Have practiced the Buddha's wisdom, All of them are my converts, I have caused them to establish The will to the great truth, They are my sons.

They remain in this world, Always practicing the dhūtadeeds, They hope to enjoy quiet places, Shunning the clamor of crowds, Taking no pleasure in much explanation. Sons like these

Are learning the method which is my truth. They are ever diligent, day and night, Because they want to get the Buddha's truth. In the sahāworld,

Down below, they live in space. 402

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LS 2.318 SBGZ Chapter Seventeen; Chapter Forty-seven (Vol. III) [112] It is as if a young and strong man, Just twenty-five years old,

Indicates to others' centenarian sons, With white hair and wrinkled faces, [Saying],

"These are my offspring,

"

And the sons also saying,

"This is our father"

—

The father young and the sons old. The whole world does not believe it. So it is with the World-honored One: He has attained the truth very recently. All these bodhisattvas,

Are firm in will, and dauntless, And for countless ages,

They have practiced the bodhisattva way. Chapter Sixteen: Nyorai-juryō(The Tathāgata's Lifetime) LS 3.12-14 SBGZ Chapter Seventy-one (Vol. III) [226] Good sons! It is countless and infinite hundred thousand myriad koṭis of nayutas of kalpas since I actually realized the state of Buddha. For instance, suppose there are five hundred thousand myriad koṭis of nayutas of asaṃkheya three-thousand-great-thousandfold worlds; let someone grind them to atoms, pass eastward through five hundred thousand myriad koṭis of nayutas of asaṃkheyacountries, and then drop one atom; [suppose the person] proceeds eastward like this [until] all those atoms are used up. Good sons, what do you think? Is it possible, or not, to conceive and compute all those worlds so as to know their number?

LS 3.16 SBGZ Chapter Eighty-three (Vol. IV) [21] Good sons! Seeing living beings who take pleasure in small things, whose virtue is scant and whose filthiness is accumulated, the Tathāgata to these people states,

"In my youth I transcended family life and attained anuttara samyaksaṃbodhi. " And since I actually realized [the state of] Buddha, [my] eternity has been such as it is. Only to teach and transform living beings, by expedient means, so that they will enter the Buddhist truth, do I make statements like this. 403

Appendix VI

LS 3.18 SBGZ Chapter Seventeen; Chapter Forty-three (Vol. III) [44]; Chapter Forty-seven (Vol. III) [110] All that he says is real, not empty. Why? [Because] the Tathāgata knows and sees the form of the triple world as it really is, without life and death, or disappearance or appearance; without existence in the world and extinction; neither real nor void; neither thus nor otherwise. It is best to see the triple world as the triple world.

LS 3.18-20 SBGZ Chapter Seventeen; Chapter Twenty-three (Vol. II) [101]; Chapter Fifty (Vol. III) [215]; Chapter Seventy-one (Vol. III) [226] Thus, it is very far in the distant past since I realized [the state of] Buddha. [My] lifetime is countless asaṃkheyakalpas, eternally existing and not perishing. Good sons! The lifetime which I have realized by my original practice of the bodhisattva way is not even yet exhausted but will still be twice the previous number [of kalpas].

LS 3.30 SBGZ Chapter Seventeen [54]; Chapter Sixty (Vol. III) [44]; Chapter Sixty-one (Vol. III) [43] In order to save living beings,

As an expedient method I manifest nirvana, Yet really I have not passed away, Constantly abiding here preaching the Dharma, I am always living at this place, With mystical powers,

I make living beings who are upset, Still fail to see me though I am close. Many see that I have passed away, And far and wide they serve offerings to my bones, All holding romantic yearnings

And bearing thirst in their hearts. When living beings have believed and submitted, Being simple and straight, and flexible in mind, And they wholeheartedly want to meet Buddha, Without begrudging their own body and life, Then I and many monks,

Appear together on Vulture Peak. 404

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LS 3.32 SBGZ Chapter Seventeen; Chapter Sixty-one (Vol. III) [48]; Chapter Eighty-eight (Vol. IV) [188] [I am] eternally present on Vulture Peak, And in other dwelling places. Even when living beings see, at the end of a kalpa, That they are to be burned in a great fire, This land of mine is tranquil, Always filled with gods and human beings; Its parks and many palaces Are adorned with every kind of treasure; Precious trees have abundant flowers and fruit: It is a place where living beings enjoy themselves. The gods strike celestial drums, And constantly make theater and music, Showering mandāravaflowers On the Buddha and the great assembly. My Pure Land is immortal, Yet many view it as to be burned up, And thus entirely filled

With grief, horror, and agonies. These living beings of many sins, With their bad conduct as direct and indirect causes, Even if they pass asaṃkheyakalpas Do not hear the name of the Three Treasures. Beings who practice virtue And who are gentle, simple, and straight, All see my body

Existing here and preaching the Dharma. LS 3.36 SBGZ Chapter Seventy (Vol. III) [201] Constantly making this my thought: "How can I make living beings Able to enter the supreme truth, And swiftly realize a buddha's body?" 405

Appendix VI

Chapter Seventeen: Funbetsu-kudoku (Discrimination of Merits) LS 3.56 SBGZ Chapter Sixty-one (Vol. III) [39]

If good sons and good daughters, hearing my preaching of the eternity of [my] lifetime, believe and understand it with a profound mind, then they will see the Buddha constantly abiding on Mount Gṛdhrakūṭa surrounded by an assembly of great bodhisattvas and many śrāvakas, and preaching the Dharma. And they will see this sahāworld with its land of lapis lazuli, level, normal, and right.

Chapter Eighteen: Zuiki-kudoku (The Merits of Joyful Acceptance) LS 3.72-74 SBGZ Chapter Eight [70]; Chapter Thirteen [127]; Chapter Fourteen [200]; Chapter Twenty [125]

Then the Buddha addressed the bodhisattva mahāsattvaMaitreya: "Ajita. If, after the Tathāgata's death, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, or other wise people, old or young, having heard this sutra and accepted it with joy, leave the Dharma order and go elsewhere to stay in monasteries or deserted places, or in cities, streets, hamlets, fields, and villages, to expound [this sutra] as they have heard it, according to their ability, to their father and mother, relatives, good friends and acquaintances; and all these people, having heard it, accept it with joy and again go on to transmit the teaching; [then] other people, having heard it, also accept it with joy and transmit the teaching, which propagates like this to the fiftieth [generation]. . . .

"

LS 3.88

How much more, if we hear [the sutra] with undivided mind, Elucidate its meaning,

And practice according to the teaching:

That happiness is beyond limit.

LS 3.90

Then the Buddha addressed the bodhisattva mahāsattvaEver Zealous: "If any good son or good daughter receives and retains this Sutra of the Flower of Dharmaor reads or recites or explains or copies it, that person will obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the 406

Appendix VI

body, and twelve hundred merits of the mind; these merits will adorn the six organs making them all pure. . . .

"

Chapter Nineteen: Hōsshi-kudoku (The Merits of a Teacher of the Dharma)

LS 3.122 SBGZ Chapter Twenty-one [184]

Though [he or she] has not yet attained faultless real wisdom, his or her mind-organ is pure like this.

Chapter Twenty: Jōfugyō-bosatsu (Bodhisattva Never Despise) LS 3.128 SBGZ Chapter Thirty-seven (Vol. II) [161]; Chapter Fifty-two (Vol. III) [23]

In the eternal past, countless, infinite, inconceivable asaṃkheyakalpas ago, there was a buddha named King of Majestic Voice. LS 3.130 SBGZ Chapter Seventeen

The right Dharma remained in the world for a number of kalpas equal to the atoms in one Jambudvīpa. The imitative Dharma remained in the world for a number of kalpas equal to the atoms in four continents. LS 3.134-36

Thus he passed many years, constantly abused, never becoming angry, always saying,

"You will become buddhas.

" When he said these words, people would sometimes beat him with clubs, sticks, bricks, and stones. He ran away and, keeping his distance, he still called out in a loud voice, "I dare not despise you. You

will all become buddhas.

" Because he always spoke these words, arrogant bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās called him "Never Despise. "

Chapter Twenty-one: Nyorai-jinriki(The Mystical Power of the Tathāgata) LS 3.158 SBGZ Chapter Seventeen; Chapter Twenty-five (Vol. II) [183] Thereupon the worlds of the ten directions were realized without hindrance as one buddha land. Then the Buddha addressed Eminent Conduct and the other bodhisattvas in the great assembly: "The mystical powers of the buddhas are like this; countless, infinite, and unthinkable. . . . "

407

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LS 3.162 SBGZ Chapter Sixty-one (Vol. III) [45]

One who is able to keep this sutra,

Is already meeting me,

And also meeting the Buddha Abundant Treasures,

And those [buddhas] who are [my] offshoots.

Chapter Twenty-two: Zoku-rui(The Commission)

Chapter Twenty-three: Yaku-ō-bosatsu-honji(The Story of Bodhisattva Medicine King)

LS 3.200 SBGZ Chapter Seventy-three (Vol. IV) [35]

As the Buddha is king of all dharmas, so it is also with this sutra. It is the king of sutras. Star Constellation King Flower! This sutra can save all living beings. This sutra can free all living beings from pain and suffering. This sutra can greatly benefit all living beings and fulfill their desires. Like a clear, cool pool that can satisfy all those who are thirsty; like the cold getting fire; like the naked getting clothing; like [a caravan of] merchants getting a leader; like a child getting its mother; like a crossing getting a ferry; like the infirm getting a doctor; like [those in] darkness getting a light; like the poor getting treasure; like a people getting a king; like traders getting the sea; like a torch dispelling the darkness; so it is also with this Sutra of the Flower of Dharma.It can free living beings from all suffering and all diseases, and can unloose all the bonds of life and death. LS 3.210 SBGZ Chapter Seventeen

You have accomplished unthinkable virtue, being able to ask Śākyamuni Buddha such things as these, and benefiting all countless living beings. Chapter Twenty-four: Myo-on-bosatsu (Bodhisattva Wonder Sound) LS 3.214 SBGZ Chapter Seventeen

[Bodhisattva Wonder Sound] had attained samādhiwith the form of a wonderful banner, samādhias the Flower of Dharma, samādhias pure virtue, samādhi as the sport of the Constellation King, samādhias the state without involvements, samādhias the wisdom-seal, samādhias the state of understanding the words of all living beings, samādhias the accumulation of all virtues, samādhias the state of purity, samādhias the playing of mystical powers, samādhias the torch of wisdom, samādhias the king of adornments, samādhias pure brightness, samādhi 408

Appendix VI

as the pure treasury, samādhias a singular state, and samādhias the function of the sun. He had attained hundred thousand myriad koṭis of great states of samādhilike these, equal to the sands of the Ganges.

Chapter Twenty-five: Kanzeon-bosatsu-fumon (The Universal Gate of Bodhisattva Regarder of the Sounds of the World)

LS 3.242 SBGZ Chapter Thirty-three (Vol. II)

Good son! If there are countless hundred thousand myriad koṭis of living beings who, suffering from many agonies, hear of this bodhisattva Regarder of the Sounds of the World and with undivided mind call [the bodhisattva's] name, the bodhisattva Regarder of the Sounds of the World will instantly regard their cries, and all will be delivered.

LS 3.252 SBGZ Chapter Seventeen; allusions in many chapters Good son! If living beings in any land must be saved through the body of a buddha, the bodhisattva Regarder of the Sounds of the World manifests at once the body of a buddha and preaches for them the Dharma. To those who must be saved through the body of a pratyekabuddha,[the bodhisattva] manifests at once the body of a pratyekabuddhaand preaches for them the Dharma. To those who must be saved through the body of a śrāvaka,[the bodhisattva] manifests at once the body of a śrāvakaand preaches for them the Dharma. To those who must be saved through the body of King Brahmā, [the bodhisattva] manifests at once the body of King Brahmā and preaches for them the Dharma. To those who must be saved through the body of the god-king Śakra, [the bodhisattva] manifests at once the body of the god-king Śakra and preaches for them the Dharma. To those who must be saved through the body of Īśvara, [the bodhisattva] manifests at once the body of Īśvara and preaches for them the Dharma. To those who must be saved through the body of Maheśvara, [the bodhisattva] manifests at once the body of Maheśvara and preaches for them the Dharma. To those who must be saved through the body of a celestial great general, [the bodhisattva] manifests at once the body of a celestial great general and preaches for them the Dharma. To those who must be saved through the body of Vaiśravaṇa, [the bodhisattva] manifests at once the body of Vaiśravaṇa and preaches for them the Dharma. To those who must be saved through the body of a minor king, [the bodhisattva] manifests at once the body of a minor king and preaches for them the Dharma. To those who must be saved through the body of a rich man, [the bodhisattva] 409

Appendix VI

manifests at once the body of a rich man and preaches for them the Dharma. To those who must be saved through the body of a householder, [the bodhisattva] manifests at once the body of a householder and preaches for them the Dharma. To those who must be saved through the body of a government official, [the bodhisattva] manifests at once the body of a government official and preaches for them the Dharma. To those who must be saved through the body of a brahman, [the bodhisattva] manifests at once the body of a brahman and preaches for them the Dharma. To those who must be saved through the body of a bhikṣu, bhikṣuṇī, upāsaka,or upāsikā,[the bodhisattva] manifests at once the body of a bhikṣu, bhikṣuṇī, upāsaka,or upāsikāand preaches for them the Dharma. To those who must be saved through the body of the woman of a rich man, householder, official, or brahman, [the bodhisattva] manifests at once the body of a woman and preaches for them the Dharma. To those who must be saved through the body of a boy or a girl, [the bodhisattva] manifests at once the body of a boy or a girl and preaches for them the Dharma. To those who must be saved through the body of a god, dragon, yakṣa, gandharva, asura, garuḍa, kiṃnara,or mahoraga,a human being or a non human being, [the bodhisattva], in every case, manifests at once this [body] and preaches for them the Dharma. To those who must be saved through the body of a vajra-holding god, [the bodhisattva] manifests at once the body of a vajra-holding god and preaches for them the Dharma. Infinite Thought! This bodhisattva Regarder of the Sounds of the World, accomplishing good effects like these, using all kinds of forms, roams many lands to save living beings. Therefore you all must wholeheartedly serve offerings to Bodhisattva Regarder of the Sounds of the World. This bodhisattva Regarder of the Sounds of the World, amid fear and distress, is able to give fearlessness. For this reason, in this sahā world, all call this [bodhisattva] "Giver of Fearlessness. "

LS 3.270 SBGZ Chapter One [20]

While the Buddha preached this "Universal Gate" chapter, the eighty-four thousand living beings in the assembly all established the will to the unequaled state of equilbrium which is anuttara samyaksaṃbodhi.

