T2582 Shōbōgenzō The True Dharma-Eye Treasury, Volume IV

Chapter 87: Kuyō-shobutsu - Serving Offerings to Buddhas

Shōbōgenzō Volume IV

out of use in secular society, such as compounds made from the feces and urine of cattle.

110 Isshō-furi-sōrin.The words of Master Jōshū Jūshin. See Chapter Thirty-nine (Vol. II), Dōtoku.

111 Aniruddha was a cousin of the Buddha and one of the Buddha's ten great disciples, said to be foremost in supernatural vision. He lost his eyesight but was excellent at seeing intuitively.

112 This may refer to Mahānāma, who, like Ānanda and Aniruddha, was a son of King Śuddhodana's brother Droṇodana (but is said not to have become a monk). Or it may refer to Mahānāma-Koliya, who was one of the five bhikṣus to whom the Buddha delivered his first preaching (but was of the Koliya clan, not the Śākya clan). 113 Bhadrika was one of the five bhikṣus. He belonged to the Śākya clan. 114 King Siṃhahanu, lit.,

"Having the Jaws of a Lion,

" was the name of the father of

King Śuddhodana and the grandfather of Gautama Buddha. 115 Sangai,

"triple world,

" in this case means the whole world or the whole universe. 116 The republic of the Licchavi tribe, with its capital at Vaiśālī, was one of the main republics of the central Gangetic plain in the Buddha's time. 117 Mitsugyo-daiichi,literally,

"number one in exact conduct.

" Each of the Buddha's ten

great disciples was known as the foremost in some virtue. Rāhula was said to be foremost in exact observance of śīla(precepts). 118 Kōshi was an ancient state of southern India. The Sanskrit is probably Kanchipuram. 119 Zen

'

enshingi,fascicle 1. This quotation also appears in Chapter Eighty-three, Shukke; Chapter Ninety-four, Jukai.

120 Sōrin,lit.,

"clump of forest,

" from the Sanskrit piṇḍavana,suggests a Buddhist monastery as a place where monks are clustered together. See also note 110; Glossary of Sanskrit Terms.

121 Trees and shrubs of the genus Gardeniahave fragrant, showy white or yellow flowers. 122 Even in those Buddhist monasteries where the precepts were not obeyed strictly, Master Dōgen still felt something in the life of Buddhist monks that was valuable and beyond the profane situations of the secular world. 123 1255. This is one of the chapters of the twelve-chapter edition of the Shōbōgenzō written by Master Dōgen in the last years of his life. Master Dōgen died in 1253. He had given a short lecture on leaving family life (Chapter Eighty-three, Shukke) in 1246. It seems likely that, with a view to giving a longer lecture on the merit of leaving family life, Master Dōgen selected many relevant excerpts from sutras and prepared comments on them, and that after Master Dōgen's death his successor Master Koun Ejō edited Master Dōgen's draft and added this concluding note. 206

[Chapter Eighty-seven]

Kuyō-shobutsu

Serving Offerings to Buddhas Translator's Note: Kuyō means "to serve offerings,

" shobutsu means

"buddhas,

"

and so kuyō-shobutsu means "to serve offerings to buddhas. "

There is a tradition in Buddhism of believers serving offerings to buddhas, that is, people who have attained the truth. It is a very natural action, therefore, to serve offerings to buddhas. People who have a purely spiritual viewpoint may feel it unnecessary to serve material offerings, believing that religious reverence is sufficient. Buddhism, however, is not a spiritual religion but a religion of reality, and so it reveres conduct. Thus Buddhism values the action of making real offerings, and affirms the serving of offerings as a demonstration of sincere belief, whether or not the offerings are materially valuable or not. The value is in the serving of the offering itself, which is just Buddhist conduct. [127] The Buddha said:

If there were no past ages, There could be no past buddhas. If there were no past buddhas, There would be no leaving family life and receiving ordination. 1

Clearly remember, in the three ages, 2 without fail, buddhas exist. Now, with regard to past buddhas, do not say that they have a beginning, and do not say that they have no beginning. If we falsely suppose the existence or nonexistence of a beginning and an end, we are not learning the Buddha-Dharma at all. Those who serve offerings3 to past buddhas and, leaving family life, follow and obey them, inevitably become buddhas. They become buddhas by virtue of serving buddhas. How could living beings who have never served offerings to even a single buddha themselves become buddha? There can be no becoming buddha without cause. 207

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[129] The Butsuhongyōjikkyō (chapter 1,

"Serving Offerings")4 says:

The Buddha told Maudgalyāyana,

5 "I remember in the past, in the

orders of countless infinite World-honored Ones, I planted many good roots and sought after anuttara samyaksaṃbodhi. "Maudgalyāyana! I remember in the past, I assumed the body of a sacred wheel-turning king and met thirty koṭis of buddhas, all who shared one name and were named Śākya. The Tathāgata6 and a host of śrāvakas worshiped them, waited upon them, venerated them, and served offerings to them, furnishing them with the four things: namely, clothes, food and drink, bedding, and medicine. At that time those buddhas did not give me the affirmation that 'You will attain anuttara samyaksaṃbodhi,and [become] Understander of the World, Teacher of Gods and Human Beings, and World-honored Buddha. In a future age you will be able to realize the right state of truth. '

"Maudgalyāyana! I remember in the past, I assumed the body of a sacred wheel-turning king and met eight koṭis of buddhas, all who shared one name and were named Burning Torch.

7 The Tathāgata and

a host of śrāvakas worshiped and venerated them and served them offerings of the four things: namely, clothes, food and drink, bedding, and medicine; and banners, canopies, flowers, and incense. At that time those buddhas did not give me the affirmation that 'You will attain anuttara samyaksaṃbodhi,and [become] Understander of the World, Teacher of Gods and Human Beings, and World-honored Buddha. '

"Maudgalyāyana! I remember in the past, I assumed the body of a sacred wheel-turning king, and met three koṭis of buddhas, all who shared one name and were named Puṣya. The Tathāgata and a host of śrāvakas furnished them completely with offerings of the four things. At that time those buddhas did not give me the affirmation that 'You will become buddha.

'"

[131] Besides these, he served offerings to innumerable other buddhas. In the body of a sacred wheel-turning king he would invariably have ruled four continents; materials for serving offerings to buddhas, truly, must have been plentiful. If he was a great wheel-turning king he would have been the king of a three-thousandfold world; the service of offerings at that time would 208

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be beyond the imagination of common [people] today. Even if the Buddha explained it, it might be hard to comprehend. [131] The Butsuzōkyō8 (chapter 8,

"The Pure View") says:

The Buddha told Śāriputra,

9 "I remember in the past, seeking after anuttara samyaksaṃbodhi,I met thirty koṭis of buddhas, all named Śākyamuni. I then, for every one of them, became a sacred wheel-turning king and throughout a lifetime, for the purpose of seeking after anuttara samyaksaṃbodhi,I served to buddha and disciples offerings of clothes, food and drink, bedding, and medicine. Yet those buddhas did not affirm me [by saying,] 'In a coming age you will be able to become buddha.

