T2608 Senchaku Hongan Nembutsu Shū A Collection of Passages on the Nembutsu…

Chapter XV: All the Buddhas Protect Those Who Utter the Nembutsu

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isa Sutra [the many Buddhas] did not bear witness to it?" I answer that there are two explanations for this. One is that although the Nembutsu of the Original Vow is taught in the Two-Volume Sutra and the Meditation Sutra, other practices were also revealed at the same time. That is why no special confirmation was given [to any of them]. But in the [.Amida] Sutra, the Nembutsu alone was expounded, and therefore [the Buddhas] bore witness to it. The second explanation is that although there are no words of witness for the Nembutsu in the Two-Volume Sutra, this witness was already given in the Amida Sutra. Using this as an example, we can surely conclude that the Nembutsu expounded in them is also witnessed. The [witnessing] passage is found [only] in this one sutra, but its meaning pervades the other sutras as well. That is why it is said in T'ien-tai's Treatise on the Ten Doubts: Also the Amida Sutra, the Larger Sutra of Immeasurable Life, the Sutra on the Dharani of the Drum's Sound, and others state that when Sakyamuni Buddha proclaimed these sutras, all the Buddhas in the worlds of the ten directions, as numerous as the sands of the Ganges, stretched forth their tongues throughout the great three thousand-fold worlds and bore witness to the fact that every sentient being who thinks on Amida Buddha will, because of the Buddha's Original Vow, be borne by the power of this Vow's compassion and will most certainly attain Rebirth in the World of Supreme Bliss.

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All the Buddhas Protect

Those Who Utter the Nembutsu

Passages Relating Hou) All the Buddhas of the Six Directions Protect and Remember the Nembutsu Practitioner The Dharma Gate of Contemplation says:

Further, as is taught in the Amida Sutra, if man or woman single-mindedly and wholeheartedly meditates on Amida Buddha and desires Rebirth for a period of from seven days and nights up to their whole lifespan, then all the Buddhas of the six directions, as many as the sands of the Ganges, together will come and always protect him or her. This is why that sutra is known as the "sutra of protection." "Protection" means that all devils and evil spirits are prevented from coming into contact with the practitioner, and also that no sudden and calamitous illness, death, or disaster will befall him or her; that all misfortunes and obstacles will spontaneously disappear. Those whose practice is not wholehearted are excepted.

In the Hymns in Praise of ebirth it is said: If anyone calls on the Buddha in hope of Rebirth, he will always be protected by all of the Buddhas of the six directions 127

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i8b as numerous as the sands of the Ganges. That is why it is called the "sutra of protection." Since this supreme Vow exists, you should rely on it. Why then do not all the Buddha's children apply themselves [to this practice]? Someone might ask whether or not it is true that only Tathagatas of the six directions protect the practitioner. I answer that it is not just the Tathagatas of the six directions, but also Amida, Avalokitesvara, and others come and protect them. That is why the Hymns in Praise of ebirth says:

It is stated in the Sutra of Ten Rebirths that if there be sentient beings who think of Amida Buddha and desire Rebirth, then Amida will dispatch twenty-five Bodhisattvas to protect these practitioners. Whether they be walking, sitting, standing still, or lying down, whether in the day or night, at whatever time or in whatever place, devils and evil spirits will be kept from coming into contact with them. And again, it is said in the Meditation Sutra that if anyone extols, reverences, and thinks of Amida Buddha and desires to be reborn in his Land, then that Buddha will send an innumerable host of Transformation Buddhas and Avalokitesvara and Mahasthamaprapta in countless transformation bodies to protect such a practitioner. Further, together with the above-mentioned twenty-five Bodhisattvas, they will surround him in hundreds and thousands of rows, whether he be walking, standing still, sitting, or lying down, at all times and in every place, day or night, and they will never leave him. Since this supreme benefit is available, one ought surely to rely on it. It is my fervent hope that each one of the many practitioners will seek Rebirth with a sincere heart. Further, the Dharma Gate of Contemplation states: Again, as the latter section of the Meditation Sutra says, "If a person always meditates with a sincere heart on Amida or on the two Bodhisattvas Avalokitesvara and Mahasthamaprapta, they will become his excellent friends and 128

All the Buddhas Protect Those Who Utter the Nembutsu teachers and will, as his guardians, follow him as closely as his own shadow."

The same text further says:

Further, as is taught in the section on practice of the Sutra of he Samadhi Wherein All the Buddhas Are Present, "The Buddha declared that if anyone wholeheartedly practices the Samadhi of Meditating on Amida Buddha, then all of the many heavenly beings, including the great guardian kings of the four directions and the eight kinds of guardians of Buddhism such as dragons and devas, will, as his protectors, always follow him as closely as his own shadow and joyfully watch over him. Neither devils nor evil spirits nor misfortunes and obstacles nor disasters will come unexpectedly to confuse him." A detailed explanation of this is given in the section on protection and safekeeping [of the same sutra].

It continues:

Those who—except when they enter the place where they practice Samadhi—persevere until the end of their lives in calling Amida Buddha to mind ten thousand times every day will enjoy his protection and have all their sinful obstructions removed. They will further benefit from the fact that the Buddha and the hosts of his holy attendants will always come and protect them. Having been able to enjoy this protection, the span of their lives will be lengthened. 129

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* _ Sakyamuni Transmitted

Amida's Name to Sariputra

Passages Relating How the Tathagata Sakyamuni Kindly Entrusted the Name of mida to Sariputra and Other Disciples The Amida Sutra says:

When the Buddha had finished teaching the sutra, Sariputra, the many monks, and the whole company of devas, men, and asuras from all over the world rejoiced greatly at having heard the Buddha's teaching. They accepted it, believed in it, and bowed down in reverence before him and departed.

Shan-tao, explaining this passage in his Liturgical Hymns, says: The World-Honored One was teaching the Dharma, and at the very end of is discourse, he kindly entrusted the Name of Amida to his disciples. However, in an age when the Five Defilements are increasing, when doubts and slanders are many, and when both priests and laymen despise the Dharma, no one is ready to listen to this teaching. When they see anyone practicing, poisonous anger is aroused in them, and they subvert it with every available means. They vie with one another in arousing animosity against it. In this way, these icchantikas and people born blind inflict 131

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damage on the Sudden Teaching and so remain submerged [in samsara] forever. Even after the lapse of as many kalpas as there are specks of dust in the whole universe, they will still not be able to extricate themselves from the Three Evil Realms. All sentient beings with one mind should repent all karmic sins of destroying the Dharma.

In my opinion, when we consider the broad intent of the three sutras, we can conclude that the most fundamental of all is to choose the Nembutsu from among the many forms of ractice. First, m the Two-Volume Sutra there are three kinds of choosing: (1) it was chosen as [Amida's] Original Vow, (2) it was chosen through the special praise [of Sakyamuni], and (3) it alone was chosen to remain.

The first, "it was chosen as [Amida's] Original Vow," was the choice of the Nembutsu as the practice of Rebirth, which was selected by the monk Dharmakara from among all the practices in the twenty-one billion Buddha Lands. Above, we have examined its nature in detail. Therefore, it is said to have been "chosen as i8c the Original Vow."

The second is "it was chosen through special praise [of Sakyamuni]." Even though other practices, such as the awakening of the Bodhi mind, are described in the above quotation of passages concerning the three classes of people, nevertheless, Sakyamuni did not praise any of these other practices but praised only the Nembutsu, saying, "You should know that one utterance of the Nembutsu produces unsurpassable merit." That is why it is said to have been "chosen through the special praise [of Sakyamuni]." The third is "it alone was chosen to remain." Although the other practices and the various good practices were mentioned above, Sakyamuni chose only the one method of the Nembutsu to remain. That is why it is said that "it alone was chosen to remain." Next, the Meditation Sutra also mentions three ways of choosing. The first is choice by embracing. The second is that of Amida choosing [it] by praising [it] in his transformation body. The third is choice by entrusting [it] for transmission to future generations. 132

Sakyamuni Transmitted Amida's Name to Sariputra First, "choice by embracing" means that although the Meditation Sutra expounds the Contemplative and Distractive Practices, nevertheless, Amida's light shines only on those who practice the Nembutsu, embracing them and never abandoning them. Hence, this is called "choice by embracing."