Chapter Twenty-six: Darani(Dhāraṇī)

LS 3.282-84 SBGZ Chapter Seventeen

If anyone fails to heed our spell,

410

Appendix VI

And troubles a preacher of the Dharma,

May their head be split into seven

Like an arjakasprout.

Their crime is like killing a parent,

Like the sin of pressing oil,

Or cheating people with [false] weights and measures, Or Devadatta's crime of splitting the sangha. People who offend such a teacher of the Dharma, Will acquire similar evil.

Chapter Twenty-seven: Myō-shōgon-ō-honji(The Story of King Resplendent) LS 3.288-90 SBGZ Chapter Seventy-three (Vol. IV) [3] These two sons possessed great mystical power, happiness, and wisdom. They had long cultivated the ways practiced by bodhisattvas; that is to say, dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā,dhyāna-pāramitā, prajñā-pāramitā, and the expedience pāramitā,benevolence, compassion, charity, and the thirtyseven auxiliary bodhimethods—all these they had clearly realized. LS 3.292-94 SBGZ Chapter Twenty-five (Vol. II) [186] Thereupon the two sons, because they cared for their father, sprang up into space, to a height of seven tālatrees, and manifested many kinds of mystical transformation, walking, standing, sitting, and lying in space; the upper body emitting water, the lower body emitting fire [or] the lower body emitting water and the upper body emitting fire.

LS 3.302 SBGZ Chapter Eighty-six (Vol. IV) [83] That king at once gave his kingdom to his younger brother; [then] the king together with his queen, two sons, and many followers, in the Buddha-Dharma, left home to practice the truth.

LS 3.304

These two sons of mine have already done a buddha-deed, with transformations [achieved through] mystical powers, they have changed my wrong mind, enabling me to abide peacefully in the Buddha-Dharma and to meet the World-honored One. These two sons are my friends in virtue. 411

Glossary of Sanskrit Terms

Appendix VI

LS 3.306 SBGZ Chapter Sixty-one (Vol. III) [47]

Remember, great king! A friend of virtue is the great cause which leads us to be able to meet Buddha and to establish the will to [the supreme truth of] anuttara samyaksaṃbodhi.

Chapter Twenty-eight: Fugen-bosatsu-kanpotsu (Encouragement of Bodhisattva Universal Virtue)

LS 3.326 SBGZ Chapter Seventeen

While the Sutra of the Flower of Dharmaproceeds on its course through Jambudvīpa, anyone who receives it and retains it should reflect as follows: "This is all due to the majestic mystical power of Universal Virtue. " If anyone

receives and retains it, reads and recites it, rightly remembers it, understands its meaning, and practices as it preaches, we should know that this person is doing the work of Universal Virtue.

LS 3.328-30 SBGZ Chapter Seventeen

[The bodhisattva Universal Virtue said,] "World-honored One! I now by my mystical power will guard and protect this sutra. After the death of the Tathāgata, I shall cause it to spread widely throughout Jambudvīpa, and shall never let it cease to exist.

" Thereupon Śākyamuni Buddha praised him, saying,

"How

excellent, how excellent, Universal Virtue, that you are able to protect and to promote this sutra, causing peace, joy, and benefit to many living beings. You have already accomplished unthinkable virtue and profound compassion. From the long distant past, you have established the will to [the truth of] anuttara samyaksaṃbodhi,and have been able to make this vow of mystical power, to guard and to protect this sutra. . . .

"

LS 3.330 SBGZ Chapter Sixty-one (Vol. III) [37]

Universal Virtue! If there is anyone who receives and retains, reads and recites, rightly remembers, practices, and copies this Sutra of the Flower of Dharma, know that this person is meeting Śākyamuni Buddha and hearing this sutra as if from the Buddha's mouth.

412

Glossary of Sanskrit Terms

This glossary presents brief dictionary definitions of Sanskrit terms represented in the present volume. Definitions are drawn in general from A Sanskrit-English Dictionary by Sir Monier Monier-Williams [MW]. Also used were A Sanskrit Dictionary for Students by A. A. Macdonell [MAC], the Japanese-English Buddhist Dictionary[JEBD], and The Historical Buddha[HB] by H. W. Schumann.

Chapter references, unless otherwise stated, refer to chapters of the Shōbōgenzō. Arrangement is according to the English alphabet. Abhidharma ("on Dharma,

" prefix for names of Buddhist commentaries). Represented by ron,

"doctrine, discussion, argument.

" [MW] The dogmas of Buddhist philosophy

or metaphysics. Abhi:(a prefix to verbs and nouns, expressing) to, toward, into, over, upon. The literal meaning of abhi dharmais therefore "that which is directed toward (or additional to) Dharma.

" One of the "three baskets,

" or Tripi ṭaka (q.v.).

Abhidharmakośa-bhāṣya(name of a commentary). Represented phonetically. [MW] Kośa: a cask; a bucket; a box; the interior of a carriage; a storeroom; a treasury; a dictionary, lexicon, or vocabulary; a poetical collection, collection of sentences, etc. Bhāṣya:(q.v.): commentary. Ref: Bibliography; Chapter Eighty-seven (Vol. IV); Chapter Eighty-eight (Vol. IV).

Abhidharmamahāvibhāṣa-śāstra(name of a commentary). Represented phonetically. [MW] Vibhāṣā:great commentary. Ref: Bibliography; Chapter Seventy (Vol. III); Chapter Eighty-four (Vol. IV); Chapter Eighty-six (Vol. IV). abhijñā(mystical power, supernatural faculty). Represented by jinzū, "mystical power.

"

[MW] Knowing, skillful, clever; understanding, conversant with; remembrance, recollection; supernatural science or faculty of a buddha (of which five are enumerated, viz. 1) taking any form at will; 2) hearing to any distance; 3) seeing to any distance; 4) penetrating men's thoughts; 5) knowing their state and antecedents). Ref: Chapter Twelve [87]; Chapter Twenty-five (Vol. II); Lotus Sutra,chapter 24. abhimāna(haughtiness). Represented by zōjōman, "lofty arrogance.

" [MW] High opinion

of one's self, self-conceit, pride, haughtiness. One of the seven categories of māna (arrogance). Ref: Lotus Sutra,chapter 2.

ācārya.Represented phonetically. [MW] "Knowing or teaching the ācāraor rules (of good conduct),

" a spiritual guide or teacher. Ref: Chapter Twenty-one [206]. 413

Glossary of Sanskrit Terms

acintya(unthinkable). Represented by fukashigi, "unthinkable.

" [MW] Inconceivable,

surpassing thought. Ref: Chapter Seventeen; Lotus Sutra,chapter 21. adbhuta-dharma(wonders, marvels). Represented by kihō, "rare occurrences, marvels" and by mi-zō-u-hō,

"unprecedented occurrences. " [MW] "A system or series of marvels or prodigies.

" One of the twelve divisions of the teachings. See under aṅga. Ref: Chapter Eleven [40].

Āgama (name of a group of sutras). Represented phonetically. [MW] A traditional doctrine or precept, collection of such doctrines, sacred work; anything handed down and fixed by tradition. Ref: Chapter Twelve; Bibliography. aguru(aloes). Represented by jinkō, "aloes.

" [MW] The fragrant aloe wood and tree, Aquilaria agallocha.Ref: Chapter Twelve [78]. Ajita (epithet of Maitreya). Represented phonetically. [MW] Not conquered, unsubdued, unsurpassed, invincible, irresistible; name of Viṣnu; Śiva; Maitreya or a future buddha. Ref: Lotus Sutra,chapter 15. ākāśa(space). Represented by kokū, "space.

" [MW] A free or open space, vacuity; the ether, sky, or atmosphere. Ref: Chapter Seventeen [62]; Lotus Sutra,chapters 12, 15.

akṣa-sūtra(rosary). Represented by juzu, "counting beads,

" "rosary.

" [MW] Akṣa:a die

for gambling; a cube; a seed of which rosaries are made; the Eleocarpus ganitrus, producing that seed. Sūtra(q.v.): a thread. Ref: Chapter Five. Akṣobhya (name of a mythical buddha). Represented phonetically. [MW] Immovable, imperturbable; name of a buddha; name of an immense number. Ref: Chapter Fortysix (Vol. III) [90]; Lotus Sutra,chapter 7. Amitābha (name of a mythical buddha). Represented phonetically. [MW] "Of unmeasured splendor,

" name of a dhyāni-buddha. Ref: Chapter Twelve [80]. amṛta(nectar). Represented by kanro, "sweet dew, nectar.

" [MW] Immortal, an immortal, a god; a goddess; a spirituous liquor; world of immortality, heaven, eternity; the nectar (conferring immortality, produced at the churning of the ocean), ambrosia. Ref: Chapter One [62]; Chapter Eight [198]. anāgāmin(the state that is not subject to returning). Represented phonetically and by fugen-ka,

"the effect of not returning. " [MW] Not coming, not arriving, not future, not subject to returning. Ref: Chapter Two. Ānanda (name of the Buddha's half-brother and the second patriarch in India). Represented phonetically and by Keiki,

"joy.

" [MW] Happiness, joy, enjoyment. Ref: Chapter Fifteen.

anāsrava(without excess, faultless). Represented by muro, "without leakage.

" [MW] A

(before a vowel an): a prefix corresponding to the English "in" or "un, " and having

414

Glossary of Sanskrit Terms

a negative or contrary sense. Āsrava(q.v.): excess, distress. Ref: Chapter Twentyone [192]. Anāthapiṇḍada or Anāthapiṇḍika (a name of Sudatta [q.v.]). [MW] "Giver of cakes or food to the poor.

" Ref: Fukanzazengi.

Anavatapta (name of a dragon king and of a lake). Represented phonetically and by Munetsu-chi,

"Lake of No Heat.

" [MW] Name of a serpent king; of a lake (= Rāvaṇahrada). Ref: Chapter Twelve [71]. aṅga(division). Represented by bun[kyō], "divisions [of the teaching].

" [MW] A limb

of the body; a subordinate division or department. The twelve divisions of the teaching are 1) sūtra,2) geya,3) vyākaraṇa,4) gāthā,5) udāna,6) nidāna,7) avadāna, 8) itivṛttaka,9) jātaka,10) vaipulya,11) adbhuta-dharma,12) upadeśa (q.v.). Ref: Chapter Eleven [40]; Lotus Sutra,chapter 2. anitya(inconstant). Represented by mujō, "inconstant.

" [MW] Not everlasting, transient, occasional, incidental; irregular, unusual; unstable, uncertain. Ref: Chapter Seventeen [39]; Chapter Twenty-two (Vol. II). añjali(salutation with joined hands). Represented by gasshō, "joining together of the

palms.

" [MW] The open hands placed side by side and slightly hollowed (as if by a beggar to receive food; hence when raised to the forehead, a mark of supplication), reverence, salutation. Ref: Chapter Seventeen [62]; Lotus Sutra,chapter 3. antarā-bhava(the intermediate stage of existence, middle existence). Represented by chū-u,

"middle existence.

" [MW] Antarā:in the middle, inside, within, between; on the way. Bhava:coming into existence; being, state of being, existence, life. Antarā-bhava-sattva:the soul in its middle existence between death and regeneration. Ref: Chapter Twelve [74].

antarvāsa(inner robe). Represented phonetically and by ge-e, "under robe,

" by nai-e,

"inner robe,

" by gojō-e,

"five-stripe robe,

" by shō-e,

"small robe,

" and by gyōdōsamu-e,

"practice and work robe.

" [MW] An inner- or undergarment. Ref: Chapter Twelve [95].

anuttara samyaksaṃbodhi(the supreme right and balanced state of complete truth). Represented phonetically, and by mujō-shōtō-kaku, "supreme right and balanced state of truth" or by mujō-tōshō-kaku, "supreme balanced and right state of truth. " [MW]

Anuttara:chief, principal, best, excellent. [Supreme.] Samyak:in compounds for samyañc. Samyañc:going along with or together, turned together or in one direction, combined, united; turned toward each other, facing one another; correct, accurate, proper, true, right; uniform, same, identical. [Right and balanced.] Sam:a prefix expressing conjunction, union, thoroughness, intensity, completeness. [Complete.] Bodhi:perfect knowledge or wisdom (by which a person becomes a buddha); the illuminated or enlightened intellect. [State of truth.] Note: In the Shōbōgenzō, bodhi is not intellectual knowledge but a state of body and mind. Ref: Chapter One; Chapter Two; Lotus Sutra,chapter 1. 415

Glossary of Sanskrit Terms

araṇya(forest). Represented phonetically. [MW] A foreign or distant land; a wilderness, desert, forest. Ref: Chapter Twelve [115]. arhat. Represented phonetically and by shika, "fourth effect.

" [MW] Able, allowed to;

worthy, venerable, respectable; praised, celebrated; the highest rank in the Buddhist hierarchy. Ref: Chapter One [62]; Chapter Two; Lotus Sutra,chapter 1. arjaka(name of a plant). Represented phonetically. [MW] The plant Ocimum gratissimum. LSW notes: "It is said that if one touches an arjakaflower its petals open and fall into seven pieces. Kern identifies the plant as Symplocos racemosa,while [the] Monier-Williams dictionary has Ocinum[sic.] gratissimum. " Ref: Lotus Sutra,

chapter 26.

aśaikṣa(those beyond study). Represented by mugaku, pupil,

" an arhat. Ref: Lotus Sutra,chapter 9. "no study.

" [MW] "No longer a

asamasama(the unequaled state of equilibrium). Represented by mutōtō, "equality

without equal.

" [MW] Unequaled. Ref: Chapter One [20]; Lotus Sutra,chapter 25. asaṃjñi-sattvāḥ(thoughtless heaven). Represented by musōten, "thoughtless heaven.

"

[MW] Asaṃjña:senseless; not having full consciousness. Ref: Chapter Fourteen [195].

asaṃkhyeya(innumerable). Represented phonetically. [MW] Innumerable, exceedingly numerous. Ref: Chapter Twelve [80]; Lotus Sutra,chapter 16. asaṃskṛta(unadorned, without elaboration). Represented by mui, "without artificiality,

natural.

" [MW] Not prepared, not consecrated; unadorned; unpolished, rude (as speech). Ref: Chapter One [11]; Chapter Twelve [64]. Aśoka (name of a great Indian emperor who ruled in the third century B.C.E.). Represented phonetically. [MW] Not causing sorrow, not feeling sorrow. Ref: Chapter Fifteen; Chapter Forty-five (Vol. III) [73]; Bibliography. āsrava(the superfluous, excess). Represented by ro, "leakage.

" [MW] The foam on

boiling rice; a door opening into water and allowing the stream to descend through it; (with Jainas) the action of the senses which impels the soul towards external objects; distress, affliction, pain. Ref: Lotus Sutra,chapters 1, 10. asura(demon). Represented phonetically and byhiten, "anti-gods.