' Wherefore? Because I had expectation of gain. 10

"Śāriputra! I remember in the past, I was able to meet eight thousand buddhas, all named Constant Light. 11 I then, for every one of

them, became a sacred wheel-turning king and throughout a lifetime, for the purpose of seeking after anuttara samyaksaṃbodhi,I served to buddha and disciples offerings of clothes, food and drink, bedding, and medicine. Yet those buddhas did not affirm me [by saying,] 'In a coming age you will be able to become buddha. ' Wherefore? Because

I had expectation of gain.

"Śāriputra! I remember in the past I met sixty thousand koṭis of buddhas, all named Brightness.

12 I then, for every one of them, became a sacred wheel-turning king and throughout a lifetime, for the purpose of seeking after anuttara samyaksaṃbodhi,I served to buddha and disciples offerings of clothes, food and drink, bedding, and medicine. Yet those buddhas also did not affirm me [by saying,] 'In a coming age you will be able to become buddha.

' Wherefore? Because I had expectation of gain. "Śāriputra! I remember in a past age I met three koṭis of buddhas, all named Puṣya. I then, for every one of them, became a sacred wheelturning king and served offerings of the four things. All did not affirm me—because I was expecting gain.

"Śāriputra! I remember in a past age I was able to meet eighteen thousand buddhas, all named Mountain King. 13 The kalpawas called

the 'upper eight.

' In the orders of all these eighteen thousand buddhas, 209

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I shaved my hair and dyed a robe, and I trained in anuttara samyaksaṃbodhi.All did not affirm me—because I was expecting gain. "Śāriputra! I remember in a past age I was able to meet five hundred buddhas, all named Flowers Above. 14 I then, for every one of

them, became a sacred wheel-turning king and served offerings of every kind to the buddhas and their disciples. All did not affirm me— because I was expecting gain.

"Śāriputra! I remember in the past I was able to meet five hundred buddhas, all named Majestic Virtue.

15 I served offerings to them all.

All did not affirm me—because I was expecting gain. "Śāriputra! I remember in a past age, I was able to meet two thousand buddhas, all named Kauṇḍinya.

16 I then, for every one of them, became

a sacred wheel-turning king and served to the buddhas offerings of every kind. All did not affirm me—because I was expecting gain. "Śāriputra! I remember in a past age, I met nine thousand buddhas, all named Kāśyapa. I served offerings of the four things to the buddhas and their hosts of disciples. All did not affirm me—because I was expecting gain.

"Śāriputra! I remember in the past, for ten thousand kalpas no buddha appeared. In the first five hundred kalpas of that period, there were ninety thousand pratyekabuddhas. Throughout lifetimes I served them all offerings of clothes, food and drink, bedding, and medicine; and I worshiped and praised them. In the next five hundred kalpas, I served offerings of the four things to a further eighty-four thousand koṭis of pratyekabuddhas, and I worshiped and praised them. "Śāriputra! After these thousand kalpas there were no more pratyekabuddhas. I then died in Jambudvīpa and was born in a Brahmā world, becoming Great King Brahmā. Thus I proceeded for five hundred kalpas, always being born in a Brahmā world and becoming Great King Brahmā, never being born in Jambudvīpa. After these five hundred kalpas, I was born down in Jambudvīpa, and I governed Jambudvīpa. [But] when my life ended I was born in the Heaven of the Four Quarter Kings.

17 When my life there ended, I was born in Trāyastriṃśa Heaven, 18

becoming Śakra-devānām-indra. Thus I proceeded, completing five hundred kalpas [before] being born in Jambudvīpa, [then] completing 210

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five hundred kalpas being born in a Brahmā world and becoming Great King Brahmā.

"Śāriputra! In nine thousand kalpas, only once was I born in Jambudvīpa. For nine thousand kalpas I was born only in the heavens above. At the time of the holocaust which ends a kalpa, I was born in the Heaven of Luminous Sound, 19 [but] once the world was created I was again born in a Brahmā world. For nine thousand kalpas, I was never [again] born among human beings. "Śāriputra! In these nine thousand kalpas, there were no buddhas or pratyekabuddhas, and many living beings fell into evil ways. "Śāriputra! After the passing of these ten thousand kalpas, there appeared in the world a buddha named Universal Protector Tathāgata, 20

One who Deserves Offerings,

21 Rightly All-enlightened One, 22 One

who is Perfect in Knowledge and Action, 23 One who has Fared Well,

24

Understander of the World,

25 Supreme One,

26 Controller of Humans,

27

Teacher of Gods and Human Beings, 28 World-honored Buddha.

29 At

that time, when my life finished in a Brahmā world and I was born in Jambudvīpa, I became a sacred wheel-turning king named Communal Heaven,

30 whose human lifespan was ninety thousand years. I spent [this] lifetime serving offerings of all kinds of comforts to that buddha and to ninety koṭis of bhikṣus for ninety thousand years, for the purpose of seeking after anuttara samyaksaṃbodhi.This buddha, Universal Protector, also did not affirm me [by saying,] 'In a coming age you will be able to become buddha. ' Wherefore? [Because] at that time, I could not fully understand that all dharmas are real form, and I was greedily attached to the gaining view of the calculating self. "Śāriputra! During that kalpathere appeared a hundred buddhas, each named differently. I then, for every one of them, became a sacred wheel-turning king and spent a lifetime serving offerings to buddhas and disciples, for the purpose of seeking after anuttara samyaksaṃbodhi.Yet these buddhas also did not affirm me [by saying,] 'In a coming age you will be able to become buddha. ' This was because I was

expecting gain.

"Śāriputra! I remember in the past, during the seven hundredth asaṃkhyaof kalpas, I was able to meet a thousand buddhas, all named 211

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Jambūnada.

31 I spent lifetimes serving them offerings of the four things. They also did not affirm me—because I was expecting gain. "Śāriputra! I remember in the past, again during the seven hundredth asaṃkhyaof kalpas, I was able to meet six hundred and twenty myriad buddhas, each named Seeing All Forms. 32 I then, for every one

of them, became a sacred wheel-turning king, and throughout a lifetime I served offerings of all comforts to buddhas and disciples. They also did not affirm me—because I was expecting gain. "Śāriputra! I remember in the past, again during the seven hundredth asaṃkhyaof kalpas, I was able to meet eighty-four buddhas, all named Imperial Form.

33 I then, for every one of them, became a sacred wheel-turning king, and throughout a lifetime I served offerings of all comforts to buddhas and disciples. They also did not affirm me— because I was expecting gain.

"Śāriputra! I remember in the past, again during the seven hundredth asaṃkhyaof kalpas, I was able to meet fifteen buddhas, all named Sun Bright.

34 I then, for every one of them, became a sacred wheel-turning king, and throughout a lifetime I served offerings of all comforts to buddhas and disciples. They also did not affirm me— because I was expecting gain.