Second, "choosing [it] by praising [it] in his transformation body" means that although the highest level of the lowest class of beings have the two practices of listening to the sutras and calling the Buddha's Name, nevertheless, the transformation body of Amida chooses the Nembutsu by saying to the practitioner, Because you have uttered the Buddha's Name, all of your sins have vanished away, and I have come to welcome you. Hence, this is called "choosing [it] by praising [it] in his transformation body." Third, "choice by entrusting" means that even though the many Contemplative and Distractive Practices were expounded, nevertheless, only the one practice of the Nembutsu was specially entrusted [to Ananda by Sakyamuni]. That is why it is called "choosing by entrusting."

Next, in the Amida Sutra there is another type of choosing. It is choosing by witnessing [to its authenticity]. Although many sutras have expounded manifold practices for Rebirth, nevertheless, all the Buddhas of the six directions have not borne witness to these practices, but when the Nembutsu for Rebirth in the Pure Land is explained in this sutra, all the Buddhas of the six directions, as numerous as the sands of the Ganges, stretched forth their tongues throughout the great thousand-fold worlds and testified to the truth of this teaching. Hence, this is called "choosing by the act of witnessing to its authenticity.' In addition there is, in the Sutra of the Samddhi Wherein All Buddhas Are Present, the act of choosing known as "choosing my Name." Amida himself taught [it when he said,] "Those who wish to be reborn in my Land should choose to think continually of my Name without interruption." That is why it is known as choosing my Name." These four [ways of choosing]-by the Original Vow, by embracing, by choosing my Name, and by praising [it] in his transformation body—are all choosings of Amida. 133

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Three [ways of hoosing]—by praise, by retention of he teaching [after other teachings disappear], and by entrusting—were all Sakyamuni's choosings.

Witnessing is the choice by all the Buddhas of the six directions, as numerous as the sands of the Ganges.

Therefore, both Sakyamuni and Amida, as well as all the Buddhas of the ten directions as numerous as the sands of the Ganges, have all with one mind chosen the single practice of the Nembutsu. This is not the case with the other practices. This is why one should clearly understand that all three of the sutras choose the Nembutsu and make it their principal teaching.

When I consider these matters carefully, I wish to urge that anyone who desires to escape quickly from the cycle of birth and death should decide between the two types of the excellent Dharma, lay aside the Holy Path for awhile, and choose to enter through the Gateway of the Pure Land. If such a person should desire to enter through the Gateway of the Pure Land, he or she should decide between the Right Practices and the Miscellaneous Practices, abandoning for awhile the various Miscellaneous Practices, and choose to take refuge in the Right Practices. If one desires to exercise oneself in the Right Practices, one should decide between the one Right Practice and the Auxiliary Right Practices, setting aside the Auxiliary Practices and resolutely choosing the act of Right Assurance and follow it exclusively. This act of Right Assurance is uttering the Name of Amida Buddha. Those who utter the Name will unfailingly attain Rebirth because it is based on Amida's Original Vow. It may be asked, "The many masters of the Kegon, Tendai, Shingon, Zen, Sanron, and Hosso schools have each composed treatises and commentaries on the Dharma Gateway of the Pure Land. Why do you not rely on these masters, but use Shan-tao alone?" My answer is that these other various masters, even though they all have written treatises and commentaries on the Pure Land, did not treat it as the central principle. They treated only the Holy Path as the central principle. This is the reason why I do not rely on these masters. Only the Master Shan-tao has treated the Pure 134

Sakyamuni Transmitted Amida's Name to Sariputra Land as the central principle and has not so treated the Holy Path. This is why we rely solely on Shan-tao as our master. It may further be asked, "The number of Pure Land Masters is great. For example, there are Chia-ts'ai of Hung-fa-ssu and Tripitaka Master Ts'u-min. Why do you never refer to these masters but rely on Shan-tao alone?" My reply is that although these teachers did indeed treat the Pure Land as the central principle, nevertheless, they were still not able to achieve Samadhi. Master Shan-tao was a man who did indeed achieve Samadhi. Precisely because he attained such a realization of the Way, we rely on him. It may also be asked, "If then you rely on those who have been able to achieve Samadhi, the Dhyana Master Huai-kan was a man who did attain it. Why do you not also rely on him?" My answer is that Shan-tao was the master, whereas Huai-kan was his disciple. One should rely on the master rather than on the disciple. Further, the master and his disciple differed in many points of doctrine. It is for these reasons that we do not rely on [the disciple]. Someone might further inquire, "If you rely on masters but not on their disciples, then since the Dhyana Master Tao-ch'o was not only Master Shan-tao's own master but was also one of the patriarchs of the Pure Land School, why is it that you do not rely on him?"

I answer that although the Dhyana Master Tao-ch'o was indeed Shan-tao's master, still he had not yet achieved Samadhi. That is why, when he himself did not know whether or not he could attain Rebirth, he asked Shan-tao, "Will my Nembutsu enable me to achieve Rebirth or not?" Shan-tao replied that he should take a single lotus blossom and place it before the Buddha's image and then practice the Pure Land Way for seven days. If the flower did not fade or wither, he would know clearly that his practice had assured him of Rebirth. Tao-ch'o acted in accord with these words and in fact, seven days later the flower had neither faded nor wilted.

In admiration of Shan-tao's deep realization, Tao-ch'o then asked him to enter into Samadhi in order to see if he would indeed 135

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i9b finally attain Rebirth or not. Thereupon, Shan-tao did enter into Samadhi and in a very short time said in reply, "Master, you must first repent your three sins. Then you will surely be reborn. First, master, you long ago placed a precious statue of the Buddha under the eaves of the house in an outer room while you yourself occupied the main inner room. Second, you prodded your monks into a flurried pace of work. Third, in the course of constructing a building, you killed and injured worms. Master, you must properly repent of the first of these sins in the presence of the Buddhas of the ten directions. You must repent of the second sin before all the monks of the four directions. The third sin must be repented before all sentient beings."

Tao-ch'o quietly reflected upon his past misdeeds and admitted that indeed all of the accusations were true. Thereupon he purified his heart, repenting his guilt, and then he turned his gaze back to Shan-tao, who said to him, "Master, your sins have been obliterated. Hereafter, a ray of white light will surely envelop you. This, master, will be the sign of our Rebirth." (This record is found in the Newly Compiled Record of Rebirth.)

By these facts we know that Master Shan-tao achieved Samadhi in his practice and that his spiritual power was equal to that of his master. He was extraordinary both in his understanding and in his practice. This is a perfectly evident fact. Furthermore, his contemporaries passed on the following saying about him, "Since the Buddha's Dharma first came to the East, no one has equaled the great virtue of this Dhyana Master. Who then can adequately describe his peerless fame?"

Furthermore, when he was compiling his commentary on the Meditation Sutra, he had profound experiences of spiritual portents, was often given teachings, and received divine guidance from the Holy Ones; and on the basis of this he accomplished the chapter division of the sutra. The whole world acclaimed it to be "the authorized commentary," and they held its teachings in equal esteem to those of the Buddha's sutras.

Thus at the end of the fourth volume of his Commentary, Shantao states: 136

Sakyamuni Transmitted Amida's Name to Sariputra I respectfully declare to all the masters with whom I enjoy karmic affinity: I am nothing more than an ordinary being caught up in the cycle of birth and death, one who is shallow in and short in wisdom. The teachings of the Buddha are profound and subtle, and one should not give rise to even a slight misunderstanding of them. Therefore I expressed the deep desire of my heart and made a firm vow asking for a sign of approval in the following manner, "I honor and take refuge in the Three Treasures, which fill the whole space of the Dharmadhatu, and also I take refuge in Sakyamuni, Amida, Avalokitesvara, Mahasthamaprapta, and in all the great sea of Bodhisattvas and in all of the ornamented aspects of the Pure Land. I now wish to set forth the essential meaning of the Meditation Sutra and to correct the misunderstandings of the masters from past times to the present. If this wish is in accord with the compassionate Vows of the many Buddhas of the Three Periods—Sakyamuni, Amida, and the rest—then please enable me to see in a dream all of the above desired aspects of the Pure Land." After I made this vow before the image of the Buddha, I strengthened it by resolving with a sincere heart to recite the Amida Sutra three times and call to mind Amida Buddha thirty thousand times each day. And indeed that very night, I saw manifested in the western sky all of the aspects of the Pure Land mentioned above: hundreds and thousands of mountains made of precious stones of many colors, brilliant lights of all kinds illuminating the earth below, which was of a golden hue. In the midst of this sight were the Buddha and Bodhisattvas, some sitting, some standing, some speaking, some silent, some moving their bodies and hands, some remaining motionless. During this time, I had been standing with folded hands watching those aspects of he Pure Land. After a considerable period of time, I woke up. Upon awaking I could not contain my joy, and thereupon I forthwith noted down the essentials [of the Meditation 19c

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Sutra], Thereafter, every night, a monk unfailingly came to me in a dream and taught me the chapter division of the Essential Meaning. After I had finished the work, I did not see him again.