" [MW] An evil spirit,

demon, ghost, opponent of the gods. Ref: Chapter Twelve [80]; Lotus Sutra,chapter 10.

Aśvaghoṣa (name of a Buddhist patriarch). Represented by Memyō, "Horse Whinny.

"

[MW] Aśva:a horse, stallion. Ghoṣa:any cry or sound, roar of animals. Ref: Chapter Fifteen.

avadāna(parable). Represented by hiyu, "metaphor, parable.

" [MW] A great or glorious

act, achievement (object of a legend, Buddhist literature). One of the twelve divisions 416

Glossary of Sanskrit Terms

of the teachings. See under aṅga.Ref: Chapter Eleven [40]; Lotus Sutra,chapter 3.

avadāta-vāsana(clothed in white; layperson). Represented by byaku-e, "white robe.

"

[MW] Avadāta:cleansed, clean, clear; pure, blameless, excellent; of white splendor; dazzling white; white color. Vāsana:covering, clothing, garment, dress. Ref: Chapter Twelve [107].

Avalokiteśvara (Regarder of the Sounds of the World). Represented by Kannon, "Regarder

of Sounds" and by Kanjizai, "Free in Reflection.

" [MW] Name of a bodhisattva worshiped by the northern Buddhists. Ava lo kita:seen, viewed, observed. Ref: Chapter Two; Chapter Thirty-three (Vol. II); Lotus Sutra,chapter 25. Avataṃsaka (name of a sutra). Represented by kegon, "flower-solemnity.

" [MW]

Avataṃsa:a garland. Ref: Chapter One [32]; Chapter Seven [141]; Bibliography. Avīci (name of a particular hell). Represented phonetically and by mugen-jigoku, "incessant

hell.

" [MW] Waveless; a particular hell. Ref: Chapter Fourteen [195]. avidyā(ignorance). Represented by mumyō, "ignorance, darkness.

" [MW] Unlearned,

unwise; ignorance, illusion. Ref: Chapter Two; Lotus Sutra,chapter 7. avyākṛta(indifferent, undifferentiated). Represented by muki, "without writing,

" "blank.

"

[MW] Undeveloped, unexpounded; elementary substance from which all things were created. Ref: Chapter Ten. āyatana(seat [of sense perception]). Represented by sho, "place" ornyu,

"entry.

" [MW]

Resting place, support, seat, place, home, house, abode; (with Buddhists) the five senses and manas(considered as the inner seats or āyatanas) and the qualities perceived by the above (the outer āyatanas). Ref: Chapter Two. āyuṣmat(venerable monk). Represented by gu-ju, "possessing longevity" and by chōrō, "experienced-old" or "veteran senior. " [MW] Possessed of vital power, healthy, long-lived; alive, living; old, aged; "life-possessing, " often applied as a kind of honorific title (especially to royal personages and Buddhist monks). Ref: Chapter One [52]; Chapter Two.

bhadanta(virtuous one). Represented by daitoku, "great virtue.

" [MW] Term of respect

applied to a Buddhist, a Buddhist mendicant. Ref: Chapter Two. bhadrakalpa(good kalpa, virtuous kalpa). Represented by kengō, "kalpaof the wise,

"

"kalpaof the sages.

" [MW] "The good or beautiful kalpa, " name of the present

age. Bhadra:blessed, auspicious, fortunate, prosperous, happy; good, gracious, friendly, kind; excellent, fair, beautiful, lovely, pleasant, dear. Kalpa:eon (q.v.). Ref: Lotus Sutra,chapter 8. Bhadrapāla ("Good Guardian, " name of a bodhisattva). Represented phonetically. [MW] Name of a bodhisattva. Bhadra:good. Pāla:a guard, protector, keeper; an oblong pond (as "receptacle" of water?). Ref: Chapter Twelve [49]. 417

Glossary of Sanskrit Terms

Bhagavat. Represented phonetically and by seson, "World-honored One.

" [MW] Glorious,

illustrious, divine, adorable, venerable; holy (applied to gods, demigods, and saints as a term of address; with Buddhists often prefixed to the titles of their sacred writings); "the divine or adorable one, " name of a buddha or a bodhisattva. Ref: Chapter Two; Lotus Sutra,chapter 2.

bhikṣu(monk). Represented phonetically. [MW] A beggar, mendicant, religious mendicant; a Buddhist mendicant or monk. Ref: Lotus Sutra,chapter 1. bhikṣuṇī(nun). Represented phonetically. [MW] A Buddhist female mendicant or nun. Ref: Lotus Sutra,chapter 2.

Bhīṣmagarjitasvararāja (name of a legendary Buddha). Represented by I-on-ō, "King of

Majestic Voice" and by Kū-ō,

"King of Emptiness.

" [MW] Name of a number of

buddhas. Ref: Chapter Fourteen [176]; Lotus Sutra,chapter 20. bodhi(truth, state of truth). Represented phonetically and by dō, samyaksaṃbodhi.

"way.

" See anuttara

bodhicitta(bodhi-mind, the will to the truth). Represented by bodaishin, "bodhi-mind"

and by doshin,

"will to the truth.

" [MW] Citta(q.v.): intelligence, mind. Ref: Chapter Five [111]; Chapter Sixty-nine (Vol. III); Chapter Seventy (Vol. III); Lotus Sutra, chapter 12.

bodhimaṇḍa(place of practicing the truth, place of practice, seat of truth). Represented by dōjō,

"truth-place,

" "way-place,

" "exercise hall,

" "gymnasium.

" [MW] Seat of

wisdom (name of the seats which were said to have risen out of the earth under four successive trees where Gautama Buddha attained to perfect wisdom). Maṇḍa:the scum of boiled rice (or any grain); ornament, decoration. Ref: Chapter One [20]; Lotus Sutra,chapter 2.

bodhisattva (Buddhist practitioner). Represented phonetically. [MW] "One whose essence is perfect knowledge [bodhi,q.v.].

" Sattva:being, existence, entity, reality; true essence, nature, disposition of mind, character. Ref: Lotus Sutra. brahmā(moral, pure). Represented phonetically. [MW] Relating to Brahmā, holy, sacred, divine; relating to sacred knowledge. Ref: Chapter One [51]; Lotus Sutra,chapter 1. Brahmā (name of the creator deity in the Hindu triad). Represented phonetically. [MW] The one impersonal universal spirit manifested as a personal creator and as the first of the triad of personal gods. Ref: Chapter Ten [19]; Lotus Sutra,chapters 11, 25. brahmacarya(pure conduct). Represented by bongyō, "brahma-conduct.

" [MW] Study

of the Veda, the state of an unmarried religious student, a state of continence and chastity; the unmarried state, continence, chastity; leading the life of an unmarried religious student, practicing chastity. Brahma:in compounds for brahman(the Veda, a sacred text, religious or spiritual knowledge; holy life). Carya:to be practiced or 418

Glossary of Sanskrit Terms

performed; driving (in a carriage); walking or roaming about; proceeding, behavior, conduct; a religious mendicant's life; practicing, peforming. Ref: Chapter One [51]; Lotus Sutra,chapter 1.

brahman (brāhmaṇa). Represented phonetically. [MW] One who has divine knowledge, a brahman (generally a priest, but often in the present day a layman although the name is strictly applicable only to one who knows and repeats the Veda). Ref: Chapter One [37]; Lotus Sutra,chapter 25.

buddha. Represented by butsu, hotoke,

"buddha.

" [MW] Awakened, awake; conscious,

intelligent, clever, wise; learned, known, understood; a wise or learned man, sage; the principal Buddha of the present age (born at Kapilavastu about the year 500 B.C.E., his father, Śuddhodana of the Śākya tribe or family, being the rājaof that district, and his mother, Māyādevī, being the daughter of rājaSuprabuddha; hence he belonged to the kṣatriyacaste and his original name Śākyamuni or Śākyasiṃha was really his family name, while that of Gautama was taken from the race to which his family belonged). Note: In the Shōbōgenzō,

"buddha" means not only awakened,

and not only Gautama Buddha and other historical buddhas, but also the concrete state in zazen which is the same as the state of Gautama Buddha. buddha-śāsana(the Buddha's teaching). Represented by bukkyō, "buddha-teaching.

"

[MW] Śāsana:punishing; teaching, instructing, an instructor; government, dominion, rule over; an order, command, edict; a writing; any written book or work of authority, scripture; teaching, instruction, discipline, doctrine. Ref: Chapter One [68]; Chapter Twenty-four (Vol. II).

caitya(tomb). Represented by tō,

"tower.

" [MW] Relating to a funeral pile or mound;

a funeral monument or stupa or pyramidal column containing the ashes of deceased persons. Ref: Chapter Eighty-seven (Vol. IV) [160]; Lotus Sutra,chapter 10. cakra(wheel). Represented by rin,

"wheel.

" [MW] The wheel (of a carriage, of the sun's

chariot, of time); a discus or sharp circular missile weapon; a number of villages, province, district; the wheel of a monarch's chariot rolling over his dominions, sovereignty, realm. cakravarti-rāja(wheel-turning king). Represented by ten-rin-jō, "wheel-turning king.

"

[MW] Cakravartin:rolling everywhere without obstruction; a ruler the wheels of whose chariot roll everywhere without obstruction; emperor; sovereign of the world, ruler of a cakra(or country described as extending from sea to sea). Rāja:king. Ref: Chapter Ten [19]; Lotus Sutra,chapter 7.

cakṣus(seeing, eyes). Represented by gen,

"eyes.

" [MW] Seeing; the act of seeing;

faculty of seeing, sight; the eye. Ref: Chapter Two. caṇḍāla(outcaste). Represented phonetically. [MW] An outcaste, person of the lowest and most despised of the mixed tribes (born from a śūdrafather and a brahman mother). Ref: Chapter Eight; Chapter Eighty-four (Vol. IV) [26]. 419

Glossary of Sanskrit Terms

candana(sandal[wood]). Represented phonetically. [MW] Sandal (Sirium myrtifolium, either the tree, wood, or the unctuous preparation of the wood held in high estimation as perfumes; hence a term for anything that is the most excellent of its kind). Ref: Chapter Twelve [78].

caṅkrama(walking about). Represented bykinhin, "walking about.

" [MW] Going about,

a walk; a place for walking about. Ref: Chapter Thirty (Vol. II) [119]. cārin(practitioner). Represented phonetically and by gyōja, lowing established practice. Ref: Chapter Twelve [64]. "practitioner.

" [MW] Folcatvāro yonayaḥ(four kinds of birth). Represented by shishō, "four [kinds of] birth.

"

[MW] Catur:four. Yoni:the womb; place of birth, source, origin, spring, fountain. The four are jarāyu-ja(birth from womb); aṇḍa-ja(birth from egg); saṃsveda-ja (birth from moisture); and upapāduka(metamorphosis). Ref: Chapter Nine [222]. cintāmaṇi(name of a fabulous gem). Represented by nyo-i-ju, "the gem of doing as one

pleases.

" [MW] "Thought gem,

" a fabulous gem supposed to yield its possessor all desires. Ref: Chapter Fourteen [189]. citta(intelligence). Represented phonetically and by shinshiki, "mental/intellectual consciousness" or by ryo-chi-shin, "considering and recognizing mind.

" [MW] Attending,

observing; thinking, reflecting, imagining, thought; intention, aim, wish; memory; intelligence, reason. One of the three kinds of mind, the others being hṛdaya and vṛddha(q.v.). Ref: Chapter One [27]; Chapter Seventy (Vol. III). citta-manas-vijñāna(mind, will, consciousness). Represented by shin-i-shiki, "mind,

will, consciousness.

" [MW] Citta(q.v.): thought; intelligence. Manas(q.v.): mind, will. Vijñāna(q.v.): consciousness. [JEBD] In the Hinayana, all three terms are regarded as synonyms for mind. Ref: Fukanzazengi. dāna(giving). Represented phonetically and by fuse, "alms, charity, giving.

" [MW] The

act of giving; giving in marriage; giving up; communicating, imparting, teaching; paying back, restoring; adding, addition; donation, gift. One of the six pāramitās (q.v.). Ref: Chapter Two; Chapter Forty-five (Vol. III); Lotus Sutra,chapter 27. dānapati(donor). Represented phonetically and by seshu, "alms-lord.

" [MW] "Liberality-lord,

" munificent person. Dāna:giving. Pati:a master, owner, possessor, lord, ruler, sovereign. Ref: Chapter Five [118]. daśa-diś(ten directions). Represented by juppō, "ten directions.

" [MW] Diś:quarter or

region pointed at, direction, cardinal point. Ref: Chapter Sixty (Vol. III); Lotus Sutra,chapter 2.

deva(god). Represented by ten,

Sutra,chapter 1.

"god.

" [MW] Heavenly, divine; a deity, god. Ref: Lotus dhāraṇī(incantation, enchantment). Represented phonetically and by ju, "spell, incantation.

" [MW] A mystical verse or charm used as a kind of prayer to assuage pain, 420

Glossary of Sanskrit Terms

etc. Note: in the Shōbōgenzō, dhāraṇīis equated with "personal salutations, " i.e.,

prostrations, with which a practitioner asks a master for the Buddhist teaching. Ref: Chapter Two; Chapter Fifty-five (Vol. III); Lotus Sutra,chapter 26. dharma(Dharma, dharmas, reality, method, practice, real dharmas, things and phenomena). Represented by hō,

"law, method.

" [MW] That which is established or firm, steadfast decree, statute, ordinance, law; usage, practice, customary observance or prescribed conduct, duty; right, justice (often as a synonym of punishment); virtue, morality, religion, religious merit, good works; the law or doctrine of Buddhism; nature, character, peculiar condition or essential quality, property, mark, peculiarity. dharmacakra (Dharma wheel). Represented by hōrin,

"Dharma wheel.

" [MW] The wheel

or range of the law; a particular mythical weapon; "having or turning the wheel of the law,

" a buddha. Ref: Chapter Three [87]; Chapter Seventy-four (Vol. IV); Lotus Sutra,chapter 14.

Dharmagupta (name of a Buddhist school). Represented by hōzō-bu, "Dharma-storage

school.

" [MW] Gupta:protected, guarded, preserved; hidden, concealed, kept secret. One of the twenty Hinayana schools. Ref: Bibliography. dharmakāya(Dharma body). Represented by hōsshin,

"Dharma body.

" [MW] "Lawbody,

" name of one of the three bodies of a buddha. Ref. Chapter Ten [11]. dhātu(elements). Represented by dai,

"elements" or by kai,

"spheres.