"Śāriputra! I remember in a past age, again during the seven hundredth asaṃkhyaof kalpas, I was able to meet sixty-two buddhas, all named Good Serenity.

35 I then, for every one of them, became a sacred wheel-turning king, and throughout a lifetime I served them offerings of all comforts. They also did not affirm me—because I was expecting gain.

"Thus I proceeded until I met Buddha Constant Light, 36 and

instantly attained realization of nonappearance. 37 Immediately [Buddha

Constant Light] affirmed me, saying, 'In an age to come, after the

passing of asaṃkhyakalpas, you will be able to become a buddha named Śākyamuni Tathāgata, One Who Deserves Offerings, Rightly All-enlightened One, One Who Is Perfect in Knowledge and Action, One Who Has Fared Well, Understander of the World, Supreme One, Controller of Humans, Teacher of Gods and Human Beings, Worldhonored Buddha. '"

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[141] From meeting in the beginning with thirty koṭis of Śākyamuni buddhas and serving offerings to them throughout lifetimes until meeting with Constant Light Tathāgata, in all cases he constantly spends lifetimes serving offerings in the body of a sacred wheel-turning king. Sacred wheelturning kings may often be more than eighty-thousand years of age. [His service of offerings] is the service of offerings of all kinds of comforts throughout a lifetime of sometimes ninety thousand years and [sometimes] eighty thousand years.

"Constant Light Buddha" means Burning Torch Tathāgata. 38

[In both sutras] he meets thirty koṭis of Śākyamuni Buddhas: the preaching of the Butsuhongyōjikkyōand the Butsuzōkyōare the same. [141] Śākya Bodhisattva in the first asaṃkhyamet, attended, and served offerings to seventy-five thousand buddhas, the first named Śākyamuni and the last named Jewel Topknot.

39 In the second asaṃkhyahe met,

attended, and served offerings to seventy-six thousand buddhas, the first that same Jewel Topknot and the last named Burning Torch. 40 In

the third asaṃkhyahe met, attended, and served offerings to seventyseven thousand buddhas, the first that same Burning Torch and the last named Excellent Reflection.

41 While cultivating the signs42 and karma

of different maturation43 for ninety-one kalpas, he met, attended, and served offerings to six buddhas, the first that same Excellent Reflection and the last named Kāśyapa.

44

[142] In general, in his service of offerings to buddhas for three great asaṃkhyas of kalpas, there was nothing spared at all, beginning with [his own] body and life, through kingdoms and cities, wives and children, the seven treasures, male and female [servants], and so on. It is beyond the common intellect. He served offerings of silver bowls filled to the brim with golden millet, or of gold and silver bowls filled to the brim with seven-treasure millet. Or he served offerings of azuki beans, or flowers of water and land, or sandalwood, aloes, and other incense. Or he served to the Buddha Burning Torch offerings of five-stalked blue lotus flowers bought for five hundred pieces of gold and silver.

45 Or he served this [buddha] with the offering of a deerskin robe.

46 As a general rule in making offerings to buddhas, it is not that we serve offerings of what might be essential to buddhas: without delay, while life remains to us, without passing any time in vain, we serve offerings. 287a

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Of what benefit to buddhas are even gold and silver? Of what benefit to buddhas are even incense and flowers? Rather, that [buddhas] accept is due to great kindness and great compassion in allowing living beings to increase merit.

[144] The Mahāparinirvāṇa-sūtra47 (fascicle 22) says: The Buddha preached,

"Good sons! I remember countless infinite nayutas of kalpas ago, when the world was called sahā,there was a Worldhonored Buddha named Śākyamuni Tathāgata, One Who Deserves Offerings, Rightly All-enlightened One, One Who Is Perfect in Knowledge and Action, One Who Has Fared Well, Understander of the World, Supreme One, Controller of Humans, Teacher of Gods and Human Beings, World-honored Buddha. For many great assemblies he expounded the Great Nirvana Sutralike this. I at that time, turning from a place of good friends, heard that that the Buddha was going to preach the Great Nirvana Sutrato a great assembly. After I had heard this, my heart rejoiced, and I wanted to prepare a service of offerings. Being of humble abode and without possessions, I intended to barter my own body. Unfortunately it did not sell. Then, intending to return home, I met a man on the road and told him, 'I want to sell my body.

Could you not buy me, sir?'

"The man replied,

'The work I have at my home is beyond human endurance. If you could do it, I would buy you. '

"I then asked him,

'What work is there that is beyond human endurance?'

"Veritably, that man replied,

'I have a terrible illness, for which a good doctor has prescribed [the following] medicine: I am to take, daily, three pounds of human flesh. If you can really supply me with three pounds of your body's flesh every day, I will give you five gold coins.

'

"Then, having heard this, I rejoiced in my heart. I told him further, 'If you give me the coins and allow me seven days, when I have finished my own business, I will be obliged to return at once and work for you. '

"Veritably, that man replied,

'Seven days is impossible. If you are able to do exactly as [I have] described, I will permit you one day. '

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"Good sons! I then took those coins and returned to the place of the Buddha. I bowed my head and face to his feet and offered to him all that I possessed. After that, with a sincere mind, I listened to this sutra. At this time, being dull and stupid, although I was able to hear the sutra, I was only able to receive and retain the words of one verse: The Tathāgata experienced nirvana,

And forever eradicated life and death.

If, with sincerity, you listen,

Constantly you will attain boundless joy.

"After receiving this verse, I went straight back to the home of that sick man. Good sons! Although then I indeed gave him three pounds of flesh every day, with remembrance of the verse as a direct and cooperating cause, I completed a month without feeling pain and without missing a day. Good sons! Due to this direct and cooperating cause, the illness was cured and my own body healed without even a scar. At that time, seeing that my body was perfectly sound, I instantly established the will to anuttara samyaksaṃbodhi.The power of even a single verse can be like this; how much more might be [the power] of completely receiving, retaining, reading, and reciting [the sutra]! Seeing that this sutra has such efficacy, I established the will over and over, and vowed that in future, if I were able to realize the Buddhist truth, I would be named Śākyamuni Buddha. Good sons! It is by virtue of the direct and cooperating influence of this single verse that I am today caused to expound [the sutra] completely to the gods and human beings in the great assembly. Good sons! Therefore this heavenly state of nirvana is unthinkable. It accomplishes countless and infinite merits. Just this is the profound secret treasury of the buddha-tathāgatas. "

[148] The bodhisattva of that age who sold his body is the antecedent of the Śākyamuni Buddha of the present age. By referring to other sutras [we can know that] the beginning of the first asaṃkhyaof kalpas was the time when he served offerings to the old Śākyamuni Buddha. In that age he was a tiler, and his name was Great Brightness. When he served offerings to the old Śākyamuni Buddha and disciples, he made offerings of three kinds: straw cushions,

48 sugared drinks, and torches.