After the book was finished, once again without fail I resolutely recited theAmida Sutra ten times, and called to mind Amida Buddha thirty thousand times every day for the fixed period of seven days. Each evening and again before dawn of these seven days, I contemplated the ornaments and other aspects of Amida's Pure Land, and I—exactly as before took refuge in them with deep sincerity. During the course of that night I saw three stone mortar wheels turning of their own accord by the side of the road. Then suddenly a man came riding up on a white camel. He seemed to encourage me saying, "Master, you must certainly exert yourself with great resolve to achieve Rebirth. Take care lest you slip backward. This world is full of defilements, evil, and suffering. Do not get wrapped up in greed and pleasure." To this I gave answer, "I humbly accept the compassionate instruction of a being so full of wisdom. Until I die, I shall never dare to give way to laziness and pride." On the second night I saw Amida Buddha, whose body was the color of purest gold, seated on a golden lotus beneath the tree of seven jewels. Around him sat ten monks, each under his own jewel tree. All over the Buddha's tree there was draped a heavenly cloth. I sat gazing on the scene with hands joined in reverence, directly facing the West. On the third night, I saw two exceedingly tall flag poles from which hung five-colored banners. There were roads leading off in all directions from which one could observe the banners without obstruction.

After having had these revelations, I stopped my practice although the seven days had not yet been completed. My real intention in writing about all of the above holy revelations was for the benefit of others; it was not meant to benefit 138

Sakyamuni Transmitted Amida's Name to Sariputra myself. Therefore once these revelations were received, I dare not keep them hidden. I respectfully state this after the exposition of the meaning [of the Meditation Sutra], hoping that it will be listened to by the people of future generations. My hope is that sentient beings, having heard this, will give birth to faith; that intelligent people who read the Commentary will take refuge in the Pure Land of the West. I hereby transfer the merits of this work to all sentient beings so that all might awaken the Bodhi mind, face one another with compassionate hearts, and see one another with the eyes of the Buddha. May they as members of the household of Enlightenment become true spiritual friends. May they all together take refuge in the Pure Land and so together attain the Buddha's Way. These teachings were, upon my request, attested to and certified by the Buddhas. Not one phrase or one letter should be added or taken away from them. When anyone wishes to copy these words, let him do so in exactly the same manner as he would copy the sutras. This surely ought to be understood. As I calmly reflect on these matters, it becomes clear that Shantao's Commentary on the Meditation Sutra is a guide to the Western Land and is the eyes and feet of practitioners. Therefore, whoever practices the Way of the Western Land should certainly hold it in the highest esteem. This is especially true in light of the fact that the monk who appeared nightly in a dream and instructed [Shan-tao] in the profound meanings of the sutra was most probably a transformation body of Amida himself. Hence it can be said that this Commentary is the direct exposition of Amida himself. Further, was it not commonly held during the great T ang Dynasty that Shan-tao is Amida himself in the transformation body? And if such is the case, it may rightly be said that this book is the direct teaching of Amida himself. Then are not the above-cited words the very truth: "When anyone wishes to copy these words, let him do so in exactly the same manner as he would copy the sutras"? 20a

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Should one wish to seek his original mode of being, it is none other than that of [Amida] the Dharma king of the Forty-eight Vows himself. The solemn pronouncement of the Supremely Enlightened One over ten kalpas ago is evidence that we can rely on the Nembutsu. Should one follow him down to his earthly manifestation, one finds that it was the master of the single-minded practice of the Nembutsu [Shan-tao], The words that he accurately received in Samadhi leave no question about Rebirth. Although his forms differ in his original state and in his earthly manifestation, nevertheless he expounds a single way of salvation. Long ago I, a monk of miserable accomplishment, chanced to read this book by Shan-tao and came to understand its meaning in a rough and general manner. Thereupon, I definitively abandoned the other practices and took refuge in the Nembutsu. From then on, up to the present day, both as my own practice and as my teaching to others, I have concentrated on the Nembutsu alone. During that time, when on rare occasions, I was asked about a fitting haven, I have always told them of the safe harbor of the Western Paradise. When occasionally I have been asked about religious practices, I have instructed the seekers in the special practice of the Nembutsu. Those who believed in my words have been many and those who refused them have been few. Hence, one should know that it is because the Pure Land teaching corresponds to the human capacity and the times, that it is now an opportune practice. The Nembutsu practice can be compared to the reflection of the moon in water: it freely rises up [to the moon] or [the moon] shines down [on the water].

Now, when I unexpectedly received a command to write this work, there were no grounds for refusing. Therefore, because of this command, I assembled this imperfect collection of essential passages on the Nembutsu and in addition explained its essential meaning. In doing so, I have not considered my own lack of talent but only the command I received. This, I confess, is an extremely improper and shameless thing.

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Sakyamuni Transmitted Amida's Name to Sariputra I request that once Your Honor has deigned to read this work, you should hide it inside the bottom of a wall space, and certainly not leave it exposed in front of your window. This is because I fear that it may cause men who slander the Dharma to fall into evil ways. Here concludes the Collection of Passages on the Nembutsu Chosen in the Original Vow.

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Glossary

abhidharma (Jp. abidatsuma): A genre of literature that attempts systematic accounts of the whole body of early Buddhist teachings. One of the three divisions (pitakas) (q.v.) of Buddhist scriptures. The term also refers to non-Mahayana schools such as Sarvastivada and Sautrantika, which are often labeled as "inferior vehicles" (Hinayana) by Mahayanists. See also Tripitaka.

adornments of the two recompenses (Jp. niho shogon): The two recompenses (niho) are Amida and his Pure Land. Adornments (shogon) refer to the particularizations or concretizations of abstract or transcendent realities by means of symbols. In this way the manifestation of Amida and all adornments in his Pure Land can be understood to be symbolic concretizations of the "One Reality," i.e., of Emptiness, (q.v.).

Agada medicine (Jp. akada-yaku): A miraculous elixir that cures all ills. almsgiving (Jp. fuse): One of the six paramitas (q.v.). Amida (Skt. Amitabha or Amitayus): Amitabha means immeasurable light and Amitayus means immeasurable life. The Name connotes the light of transcendental wisdom and universal compassion. According to the Sutra of mmeasurable Life, Amida Buddha, when he was Dharmakara Bodhisattva, made forty-eight vows to save all sentient beings and performed Bodhisattva practices to fulfill them. The Pure Land in the West, called Sukhavatl (Jp. Gokuraku), is the fulfillment of is Vows and practice, in which even the most lowly who would think or meditate on him reach Buddhahood through his virtues.

Amida Sutra (T. 366, Skt. Sukhavativyuha, Ch. A-m i-t'a-ching, Jp. Amidakyo): Translated by Kumarajlva. One of the three sutras of Pure Land Buddhism. The sutra briefly describes Amida's Pure Land and its virtues. It consists of a single volume and so is also often called "the shorter sutra" in Honen's text and elsewhere.

Anagamins (Jp. nagon): Sages who are not subject to return to this world of desire again, because their evil passions have been destroyed completely. They are in the third rank of oly Persons (q.v.) on the path of Sravakas (q.v.).

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Glossary

Arhats (Jp. rakan): Sages who have destroyed all the evil passions and are completely emancipated from the cycle of irth and death. They are in the fourth and highest rank of Holy Persons (q.v.) on the path of Srdvakas (q.v.).

artery (Jp. kechimyaku): Literally means a "blood vessel" or "artery." In all the Chinese and Japanese Buddhist sects, however, this "artery" refers to a genealogical table in which the direct line from the Buddha or the sect's or school's patriarchs is traced.