" [MW] Layer,

stratum; constituent part, ingredient; element, primitive matter (usually reckoned as five, viz., khaor ākāśa[space], anila[wind], tejas[fire], jala[water], bhū[earth], to which Buddhists add vijñāna[consciousness]); a constituent element or essential ingredient of the body (distinct from the five mentioned above . . . with the southern Buddhists, dhātumeans either the six elements; or the eighteen elementary spheres [dhātuloka,q.v.]). Ref: Chapter Two.

dhātuloka([eighteen] elementary spheres). Represented by jūhachi-kai, "eighteen spheres.

"

[MW] Dhātu:elements. Loka:world, sphere [q.v.]. The eighteen elementary spheres are the six indriyas (sense organs): 1) cakṣur-indriya(organ of sight, eyes), 2) śrotrendriya(organ of hearing, ears), 3) ghrāṇendriya(organ of smell, nose), 4) jihvendriya (the tongue as a sense organ), 5) kāyendriya(the body as sense organ, sense of touch), 6) manendriya(mind as a sense center, intelligence); the six viṣayas (objects): 1) rūpa(forms or colors), 2) śabda(sounds), 3) gandha(smells), 4) rasa (tastes), 5) sparśa(sensations), 6) dharma(properties); and the six vijñānas (consciousnesses): 1) cakṣur-vijñāna(visual consciousness), 2) śrotra-vijñāna(auditory consciousness), 3) ghrāṇa-vijñāna(olfactory consciousness), 4) jihvā-vijñāna(taste consciousness), 5) kāya-vijñāna(body consciousness), 6) mano-vijñāna(mind consciousness). Ref: Chapter Two.

dhūta(hard practice, austerity). Represented phonetically. [MW] Dhūta:morality. Dhūtaguṇa:ascetic practice or precept. Ref: Chapter Four; Chapter Thirty (Vol. II); Lotus Sutra,chapter 15.

421

Glossary of Sanskrit Terms

dhyāna(zen,concentration, meditation). Represented phonetically by zenor zen-na; represented also by jō-ryo, "quiet meditation.

" [MW] Meditation, thought, reflection, (esp.) profound and abstract religious meditation. One of the six pāramitās (q.v.). Ref: Chapter Two [71]; Lotus Sutra,chapters 7, 27. dhyāni-buddha. [MW] A spiritual (not material) buddha or bodhisattva. Dignāga (name of a logician). [JEBD] A native of southern India who lived from the end of the fifth century to the middle of the sixth, and belonged to the school of Vasubandhu. He created a new school of logic using deductive reasoning. Dīpaṃkara (name of a buddha). Represented by Nentō-butsu, "Burning Lamp Buddha.

"

[MW] "Light-causer,

" name of a mythical buddha. Ref: Chapter Nine. duḥkha(suffering). Represented by ku, "suffering.

" [MW] Uneasy, uncomfortable,

unpleasant, difficult; uneasiness, pain, sorrow, trouble, difficulty. The first of the four noble truths. Ref: Chapter Two; Lotus Sutra,chapter 7. duṣkṛta(a class of sins). Represented phonetically. [MW] Wrongly or wickedly done, badly arranged or organized or applied; a particular class of sins; a wicked deed, wickedness. Ref: Chapter Seven [158]. dvādaśāṅga-pratītyasamutpāda(twelvefold chain of causation). Represented by jūniinnen, "twelvefold [chain of] causation,

" or by jūni-rinden,

"twelvefold cycle.

" See

pratītyasamutpāda.Ref: Chapter One [32]; Lotus Sutra,chapter 7. dvādaśāyatanāni(twelve seats). Represented by jūni-nyū, "twelve places.

" See under āyatana.Ref: Chapter Two. "twelve entries,

" or juni-sho,

Ekottarāgama(name of a sutra). Represented byZōichiagonkyō, "Āgama Sutras Increased

by One.

"[MW] Name of the fourth Āgama or sacred book of the Buddhists. Ekottara:greater or more by one, increasing by one. Āgama[q.v.]: a traditional doctrine or precept. Ref: Chapter Forty-five (Vol. III); Chapter Eighty-eight (Vol. IV); Bibliography. gandha(smell). Represented by kō,

"fragrance, smell.

" [MW] Smell, odor; a fragrant

substance, fragrance, scent, perfume; the mere smell of anything, small quantity. Ref: Chapter Two.

Gandhāra (place name). Represented phonetically. [JEBD] An ancient country in North India, located north of Punjab and northeast of Kashmir. The capital was Puruṣapura, present-day Peshawar. Ref. Chapter Fifteen. gandharva(fragrance-devouring celestial musicians). Represented phonetically. [MW] Gandha:smell, odor; a fragrant substance, fragrance, scent, perfume. Gandharva: in epic poetry the gandharvas are the celestial musicians or heavenly singers who form the orchestra at the banquets of the gods; they follow after women and are desirous of intercourse with them; they are also feared as evil beings. Ref: Lotus Sutra,chapter 10.

422

Glossary of Sanskrit Terms garuḍa(king of birds, dragon-devouring bird). Represented phonetically and by kin-shichō-ō, "golden-winged king of birds. " [MW] Name of a mythical bird (chief of the feathered race, enemy of the serpent race). Ref: Chapter Twelve [107]; Lotus Sutra, chapter 10.

gāthā(poem, independent verse). Represented phonetically and by ge, "verse" or by

fuju,poetic eulogy. " [MW] A song; a verse, stanza; the metrical part of a sutra. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]; Chapter Twenty-four (Vol. II); Lotus Sutra,chapter 10. geya(verse, summarizing verse). Represented by ōju, "adaptational eulogy, " or "additional

eulogy.

" [MW] Being sung or praised [in song]. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]; Chapter Twenty-four (Vol. II).

ghrāṇa(nose, smelling). Represented by bi, smell, odor; the nose. Ref: Chapter Two. "nose.

" [MW] Smelling, perception of odor; Gṛdhrakūṭa (Vulture Peak). Represented phonetically and by jusen, "vulture peak,

" ryōzen,

"sacred mountain,

" or ryōjusen,

"sacred vulture peak. " [MW] "Vulture peak, " name

of a mountain near Rājāgṛha. Ref: Chapter Seventeen [54]; Lotus Sutra,chapter 1. gṛhapati(householder). Represented by koji, "lay gentleman.

" [MW] The master of a house, householder; householder of peculiar merit. Ref: Chapter Eight [187]; Lotus Sutra,chapter 25.

guṇa(virtue, merit). Represented by kudoku.[MW] A quality, peculiarity, attribute or property; good quality, virtue, merit, excellence. Ref: Chapter Twelve [54]; Lotus Sutra,chapters 17, 18. hasta(cubit). Represented by chū, "elbow.

" [MW] The forearm (a measure of length from the elbow to the tip of the middle finger = twenty-four āngulas or about eighteen inches). Ref: Chapter Twelve [95]. hetu-pratyaya(causes and conditions). Represented phonetically and by innen, "causes

and conditions.

" [MW] Hetu:"impulse, " motive, cause, cause of, reason for. Pratyaya (q.v.): a cooperating cause. Ref: Chapter One [32]; Lotus Sutra,chapter 2. Himālaya (the Himalayas). Represented by setsuzan, "snowy mountains.

" [MW] "Abode

of snow,

" the Himalaya range of mountains. Ref. Chapter Twelve; Chapter Sixtynine (Vol. III). Hinayana (small vehicle). Represented by shojo, "small vehicle.

" [MW] "Simpler or

lesser vehicle,

" name of the earliest system of Buddhist doctrine (opposed to Mahayana) [q.v.]. Ref: Chapter Thirteen [155]. hṛdaya(heart). Represented by shin, "heart,

" and by somoku-shin, "the mind of grass

and trees.

" [MW] The heart, soul, mind; the heart or interior of the body; the heart 423

Glossary of Sanskrit Terms

or center or core or essence or best or dearest or most secret part of anything. One of the three kinds of mind, the others being cittaand vṛddha(q.v.). Ref: Chapter Two; Chapter Seventy (Vol. III). indriya(sense organ). Represented by kon, "root.

" [MW] Fit for or belonging to or agreeable to Indra; power, force, the quality which belongs especially to the mighty Indra; exhibition of power, powerful act; bodily power, power of the senses; faculty of sense, sense, organ of sense; the number five as symbolical of the five senses. Ref: Chapter Two.

Īśvara ("Almighty,

" a name of Śiva). Represented by Jizaiten, "God of Free Will.

" [MW]

Able to do, capable of; master, lord, prince, king, mistress, queen; God; the Supreme Being; the supreme soul (ātman); Śiva. Ref: Chapter Ten [19]; Lotus Sutra,chapter 25.

itivṛttaka(stories of past occurrences). Represented by honji, "past occurrences.

" [MW]

Iti:in this manner, thus (in its original signification, itirefers to something that has been said or thought). Vṛt:take place, occur. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]. Jambudvīpa (the southern continent). Represented phonetically. [MW] The central one of the seven continents surrounding the mountain Meru (India; named so either from the jambutrees abounding in it, or from an enormous jambutree on Mount Meru visible like a standard to the whole continent). Jambu:rose apple tree. Dvīpa: an island, peninsula, sandbank; a division of the terrestrial world (either seven or four or thirteen or eighteen; they are situated around the mountain Meru, and separated from each other by distinct concentric circumambient oceans). Ref: Lotus Sutra,chapter 20.

jantu(living beings). Represented by shūjō, "living beings,

" and by gunshō,

"miscellaneous

beings.

" [MW] Child, offspring, creature, living being. Ref: Lotus Sutra,chapter 2.

jātaka(past lives). Represented by honshō, "past lives.

" [MW] Engendered by, born

under; the story of a former birth of Gautama Buddha. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]; Bibliography. jāti-maraṇa(birth and death). Represented by shōji, "birth and death,

" "life and death,

"

"living-and-dying.

" [MW] Jāti:birth, production; rebirth; the form of existence (as human, animal, etc.). Maraṇa:the act of dying. Ref: Chapter Nineteen [95]; Chapter Ninety-two (Vol. IV); Lotus Sutra,chapter 16. Jetavana ("Jetṛi's Park,

" name of a grove near Śrāvasti). Represented phonetically. [MW] Jeta: in compounds for "Jetṛi" ("Victorious"), the name of a son of King Prasenajit of Kośala. Vana:wood, grove. Ref: Fukanzazengi. jihvā(tongue). Represented by zetsu, "tongue.

" [MW] The tongue. Ref: Chapter Two. 424

Glossary of Sanskrit Terms

jñāna(knowing). Represented by chi,

"wisdom.

" [MW] Knowing, becoming acquainted

with, knowledge, (especially) higher knowledge (derived from meditation on the one universal spirit). Ref. Chapter Twenty-one [192]. kalpa(eon). Represented phonetically. [MW] A fabulous period of time (at the end of a kalpathe world is annihilated). Ref: Lotus Sutra,chapter 1. kalyāṇamitra(good friend, good counselor). Represented by zen-chishiki, "good acquaintance.

" [MW] A friend of virtue; a well-wishing friend; a good counselor. Kalyāṇa: beautiful, agreeable; illustrious, noble, generous; excellent, virtuous, good. Mitra: friend, companion, associate. Ref: Chapter Twenty-one [183]; Lotus Sutra,chapters 12, 18, 27.

kāṇa(one-eyed). Represented phonetically. [MW] One-eyed, monoculous. Ref. Chapter Fifteen.

Kaniṣka (name of a king). Represented phonetically. [JEBD] A ruler of Northern India and Central Asia. He is said to have been the third important king of the Kuśāṇa dynasty, who lived either in the latter half of the first century or the first half of the second century. He established a country called Gandhāra. Converted by Master Aśvaghoṣa, he became a great patron of Buddhism. Ref. Chapter Fifteen. Kapilavastu (name of a city and country). [JEBD] The capital of the country of the same name. The Buddha was born at Lumbinī on the outskirts of the city. His father, Śuddhodana, was the king of the country. Ref: Chapter Fifteen. karman(action, form of behavior). Represented by go.[MW] Act, action, performance, business. Ref: Chapter One [20]; Chapter Eighty-four (Vol. IV). karuṇā(compassion). Represented by hi,

"sadness, compassion.

" [MW] Mournful, miserable, lamenting; compassionate. Ref: Chapter Twelve [64]; Lotus Sutra,chapter 12.

Karuṇāpuṇḍarīka-sūtra(Sutra of the Flower of Compassion). Represented by Higekyō, "Flower of Compassion Sutra.

" [MW] Karuṇā:mournful, miserable, lamenting; compassionate. Puṇḍarīka:a lotus flower (especially a white lotus; expressive of beauty). Ref: Chapter Twelve [80]; Bibliography. kaṣāya(robe). Represented phonetically and by ejiki, "broken color.

" [MW] Red, dull

red, yellowish-red (as the garment of a Buddhist bhikṣu); a yellowish-red color; a dull or yellowish-red garment or robe. Ref: Chapter Twelve [107]. Kauśika. Represented phonetically. [MW] Relating to Kuśika [the father of Viśvāmitra]; name of Indra (as originally perhaps belonging to the Kuśikas [descendants of Kuśika] or friendly to them). Ref: Chapter Two. kāya(body). Represented by shin,

"body.

" [MW] The body; the trunk of a tree; the body of a lute (the whole except the wires). Ref: Chapter Two. 425

Glossary of Sanskrit Terms

kiṃnara(half horse, half man). Represented phonetically. [MW] "What sort of man?" ,

a mythical being with a human figure and the head of a horse (or with a horse's body and the head of a man; in later times reckoned among the gandharvas or celestial choristers, and celebrated as musicians). Ref: Lotus Sutra,chapter 10. kleśa(affliction, trouble). Represented by bonnō, "affliction, trouble, hindrance.

" [MW]

Pain, affliction, distress, pain from disease, anguish; wrath, anger; worldly occupation, care, trouble. Ref: Chapter Twelve [54]; Lotus Sutra,chapter 1. Kośala (place name) [HB] Name of an ancient Indian kingdom situated to the north of the river Ganges and containing the cities of Śrāvasti and Vārāṇasī (present-day Benares). One of the two main kingdoms (together with Magadha [q.v.]) determining the political scene in the areas covered by the Buddha in his travels. koṭi(tens of millions). Represented by oku, "hundred millions.

" [MW] The curved end

of a bow or of claws, end or top of anything, edge or point; the highest number in the older system of numbers (viz., a crore or ten millions). Ref: Lotus Sutra,chapter 2.

krośa(a measure of distance). Represented phonetically. [MW] A cry, yell, shriek, shout; "the range of the voice in calling or hallooing, " a measure of distance (= one-quarter yojana;according to others = eight thousand hastas). kṣama(confession). Represented by sange, bearance, indulgence. Ref: Chapter Nine [236]. "kṣama-repentance.