49 At that time he made the following

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vow: "[My] national land, name, lifespan, and disciples shall be exactly the same as those of this Śākyamuni Buddha. " The vow he made then has already been realized today. Therefore, when thinking of serving offerings to buddhas, never say that your body is destitute, and never say that your household is destitute. [This story of] selling one's own body in order to serve offerings to buddhas is the right Dharma of the present Great Master Śākyamuni. Who could not be overjoyed by it? In it [the bodhisattva] meets a taskmaster who every day slices off three pounds of body flesh: [this] would be beyond the endurance of any other person, even a friend in virtue. Yet aided by a profound will to serve offerings, [the bodhisattva] possesses the virtue [described] now. Our listening now to the Tathāgata's right Dharma may be body flesh from that distant age being distributed. The present four-line verse is beyond being traded for five gold coins. During three asaṃkhyas [of kalpas] or one hundred great kalpas, in the reception of lives and the relinquishment of lives, it has not been forgotten; and in the orders of that buddha and this buddha it has continued to be substantiated: truly, it may possess unthinkable virtue. Disciples to whom the Dharma has been bequeathed should receive and retain it with profound humility. The Tathāgata himself has already proclaimed that "The power of even a single verse can be like this. " [The virtue

of the verse] may be immensely profound. [150] The Lotus Sutrasays:

If people, to stupas and shrines, To jewel images and painted images, With flowers, incense, banners, and canopies Reverently serve offerings;

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

And many fine sounds such as these They bring forth entirely 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. 216

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If people whose mind is distracted With even a single flower

Serve offerings to a painted [buddha] image, They will gradually see numberless buddhas. 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. 50

[151] This is the very brains and eyes of the buddhas of the three times, and we should strive headlong to meet the sages and emulate them. Do not pass time in vain! Great Master Sekitō Musai says, "Do not pass time in

vain!"51 Virtue like this, in every case, realizes buddha. Past, present, or future, it must be the same: there can never be two or be three. 52 People who,

due to the cause of serving offerings to buddhas, realize the effect of becoming buddha, are like this.

[152] The ancestral master Nāgārjuna53 said: When we are pursuing the buddha-effect, To praise a single verse,

To chant a single "

"54

namas,

To burn a single pinch of incense, To offer a single flower:

Small actions like these,

Without fail, enable us to become buddha. 55

Although this is the preaching of the ancestral master and Bodhisattva Nāgārjuna alone, we should devote our life to it. Still more, it is the preaching of Great Master Śākyamuni Buddha, as authentically transmitted and upheld by the ancestral master Nāgārjuna. That we now, climbing the treasure mountain of the Buddha's truth and entering the treasure ocean of the Buddha's truth, fortunately have obtained treasure, is most joyful. It may be the influence of vast kalpas of offerings to buddhas. We must not doubt that without fail, 217

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we are able to become buddha: it is assured. The preaching of Śākyamuni Buddha is like this.

[153] Furthermore, there are cases of a small [direct] cause having a great effect, and of small circumstantial causes having great results. When we are pursuing the Buddha's truth, to praise one verse, to chant "namasbuddha" once, or to burn one pinch of incense, inevitably enables us to become buddha. Still more, if we hear and know that all dharmas are real form,

56 beyond appearance and disappearance and

beyond nonappearance and nondisappearance, then whatever causal and circumstantial karma we enact, we will never fail at all. 57

The ancestral master Nāgārjuna has intimately received the authentic transmission of the World-honored One's preaching, which is as conspicuous as this. [This preaching] possesses the right and traditional transmission of the golden words of genuine truth. Even if it is the preaching of ancestral master Nāgārjuna himself, it should not be compared with the preaching of other masters. That we have been able to meet his authentic transmission, and propagation, of that which the World-honored One displayed, is most joyful. Do not randomly compare these sacred teachings with the empty elaborations of common teachers of the Eastern Land. [154] The ancestral master Nāgārjuna said:

Furthermore, because buddhas revere Dharma, they serve offerings to Dharma and make the Dharma their teacher. Why? [Because] the buddhas of the three times all make "all dharmas are real form" into their teacher.

[Someone] asks,

"Why do they not serve offerings to the Dharma

within their own bodies, but [only] serve offerings to the Dharma in others?" [I] answer: They follow the way of the world. When a bhikṣu wants to serve offerings to the treasure of Dharma, he does not serve offerings to the Dharma within his own body, but serves offerings to others who are retaining Dharma, who know Dharma, and who understand Dharma. Buddhas also are like this. Even though the Dharma is present in their own bodies, they serve offerings to the Dharma in other buddhas.

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[Someone] asks,

"Given that buddhas do not seek to gain merit, for

what reason do they serve offerings?" [I] answer: Buddhas, for countless asaṃkhyas of kalpas, cultivate all virtues and constantly practice all forms of good, but not in pursuit of reward. Because they revere virtue [itself], therefore they perform the service of offerings. For instance when the Buddha was living there was a blind bhikṣuwho, though his eyes saw nothing, sewed robes by his own hand. Once his needle came unthreaded and he said,

"Is there any lover of merit who will thread the

needle for me?" Then the Buddha came there and told the bhikṣu, "I

am a person who loves merit, so I have come to thread your needle for you.

" This bhikṣurecognized the Buddha's voice. He promptly stood up, put on a robe, and bowed at the Buddha's feet. He said to the Buddha, "The Buddha has already fully accomplished virtue. Why did you say that you love merit?" The Buddha replied,

"Although I have accomplished virtue already, I profoundly know the causes of virtue, the effects and results of virtue, and the power of virtue. That I now have attained preeminence among all living beings stems from this virtue. For this reason, I love it.

" The Buddha, having praised virtue for this bhikṣu, then spontaneously preached to him the Dharma. This bhikṣuattained purity of the Dharma-eye whose clarity was beyond eyes of flesh. 58

[157] I heard this story long ago during a nighttime talk in the room of my late master. Thereafter I was able to check it against sentences of [the Dai]chidoron.The instruction of the ancestral master of the Dharma transmission had been clear and he had left nothing out. These sentences are in [the Dai]chidoron[fascicle] number 10. That the buddhas invariably treat "all dharmas are real form" as their great teacher is evident. Śākyamuni also approved the usual method of all the buddhas. Their treating "all dharmas are real form" as their great teacher means their service of offerings to and veneration of the Three Treasures of Buddha, Dharma, and Sangha. Buddhas, for countless asaṃkhyas of kalpas, accumulate innumerable virtues and good roots without seeking any reward at all; they simply serve offerings in veneration of virtue itself. Having arrived at the state that is the buddha-effect of bodhi,they still love small [acts of] virtue, and so [the Buddha] threads the needle for the blind bhikṣu.If we hope to clarify the virtue that is the buddha-effect, the present story is an exact account of it. Therefore, the virtue 219

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that is the buddha-effect of bodhi,and the truth that is "all dharmas are real form,

" are not as in the thoughts of common people in the world today. Common people today think that "all dharmas are real form" might apply to the commitment of wrongs, and they think that the buddha-effect of bodhimight only relate to gain.