Auxiliary Acts (Jp -jogo): Acts to assist the practice of he Nembutsu. They are (1) chanting the sutras, (2) contemplating the adornments of Amida and his Pure Land, (3) worshipping Amida, (4) praising and making offerings to Amida. Part of the five Right Practices. See also Right Practice. Auxiliary Practices (Jp. jogyd): Same as Auxiliary Acts (q.v.). Avalokitesvara (Jp. Kannon): The Bodhisattva of universal compassion. In the Pure Land sutras, Avalokitesvara is one of the two attendants of Amida Buddha.

Avatamsaka Sutra (Ch. Hua-yen-ching, Jp. Kegonkyo): A Mahayana sutra on which the teaching of the Kegon (Hua-yen) school is based. There are three Chinese translations, found in T. 278, T. 279, and T. 293. biographies of eminent masters of the T'ang and Sung Dynasties (T. 2060, and T. 2061): There are two major collections of biographies of Buddhist masters, namely (1) the Hsil [or T'ang] kao-seng-chuan (Jp. Zokukosoden or Tokosoden. T. 2060) in thirty fascicles, which contains biographies of masters from 521 to 647 c.E, and (2) the Sung-kao-seng-chuan (Jp. Sokosoden) in thirty fascicles, which contains biographies of T'ang Dynasty masters till 988 c.E.

Bodhi mind (Skt. bodhicitta, Jp. bodaishin): Aspiration for Enlightenment. Determination to follow the Bodhisattva path toward the attainment of one s own ultimate Enlightenment and for the sake of the salvation of all sentient beings.

Bodhi Mind Sutra (T. 307): Ch. P 'u-t'i-hsin-ching, Jp. Bodaishingyo. Bodhiruci (6th century): A Buddhist monk from north India. Arriving in Loyang. China, in 508, he translated many sutras and treatises, including Vasubhandu's Treatise on the Sutra o f Immeasurable Life. He is reputed to have introduced T'an-luan to the Pure Land teaching by giving him a copy the Meditation Sutra.

Book o f Filial Piety (Ch. Hsiao-ching, Jp. Kokyo): A Confucian classic that teaches one's duties to one's parents.

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Glossary

burning house (Jp. kataku): A metaphor for this world, where people are tortured by the fire of their evil passions. One of the seven metaphors in the Lotus Sutra.

Candragarbha Sutra (Ch. Ta-chi-yiieh-tsang-ching, Jp. Daijugatsuzokyo): Moon Storehouse Sutra. The fifteenth section of the Great Collection Sutra (T. 397, Skt. M ahasam nipata-sutra, Ch. Ta-chi-ching, Jp. Daijikkyo). This section of the sutra, which elaborates the theory of the decline of the Dharma after the demise of the Buddha, influenced the development of Tao-cho's view of the Age of the Dharma's Decadence. Honen's citation in Chapter 3, however, actually appears in the Suryagarbha Sutra (Sun Storehouse Sutra, Ch. Jih-tsang-ching, Jp. Nichizbkyo), the fourteenth section of the Mahasamnipata-sutra. Chen-yiian Catalogue o f Scriptures Contained in the Pitakas (T. 2157, Jp. Jogen nyuzoroku): A catalogue of Buddhist scriptures translated into Chinese compiled in 800, during the Chen-yiian (Jp. Jogen) era in the T'ang Dynasty.

Collection of Passages on the Land o f Peace and Bliss (T. 1958, Ch. An-lechi, Jp. Anrakushu): A commentary on the Meditation Sutra that is Tao-ch'o's major work. One of Honen's major sources. Collection o f Passages on the Profound Meaning of the Mahayana (T. 1851, Ch. Ta-ch'eng-i-chang, Jp. Daijogisho): A summary of Buddhist teachings written by Hui-ytian (Jp. Eon, 523-592).

Collection on the Essentials for Rebirth (T. 2682, Jp. Ojoyoshu): Written by Genshin (942-1017). Honen originally became interested in Shan-tao's Commentary on the Meditation Sutra through this famous Japanese work.

Commentary on the Meditation Sutra (T. 1753, Ch. Kuan-ching-shu, Jp. Kangyosho): A commentary on the Meditation Sutra in four volumes compiled by Shan-tao (613-681). Honen developed his Pure Land doctrines based on this work. The scriptural quotations in the Senchakushu are mostly from its first book, "Profound Meaning" (Jp. Gengibun), its third book, "The Contemplative Good Practices" (Jp. Jozengi), and its fourth book, "The Distractive Good Practices" (Jp. Sanzengi). Commentary on \Vasubandhu's] Treatise on Rebirth in the Pure Land (T. 1819, Ch. Wang-sheng-lun-chu, Jp. Ojoronchu): A commentary on Vasubandhu's Treatise on Rebirth in the Pure Land compiled by T'anluan (476-542). T'an-Luan harmoniously knitted together Madhyamika and Yogacara philosophy in his development of asubandhu's Pure Land teaching. His focus on Amida's Other Power and on the salvation of the 145

Glossary

lowest level of the lowest class of people constituted a major development in Chinese and Japanese Pure Land teaching. Shinran relied heavily on this important work.

Contemplative and Distractive Practices: Two goods, or two good practices, both lengthy and difficult practices referred to in the Meditation Sutra. Shan-tao discussed them in his Commentary on the Meditation Sutra in order to emphasize the importance of the Nembutsu, which he saw as superior to either. In the third and fourth books of his commentary, he declares that the first thirteen of the sixteen kinds of meditation on the Pure Land that the Meditation Sutra expounds (very long and difficult meditations on and visualizations of the beauties and wonders of Amida and his Pure Land) are the "Contemplative Practices," and the last three are the "Distractive Practices" or "practices for distracted people." At the end of the description of these two kinds of practices, he discusses the practice fit for very weak people, which is simply calling Amida to mind, especially at the hour of death. It is this practice that is described as the very center of the sutra, which is interpreted as recommending simply reciting the Nembutsu, even if only once. This is clearly not a literal interpretation of these practices in the Meditation Sutra. Shantao, however, in his deep reflections about the powerlessness of ordinary practitioners, argues strongly for this interpretation. He further maintains that all of the sixteen practices were actually meant to lead practitioners to the Nembutsu practice. Therefore these sixteen practices were really created only in order gradually to reveal the powerlessness of ordinary practitioners born in the Age of the Dharma's Decadence. Although they think that they can practice these meditations effectively, they actually are too weak to do so. As they come to realize their powerlessness, they too will come to rely solely on the Nembutsu. This notion is the central teaching of Chapter XII.

deep mind (Jp.jinshin): Mind of deep faith. Mind trusting in the power of the Amida's Original Vow. One of the Three Minds expounded in the Meditation Sutra. See also Three Minds.

dharani (Jp. darani, soji, or ju): Dharanis are formulas that contain the essence of the Buddha's teaching in short phrases and are believed to hold special power. They were originally in Sanskrit and then transliterated into Chinese and thence into Japanese, so that the original meanings, if any, were usually not known. Although in Honen's day they were often used merely as magic spells, Honen treats the Nembutsu as being the greatest of all the dharanis, which contains the essence of the teachings of the Buddha.

Dharma Gateway o f Contemplation (T. 1959): Ch. Kuan-nien-fa-men, Jp. Kannenbomon, by Shan-tao.