" [MW] Patience, forkṣāṇa(moment, instant, instantaneous). Represented phonetically. [MW] Any instantaneous point of time, instant, twinkling of an eye, moment. Ref: Chapter One [134]; Chapter Twelve [64]; Lotus Sutra,chapter 12. kṣānti(patience, endurance, forbearance). Represented by annin, "calm endurance" or

"bearing patiently.

" [MW] Patient waiting for anything; patience, forbearance, endurance, indulgence. One of the six pāramitās (q.v.). Ref: Chapter Two; Lotus Sutra,chapter 27.

kṣatriya(ruling class). Represented phonetically.[MW] Governing, endowed with sovereignty; a member of the military or reigning order (which in later times constituted the second caste). Ref. Chapter Eight. kṣaya(exhausting, end). Represented by jin, "exhaust.

" [MW] Loss, waste, wane, diminution, destruction, decay, wasting or wearing away; removal; end, termination; consumption; the destruction of the universe. Ref: Lotus Sutra,chapter 1. kṣetra(countries, lands, temple). Represented phonetically and by setsudo, "kṣetra-land.

"

[MW] Landed property, land, soil; place, region, country; a house; a town; department, sphere of action; a sacred spot or district, place of pilgrimage; an enclosed plot of ground, portion of space. Ref: Chapter One [62]. 426

Glossary of Sanskrit Terms

Kṣudrakāgama(name of a sutra). Represented by Shōagonkyō, "Small Āgama Sutra.

"

[MW] Kṣudraka:small, minute. Āgama[q.v.]: a traditional doctrine or precept. Ref: Bibliography.

Kukkuṭapāda (name of a mountain). Represented by keisoku, "cock foot.

" [MW] "Cockfoot,

" name of a mountain. [JEBD] The name of a mountain in Magadha, Central India, where Mahākāśyapa died. Present-day Kurkeihar, sixteen miles northeast of Gayā. Ref. Chapter One [66]; Chapter Fifteen. kulaputra(good sons). Represented by zen-nanshi, "good sons.

" [MW] A son of a noble

family, respectable youth. Kulaputrī:the daughter of a good family, respectable girl. Ref: Chapter Twelve [80]; Lotus Sutra,chapter 1. Kumārajīva (name of a translator). Represented phonetically. [MW] The plant putraṃjīva.Ref: Lotus Sutra. kumbhāṇḍa(name of a class of demons). Represented phonetically. [MW] "Having testicles shaped like kumbha, " a class of demons. Kumbha:jar, pitcher, water pot. Ref: Chapter Twelve [80].

Lalitavistara-sūtra(name of a sutra). Represented by Fuyōkyō, "Sutra of the Diffusion

of Shining [Artlessness].

" [MW] Name of a sutra work giving a detailed account of the artless and natural acts in the life of the Buddha. Lalita:artless, innocent; beautiful. Vistara:spreading, extension, diffuseness. Ref: Chapter Twelve [98]; Bibliography.

loka(world). Represented by kai,

"world, sphere.

" [MW] Free or open space, room,

place, scope, free motion; a tract, region, district, country, province; the wide space or world (either "the universe" or "any division of it"); the earth or world of human beings; the inhabitants of the world, humankind, folk, people; ordinary life, worldly affairs. Ref: Chapter Two.

Madhyamāgama(name of a sutra). Represented by Chūagonkyō, "Middle Āgama Sutra.

"

[MW] Madhyama:middle. Āgama[q.v.]: a traditional doctrine or precept. Ref: Chapter Twelve [115].

Madhyamaka (name of a school). Represented by chūgan-ha, "middle view school.

"

[MW] Relating to the middle region; name of a Buddhist school. [JEBD] One of the two major Mahayana schools in India (together with the Yogācāra). The basic statement of the doctrines of this school is found in Master Nāgārjuna's Madhyamaka-kārikā.Ref. Chapter Fifteen. Madhyamaka-kārikā(name of seminal work by Master Nāgārjuna). [MW] Madhyamaka: relating to the middle region. Kārikā:concise statement in verse of (especially philosophical and grammatical) doctrines. Ref. Chapter Fifteen. Magadha (place name). [HB] An ancient state in central India stretching along the southern bank of the Ganges, with its capital at Rājagṛha. One of the two main kingdoms 427

Glossary of Sanskrit Terms

(together with Kośala, q.v.) determining the political scene in the central Gangetic plain in the sixth century B.C.E.It was in Magadha that the Buddha realized the truth and first turned the Dharma wheel. Ref: Chapter Twenty [125]. Mahāratnakūṭa-sūtra(name of a sutra). Represented by Daihōshakkyō, "Great Treasure

Accumulation Sutra.

" [MW] Ratna:treasure. Kūṭa:a heap. Ref: Chapter Twelve; Chapter Fourteen; Chapter Eighty-four (Vol. IV); Bibliography. Mahāsaṃghika ("Of the Great Sangha,

" name of a Buddhist school). Represented phonetically and by daishubu, "great sangha school.

" Together with the Theravāda

school, one of the two principal schools of Hinayana Buddhism. Ref: Chapter Seven [165].

Mahāsaṃnipāta-sūtra(name of a sutra). Represented by Daijikkyō, "Great Aggregation

Sutra.

" [MW] Saṃnipāta:falling in or down together, collapse, meeting, encounter; conjunction, aggregation, combination, mixture. Ref: Chapter Eighty-six (Vol. IV); Chapter Eighty-eight (Vol. IV); Bibliography. mahāsattva(great being). Represented phonetically. [MW] Mahāsattva: a great creature, large animal; having a great or noble essence; noble, good (of persons); name of Gautama Buddha as heir to the throne. Mahā: great. Sattva: being. Ref: Chapter Two; Lotus Sutra,chapter 1.

Mahayana (Great Vehicle). Represented by daijō, Ref: Chapter Eight [198]; Lotus Sutra,chapter 1. "great vehicle.

" [MW] Great vehicle.

Maheśvara (name of Śiva). Represented by Daijizaiten, "Great God of Free Will.

" [MW]

A great archer; name of Śiva (q.v.). Ref: Chapter Ten [19]; Lotus Sutra,chapter 25. mahoraga(serpent). Represented phonetically. [MW] A great serpent (with Buddhists a class of demons). Ref: Lotus Sutra,chapter 10. maitreya(benevolence). Represented phonetically and by zu, ji, "love, affection, pity.

"

[MW] Friendly, benevolent; name of a bodhisattva and future buddha (the fifth of the present age). Ref: Chapter Twelve [64]; Lotus Sutra,chapter 1. manas(mind, will). Represented by i, "intention.

" [MW] Manas:mind (in the widest

sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will. Ref: Chapter Two; Chapter Ten. maṇḍala(circle). See pañca maṇḍalaka. mandārava(name of a tree and of its flowers). Represented phonetically. [MW] The coral tree. Ref: Chapter Forty-two (Vol. III); Lotus Sutra,chapter 16. maṇi(jewel, gem). Represented phonetically. [MW] Jewel, gem, pearl. See also cintāmaṇi. Ref: Chapter Fourteen [189].

428

Glossary of Sanskrit Terms

Mañjuśrī (name of a bodhisattva). Represented phonetically. [MW] Name of one of the most celebrated bodhisattvas among the northern Buddhists. Ref: Chapter Seventeen [39]; Lotus Sutra,chapter 12.

mantra(mantra). Represented by shingon, "truth-word.

" [MW] "Instrument of thought,

"

speech, sacred text or speech, a prayer or song of praise; a Vedic hymn or sacrificial formula; a sacred formula addressed to any individual deity; a mystical verse or magical formula, incantation, charm, spell. Ref: Chapter One [51]. māra-pāpīyas(deadly demons, demons of death). Represented phonetically and by shima, "demons of death.

" [MW] Māra:the world of death, killing, the inhabitants of hell. Pāpīyas:worse, lower, poorer, more or most wicked or miserable; (with Buddhists) māraḥ-pāpīyān,the evil spirit, the devil. Ref: Chapter Nine [232]; Chapter Seventy (Vol. III) [216]; Lotus Sutra,chapter 3. mārga(path, way). Represented by dō, "the Way.

" [MW] Seeking, search, tracing out, hunting; the track of a wild animal, any track, road, path, way to or through (in compounds), course (also of the wind and the stars); a way, manner, method, custom, usage; the right way, proper course. The last of the four noble truths. Ref: Chapter Two; Lotus Sutra,chapter 7.

Maudgalyāyana (name of a disciple of the Buddha). Represented phonetically. [MW] Name of a pupil of Gautama Buddha. Ref: Chapter Twelve [98]. moha(delusion, ignorance). Represented by chior guchi, "foolishness.

" [MW] Loss of

consciousness, bewilderment, perplexity, distraction, infatuation, delusion, error, folly; (in philosophy) darkness or delusion of mind; (with Buddhists) ignorance (one of the three roots of vice). Ref: Chapter Eight [194]. mudrā(seal, stamp). Represented by in, "seal.

" [MW] A seal or any instrument used for sealing or stamping, a seal ring, signet ring, any ring; any stamp or print or mark or impression; an image, sign, badge, token; name of particular positions or intertwinings of the fingers (twenty-four in number, commonly practiced in religious worship, and supposed to possess an occult meaning and magical efficacy). Ref: Chapter Nineteen [90]; Chapter Thirty-one (Vol. II); Lotus Sutra, chapter 2. muhūrta(moment, short space of time). Represented phonetically. [MW] A moment, instant, any short space of time; a particular division of time, the thirtieth part of a day, a period of forty-eight minutes. Ref: Chapter Twelve [64]. muktāhāra.Represented by yōraku,

"necklace-ornament.

" [MW] A string of pearls. Ref:

Chapter Three [90]; Lotus Sutra,chapter 10. mūla(root, fundamental). Represented by kon, "root.

" [MW] "Firmly fixed,

" a root;

basis, foundation, cause, origin, commencement, beginning. Mūlasarvāstivādin (name of a school). Represented by konpon-setsu-issai-i-bu, "Original

School of the Preaching That All Things Exist. " [MW] Mūla(q.v.): fundamental.

429

Glossary of Sanskrit Terms

Sarvāstivāda(q.v.): the doctrine that all things are real. The prefix "mūla" was later added because many schools derived from the Sarvāstivādins. Ref: Chapter One. nāga(dragon). Represented by ryū,

"dragon.

" [MW] A snake; a serpent-demon (they are supposed to have a human face with serpentlike lower extremities; with Buddhists they are also represented as ordinary men). Ref: Lotus Sutra,chapter 10. Nāgārjuna (name of a Buddhist patriarch). Represented phonetically and by ryūju, "dragon

tree.

" [MW] Nāga:a snake; a serpent demon. Arjuna:the tree Terminalia arjuna. Ref: Chapter Twelve; Chapter Fifteen. naraka(hell). Represented phonetically and by jigoku, torment. Ref: Chapter Twelve [87].

"hell.

" [MW] Hell, place of

nayuta(numerical unit, equal to one hundred ayuta). Represented phonetically. [MW] Ayuta:"unjoined, unbounded,

" ten thousand, a myriad; in compounds a term of praise. Ref: Lotus Sutra,chapter 16. nidāna(historical accounts [of causes and conditions]). Represented by innen, "causes

and conditions.

" [MW] A band, rope, halter; a first or primary cause; original form or essence; any cause or motive; pathology. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]. nirodha(dissolution, cessation). Represented by metsu, "death, destruction, annihilation.

"

[MW] Confinement, locking up, imprisonment; enclosing, covering up; restraint, check, control, suppression, destruction; (with Buddhists) suppression or annihilation of pain. Note: in Shōbōgenzō,the third phase of Master Dōgen's four-phased system is negation of the intellectual views of the first two phases, namely, idealism and materialism. On that basis, nirodhamay be interpreted not as suppression of pain but rather as dissolution of, or liberation from, the intellectual restraints of idealism and materialism. Ref: Chapter Two; Lotus Sutra,chapter 7. nirvāṇa(extinction). Represented phonetically and by jakumetsu, "death, annihilation,

extinction, nirvana.

" [MW] Blown or put out, extinguished (as a lamp or fire), set (as the sun), calmed, quieted, tamed, dead, deceased (lit., having the fire of life extinguished). Ref: Chapter One [45]; Lotus Sutra,chapter 2. niṣīdana(sitting mat, prostration cloth). Represented by zagu, Niṣadana:sitting down. Ref: Chapter Two [104]. "sitting gear.

" [MW]

nitya(eternal). Represented by jōjū, "constantly abiding,

" "eternal.

" [MW] Innate, native;

continual, perpetual, eternal; constantly dwelling or engaged in, intent upon, devoted or used to; ordinary, usual, invariable; always, constantly, regularly. Ref: Chapter One [45]; Chapter Fourteen; Lotus Sutra,chapter 2. pada(phrase). Represented by ku,

"phrase.

" [MW] A step, pace, stride; the foot itself; a part, portion, division; a plot of ground; the foot as a measure of length; a portion of a verse, quarter or line of a stanza. Ref: Chapter One [9]; Lotus Sutra,chapter 10. 430

Glossary of Sanskrit Terms

pāṃsu-kūla(a dust heap, rags). Represented by funzō, "filth-swept.

" [MW] A dust heap,

(especially) a collection of rags out of a dust heap used by Buddhist monks for their clothing. Ref: Chapter Twelve [71]. pañca dṛṣṭayaḥ(five [wrong] views). Represented by goken, "five views.

" [MW] Pañca:

five. Dṛṣṭi:seeing, viewing, beholding; view, notion; (with Buddhists) a wrong view; theory, doctrine, system. The five are satkāya-dṛṣṭi, shinken,the personality view; antagrāha-dṛṣṭi, henken,extremism; mithyā-dṛṣṭi, jaken,atheism; dṛṣṭi-parāmarśa, ken ju-ken,dogmatism; śilavrata-parāmarśa, kaigonju-ken,attachment to precepts and observances. Ref: Chapter Twelve [107]. pañca maṇḍalaka(five circles). Represented bygorin, "five circles, five wheels.

" [MW]

Pañca:five. Maṇḍala:circular, round; a disk; anything round; a circle, globe, orb, ring, circumference, ball, wheel. Ref: Chapter Fourteen [189]. pañca viṣaya(five objects [of desire]). Represented by goyoku, Pañca:five. Viṣaya(q.v.): sense object. Ref: Chapter Twelve [107]. "five desires.

" [MW]

pārājika(violation of the precepts warranting expulsion from the community). Represented phonetically. [MW] Pāra:far, distant, beyond, extreme, exceeding. Aj:to drive, propel, throw, cast. Ka:suffix added to nouns to express diminution, deterioration, or similarity. Ref: Chapter Eight [192]. paramāṇu(atom). Represented by mijin, "particle.