59 False views like these, even if they see eighty thousand kalpas, never escape the essentialist view of past kalpas60 and the trivialist view of future kalpas.

61 How can they perfectly realize the "all dharmas are real form" that "buddhas alone, together with buddhas"62 perfectly realize? The reason [they cannot] is that what "buddhas alone, together with buddhas" perfectly realize is just "all dharmas are real form. "

[159] Broadly there are ten kinds of service of offerings, namely: 1) serving offerings to a person, 2) serving offerings to a caitya,3) serving offerings to what is actually present, 4) serving offerings to what is not actually present, 5) service of offerings performed by oneself, 6) service of offerings performed by others, 7) serving offerings of property, 8) serving offerings of excellence, 9) untainted service of offerings, 10) serving offerings of attainment of the state of truth. 63

[160] Among these,

"Number 1, serving offerings to a person, " is

[explained] as follows: "Performing the service of offerings to a buddha's physical body is called serving offerings to a person. "

[160] Number 2: making offerings to a buddha's shrine is called serving offerings to a caitya.

64 The Sōgiritsu65 says,

"One containing bones66

is called a stupa.

67 One without bones is referred to as a caitya. " Some

say that both are called caityas. Further, the Sanskrit word stupa, 68 pronounced "

chuba,

"69 is here70 translated as "square tomb" or "shrine. "

The Āgamas say "

shicha.

"71

Whether we call it a stupa or whether we call it a caitya,it appears to be the same. On the other hand, Great Zen Master Nangaku [E]shi's72 Hokkesenbō73 says: "Wholeheartedly we bow in veneration to the śarīras, to the images of honored ones, to the caityas, to the wonderful stupas, and to the Tathāgata Abundant Treasures and the treasure stupa that is his whole body, 74

of worlds in the ten directions.

" Clearly, [in these words] caityas and stupas, śarīras and images of honored ones, seem to be separate. 220

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[162] The Sōgiritsu(fascicle 33) says: Dharma regarding stupas: The Buddha was staying in the kingdom of Kośala and wandering. On one occasion a brahman who was plowing the earth saw the World-honored One going by. Holding his ox-stick on the ground for support, he bowed to the Buddha. The World-honored One, having seen this, smiled. The [accompanying] bhikṣus said to the Buddha,

"For what reason did you smile? We solely desire to hear. "

The Buddha then told the bhikṣus, "This brahman now has bowed to two World-honored Ones. "

The bhikṣus said to the Buddha, "Which two buddhas?"

The Buddha told the bhikṣus, "In his bowing to me, right under his stick there was a stupa of Kāśyapa Buddha. "

The bhikṣus said to the Buddha, "We beg to see the stupa of Kāśyapa Buddha.

"

The Buddha told the bhikṣus, "You must request from this brahman this plot together with its mass of earth. "

The bhikṣus at once requested it, whereupon the brahman at once donated it. Having obtained [the land], the World-honored One then manifested a seven-treasure stupa of Kāśyapa Buddha. Its height was one yojana,and the width of its front was half a yojana.The brahman, upon seeing it, immediately said to the Buddha, "World-honored One!

My family name is Kāśyapa. This will be my Kāśyapa's stupa. "

Then the World-honored One, at that same abode, fashioned a stupa for Kāśyapa Buddha. The bhikṣus said to the Buddha, "Worldhonored One! May we contribute mud and earth, or not?" The Buddha said,

"You may contribute them. " Then he preached

the following verse:

Hundreds of thousands of pounds of pure gold, 75

Brought for almsgiving,

Do not equal a single ball of mud Used, with devout mind, to build a Buddha's stupa. [164] At that time the World-honored One himself constructed the stupa for Kāśyapa Buddha. Its base was four-sided and was surrounded by a handrail. [The mound] was of circular construction, in two layers, 221

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with square tusks protruding in the four [directions]. The top, which was decked with banners and canopies, showed a long spire of rings. 76

The Buddha said,

"The method of building a stupa should be like this. "

The stupa had been completed. The World-honored One, because he venerated the buddhas of the past, then personally performed prostrations. The bhikṣus said to the Buddha, "World-honored One! May we

perform prostrations, or not?" The Buddha said, "You may.

" Then he

preached the following verse: People's hundreds of thousands of [gifts of] gold, Brought for almsgiving,

Do not equal one good mind

Bowing in veneration to a Buddha's stupa. [165] At that time people of the world, hearing that the Worldhonored One had built the stupa, came bearing incense and flowers to offer to the World-honored One. The World-honored One, because he served offerings to the buddhas of the past, then received the incense and flowers and took them to serve as offerings to the stupa. The bhikṣus said to the Buddha,

"May we serve offerings, or not?" The Buddha said,

"You may.

" Then he preached the following verse: Hundreds of thousands of carts of pure gold, Brought for almsgiving,

Do not equal one good mind

With flowers and incense serving offerings to a stupa. [165] At that time a great gathering came together like a cloud. The Buddha told Śāriputra,

"You will preach the Dharma for [these] people.

" The Buddha then preached the following verse: Hundreds of thousands of Jambudvīpas, Filled with alms of pure gold, Do not equal one gift of Dharma77 That causes others accordingly to train. At that time, among those seated in the assembly, there were some who attained the truth. The Buddha then preached the following verse: 222

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Hundreds of thousands of worlds,

Filled with alms of pure gold,

Do not equal one gift of Dharma

According to which we see the genuine truth. [166] At that time the brahman attained indestructible belief. At once he set before the stupa a meal for the Buddha and the sangha. Then King Prasenajit,

78 upon hearing about the World-honored One building Kāśyapa Buddha's stupa, ordered seven hundred carts to be loaded with tiles and he visited the Buddha's place. He bowed his head and face to the [Buddha's] feet and said to the Buddha, "World-honored

One! I desire to extend this stupa. May I do so, or not?" The Buddha said,

"You may.

" The Buddha told the great king,

"During a past age,

at the time of Kāśyapa Buddha's parinirvāṇa,there was a king named Good Fortune79 who intended to build a stupa of the seven treasures. Then a retainer said to the king,

'In a future age people who are against

the Dharma will appear and will destroy this stupa, acquiring heavy sin. Solely I beseech you, Great King, make [the stupa] out of tiles, and cover the surface with gold and silver. If someone takes the gold and silver, the stupa will still be able to remain intact. ' The king, as the

retainer advised, built [the stupa] out of tiles and covered it with gold leaf. Its height was one yojana,and the width of its front was half a yojana.The handrail was made of copper. After seven years, seven months, and seven days [the stupa] was built. After its completion, [the king] served offerings of incense and flowers to [Kāśyapa] Buddha and to the sangha of bhikṣus.