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Dharma's Decadence (Jp. mappo): Last of he three periods after the Buddha's death. Although the teaching of the Buddha exists during this period, neither practices in accordance with the teaching nor Enlightenment in this world are possible any more. See also Periods of the Dharma. earthly manifestation (Jp. suishaku or suijaku): Incarnations of Buddhas or Bodhisattvas in earthly forms. Shan-tao is believed to be an earthly incarnation of Amida.

eight grievous deeds (Jp. hachiju): Eight worst offences for Buddhist nuns. In addition to the four grievous deeds of (1) killing, (2) stealing, (3) carnal lust, and (4) lying, nuns will be expelled from the order if they (5) touch men's bodies, (6) do the following deeds with men, i.e., holding hands, touching clothes, staying in the same room, sitting together, walking together, nestling, and hoping to see him again, (7) withhold other persons' offences, and (8) breaking the rules to follow monks, and living together with monks. Nuns who commit these offences are to be expelled from the order.

eight kinds of guardians of Buddhism (Jp. hachibu): (1) Heavenly beings, (2) dragons, (3)yaksas (spirits), (4) gandharvas (gods of incense), (5) asuras (fighting spirits), (6) garudas (heavenly birds that eat dragons), (7) kimnaras (gods of music), and (8) mahoragas (serpent gods). eight sections [in the abhidharma] (Jp. hakkendo): Sections that treat (1) karma, (2) bondage to the passions, (3) wisdom, (4) meditation, (5) the sense organs or "capacities" or "powers" (of the senses) as the "roots" of the disturbing passions, (6) elements, (7) views, and (8) miscellaneous. eight storehouses (Jp. hachizo): (1) Womb-transformation storehouse (taikezo), (2) the storehouse of the intermediate stage between death and reincarnation (chuinzo), (3) the Mahayana-Vaipulya storehouse (makaen-hodozo), (4) the sila-vinaya-storehouse (kairitsuzo), (5) the ten-stages storehouse (jujuzo), (6) the miscellaneous storehouse (zozb), (7) the diamond storehouse (kongozo), and (8) the Buddha storehouse (butsuzo).

Emptiness (Skt. sunya, or sunyata, Jp. ku): The idea that all phenomenal existences are "empty" of any sort of ermanent entity. Hinayana schools teach that the concept of permanent "self" is a delusory idea. Mahayana schools further elaborate the idea by saying that not only "self" but all phenomenal existences are "empty." The theory of Emptiness became emphasized in Mahayana Buddhist thought, particularly in the Prajnaparamita literature. See also Middle Way.

Emptiness school (Jp. musoshu): The Sanron school, the Chinese version of the Indian Madhyamika, which emphasizes the emptiness of all phenomenal existences, and that ultimate truth itself is understood only through negations. See also Emptiness.

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Eshin (942-1017): Another name for Genshin, the author of The Collection on the Essentials for Rebirth (Ojbyoshu), which is one of the earliest and most influential works in the development of Japanese Pure Land thought.

Essentials for Rebirth in the "Western Paradise (T. 1964, Ch. Hsi-fang-yaochiieh, Jp. Saihoyoketsu): Attributed to Tz'u-en (Jp. Jion, 632-682). Fa-chao (Jp. Hossho, 8th century): Originator of wu-hui (goe) Nembutsu, intonation of the Nembutsu employing the five pitches of the Chinese musical scale. He was greatly influenced by Shan-tao. Fa-shang (Jp. Hojo, 495-580): An early Chinese Pure Land Master. five aggregates (Jp. goon): (1) Matter, (2) sense perception, (3) mental conception, (4) volition, and (5) consciousness.

Five Bonds of the Higher Worlds of Form and Formlessness (Jp. gojo): (1) Attachment to form, (2) attachment to formlessness, (3) distraction of mind, (4) pride, and (5) ignorance.

five colors (Jp.goshiki): The primary colors, white, black, red, yellow, and blue. They represent religious ideals. In some accounts, white represents faith; red, zeal; yellow, memory; blue, meditation; and black, wisdom. Five Corruptions (Jp. gojoku): (1) Corruption of the time, that is, a degenerate age, full of calamities (kojoku), (2) corruption of thought or belief, i.e., people have wrong ideas and superstitions (kenjoku), (3) corruption of feeling, i.e., people are full of evil passions (bonnojoku), (4) corruption of the person, i.e., people('s) bodies become weak and their characters degenerate (shujojoku), and (5) corruption of life, i.e., people's lives are shortened (myojoku).

five deadly sins (Jp. gogyaku): Five offences that create the causes of falling into the Avici hell, the hell of interminable pain. They are (1) killing one's father, (2) killing one's mother, (3) killing an Arhat, (4) causing a Buddha's body to bleed, and (5) disturbing the harmony of the Buddhist order.

five groups of Dharma gateways (Jp. goju no homon): Five divisions of the Buddhist doctrine in the Collection o f Passages on the Profound Meaning of the Mahayana. They are (1) Teaching of the Dharma Gateways, (2) Meanings, (3) Defilements, (4) Pure Things, and (5) Miscellaneous. five kinds of Dharma Masters (Jp. goshu hoshi): Five kinds of Dharma Masters mentioned in the Lotus Sutra. They are (1) one who holds the sutra, (2) one who reads and chants it, (3) one who learns it by heart, (4) one who expounds it to others, and (5) one who copies it. 148

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five kinds of esteem and praise (Jp. goshu no kayo)-. Refers to the passage in Chapter XI, "Whoever recites the Nembutsu is a most excellent, wonderful good, and a person of the highest level of the superior class, and the rarest and most excellent of all people"

five kinds of Right Practice (Jp. goshu shogyo): Five Right Practices to attain birth in the Pure Land systematized in Shan-tao's Commentary on the Meditation Sutra. They are (1) chanting the sutras, (2) contemplating the adornments of mida and his Pure Land, (3) worshipping Amida, (4) recitation of he Name of mida, and (5) praising and making offerings to Amida. Shan-tao states that the recitation of the Name is the Right Established Act for the birth in Pure Land, and that the rest are Auxiliary Acts to assist the practice. See also Right Practice, Right Established Act, and Auxiliary Acts.

Five Precepts (Jp. gokai)'. Five precepts for the lay practitioners to follow. They are (1) not to kill, (2) not to steal, (3) not to commit adultery, (4) not to lie, and (5) not to drink intoxicating liquors. five sufferings (Jp. goku): Five kinds of suffering in human life. They are (1) birth, (2) aging, (3) sickness, (4) death, and (5) parting from loved ones. Five Supernatural Powers (Jp. gojinzu): The power (1) to see anything in the universe, (2) to hear any sound, (3) to know all the thoughts of ther minds, (4) to know all of one's own and others' previous lives in other incarnations, and (5) to be anywhere to do anything at will. Amida vowed in the Fifth through the Ninth of the Forty-eight Vows that these supernatural powers would be attained by all those reborn in his Pure Land. Five Tone Ceremonial Hymns (T. 1983, Ch. Wu-hui-fa-shih-tsan, Jp. Goehojisan): A collection of hymns that were compiled by Fa-chao (Jp. Hossho, 8th century c.e.) using five pitches. These beautiful renderings were used as a means of preaching the Pure Land teachings.

four Agamas (Jp. shiagon): Early Buddhist scriptures, divided into four groups, corresponding to four of the five Nikayas (collections) of the Pali Canon: (1) Dighanikaya (Jp. Joagon), (2) Majjhimanikaya (Jp. Chuagon), (3) Samyuttanikaya (Jp. Zoagon), and (4) Anguttaranikaya (Jp. Zoitsuagon). four boundless minds (Jp. shimuryoshin): Four minds for benefitting others. They are (1) boundless love, (2) boundless compassion, (3) boundless joy, and (4) boundless equanimity or indifference.

four elements (Jp. shidai): Four constituent elements in phenomenal world. They are (1) earth, (2) water, (3) fire, and (4) air.

four fearlessnesses (Jp. shimui): A Buddha is free from all sorts of fear (1) because he has all knowledge, (2) because he has all freedom, (3) because 149

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he is able to show people all the obstructions in the way of their deliverance, and (4) because he is able to teach people the true way to nirvana. four grades of holy people (Jp. shisho): Sravaka (q.v.), Pratyekabuddha (q.v.), Bodhisattva, and Buddha. For another four, see Holy Persons. four grievous deeds (Jp. shiju): The four most grave offences for Buddhist monks and nuns. (1) Killing, (2) stealing, (3) carnal lust, and (4) lying. Those who commit these offences are to be expelled from the order. Four Modes of Practice (Jp. shishu): (1) The practice of veneration, (2) exclusive practice [of the Nembutsu], (3) uninterrupted practice, and (4) longterm practice [for all of one's life]. These modes were already familiar in other sects, but they are given special meaning in this text. four things (Jp. shiji): Four kinds of offerings. They are (1) clothing, (2) food and drink, (3) bedding, and (4) medicine.