" [MW] An infinitesimal particle or atom. Ref: Chapter Seventeen [54]; Lotus Sutra,chapter 16. pāramitā(an accomplishment). Represented phonetically and by do,which represents do, "to cross over" or "to have crossed over. " [MW] Gone to the opposite shore; crossed, traversed, transcendent, coming or leading to the opposite shore, complete attainment, perfection in (compounds); transcendental virtue, accomplishment (there are six or ten, viz., dāna, śīla, kṣanti, vīrya, dhyāna, prajñā,to which are sometimes added satya, adhiṣṭhāna, maitra,and upekśā). Ref: Chapter Two; Lotus Sutra,chapter 27. pariṇāma(dedication). Represented by ekō, "turning,

" "[merit]-transference,

" "dedication.

"

[MW] Change, alteration, transformation into, development, evolution; ripeness, maturity; alteration of food, digestion; result, consequence, issue, end. Ref: Chapter Twenty-one [209].

parinirvāṇa(complete extinction). Represented phonetically. [MW] Completely extinguished or finished. Ref: Chapter Twenty-four (Vol. II). parivāra(followers). Represented bykenzoku, "kin.

" [MW] Surroundings, train, suite, dependents, followers. Ref: Chapter Seventy-two (Vol. III); Lotus Sutra,chapter 1. parṣad(followers). Represented by kenzoku, "kin.

" [MW] Assembly, audience, company. Ref: Chapter Seventy-two (Vol. III); Lotus Sutra,chapter 1. 431

Glossary of Sanskrit Terms

pātra(bowl). Represented by hatsu-u, pātra-bowl. [MW] A drinking vessel, goblet, bowl, cup, dish, pot, plate, utensil, etc.; any vessel or receptacle. Ref: Chapter Five [122]; Chapter Seventy-eight (Vol. IV). piṇḍavana(monastery). Represented by sōrin, "thicket-forest" or "clump of forest. " [MW]

Piṇḍa:any round or roundish mass. Vana:forest, wood, grove, thicket, quantity of lotuses or other plants growing in a thick cluster. Ref: Chapter One [65]; Chapter Five [122].

piśāca(name of a class of demons). Represented phonetically. [MW] Name of a class of demons (possibly so called either from their fondness for flesh [piśafor piśita] or from their yellowish appearance). Piśita:flesh which has not been cut up or prepared, any flesh or meat. Ref: Chapter Twelve [80]. Prabhūtaratna (name of a Buddha). Represented by Tahō, "Abundant Treasures.

" [MW]

Name of a Buddha. Prabhūta:abundant, much, numerous. Ratna:a gift, present, goods, wealth, riches; a jewel, gem, treasure. Ref: Chapter Twelve [95]; Lotus Sutra, chapter 11.

prajñā(real wisdom). Represented phonetically and by chiken, "knowing,

" or e,

"wisdom.

"

[MW] Wisdom, intelligence, knowledge, discrimination, judgment; (with Buddhists) true or transcendental wisdom. One of the six pāramitās (q.v.). Ref: Chapter Two; Lotus Sutra,chapters 2, 27.

Prasenajit (name of a king). Represented phonetically. [HB] The king of Kośala who resided in Śrāvastī (q.v.) and became a lay follower of the Buddha and supporter of the Buddhist order. Ref. Fukanzazengi; Chapter Fifty-nine (Vol. III). pratītyasamutpāda(dependent origination). Represented by engi, "arising from conditions,

origin, origination,

" and by innen,

"causes and conditions.

" [MW] Pratīti: going

toward, approaching; the following from anything (as a necessary result), being clear or intelligible by itself. Samutpāda:rise, origin, production. Ref: Chapter One [32]; Lotus Sutra,chapter 7.

pratyaya(cooperating cause). Represented by en, "relation, connection, circumstance, condition.

" [MW] Belief, firm conviction, trust, faith, assurance of certainty; proof, ascertainment; (with Buddhists) fundamental notion or idea; consciousness, understanding, intelligence, intellect; analysis, solution, explanation, definition; ground, basis, motive, or cause of anything; (with Buddhists) a cooperating cause; the concurrent occasion of an event as distinguished from its approximate cause. pratyekabuddha(sensory Buddhist). Represented phonetically by doku-kaku, "independent

realization" and by engaku,

"realizer of conditions.

" [MAC] Solitary Buddha who

works out his individual salvation only. Ref: Lotus Sutra,chapter 2. preta(hungry ghost). Represented by gaki, "hungry ghost.

" [MW] Departed, deceased,

dead, a dead person; the spirit of a dead person (especially before obsequial rites are performed), a ghost, an evil being. Ref: Chapter Twelve [80]. 432

Glossary of Sanskrit Terms

pṛthagjana(common person). Represented by bonbu, "common person.

" [MW] A person

of lower caste or character or profession. Ref: Chapter Nineteen [11]. puṇya-kṣetra(field of virtue). Represented by fukuden, "field of good fortune,

" "field of

happiness.

" [MW] A holy place, a place of pilgrimage; name of Buddha. Puṇya: auspicious, propitious, fair, pleasant, good, right, virtuous, meritorious, pure, holy, sacred; the good or right, virtue, purity, good work, meritorious act, moral or religious merit. Kṣetra(q.v.): place, sphere of action; plot of ground. Ref: Chapter Twelve [120]; Chapter Thirteen; Chapter Eighty-four (Vol. IV) [37]. puruṣa(human being). Represented by nin, "person, human being,

" and by jōbu,

"stout fellow.

" [MW] A man, male, human being; a person; a friend; the personal and animating principle in humans and other beings, the soul or spirit. Ref: Chapter Eight [169]. Rāgarāja (King of Love). Represented by Aizenmyōō, "King with the Hue of Love.

"

[MW] Rāga:the act of coloring or dyeing; color, hue, tint, dye, (especially) red color, redness; inflammation; any feeling or passion, (especially) love, affection or sympathy for, vehement desire of. Rāja:king. Ref: Chapter Eleven [29]. Rāhula (name of a son and disciple of the Buddha). Represented phonetically. Ref: Chapter Seven [163].

Rājagṛha (name of a city). Represented by Ōshajō, "City of Royal Palaces.

" [HB] Capital

of the ancient Indian kingdom of Magadha, where the Buddha first realized the truth, and the site of the First Council following the Buddha's death. Ref: Lotus Sutra,chapter 1.

rasa(taste, flavor). Represented by mi, "taste.

" [MW] The sap or juice of plants, juice of fruit, any liquid or fluid, the best or finest part of anything; taste, flavor (as the principal quality of fluids, of which there are six original kinds); any object of taste, condiment, sauce, spice, seasoning; the tongue (as the organ of taste); taste or inclination or fondness for; the taste or character of a work. Ref: Chapter Two. Ratnagarbha (name of a Buddha). Represented by Hōzō, "Jewel Treasury.

" [MW] Filled

with precious stones, containing jewels, set with jewels; name of a bodhisattva. Ratna:a jewel, gem, treasure. Garbha:the womb; the inside, middle, interior of anything; an inner apartment, sleeping-room; any interior chamber, adytum or sanctuary of a temple. Ref: Chapter Twelve [80]. ṛddipāda(basis of mystical power, excellent disciple). Represented by jin-soku, "mystical

foot.

" [MW] One of the four constituent parts of supernatural power. Ṛddi: success; accomplishment, perfection, supernatural power. Pāda(q.v.): foot. Ref: Chapter Eight [178]; Chapter Twenty [163].

ṛṣi(hermit, sage). Represented by sen, "hermit, wizard.

" [MW] A singer of sacred hymns,

an inspired poet or sage, any person who alone or with others invokes the deities in rhythmical speech or song of a sacred character; [they] were regarded by later generations as patriarchal sages or saints, occupying the same position in Indian 433

Glossary of Sanskrit Terms

history as the heroes and patriarchs of other countries, and constitute a peculiar class of beings in the early mythical system; they are the authors or rather seers of the Vedic hymns. Ref: Chapter Fourteen; Chapter Fifteen. rūpa(matter, form). Represented by shiki, "color, form.

" [MW] Any outward appearance

or phenomenon or color, form, shape, figure; (with Buddhists) material form. One of the five skandhas (q.v.). Ref: Chapter Two. śabda(sound). Represented by shō,

"sound, voice.

" [MW] Sound, noise, voice, tone,

note; a word; speech, language; the right word, correct expression. Ref: Chapter Two.

saddharma (wonderful Dharma, right Dharma). Represented by myōhō, "wonderful/fine/wonderful Dharma" and by shōbō, "right/true Dharma.

" [MW]

The good law, true justice; (with Buddhists) designation of the Buddhist doctrines. Sat:being, existing; real, actual, as anyone or anything ought to be, true, good, right, beautiful, wise, venerable, honest. Ref: Chapter One [11]; Chapter Seventeen; Lotus Sutra,chapter 1.

saddharma-pratirūpaka([the age of] imitation of the right Dharma). Represented by zōbō,

"imitative Dharma.

" [MW] Saddharma:right Dharma (q.v.). Pratirūpaka: an image, a picture; forgery; similar, corresponding, having the appearance of anything; a quack, a charlatan. Ref: Chapter One; Lotus Sutra,chapter 20. Saddharmapuṇḍarīka-sūtra(Sutra of the Lotus Flower of the Wonderful Dharma). Represented by Myōhōrengekyō, "Sutra of the Lotus Flower of the Wonderful Dharma. "

[MW] Saddharma:wonderful Dharma (q.v.). Puṇḍarīka:a lotus flower (especially a white lotus; expressive of beauty). Ref: Chapter Seventeen; Lotus Sutra,chapter 1; Bibliography.

saddharma-vipralopa([the age of] annihilation of the right Dharma). Represented by mappō,

"the end of the Dharma,

" "the latter Dharma.

" [MW] Saddharma:right

Dharma (q.v.). Vipralopa:destruction, annihilation. Ref: Chapter One. sādhu(good). Represented by zenzai,

"How good!" [MW] Straight, right; leading straight to a goal, hitting the mark, unerring (as an arrow or thunderbolt); straightened, not entangled; well-disposed, kind, willing, obedient; successful, effective, efficient; peaceful, secure; powerful, excellent; fit, proper, right; good, virtuous. Ref: Chapter Twelve [80]; Lotus Sutra,chapter 28.

sāgara(ocean). Represented phonetically. [MW] The ocean; (plural) the sons of Sāgara (a legend asserts that the bed of the ocean was dug by the sons of Sāgara [who was a king of the solar race]). Ref: Lotus Sutra,chapter 12. sahālokadhātu(the human world). Represented by shaba-sekai, "sahāworld.

" [MW]

Sahā:(with Buddhists) name of a division of the world. Loka:world. Dhātu:layer, stratum; part. Ref: Chapter Four; Lotus Sutra,chapter 12. 434

Glossary of Sanskrit Terms

Śakra-devānām-indra (the god Indra). Represented phonetically and by Tentai-shaku, "the God-Emperor Śakra.

" [MW] Śakra:strong, powerful, mighty (applied to various gods, but especially to Indra). Deva:heavenly, divine; a deity, god; the gods as the heavenly or shining ones; name of Indra as the god of the sky and giver of rain. Indra: the god of the atmosphere and sky; the Indian Jupiter Pluvius or lord of rain (who in Vedic mythology reigns over the deity of the intermediate region or atmosphere; he fights against and conquers with his thunderbolt [vajra] the demons of darkness, and is in general a symbol of generous heroism; Indra was not originally lord of the gods of the sky, but his deeds were most useful to mankind, and he was therefore addressed in prayers and hymns more than any other deity; in the later mythology Indra is subordinated to the triad Brahmā, Viṣnu, and Śiva, but remained the chief of all other deities in the popular mind). Ref: Chapter Two; Lotus Sutra,chapter 1.

sakṛdāgāmin(the state of returning only once again). Represented phonetically and by ichi-rai-ka,

"the effect [which is subject to] one return. " [MW] "Returning only

once again.

" Ref: Chapter Two.

Śākyamuni (name of the Buddha). Represented phonetically or by Shakuson, "Honored

Śākya.

" [MW] Śākya:the Buddha's family name. Muni:a saint, sage, seer, ascetic, monk, devotee, hermit (especially one who has taken the vow of silence). Ref: Lotus Sutra,chapter 1.

samādhi(the balanced state, the state). Represented phonetically or by jō, "definite,

fixed, constant, regular.

" [MW] Setting to rights, adjustment, settlement. Ref: Chapter One [11]; Lotus Sutra,chapters 2, 24. Samantabhadra (name of a bodhisattva). Represented by Fugen, "Universal Wisdom"

or "Universal Virtue.

" [MW] Wholly auspicious; name of a bodhisattva. Ref: Chapter Seventeen [39]; Lotus Sutra,chapter 28. samantamukha(universal gate, all-sidedness). Represented by fumon, "universal gate"

or "all-sidedness.

" [MW] Samanta:"having the ends together, " contiguous, neighboring, adjacent; "being on every side, " universal, whole, entire, all. Mukha:the mouth, face, countenance; a direction, quarter; the mouth or spout of a vessel, opening, aperture, entrance into or egress out of. Ref: Chapter Seventeen [54]; Lotus Sutra,chapter 25.

śamatha(quiet). Represented by shi, "ceasing, quieting.

" [MW] Quiet, tranquility,

absence of passion. Note: Shikan, "quieting and reflecting,

" representing the Sanskrit śamatha and vipaśyanā(q.v.), is a fundamental practice of the Tendai sect. Ref: Chapter One [51].

saṃgha(sangha, the community). Represented by sō, "monks,

" and by shū,

"the multitude.

" [MW] "Close contact or combination, " any collection or assemblage, heap, multitude, quantity, crowd, host, number; any number of people living together for 435

Glossary of Sanskrit Terms

a certain purpose, a society, association, company, community; a clerical community, congregation, church; (especially) the whole community or collective body or brotherhood of monks. Ref: Chapter Two [74]; Lotus Sutra,chapter 26. saṃghārāma(temple). Represented phonetically and by in, "temple.

" [MW] "Resting

place for a company (of monks),

" a Buddhist convent or monastery. Ref: Chapter Twenty-one [209]; Chapter Eighty-four (Vol. IV). saṃghāṭi(large robe). Represented phonetically and by dai-e, "large robe.

" [MW] A

kind of garment, a monk's robe. Saṃghāṭa:fitting and joining of timber, joinery. Ref: Chapter Twelve [80], [95].

saṃjñā(thinking). Represented by sō, "idea, thought.

" [MW] Agreement, mutual understanding, harmony; consciousness, clear knowledge or understanding or notion or conception. One of the five skandhas (q.v.). Ref: Chapter Two. saṃsāra(wandering). Represented by ruten, "wandering, constant change,

" by rinden,

"turning of the wheel,

" "revolving,

" or by rinne,

"transmigration.