" King Prasenajit said to the Buddha,

"That

king was abundant with merit and he possessed rare treasures. Now I shall build, but I will not be able to equal that king. " Immediately he

started building and after seven months and seven days [the stupa] was complete. After completing [the stupa], [King Prasena jit] served offerings to the Buddha and to the sangha of bhikṣus. [168] The method of building a stupa: The base is four-sided and surrounded by a handrail. [The mound] is of circular construction, in two layers, with square tusks protruding in the four [directions]. The top is decked with banners and canopies, and shows a long spire of 223

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rings. If [people] say that the World-honored One, having dispelled greed, anger, and delusion, [still] has recourse to such a stupa, for that they will acquire a sin [equal to] transgressing the Vinaya, because the karmic retribution will be heavy. This is called "the method of building a stupa.

"

[168] Stupa construction: When building a saṃghārāma, 80 first

survey in advance good land to make into the site for a stupa. Stupas must not be located in the south and must not be located in the west. They should be located in the east or should be located in the north. The monks' land must not encroach on the Buddha's land, and the Buddha's land must not encroach on the monks' land. If a stupa is close to a forest [containing] corpses, and if dogs might carry in leftovers and desecrate the site, a perimeter fence should be built. Monks' quarters should be built in the west or in the south. Water from the monks' land must not be allowed to run onto the Buddha's land, [but] water from the Buddha's land may run onto the monks' land. A stupa should be built on a high and prominent site. It is not permissible, within the stupa perimeter, to wash or to dye robes or to dry them in the sun, or to wear leather shoes, or to cover the head, or to cover the shoulder, 81

or to hack and spit on the ground. If [people] speak as follows: "Does the World-honored One, already having dispelled greed, anger, and delusion, [still] need such a stupa?" then they will acquire a sin [equal to] transgressing the Vinaya, because the karmic retribution will be heavy. This is called "stupa construction.

"

[170] Stupa niches: At that time King Prasenajit visited the Buddha, bowed head and face at his feet, and said to the Buddha, "Worldhonored One! In building the stupa for Kāśyapa Buddha, may we make niches, or not?" The Buddha said,

"You may. During a past age, after

Kāśyapa Buddha's parinirvāṇa,King Good Fortune erected a stupa for [Kāśyapa] Buddha, and in its four aspects he built niches. For their upper parts he fashioned images of lions and all sorts of colorful paintings; for their fronts he made railings. [The niches] were a place to put flowers. Inside the niches he hung banners and canopies. " If people

say that the World-honored One, having dispelled greed, anger, and delusion, still takes pleasure in his own glorification, they will acquire 224

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a sin [equal to] transgressing the Vinaya and the karmic retribution will be heavy. This is called "stupa niches.

"

[171] Clearly we have seen that, in the state beyond the buddha-effect of bodhi,to erect a stupa to eternal buddhas and to perform prostrations and offerings to it, is the usual method of the buddhas. Episodes like this are numerous, but for the present I shall just quote this one. With respect to the Buddha-Dharma, the Existence school82 is supreme, and within that [school] the Vinaya83 is most fundamental. The Vinaya was first brought [to China] by Hokken,

84 after he had cleared a way through brambles and thorns to India and climbed Vulture Peak. The Dharma that has been authentically transmitted from patriarch to patriarch is exactly in conformity with the doctrine of existence. [172] Number 3, to serve offerings to what is actually present, means directly to face the bodies of buddhas and caityas, and to perform the service of offerings.

[172] Number 4, to serve offerings to what is not actually present, means widely to perform the service of offerings to buddhas and caityas that are not actually present. That is to say, both in their presence and not in their presence, we serve offerings to buddhas and to caityas and stupas: we also make offerings to buddhas and to caityas and stupas that are not actually present. Serving offerings to what is actually present acquires great merits. Serving offerings to what is not actually present acquires great great merits, because the state is magnanimous and wide. Serving offerings to the present and the non-present [alike] acquires the greatest of great merits.

[173] Number 5, service of offerings performed by oneself, means serving offerings with one's own body to buddhas and to caityas. [173] Number 6, service of offerings performed by others to buddhas and to caityas, means causing others, if they have some small possession, not to be lazy in offering it. That is to say, regarding service of offerings by self and by others, we do either one, equally. Service of offerings performed by oneself acquires great merits. Causing others to serve offerings acquires great great merits. Serving offerings [in the state of unity] of self and others acquires the greatest of great merits. 225

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[174] In number 7, serving offerings of property to buddhas and to caityas, stupas, and śarīras, there are said to be three kinds of property: 1) offerings of necessity goods, 85 namely clothing, food, and so

on; 2) offerings of venerative goods, namely incense, flowers, and so on; and 3) offerings of decorative goods, namely all other treasures, adornments, and so on.

[174] In number 8, serving offerings of excellence, there are three kinds of excellence: 1) just devotedly to perform the service of miscellaneous offerings; 2) with pure believing mind, to believe in the weight of the Buddha's virtue and to serve offerings accordingly; and 3) while experiencing the will to transfer merit and the will to pursue the state of buddha, to perform the service of offerings. [175] In number 9, untainted service of offerings, there are two kinds of untaintedness: 1) the mind being untainted, being free from all transgressions; and 2) property being untainted, being free from violations of the Dharma.

[175] Number 10 is serving offerings of attainment of the state of truth. That is to say, service of offerings following [realization of] the effect is called "serving offerings of attainment of the state of truth. "

The buddha-effect is the state to be attained, and the practice of serving offerings, which can attain that state, is [itself] called "attainment of the state of truth.

" Serving offerings of attainment of the state of truth is either called serving offerings of Dharma or called serving offerings of deeds. Within it there are three [categories]: 1) serving offerings of property may be serving offerings of attainment of the state of truth, 2) serving offerings of joy may be serving offerings of attainment of the state of truth, and 3) serving offerings of practice may be serving offerings of attainment of the state of truth.

The service of offerings to Buddha includes these ten services of offerings [listed] already. For Dharma and for Sangha similar categories also apply. Namely, to serve offerings to Dharma means to serve offerings to the teaching of principles and the methods of practice that the Buddha expounded, and also to serve offerings to volumes of the sutras. To serve offerings to Sangha means to serve offerings to all sacred 226

Chapter Eighty-seven

beings of the three vehicles, and to their caityas, statues, and stupas, and to monks who are common people.

[177] Next, the mind in serving offerings is of six kinds: 1) the supreme mind of the field of happiness;86 within the field of happiness, it produces the greatest excellence; 2) the supreme mind [that recognizes] benevolence; all virtuous joys have appeared by virtue of the Three Treasures; 3) the appearance of the mind that is supremely excellent among all living beings; 4) the mind that is as hard to meet as the uḍumbaraflower;87 5) the singular and independent undivided mind [that is one with] the three-thousand-great-thousandfold world; 6) the mind that, in all worldly areas and areas beyond the world, is completely equipped with reliable criteria—for example, the Tathāgata, being in complete possession of worldly and world-transcendent methods, is able to provide for living beings a basis upon which to rely: this is called being completely equipped with reliable criteria. If with these six minds we serve offerings to the Three Treasures, even if it is only something small, we will be able to secure countless and infinite merits, how much more if that [offering] is plentiful?