Four Treatises (Jp. shiron): Four essential commentaries elaborating the theory of Emptiness. They are the (1) Madhyamika-sastra (Jp. Churon), (2) S ata-sastra (Jp. H yakuron), (3) D vadasam ukhasastra (Jp. Jummonron), and (4) Mahdprajndpdramitasastra (Jp. Chidoron), the fundamental scriptures of the Four Treatises school. four universal vows (Jp. shiguzeigan): Four universal vows shared by all Buddhas and Bodhisattvas. They are (1) to save all of the countless living beings, (2) to put an end to inexhaustible evil passions, (3) to learn all of the innumerable gateways to the Dharma, and (4) to attain the incomparable Buddha Way.

Four Vehicles: Four Buddhist paths, or teachings. They are Vehicles of the Sravakas (q.v.), Pratyekabuddhas (q.v.), Bodhisattvas, and Buddhas. four wisdoms (Jp. shichi): The four forms of transformed consciousness discussed in the Yogacara or Hosso school. They are (1) the mirror wisdom (Skt. adarsa-jnana, Jp. daienkyochi), (2) the wisdom of equality (Skt. samatdjndna, Jp. bybdbshochi) (3) the wisdom of wondrous perception (Skt. pratyaveksand-jndna, Jp. myokanzatsuchi), and (4) the wisdom of accomplishing metamorphoses into different forms and states of being (Skt. krtyanusthana-jhana, Jp. joshosachi). These wisdoms emerge from the eight forms of consciousness when illusion is destroyed and Enlightenment is realized.

Gateway of the Holy Path (Ch. sheng-tao-men, Jp. shodomon): The Buddhist path of sages, both Hinayana and Mahayana, who practice to attain Enlightenment in this world by their own power. Tao-ch'o maintains that the Holy Path is not suitable for people in the Age of the Dharma s Decadence, so that all people in this present age should follow the Gateway of the Pure Land through the Nembutsu practice. See Gateway of the Pure Land.

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Gateway of the Pure Land (Ch. ching-t'u-men, Jp.jodomon): The Buddhist path to attain birth in the Pure Land. Opposite of the Gateway of the Holy Path. By entrusting oneself to the power of Amida's Vow, one will attain birth in the Pure Land, where one will attain Enlightenment. great guardian kings of the four directions (Jp. shiten dciio). Kings of the four heavenly realms around Mount Sumeru in the center of the cosmos. They are (1) Dhrtarastra in the east, (2) Virudhaka in the south, (3) Virupaksa in the west, and (4) Vaisravana in the north. While serving the god Indra, they protect Buddhism and its believers. Holy Path (Jp. Shodo): The Way of sages, both Hinayana and Mahayana, who engage in ascetic practice in this world in order to attain Enlightenment. Honen groups all those Buddhist schools that rely on ascetic practice into this category. Only those who rely solely on the Nembutsu and the performance of the other Auxiliary Practices related to honoring Amida are not included in this Holy Path. See Gateway of the Holy Path. Holy Persons: Srotapannas, Sakrdagamins,Anagamins (q.v.), and Arhats (q.v.). Srotapannas are those who have just entered the stream of holiness, and Sakrdagamins are those who will be born in the world of desire just once more before attaining Enlightenment.

Huai-kan, Dharma Master (Jp. Ekan): A disciple of Shan-tao who lived m the seventh and eighth centuries. He wrote The Treatise on Clearing Up Many Doubts (T. 1960, Ch. Ch'iin-i-lun, Jp. Gungiron). Hui-ch'ung (Jp. Echo): He is listed as the second Dharma Master in the Collection of assages on the Land o f eace and Bliss, but nothing is known about his life, and his dates are unclear.

Hui-yiian of Lu-shan (334-416, Jp. Rozan no Eon): He established the White Lotus Society on Mount Lu for the performance of meditation on Amida. Hymns in Praise o f ebirth (T. 1980, Ch. Wan-sheng-li-tsan, Jp. Ojoraisan): By Shan-tao. These very beautiful hymns, like the other major works of Shan-tao, greatly influenced Honen. They are still often chanted by his followers. It is popularly called "The Six Times a Day Hymn of Praise (.Rokuji raisan) because it is chanted six times a day. icchantikas (Jp. sendai): People who do not have the root of goodness and therefore can never become Buddhas by their own power. Pure Land Buddhism teaches that even icchantikas can be reborn into Pure Land through the power of Amida's Vow and attain Enlightenment. Idealist school (Jp. Usoshu): The Hosso school. This school holds the doctrinal position that all phenomena are manifestations of the aspects of consciousness.

kalpa (Jp. ko): An extremely long period of time. The length of this period is so great that it can only be explained by metaphors, such as the time it 151

Glossary

would take for a mountain of granite a hundred cubic yojanas in volume (one yojana ~ 12 English miles) to be worn away by a heavenly spirit flying over it once in a hundred years and touching it gently with its sleeves; or the time needed for a person of very long life to come once every one hundred years, and carry off one grain of sand from a mountain one hundred cubic yojanas in volume until he removed the entire mountain.

King o f Teachings (Ch. Chiao-wang, Jp. Kyd-d): The Diamond Crown Sutra (T. 874, Ch. chin-kang-ting-ching, Jp. Kongbchokyb). One of the three sutras of the Shingon school.

Larger Amida Sutra (T. 362, Ch. Ta-a-mi'ta-ching, Jp. Dai Amidakyo): An alternative Chinese translation of he Sutra o f mmeasurable Life (q.v.). See also Threefold Sutra of the Pure Land.

Larger Prajndparamitd Sutra (T. 220): Ch. Ta-po-jo-ching, Jp. Dai hannyakyo. Light Heart in the Way o f eace and Bliss (T. 1965): Ch. Yu-hsin-an-le-tao, Jp. Yushin anrakudo. Compiled by Won Hyo (617-686, Jp. Gangyo), a Korean scholar of the Hua-yen (Jp. Kegon) school and a Pure Land Master.

Liturgical Hymns (T. 1979): Ch. Fa-shih-tsan, Jp. Hojisan. Compiled by Shan-tao.

Lotus Sutra (T. 262, Ch. Fa-hua-ching, Jp. Hoke-kyo, Skt. Saddharmapundarika-sutra): Mahayana sutra on which the T'ien-tai (Jp. Tendai) and Nichiren schools are based. Although this well-known Mahayana sutra discusses Rebirth in the Pure Land only incidentally, according to the Meditation Sutra, the reading and recitation of this sutra can be a practice leading to Rebirth. However, Shan-tao (and Honen) say that reading and recitation of Mahayana sutras such as this one is a Distractive Practice and so should be cast aside in favor of the Nembutsu. Mahasthamaprapta (Jp. Seishi): The Bodhisattva of universal wisdom. In the Pure Land sutras, Mahasthamaprapta is one of the two attendants of Amida Buddha.

major and minor bodily characteristics (Jp. sogo): The body of a Buddha has thirty-two special major and eighty minor marks.

Meaning o f the Bodhi Mind (T. 1953): Ch. P u -t'i-hsin-i, Jp. Bodaishingi. Meditation Sutra (T. 365, Kuan-ching, Jp. Kangyo): One of the sutras in the Threefold Sutra of the Pure Land. The full title is The Sutra o f editation on the Buddha of Immeasurable Life (Ch. Kuan-wu-liang-shouching, Jp. Kanmuryojukyo). This sutra elaborates sixteen contemplations on Amida and the Pure Land. Shan-tao's commentary on this sutra, 152

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Commentary on the Meditation Sutra (q.v.), is the most influential on Honen's theory of Nembutsu practice.

Middle Way (Skt. madhyama pratipad, Jp. chudd): The doctrine of non-duality. The right path toward Enlightenment, which is beyond extreme views, and which sees all phenomenal presences as neither suffering nor joy, neither existent nor non-existent, and neither eternal nor temporary; they exist only interdependently.

mind that desires to transfer [merit towards being born in Amida s Pure Land] (Jp. ekohotsuganshin): Mind aspiring to be born in Amida s Pure Land. One of the Three Minds expounded in the Meditation Sutra. See also Three Minds.

Miscellaneous Practice (Jp. zogyo): Practices for birth in the Pure Land, opposites of the Right Practice (q.v.). Applying the meritorious practices of the Gateway of the Holy Path (q.v.), or practices for Buddhas, Bodhisattvas, and holy beings other than Amida, for the sake of one's birth in the Pure Land.