" [MW] Going

or wandering through, undergoing transmigration; course, passage, passing through a succession of states, circuit of mundane existence, transmigration, the world, secular life, worldly illusion. Ref: Chapter Six [125]; Chapter Eight [198]; Chapter Seventeen [54].

saṃskāra(enaction, action). Represented by gyō, "doing, acting, carrying out.

" [MW]

Putting together, forming well, making perfect, accomplishment, embellishment, preparation, refining, polishing, rearing; cleansing the body; forming the mind, training, education; correction, correct formation or use of a word; the faculty of memory, mental impression, or recollection; (with Buddhists) a mental conformation or creation of the mind. However, saṃskāraneed not always be limited to the mental sphere. Saṃskārais the second link in the twelvefold chain of causation, and one of the five skandhas (q.v.). Ref: Chapter Two; Lotus Sutra,chapter 7. saṃskṛta(put together, artificial). Represented by u-i, "presence of becoming,

" "made,

"

"artificial" (opposite of mu-i;see asaṃskṛta). [MW] Put together, constructed, well or completely formed, perfected; made ready; prepared, completed, finished; dressed, cooked; purified, consecrated; refined, adorned, ornamented, polished, highly elaborated (especially applied to highly wrought speech). Ref: Chapter One [62]; Chapter Nineteen [118].

samudaya(accumulation). Represented by shu, "collection, accumulation.

" Second of

the four noble truths. Ref: Chapter One; Lotus Sutra,chapter 7. Saṃyuktāgama(name of a sutra). Represented by Zōagonkyō, "Miscellaneous Āgama

Sutra.

" [MW] Sam:conjunction expressing "conjunction. " Saṃyukta:joined, united,

connected, combined, following in regular succession. Āgama[q.v.]: a traditional doctrine or precept. Ref: Chapter Eighty-five (Vol. IV); Bibliography. 436

Glossary of Sanskrit Terms

Śāṇavāsa (name of the third patriarch). Represented phonetically. [MW] Śāṇa:made of hemp or Bengal flax, hempen, flaxen, etc. Vāsa:a garment, dress, clothes. Ref: Chapter Twelve [74]; Chapter Fifteen. Śāriputra (name of a disciple of the Buddha). Represented phonetically. [MW] Śāri: from Rūpaśārī, the name of Śāriputra's mother. Putra:son, child. Ref: Chapter Two; Lotus Sutra,chapter 2.

śarīra(bones). Represented phonetically. [MW] The body, bodily frame, solid parts of the body (pl. the bones); a dead body. Ref: Chapter Seventy-one (Vol. III); Lotus Sutra,chapter 10.

Sarvāstivāda (the doctrine that all is real). Represented by setsu-issasi-u-bu, "School

that Preaches that All Things Exist. " [MW] Sarva:all. Asti:existent, present. Vāda: speaking of or about; speech, discourse, talk, utterance, statement; a thesis, proposition, argument, doctrine. Sarvāstivāda: the doctrine that all things are real (name of one of the four divisions of the Vaibhāṣika system of Buddhism, said to have been founded by Rāhula, son of the great Buddha). Sarvāstivādin: an adherent of the above doctrine. Ref: Chapter One [45]; Chapter Eighty-seven (Vol. IV) [171]. sāsrava(having that which is superfluous, tainted). Represented by uro, "with leakage.

"

[MW] (With Jainas) connected with the act called āsrava(q.v.). Ref. Chapter Twentyone [192]. śāstra(commentary). Represented by ron, "doctrine, discussion, argument.

" [MW] An

order, command, precept, rule; teaching, instruction, direction, advice, good counsel; any instrument of teaching, any manual or compendium of rules, any book or treatise. satya(truth). Represented by tai,

"clarity, enlightenment, truth,

" as in shitai,

"the four

[noble] truths.

" [MW] Truth, reality; speaking the truth, sincerity, veracity; a solemn asseveration, vow, promise, oath; demonstrated conclusion, dogma; the quality of goodness or purity or knowledge. Ref: Chapter Two. Senika (name of a person). Represented phonetically. A non-Buddhist who questions the Buddha in the Garland Sutra.Ref: Chapter One [45]; Chapter Six. śikṣā(training, learning). See tisraḥ śikṣāḥ. śīla(moral conduct). Represented by jokai, "pure [observance of] precepts.

" [MW] Habit,

custom, usage, natural or acquired way of living or acting, practice, conduct, disposition, tendency, character, nature; good disposition or character, moral conduct, integrity, morality, piety, virtue; a moral precept. One of the six pāramitās (q.v.). Ref: Chapter Two; Lotus Sutra,chapter 27. sīmā-bandha(sanctuary). Represented by kekkai, of rules of morality. Ref: Chapter Eight [198]. "bounded area.

" [MW] A depository

437

Glossary of Sanskrit Terms

Śiva (name of the destroying deity in the Hindu triad). Represented by Jizaiten, "God

of Free Will.

" [MW] "The Auspicious One,

" name of the disintegrating or destroying and reproducing deity (who constitutes the third god of the Hindu triad, the other two being Brahmā,

"the creator" and Viṣṇu,

"the preserver"); in the Veda the only name of the destroying deity was Rudra, "the terrible god,

" but in later times it

became usual to give that god the euphemistic name Śiva, "the auspicious.

" Ref:

Chapter Ten [19]; Lotus Sutra,chapter 25. skandha(aggregate). Represented by un, "accumulations,

" or by shū,

"multitudes.

"

[MW] The shoulder; the stem or trunk of a tree; a large branch or bough; a troop, multitude, quantity, aggregate; a part, division; (with Buddhists) the five constituent elements of being (viz., rūpa, vedanā, saṃjñā, saṃskāra,and vijñāna[q.v.]). Ref: Chapter Two.

smṛti(mindfulness). Represented by nen, "idea, feeling, desire, attention. " [MW] Remembrance, reminiscence, thinking of or upon, calling to mind, memory; the whole body of sacred tradition or what is remembered by human teachers; the whole body of codes of law as handed down memoriter or by tradition; desire, wish. Ref: Chapter Two [74]; Chapter Seventy-three (Vol. IV); Lotus Sutra,chapter 1 ("remember"), chapter 10 ("heed"), chapter 16 ("thought"), chapter 27 ("care for"). sparśa(touch, tangibility, sensation). Represented by soku, "touch.

" [MW] Touching,

touch, sense of touch, contact; the quality of tangibility (which constitutes the skin's viṣaya,q.v.), any quality that is perceptible by touching any object (e.g., heat, cold, smoothness, softness, etc.); feeling, sensation. Ref: Chapter Two. śramaṇa(striver, monk). Represented phonetically. [MW] Making effort or exertion, toiling, laboring; one who performs acts of mortification or austerity, an ascetic, monk, devotee, religious mendicant; a Buddhist monk or mendicant (also applied to Buddha himself). Ref: Chapter One [68]. śrāmaṇera(novice). Represented phonetically. [MW] (Among Buddhists) a pupil or disciple admitted to the first degree of monkhood, a novice. Ref: Chapter Seven [163]; Lotus Sutra,chapter 7.

śrāvaka(intellectual Buddhist). Represented by shōmon, "voice-hearer.

" [MW] Hearing,

listening to; audible from afar; a pupil, disciple; a disciple of the Buddha (the disciples of the Hinayana school are sometimes so called in contradistinction to the disciples of the Mahayana school; properly only those who heard the law from the Buddha's own lips have the name śrāvaka). Ref: Chapter One [11]; Lotus Sutra,chapter 2. Śrāvastī (name of a city). [JEBD] The capital of Kośala, sometimes treated as an independent country. It is the present-day Sāhetmātet, Gonda, India. Ref. Chapter Fifteen. Śrīmālā (name of a district, of a queen, and of a sutra addressed to the queen). Represented phonetically. [MW] Name of a district and the town situated in it. Śrīmālā devī siṃhanāda-sūtra:name of a Buddhist sutra, the Sutra of the Lion '

s Roar of Queen

Śrīmālā.[JEBD] Śrīmālā: the daughter of King Prasenajit of Kośala (q.v.). She 438

Glossary of Sanskrit Terms

married the king of Ayodhyā and actively engaged in the propagation of Buddhism in that country. Ref: Chapter Twelve [100].

srotāpanna(stream-enterer). Represented phonetically and by yoru-ka, "the effect that

is to have been received beforehand into the stream. " [MW] One who has entered

the river (leading to nirvana). Ref: Chapter Two. śrotra(ear, hearing). Represented by ni,

"ear.

" [MW] The organ of hearing, ear, auricle;

the act of hearing or listening to; conversancy with the Veda or sacred knowledge itself. Ref: Chapter Two.

sthavira(elder). Represented by jōza,

"senior seat,

" and by chōrō,

"veteran.

" [MW] Old,

ancient, venerable; an old man; an "elder" (name of the oldest and most venerable bhikṣus). Ref: Chapter Sixteen [15]; Chapter Eighty-four (Vol. IV). stūpa(stupa, tower). Represented phonetically and by tō, "tower.

" [MW] A knot or tuft

of hair, the upper part of the head, crest, top, summit; a heap or pile of earth or bricks etc., (especially) a Buddhist monument, dagoba (generally of pyramidal or domelike form and erected over sacred relics of the great Buddha or on spots consecrated as the scenes of his acts); any relic shrine or relic casket; any heap, pile, mound. Note: LSW notes that from the chapter Hōsshi("A Teacher of the Dharma") onward, the Lotus Sutrastresses the erecting of caityas (pagodas for sutras) as opposed to stupas (pagodas for relics). Master Dōgen discusses the distinction in Chapter Eighty-seven (Vol. IV). But MW does not distinguish between stupas and caityas (q.v.). Ref: Chapter Seventy-one (Vol. III); Chapter Eighty-seven (Vol. IV) [160]; Lotus Sutra,chapter 10.

styāna(sloth). Represented phonetically and by kon, "darkness, stupefaction" and by

konjin,

"depression.

" [MW] Grown dense, coagulated; stiffened, become rigid; soft, bland; thick, bulky, gross; density, thickness; idleness, sloth, apathy. Ref: Fukanzazengi. Sudatta (name of a person). [HB] A wealthy gold dealer and banker of Śrāvastī who become a lay follower of the Buddha and purchased Jetavana Park so that the Buddha and sangha could pass the rains retreat near Śrāvastī. Ref: Fukanzazengi. śūdra(servant). Represented phonetically. [MW] A person of the fourth or lowest of the four original classes or castes (whose only business was to serve the three higher classes). Ref. Chapter Eight; Chapter Eighty-two (Vol. IV). Śukra (name of a nun). Represented by Senbyaku, "Fresh-White.

" [MW] Bright, resplendent; clear, pure; light-colored, white; pure, spotless. Ref: Chapter Twelve [74]. Sumeru (also Meru, name of a mountain). Represented phonetically. [MW] Name of a fabulous mountain (regarded as the Olympus of Hindu mythology and said to form the central point of Jambudvīpa [q.v.]; all the planets revolve around it and it is compared to the cup or seed vessel of a lotus, the leaves of which are formed by the different dvīpas). Ref: Chapter Fourteen [183]; Lotus Sutra,chapter 7. 439

Glossary of Sanskrit Terms

śūnyatā(space, emptiness). Represented by kū, "space,

" "the sky,

" "emptiness.

" [MW]

Emptiness, loneliness, desolateness; absence of mind, distraction; vacancy (of gaze); absence or want of; nothingness, nonexistence, non-reality, illusory nature of all worldly phenomena. Note: The latter set of definitions reflects idealistic thought. The philosophical meaning of śūnyatāthat emerges in Shōbōgenzōis emptiness; the bare, bald, naked, raw, or transparent state, that is, the state in which reality is just as it is. At the same time, kūcan often be interpreted as concrete space. Ref: Chapter One [45]; Chapter Two; Chapter Forty-three (Vol. III); Lotus Sutra,chapter 15. Śūraṃgamasamādhinirdeśa (name of a sutra). Represented phonetically. [MW] Śūraṃgama:a particular samādhi;name of a bodhisattva. Ref: Chapter Forty-three (Vol. III); Chapter Seventy-four (Vol. IV); Bibliography. sūtra(original texts, the sutras). Represented by kyō, "sutras,

" or by kyōgan,

"sutras,

volumes of the Sutra.

" [MW] A thread, yarn, string, line, cord, wire; that which like a thread runs through or holds together everything, rule, direction; a short sentence or aphoristic rule, and any work or manual consisting of strings of such rules hanging together like threads (these sutra works form manuals of teaching in ritual, philosophy, grammar, etc.; with Buddhists the term "sutra" is applied to original texts as opposed to explanatory works). One of the "three baskets, " or Tripi ṭaka (q.v.); and one of the twelve divisions of the teachings. See under aṅga. Suvarṇaprabhāsottamarāja-sūtra(Golden Light Sutra of the Supreme King). Represented by Konkōmyōsaishō-ō-kyō,

"Golden Light Supreme King Sutra. " [MW] Suvarṇa:

of a good or beautiful color, brilliant in hue, bright, golden, yellow, gold, made of gold. Prabhāsa:"splendor,

" "beauty,

" name of a vasu(one who is excellent, good, beneficient). Uttama:uppermost, highest, chief; most elevated; best. Rāja:king. Ref: Chapter Twenty-one [216]; Bibliography. svāgata(well come, welcome). Represented by zenrai, "well come, welcome.

" [MW]

Well come; welcome; a greeting, salutation. Ref: Chapter Twelve [74]. tāla(palm leaf). Represented phonetically. [MW] The palmyra tree or fan-palm (Borassus flabelliformis), producing a sort of spirituous liquor; considered a measure of height. Ref: Lotus Sutra,chapter 27.

Tathāgata ("having arrived in the state of reality, " epithet of the Buddha). Represented by nyorai,

"thus-come" or "reality-come.

" [MW] Being in such a state or condition, of such a quality or nature; he who comes and goes in the same way (as the buddhas who preceded him). Tathā:in that manner, so, thus. Gata:come. Ref: Chapter One [11]; Lotus Sutra,chapter 1.

tathatā(reality). Represented by nyo, "reality.

" [MW] True state of things, true nature. Appears, for example, in the compound ichi-nyo, "the oneness of reality.

" Ref:

Chapter One [11].

tisraḥ śikṣāḥ(three kinds of training, three kinds of learning). Represented by sangaku, "three kinds of learning.