[178] Such service of offerings we should perform unfailingly with sincere mind. It has been performed without fail by the buddhas. Stories about it are evident throughout the sutras and Vinaya. At the same time, the Buddhist patriarchs themselves have personally handed down its authentic transmission. Days and months of waiting in attendance and doing work are just times of serving offerings. The standards for placement of statues and śarīras, for serving offerings and doing prostrations, and for building stupas and building caityas, have been authentically transmitted only in the house of the Buddhist patriarchs. They are not authentically transmitted to anyone other than the descendants of the Buddhist patriarchs. Further, if [standards] are not authentically transmitted in accordance with the Dharma, they will contravene the Dharma standards. When the service of offerings contravenes the Dharma standards, it is not genuine. If the service of offerings is not genuine, its merit is spare. Without fail we should learn, and receive the authentic transmission of, the method of serving offerings which accords with the Dharma. Zen Master Reitō88 spent years and months tending to the site of Sōkei's stupa; 227

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Shōbōgenzō Volume IV and the temple servant Ro, 89 not resting day or night, pounded rice to serve to the assembly: [these instances] were entirely the service of offerings in accordance with the Dharma. They are a small sample of such [instances], which I do not have time to quote extensively. We should serve offerings like this.

Shōbōgenzō Kuyō-shobutsu A day during the summer retreat in the seventh year of Kenchō.

90

228

Notes

1 Daibibasharon,chap. 76. Also quoted in the preceding Chapter Eighty-six, Shukkekudoku. 2 Sanze,

"three times"; past, present and future; eternity. 3 Kuyō,

"serving offerings,

" in Buddhist sutras represents the Sanskrit pūjana.See Glossary of Sanskrit Terms. 4 The words in parenthesis are in small characters in the source text; they may have been added by a later editor. 5 One of the Buddha's ten great disciples, foremost in mystical power. 6 The Buddha is referring to himself. 7 Nentō,

"Burning Torch,

" represents the meaning of the Sanskrit Dīpaṃkara, the name of a mythical buddha. 8 Butsuzōkyō(Buddha

'

s Treasury Sutra), from the Sanskrit Buddhapiṭakaduḥśīlanirgra ha-sūtra.Translated from Sanskrit into Chinese by Kumārajīva. 9 One of the Buddha's ten great disciples. 10 Ushotokumeans "gain, " or "to be after gain" (out to get something), or "expectation, "

or "grasping" (though it is not necessarily confined to grasping for material possessions). In this case, it means having an ulterior motive other than just serving offerings. The antonym mushotoku, "non-gaining,

" "nonattainment,

" or "non expectation, "

appears in the Heart Sutra.See Chapter Two (Vol. I), Maka-hannya-haramitsu. 11 Jōkō is another rendering of the Sanskrit name Dīpaṃkara. See note 7. 12 13 Kōmyō, representing the Sanskrit Prabhā. San-ō. The Sanskrit name is Girirāja, or Śailendrarāja. 14 Kajō. The Sanskrit name is Padmottara. 15 Itoku. The Sanskrit name is probably Ādityateja. 16 The Sanskrit Kauṇḍinya means "coming from Kuṇḍina. " Kuṇḍina is the name of a ṛṣi(a legendary patriarchal Indian sage), and of a place. 229

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17 Shi-ten-ō-den,from the Sanskrit Cāturmahārājakāyikā, the first and lowest of the six heavens in the world of desire. It is said to be located halfway down the side of Mount Sumeru.

18 Trāyastriṃśa Heaven is the second of the six heavens in the world of desire. The Sanskrit trāyastriṃśameans "thirty-three, " referring to Śakra-devānām-indra who lives in the center of the heaven and the thirty-two gods who surround him. 19 Kō-on-ten,from the Sanskrit Ābhāsvara, is one of the second group of eighteen heavens in the world of matter. Legend says that when gods in this heaven speak, pure light shines from their mouths and turns into words. However, because Ābhāsvara belongs in the world of matter, it may be interpreted as a less idealistic place than a Brahmā heaven.

20 Fushu-nyorai.Fushu represents the meaning of an untraced Sanskrit name. Nyorai, "Thus Come" or "One Who Has Arrived at the State of Reality, " represents the Sanskrit

Tathāgata, which is the first of the ten epithets of a buddha. The other nine epithets follow.

21 Ōgu,from the Sanskrit arhat.

22 Shōhenchi,from the Sanskrit samyaksaṃbuddha. 23 Myōgyōsoku,from the Sanskrit vidyā-caraṇa-saṃpanna. 24 Zenzei,from the Sanskrit sugata. 25 Sekenge,from the Sanskrit lokavit. 26 Mujōji,from the Sanskrit anuttara. 27 Chōgo-jōbu,from the Sanskrit puruṣa-damya-sārathi. 28 Tenninshi,from the Sanskrit śāstā-deva-manuṣyānām. 29 Butsu-seson,or "One in the State of Truth Who Is Honored by the World, " from the

Sanskrit buddha-bhagavat.

30 Guten. The Sanskrit name has not been traced. 31 In China and Japan this buddha is usually called Enbudan-gon, representing the Sanskrit Jambūnada-suvarṇa. "Jambūnada Gold,

"

32 Ken-issai-gi. The Sanskrit name is probably Sārvathadarśa. 33 Teiso. The Sanskrit name is Indradhvaja. 34 35 Nichimyo. The Sanskrit name is Sūryacandra. Zenjaku. The Sanskrit name is probably Śānta. 36 Dīpaṃkara Buddha.

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37 Mushōninstands for mushō-hō-nin,which means indulgence toward, or realization of, the Dharma that is without appearance. Ninrepresents the Sanskrit ksānti,or "indulgence"; at the same time, nincan be interpreted as representing another character pronounced nin,meaning "recognition" or "realization. " Ninpō,

"indulgence toward

the Dharma,

" is a traditional expression of the state in which a person realizes the Four Noble Truths. See Chapter Eighty-six, Shukke-kudoku,paragraph 91. Mushō, "nonappearance" or "non-birth,

" expresses the state, or teaching, or fact, of both instantaneousness and eternity.

38 Master Dōgen identified the names Constant Light (the rendering of Dīpaṃkara used in the Butsuzōkyō) and Burning Torch (the rendering of Dīpaṃkara used in the Butsu hongyōjikkyō). See notes 7 and 11. 39 Hōkei represents the meaning of the Sanskrit Ratnaśikhin. 40 Dīpaṃkara.

41 Shōkan represents the meaning of the Sanskrit Vipaśyin. Vipaśyin is the first of the seven ancient buddhas. In Chapter Fifteen (Vol. I), Busso,Vipaśyin Buddha is called Kōsetsu,

"Universal Preaching.