Nagarjuna (ca. 150-250): Established the foundation of the Madhyamika school. He is also traditionally respected as the founder of Mahayana Buddhism. In Japan, he is often referred to as the patriarch of all of the eight schools Buddhism introduced from China.

nayuta: Signifies a very large number, about a hundred million. Nembutsu (Ch. Nien-fo, Jp. Nenbutsu): Literally "Remembering (or Calling to Mind) the Buddha." This meaning is derived from the original Pure Land notions such as those described in the Meditation Sutra. The term also came to mean the uttering of the Name of Amida in the phrase, "Namu Amida Butsu (I take refuge in Amida Buddha)." See also Contemplative and Distractive Practices; Original Vow.

Newly Compiled Record of Rebirth: Ch. Hsin-hsiu-wang-sheng-chuan, Jp. Shinshu ojoden.

nine classes of people (Ch. chiu-p'in, Jp. kubon): Nine grades of birth in the Pure Land described in the Meditation Sutra. There are three classes: (1) upper class (Jp. jobon) (2) middle class (Jp. chubon), and (3) lower class (gebon). This classification is further subdivided into three grades: (1) upper birth (josho), (2) middle birth (chusho), and (3) lower birth (gesho) in each class. According to the Meditation Sutra, the birth of aspirants to the Pure Land is classified into a total of nine levels according to the practices and virtues accumulated in their previous lives. See also three classes of people.

Nirvana Sutra (T. 374): Ch.Nieh-p'an-ching, Jp. Nehangyo. Also calledMa/mparinirvana-sutra. 153

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original mode of being (Jp. honji): Buddhas and Bodhisattvas in their original celestial modes of being also manifest as incarnations in earthly form. Honen considers Shan-tao an incarnation of Amida Buddha. Original Vow (Skt. purva-pranidhana, Jp. hongan): The Bodhisattva's vow made at the beginning of his spiritual career. In the Pure Land teaching, this refers to Amida's Vow made when he was Dharmakara Bodhisattva. The Chinese Pure Land Master Shan-tao, and Honen who closely followed his teaching, selected the Eighteenth Vow in the Sutra o f mmeasurable Life as the most essential vow for the salvation of sentient beings. Shan-tao particularly focused on the Eighteenth Vow because it guaranteed Rebirth in the Pure Land to all those who sincerely call to mind Amida and his Land. Shan-tao's predecessor, Tao-ch'o, following the Meditation Sutra, declared that this Vow brings Rebirth even to the worst sinners who have never engaged in good deeds of any kind, provided that they meditate on Amida up to ten times when they are dying. Shan-tao further simplified the practice by interpreting the Vow to require reciting the Name of Amida. In the Senchakushu, Honen makes a strong case for the interpretation that recitation of the Name, even once, is the one and only central and necessary practice. This was the final radical simplification that brought Buddhist practice within the range of the tastes and capabilities of ordinary people. Perhaps no other single teaching was so influential in bringing Buddhism into the minds and hearts of the Japanese people and into their culture. Other Power (Ch. t'o-li, Jp. tariki): The power of Amida's Original Vow. Amida's salvific activities to emancipate all sentient beings. The notion of Other Power was first given prominence in T'an-luan's Commentary on [Vasubandhu's~\ Treatise on Rebirth in the Pure Land (q.v.). People cannot be enlightened by their own efforts and practices in the Age of the Dharma's Decadence, but practice of the Nembutsu is made available to them through Amida's compassionate Vows. Those who aspire to be born in the Pure Land need only call the Name of Amida. The concept is a simple one but has proved to be of incalculable power in the history of Japanese Buddhism. See also self power.

pdramitas: The six major virtues of the Bodhisattva; almsgiving, observance of the precepts, patience, zeal, meditation, and wisdom. Passages Concerning the Pure Land (T. 1970): Ch. Ching-t'u-wen, Jp. Jodomon. Compiled by Wang-jih-hsiu (Jp. O Nikkyu, d. 1173) of Lungshu (Jp. Ryujo). Path of Insight and Path of Practice (Jp. kentai shudd): The first two of the three stages in the Path of the Srdvakas. The Path of nsight (Jp. kendo) is to awaken to the reality of the four noble truths for the first time. The 154

Glossary

Path of ractice (Jp. shudo) is to cultivate the insight continuously, which will lead practitioners to the last stage where nothing remains to be cultivated (Jp. mugakudo).

Periods of the Dharma: Three periods after the Buddha's demise. They are (1) the Period (or Age) of the Right Dharma, wherein people can still achieve Enlightenment through their own efforts, (2) the Period of the Semblance of the Dharma, wherein both the Dharma and practice still exist but people can no longer achieve Enlightenment, and (3) the Period of the Dharma's Decadence, wherein the Dharma still exists but there is neither strenuous practice nor Enlightenment. There are many differing versions of the Ages or Periods following the death of Sakyamuni. Tao-ch'o (562-645) used a threefold division of these ages which subsequently became the standard one in Pure Land thought. There were various theories as to the length of these three ages, but in Tao-ch'o's day the most common one was that the first period lasted five hundred years, the second a thousand years, and the third, which we are presently in, would last ten thousand years. This notion that the world is now in the "latter age" (Jp. mappo) became immensely popular in medieval Japan, appearing very often even in secular literature. pitaka: Basket or collection of written works. See also Tripitaka. Pratyekabuddha (Jp. engaku): A sage who attains Enlightenment by observing the principle of causation by himself. He attains emancipation without the guidance of a teacher and he intends neither to guide others nor to expound the teaching to others. One of the two kinds of Hinayana sages. See also Sravaka.

Realist school: The Kusha school, which was founded on the teaching of the A bhidharm akosa (Ch. A -p'i-ta-m o-chii-she-lun, Jp. Abidatsum a kusharon, T. 1558). The Abhidharmakosa is a comprehensive treatise discussing the Hinayana doctrine, compiled by Vasubandhu. See also abhidharma; Vasubandhu.

Records of he Lines of he Dharma Transmission (Jp. Buppo kechimyakufu'K Compiled by Saicho (767-822). The full title is Naisho buppo sojo kechimyakufu.

reflection of the moon in water: The moon is likened to Amida, and water to the Nembutsu practitioner. The moon is able to be visually present m water without really leaving the sky, just as Amida can be present to the Nembutsu practitioner through his Vow without leaving the Pure Land. Right Established Act (Jp. shojogo): Practice of the recitation of the Nembutsu, which certainly assures one of birth in the Pure Land. One of the five Right Practices. See Right Practice.

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Glossary

Right Practice: Practice leading to birth in the Pure Land. Opposite of Miscellaneous Practice (q.v.). Shan-tao distinguished the following five kinds of practice: (1) chanting the three Pure Land sutras, (2) contemplating Amida and his Land, (3) doing reverence to Amida, (4) recitation of Amida's Name, and (5) praising Amida's merits. Shan-tao identified the recitation of Amida's Name, or Nembutsu practice, as the Right Established Act (Jp. shojogo). He called the rest Auxiliary Acts (Jp. jogo), which assist the Nembutsu practice. Chapter Two of the SenchakushU is given over entirely to delineating the Right from other Miscellaneous Practices in such a way as to point up the superiority of the Nembutsu. See Miscellaneous Practice.

Saha world (Jp. shaba): Saha is a Sanskrit term meaning "enduring" and refers to the ordinary world in which one must endure suffering. samadhi (Jp. sanmai)-. A mental state of concentration and focusing of thought on one object.

Samantabhadra Meditation Sutra (T. 277): Ch. Pu-hsien-kuan-ching, Jp. Fugenkangyo.

Sariputra (Jp. Shanhotsu): One of the ten great disciples of the Buddha. He was renowned for his intelligence.

Satyasiddhi [school] (Ch. Ch'eng-shih, Jp. Jojitsu): Chinese version of the Sautrantika school, founded on the Satyasiddhi-sastra (T. 1646, Ch. Ch'eng-shih-lun, Jp. Jojitsuron) of Harivarman (ca. 250-350). self power (Ch. tzu-li, Jp.jiriki): The practitioner's own power to reach Enlightenment. Opposite of Other Power (q.v.) Aspiring to be born in the Pure Land by cultivating virtues by one's own efforts. Shan-tao (613-681, Jp. Zendo): One of the five Pure Land patriarchs and Tao-cho's successor. He established the Pure Land teaching in the early T ang Dynasty, and was the Chinese patriarch on whom Honen relied most heavily in his works, especially his use of Shan-tao's Commentary on the Meditation Sutra (q.v.).