" [MW] Tisraḥ:three. Śikṣā:desire of being able to effect 440

Glossary of Sanskrit Terms

anything, wish to accomplish; learning, study, knowledge, art, skill in; teaching, training (held by Buddhists to be of three kinds, viz., adhicitta-śikṣā,training in higher thought; adhiśīla-śikṣā,training in higher morality; adhiprajñā-śikṣā, training in higher wisdom). However, in Japan the three are traditionally interpreted as ritsu, jo, e,

"precepts, balanced state, wisdom,

" that is, śīla, samādhi,and prajñā.Ref: Chapter One [37].

tisro vidyāh(three kinds of knowledge). Represented by sanmyō, "three kinds of clarity.

"

[MW] Tisro:three. Vidyā:knowledge, science, learning, scholarship, philosophy. Ref: Chapter Twelve [90].

Tripiṭaka (three baskets). Represented by sanzō, "three storehouses.

" [MW] The three

baskets or collections of sacred writings (Sutra-piṭaka,Vinaya-piṭaka,and Abhidharma-piṭaka[q.v.]). Ref: Chapter Two [136]. Tuṣita (name of a celestial world). Represented phonetically. [MW] A class of celestial beings. Ref: Chapter Four [117].

udāna(spontaneous preaching). Represented by jisetsu, "spontaneous preaching.

" [MW]

Breathing upwards; one of the five vital airs of the human body (that which is in the throat and rises upward); a kind of snake; joy, heart's joy (Buddhists). One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]. uḍumbara. Represented phonetically. [MW] The tree Ficus glomerata;the fruit of the tree. Ref: Chapter Sixty-eight (Vol. III); Lotus Sutra,chapter 2. upadeśa(theoretical discourse). Represented by rongi, "discussion, argument.

" [MW]

Pointing out to, reference to; specification, instruction, teaching, information, advice, prescription; name of a class of writings (Buddhist literature). One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]. upādhyāya(master). Represented by oshō, Chapter Fifteen.

"master.

" [MW] A teacher, preceptor. Ref:

Upāli. Represented phonetically. [MW] Name of one of the Buddha's most eminent pupils (mentioned as the first propounder of the Buddhist law and as having been formerly a barber). Ref: Chapter Twelve [95]. upāsaka(layman). Represented phonetically. [MW] Serving, a servant; worshiping, a worshiper, follower; a Buddhist lay worshiper. Ref: Lotus Sutra,chapter 2. upasaṃpadā(ordination). Represented by gusoku-kai, "being equipped with the precepts.

"

[MW] The act of entering into the order of monks. Upasaṃpad:to come to, arrive at, reach, obtain; to bring near to, lead near to, procure, give; to receive into the order of monks, ordain. Ref: Chapter Eighty-six (Vol. IV) [69]. upāsikā(laywoman). Represented phonetically. [MW] A lay female votary of Buddha. Ref: Lotus Sutra,chapter 2.

441

Glossary of Sanskrit Terms

upāya-kauśalya(skillful means). Represented by zengō-hōben, "skillful means, skillful

expedient.

" [MW] Upāya:coming near, approach, arrival; that by which one reaches one's aim, a means or expedient, way, stratagem, craft, artifice. Kauśalya:cleverness, skillfulness, experience. Ref: Lotus Sutra,chapter 2. ūrṇā(circle of hair). Represented by byaku-gō, "white hair.

" [MW] Wool, a woolen

thread, thread; a circle of hair between the eyebrows. Ref: Chapter Seventeen [39]; Lotus Sutra,chapter 2.

utpala(blue lotus). Represented phonetically. [MW] The blossom of the blue lotus (Nympaea caerulea); any water lily; any flower. Ref. Chapter Twelve [90]; Chapter Forty-three (Vol. III).

Utpalavarṇā (name of a nun). Represented phonetically and by Renge-shiki, flower Color.

" Ref: Chapter Twelve [87]. "Lotusuttarasaṃghāṭi(outer robe). Represented phonetically and by jō-e, "upper robe,

" shichijō-e,

"seven-stripe robe,

" chū-e,

"middle robe,

" and nyū-shū-e,

"robe for going

among the sangha.

" [MW] An upper- or outergarment. Ref: Chapter Twelve [95]. vaiḍūrya(lapis lazuli). Represented phonetically. [MW] A cat's-eye gem. Ref: Chapter Twenty [125]; Lotus Sutra,chapter 17. vaipulya(extensions [of Buddhist philosophy]). Represented by hōkō, "square and wide"

or "exact and wide.

" [MW] Largeness, spaciousness, breadth, thickness; a sutra of great extension, Buddhist literature. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]; Bibliography. vairambhaka(name of a wind) [JEBD] An all-destroying wind occurring between kalpas. Ref: Chapter Ten [14].

Vairocana (Sun Buddha). Represented phonetically and by Dainichi-nyorai, "Great Sun

Tathāgata.

" [MW] Coming from or belonging to the sun, solar; a son of the sun; name of a dhyāni-buddha. Ref: Chapter One [32]; Chapter Seventeen [54]. Vaiśravaṇa (a patronymic). Represented phonetically. [MW] A patronymic (especially of Kubera and Rāvana). Ref: Lotus Sutra,chapter 25. vaiśya(working class). Represented phonetically. [MW] "A man who settles on the soil, "

a peasant, or "working man, " agriculturist, person of the third class or caste (whose business was trade as well as agriculture). Ref. Chapter Eight; Chapter Eighty-two (Vol. IV).

Vajracchedikāprajñāpāramitā-sūtra(name of a sutra). Represented by Kongōkyō, "Diamond Sutra.

" [MW] Vajra:diamond. Chedaka:cutting off. Ref: Chapter Eighteen; Chapter Nineteen; Chapter Sixty-one (Vol. III); Bibliography. Vajrasattva (Diamond Buddha). Represented by Kongō-satta, "diamond-sattva.

" [MW]

Vajrasattva: "having a soul or heart of adamant, " name of a dhyāni-buddha. Vajra: 442

Glossary of Sanskrit Terms

"the hard or mighty one,

" a thunderbolt (especially that of Indra; in Northern Buddhist countries it is shaped like a dumbbell and called dorje); a diamond (thought to be as hard as a thunderbolt or of the same substance). Ref: Chapter One [32]. vandana(worship, prostration). Represented by raihai, "worship,

" "prostration,

" by

keirai,

"venerative bow,

" and by keishu,

"striking the head.

" [MW] Praise, worship,

adoration; (with Buddhists) one of the seven kinds of anuttara-pūjaor highest worship; a mark or symbol impressed on the body (with ashes, etc.); the act of praising, praise; reverence (especially obeisance to a superior by touching the feet etc.), worship, adoration. Ref: Chapter Two [74]; Chapter Eight. vārṣika(rains retreat). Represented by ango, "retreat.

" [MW] Belonging to the rainy

season, rainy; growing in the rainy season or fit for or suited to it; yearly, annual. Ref. Chapter Two [80]; Chapter Seventy-nine (Vol. IV). vedanā(perception, feeling). Represented by ju, "accepting, feeling.

" [MW] Announcing,

proclaiming; perception, knowledge; pain, torture, agony; feeling, sensation. One of the five skandhas (q.v.). Ref: Chapter Two. vidyā(knowledge). See tisro vidyāh. vihāra(temple). Represented by shōja, "spiritual building.

" [MW] Distribution; arrangement; walking for pleasure or amusement, wandering, roaming; sport, play, pastime, diversion, enjoyment, pleasure; a place of recreation, pleasure-ground; (with Buddhists) a monastery or temple (originally a hall where the monks met or walked about; afterward these halls were used as temples). Ref: Chapter Seven [166]. vijñāna(consciousness). Represented by shiki, "consciousness.

" [MW] The act of distinguishing or discerning, understanding, comprehending, recognizing, intelligence, knowledge; (with Buddhists) consciousness or thought faculty. One of the five skandhas (aggregates), one of the six dhātus (elements), and one of the twelve links of the chain of causation (q.v.). Ref: Chapter Two; Lotus Sutra,chapter 7. vikṣepa(distraction). Represented by sanranor san, "distraction.

" [MW] The act of

throwing asunder or away or about, scattering, dispersion; casting, throwing, discharging; moving about, waving, shaking; letting loose, indulging; letting slip, neglecting; inattention, distraction, confusion, perplexity. Ref: Fukanzazengi. Vimalakīrti (name of a lay student of the Buddha). Represented phonetically and by Jōmyō,

"Pure Name.

" [MW] "Of spotless fame,

" name of a Buddhist scholar. Ref: Chapter Six [56]; Chapter Seventy-three (Vol. IV). Vimalakīrtinirdeśa(name of a sutra). Represented by Yuimagyō, "Vimalakīrti Sutra.

"

[MW] Nīrdeśa:pointing out, indicating, directing, order, command, instruction; description, specification, special mention, details or particulars. Ref: Chapter Thirtytwo (Vol. II); Chapter Eighty-five (Vol. IV); Bibliography. vimukti(liberation, salvation). Represented by gedatsu, "salvation, emancipation.

" [MW]

443

Glossary of Sanskrit Terms

Disjunction; giving up; release, deliverance, liberation; release from the bonds of existence, final emancipation. Ref: Chapter Two [74]; Chapter Twelve; Lotus Sutra, chapter 25.

vinaya(discipline, precepts). Represented by ritsu, "rules, law, regulation.

" [MW]

Leading, guidance, training (especially moral training), education, discipline, control, (with Buddhism) the rules of discipline for monks. One of the "three baskets, " or

Tripiṭaka (q.v.). Ref: Chapter Ninety-four (Vol. IV) [107]; Bibliography. vindhyavana(monastery). Represented by sōrin, "thicket-forest" or "clump of forest"; see also piṇḍavana. [MW] A forest in the Vindhya, the name of a low range of hills connecting the northern extremities of the Western and Eastern Ghauts, and separating Hindustan proper from the Dekhan. Vana:forest, wood. Ref: Chapter Five [122]. vipāka-phala(maturation of effects). Represented by ijuku-ka, "differently maturing

effects.

" [MW] Vipāka:ripe, mature; cooking, dressing; ripening, maturing (especially of the fruit of actions), effect, result, consequence. Phala:fruit, consequence, effect, result, retribution (good or bad), gain or loss, reward or punishment. Ref: Chapter Ten [21]; Chapter Eighty-four (Vol. IV). vipaśyanā(insight, reflection). Represented by kan, "reflection.

" [MW] Right knowledge.

Vipaś:to see in different places or in detail, discern, distinguish; to observe, perceive, learn, know. Ref: Chapter One [51]; Chapter Twenty-two [14]; Chapter Seventythree (Vol. IV). Vipaśyin (name of a Buddha). Represented phonetically and by Kōsetsu, "Universal

Preaching.

" [MW] Name of a buddha (sometimes mentioned as the first of the seven Tathāgatas or principal buddhas, the other six being Śikhin, Viśvabhū, Kraku cchanda, Kanakamuni, Kāśyapa, and Śakyasiṃha). Ref: Chapter Fifteen. vīrya(diligence, effort, fortitude). Represented by shōjin, "diligence.

" [MW] Vīrya:

manliness, valor, strength, power, energy; heroism, heroic deed; manly, vigor, energy, virility. Vīrya pāramitā: highest degree of fortitude or energy. One of the six pāramitās (q.v.). Ref: Chapter Two; Lotus Sutra,chapter 27. viṣaya(object). Represented by kyō, "boundary, sphere, circumstances" or by kyōgai, "boundary, environment.

" [MW] Sphere (of influence or activity), dominion, kingdom; scope, reach (of eyes, ears, mind etc.); an object of sense (there are five in number, the five indriyas or organs of sense having each their proper viṣayaor object, viz., 1) śabda,

"sound,

" for the ear; 2) sparśa,

"tangibility,

" for the skin; 3) rūpa,

"form"

or "color,

" for the eye; 4) rasa,

"savor,

" for the tongue; 5) gandha,

"odor,

" for the

nose; and these five viṣayas are sometimes called the guṇas or "properties" of the five elements ether, air, fire, water, earth, respectively). Ref: Chapter Two. Viṣṇu (name of the preserver god in the Hindu triad) [MW] Name of one of the principal Hindu deities (in the later mythology regarded as "the preserver"). Ref: Chapter Ten [19].

444

Glossary of Sanskrit Terms

vitarka(reflection). Represented by kaku, "awareness.

" [MW] Conjecture, supposition,

guess, fancy, imagination, opinion; doubt, uncertainty; reasoning, deliberation, consideration; purpose, intention. Vitark:to reflect. Ref: Chapter Six [129]. vṛddha(experienced). Represented phonetically and by shakujū-shōyō-shin, "experienced

and concentrated mind.

" [MW] Grown, become larger or longer or stronger, increased, augmented, great, large; grown up, full-grown, advanced in years, aged, old, senior; experienced, wise, learned. One of the three kinds of mind, the others being cittaand hṛdaya(q.v.). Ref: Chapter Seventy (Vol. III). vyajana(whisk). Represented by hossu,

"whisk.

" [MW] Fanning; a palm-leaf or other

article used for fanning, fan, whisk. Ref: Chapter Sixteen [9]; Fukanzazengi. vyākaraṇa(prediction, affirmation). Represented by kibetsu, "certification-discrimination,

"

and by juki,

"affirmation" or "giving affirmation.

" [MW] Separation, distinction,

discrimination; explanation, detailed description; manifestation, revelation; (with Buddhists) prediction, prophecy. One of the twelve divisions of the teachings. See under aṅga.Ref: Chapter Eleven [40]; Chapter Thirty-two (Vol. II); Lotus Sutra, chapter 3.

yakṣa(demons, devils). Represented phonetically. [MW] A living supernatural being, spiritual apparition, ghost, spirit. Ref: Chapter Seventy (Vol. III) [207]; Lotus Sutra, chapter 10.

yaṣṭi(pole, flagpole [as symbol of Buddhist temple]). Represented phonetically. [MW] "Any support,

" a staff, stick, wand, rod, mace, club, cudgel; pole, pillar, perch; a flagstaff. Ref: Chapter One [61]; Chapter Sixteen [15]. Yogācāra (name of a school). [MW] The observance of yoga; a particular samādhi;a follower of a particular Buddhist sect or school; the disciples of that school. Yoga: the act of yoking, joining; a means, expedient, method; undertaking, business, work; any junction, union, combination; fitting together, fitness; exertion, endeavor, diligence. [JEBD] One of the two major Mahayana schools in India (together with the Madhyamika). Ref. Chapter Fifteen.

yojana(a measure of distance). Represented phonetically. [MW] Joining, yoking, harnessing; course, path; a stage or yojana(i.e., a distance traversed in one harnessing or without unyoking; especially a particular measure of distance, sometimes regarded as equal to four or five miles, but more correctly = four krośas or about nine miles). Ref: Chapter Seventeen [62]; Lotus Sutra,chapter 11. 445