"

42 Sōrefers to sanjūnisō,the thirty-two signs that distinguish the body of a buddha. 43 44 Ijuku-gō,i.e., performing various good deeds. See Chapter Eighty-four, Sanji-no-gō. The sixth of the seven ancient buddhas, the last being Śākyamuni Buddha himself. Kusharon(Abhidharmakośa-śāstra), fascicle 18. 45 The Butsuhongyōjikkyōsays "For two asaṃkhyakalpas he served offerings of seven blue lotus flowers to Buddha Burning Torch. "

46 Ibid.

"He served offerings to Buddha Burning Torch by spreading a deerskin robe, and his own hair, over the mud.

"

47 Daihatsunehankyō(Sutra of the Great Demise). 48 Sōza,lit.,

"seats of grass,

" from the Sanskrit tṛṇa-śayyā,lit.,

"bed of grass.

"

49 Nentō,lit.,

"burning torch" (as in the Chinese rendering of the name of Dīpaṃkara Buddha), in this case suggests small paper torches, tapers, or candles. 50 Lotus Sutra,Hōben("Expedient Means"). See LS 1.116. 51 Kōin muna[shiku] wata[ru koto] naka[re] appears at the end of the verse Sandōkai by Master Sekitō Kisen (700-790), successor of Master Seigen Gyōshi. 52 In other words, one law applies in the past, present, and future. The expression mirrors an expression in another part of Lotus Sutra,Hōben.See LS 1.106. 53 The fourteenth patriarch in India, to whom the Daichidoronis attributed. 231

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54 The Sanskrit namasmeans "bowing,

" "obeisance,

" or "reverential salutation.

" In this

case it suggests the reciting of devotions to Buddha, Dharma, and Sangha. See Chapter Eighty-eight, Kie-sanbō.

55 Daichidoron,fascicle 7.

56 Shohō-jissō,from LS 1.68, is the title of Chapter Fifty (Vol. III). 57 Daichidoron,fascicle 7.

58 Daichidoron,fascicle 10.

59 Ushotoku.See note 10.

60 Hongō-honken,the view that essences are eternal (e.g., the Platonic view), is a traditional expression of idealism. This view is more commonly represented as jōkengedō,literally, "eternity-view non-Buddhism" (see, for example, Chapter Eightynine, Shinjin-inga). 61 Matsukō-makkenrepresents the materialist view, which is trivial because it does not recognize that good actions in the present will produce good effects in the future. This view is more commonly represented as danken-gedō,lit., "cutting-off-view

non-Buddhism,

" that is, the nihilistic or materialistic view, which denies continuation into the future of the moral cause-and-effect relation. In the compound honmatsu, honand matsuform a pair of opposites: beginning and end, substance and detail, origin and future, essence and trivialities, etc. Therefore the parallel expressions hongō-honkenand matsukō-makkeninclude a double play on words: honmeans 1) essence, and 2) past; matsu means 1) trivialities, and 2) future. 62 Yui-butsu-yo-butsu,again from LS 1.68, is the title of Chapter Ninety-one. 63 Daijōgishō,fascicle 14.

64 Shidaiis a purely phonetic transliteration of the Sanskrit caitya.Monier-Williams' Sanskrit-English Dictionarydefines a caityaas "a funeral monument or stupa or pyramidal column containing the ashes of deceased persons. " In TheThreefold Lotus Sutra

(LSW), on the other hand, a distinction is drawn between a caityaas a pagoda in which sutras are deposited, and a stupa as a pagoda in which sacred relics are deposited. 65 Sōgiritsu,short for Makasōgiritsu,a forty-fascicle translation of the Vinaya of the Mahāsaṃghika school ("School of the Great Sangha"), one of the two principal Hinayana schools, the other being the Sthavira school ("School of the Elders"; Pāli: Theravāda). The Chinese translation of the Makasōgiritsuwas accomplished by Buddha bhadra and Hokken during the Eastern Qin dynasty (317-419). 66 Sharirepresents the sound of the Sanskrit śarīra,which means bones or relics. See Volume I, Glossary of Sanskrit Terms.

67 Tōbarepresents the sound of the Sanskrit stupa. At the same time, tōmeans tower, pagoda, or stupa. See Volume I, Glossary of Sanskrit Terms. 232

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68 Tōba,as in the preceding note.

69 Chuba,a closer transliteration of the Sanskrit stupa, using Chinese characters whose meaning is not relevant.

70 China.

71 Shichōis a purely phonetic transliteration of the Sanskrit caitya.A note in small characters in the source text indicates that in this case, chōshould be pronounced not as chōbut as cha.

72 Master Nangaku Eshi (515-577), the second patriarch of the Tendai sect in China. "Great Zen Master" is his title in the Tendai sect. 73 Hokkesenbō,short for Hokkezanmaisengi,which is said to have been written by Master Tendai Chigi, the third patriarch of the Tendai sect. 74 Alludes to the Lotus Sutra,Ken-hōtō("Seeing the Treasure Stupa"). See LS 2.172. 75 A tanis a unit of weight approximately equal to one hundred and thrity-two pounds, or sixty kilos.

76 Rinsō.This refers to an ornament still often seen on top of stupas in Tibet and Nepal, and pagodas in China and Japan; a vertical pole on which are suspended a row of rings (usually nine) that decrease in size as they go higher. 77 Hōse,

"giving of the Dharma,

" from the Sanskrit dharma-dāna,is one of the three kinds of giving (dāna). The other two are zaise, "giving of goods,

" from the Sanskrit

āmiṣa-dāna,and muise,

"giving of fearlessness,

" from the Sanskrit abhaya-dāna.

78 Prasenajit was the king of Kośala, and a lay disciple of the Buddha. 79 Kitsuri may represent the meaning of a Sanskrit name or it may be a transliteration from Sanskrit. The original Sanskrit name has not been traced. 80 A saṃghārāmais a monastery or temple. 81 The kaṣāyais usually worn over the left shoulder, with the right shoulder bared. 82 Ubustands for setsu-issai-u-bu,literally, "School that Preaches that All Things Exist. "

In a narrow sense, this represents the Sarvāstivāda school. In a broader sense, it may be interpreted as the lineage which, through zazen, affirms real existence. 83 Sōgiritsu,lit.,

"Sangha Discipline,

" in a narrow sense, stands for Makasōgiritsu, which was the name of the Vinaya of the Mahāsaṃghika school (see note 65). In a broader sense, Sōgiritsumay simply be interpreted as the authentically transmitted Vinaya of the Buddha. From a scholarly point of view, the Mahāsaṃghika school and the Sarvāstivāda school are opposed. The Japanese-English Buddhist Dictionary notes: "According to the Sarvāstivādin tradition, the Buddhist order split into two schools as a result of Mahādeva's heresy: his followers formed the Mahāsaṃghika school, while the more conservative monks who rejected his new theories formed 233