Shao-k'ang (d. 805): One of the five Chinese Pure Land patriarchs. Popularly known as "the incarnation of Shan-tao." six acts of mindfulness (Jp. rokunen)-. Thinking of the Buddha, the Dharma, the Sangha, the precepts, almsgiving, and heaven.

six directions (Jp. roppo): East, south, west, north, below, and above. six forms of consciousness (Jp. rokushiki): Sight, hearing, smell, taste, touch and thought.

six objects (Jp. rokujin): Color and form, sound, smell, taste, the feel of hings, and the characteristics of things known to the mind. 156

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six organs of sense (Jp. rokkon): The eyes, the ears, the nose, the tongue, the body, and the mind.

six realms (Jp. rokudd): The realms of the (1) hells, (2) hungry ghosts, (3) animals, (4) fighting demons, (5) humans, and (6) heavenly beings. Sramana (Jp. shamon): A religious mendicant who has left his home and taken up the ascetic life seeking salvation. A Buddhist monk. Sravaka (Jp. shomon): A hearer of [the Buddha's] voice. Direct disciples of the Buddha. Later Mahayanists began using this word to criticize the followers of the Hinayana, saying that they seek Enlightenment for themselves and do not think of enlightening others. One of the two kinds of Hinayana sages. See also Pratyekabuddha.

Stage of on-Retrogression (Skt. avaivartika or avinivartaniya, Jp. abibacchi, or futaiten): The step Bodhisattvas reach where they are assured of eventual Enlightenment without falling back to lower spiritual stages, because their understanding of the Way is so deep that it is impossible for them to be deceived by deluded ideas and illusions. In Honen s Pure Land school, those who attain birth in the Pure Land are at this stage. Stage of Right (or Genuine) Assurance (Jp. shojoju): The stage Bodhisattvas reach from which entrance into nirvana is assured. For Pure Land followers, this is the stage where one's Rebirth is assured. See also Stage of Non-Retrogression.

Sudden Teaching (Jp. tongyd): Higher teaching that directly reveals the ultimate truth. Teaching that enables practitioners to attain Enlightenment swiftly. Opposite of Gradual Teaching (Jp. zenkyo). The teaching of the Nembutsu is a Sudden Teaching because it states that if one recites the Nembutsu even once, one will immediately attain the condition necessary for Rebirth.

sutra(s): Discourses or sermons delivered by the Buddha. They have a special format, beginning with the words, "Thus have I heard, at one time... One of the three divisions (pitakas) (q.v.) of Buddhist scriptures. Due to the emphasis on Dharma (the truth rediscovered by the Buddha), rather than on the Buddha himself and his words, the Buddha's words have been, without hesitation, re-interpreted and rewritten over the centuries. See also Tripitaka.

Sutra at the King's Palace: The Meditation Sutra (q.v.) which was expounded at the palace in the city of Rajagrha.

Sutra of valokitesvaras Prediction (T. 371): Ch. Kuan-yin-shou-chi-ching, Jp. Kannon-jukikyo.

Sutra of Correct Dharma Thought (T. 721): Ch. Cheng-fa-nien-ching, Jp. Shobonengyo.

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Sutra o f Immeasurable Life (T. 360, Skt. Sukhavativyuha, Ch. Wu-liangshou-ching, Jp. Muryojukyo): One of the Threefold Sutras of the Pure Land (q.v.) identified by Honen. The sutra elaborates how Amida's Original Vows have been accomplished and how sentient beings can to be born in the Pure Land. This sutra is also known as the Larger Sutra. As a convenient distinction the character for "large" (dai) is often placed in front of the Japanese name, Daimuryojokyo. It consists of two volumes and so sometimes is referred to as the Two-Volume Sutra. In addition to the most popular translation of the sutra attributed to Samghavarman (Ch. Kang-Seng-k'ai, Jp. Kosogai), there are four alternative Chinese translations (T. 361, 362, 363, and 310, Section 5). Honen quotes two of these in the Senchakushu (Ch. 3): the Larger Amida Sutra (q.v.) and the Sutra of Universal Enlightenment (q.v.).

Sutra o f Infinite Meaning (T. 276): Ch. Wu-liang-i-ching, Jp. Murydgikyo. Sutra o f Maitreya's Ascending Birth (T. 452): Ch. Shang-sheng-ching, Jp. Joshokyo.

Sutra o f Meditation on Mind (T. 159): Ch. Hsin-ti-kuan-ching, Jp. Shinji kangyo.

Sutra o f the Dharma's Eternal Dwelling (T. 819): Ch. Fa-ch'ang-chu-ching, Jp. Hojojukyo.

Sutra o f the Samadhi Wherein All the Buddhas Are Present (T. 418): Ch. Pan-chou-san-mei-ching, Jp. Hanjuzammaikyo.

Sutra o f the Six Paramitds (T. 261): Ch. Liu-po-lo-mi-ching, Jp. Ropparamitsukyo. Sutra o f the Ten Rebirths (in Zokuzokyo 1. 87. 4): Ch. Shih-wang-shengching, Jp. Juojokyo. Sutia of Universal Enlightenment (T. 361): Ch. Ping-teng-chiieh-ching, Jp. Byodogakukyo. An alternate translation of the Sutra o f Immeasurable Life.

Sutra on the Dhdrani of he Drum's Sound (T. 370): Ch. Ku-yin-sheng-t'o-loni-ching, Jp. Kuonjo-Daranikyo. Ta-hai (Jp. Daikai, 541-609): A Chinese Pure Land Dhyana Master. T'an-luan (476-542, Jp. Donran): One of the five Chinese Pure Land patriarchs. At first, he was a scholar of the Shiron, or Four Treatises (q.v.) school. According to the tradition, he converted to the Pure Land teachings immediately after he received the import of the Meditation Sutra from Bodhiruci (q.v.). T'an-luan was the author of the Commentary on [Vasubandhu's] Treatise on Rebirth in the Pure Land (q.v.). 158

Glossary

Tao-ch'ang (Jp. Dojo, date not known): A Chinese Pure Land Dharma Master. Tao-ch'o (562-645, Jp. Doshaku): One of the Pure Land patriarchs in China. He was at first a scholar of the Nirvana Sutra but later turned to the Pure Land Teachings. He wrote the Collection of Passages on the Land o f Peace and Bliss (q.v.), in which he first made the important distinction between the Gateways of the Holy Path and the Pure Land. teachings which only incidentally expound Rebirth in the Pure Land: The text mentions this category of sacred Buddhist texts, which includes "the sutras which expound Rebirth in the Pure Land, such as the Garland Sutra, the Lotus Sutra, the Wish-fulfilling Dharani Sutra, the Dharani Sutra on the Most August One, and others [and also] treatises, such as the Awakening of Faith, the Treatise on the Precious Nature, the Treatise Explaining the Ten Stages, the Compendium o f the Mahayana, and similar works that expound Rebirth in the Pure Land." Honen makes a powerful argument against his opponents from other Buddhist groups of his day by using his great erudition to list this large numbers of texts—many of hich were well regarded by his opponents— in which the Pure Land school was treated as an important tradition. ten directions (Jp. jippo): The eight points of the compass, which are the four directions, plus northwest, etc., plus the nadir and the zenith. ten evils (Jp. juaku): Killing, stealing, adultery, lying, duplicity, coarse language, covetousness, greed, anger, and perverted views.

ten goods (Jp.juzen): The acts of refraining from the ten evils. See also ten evils.

ten headings (Jp.jikka): (1) Translating sutras, (2) understanding the meaning of sutras, (3) practicing meditating, (4) explaining the Vinaya (q.v.), (5) protecting the Dharma, (6) supernatural powers, (7) venerating relics, (8) reading and reciting the sutras, (9) amassing proper merit, and (10) miscellaneous.

ten kinds of Dharma practice (Jp.jisshu hogyo)\ (1) Copying the sutras, (2) reverencing them, (3) propagating the teaching of sutras, (4) listening to them, (5) reading them, (6) memorizing them, (7) explaining them, (8) reciting them, (9) contemplating their meaning, and (10) putting their teachings into practice.

ten powers (Jp. juriki): The ten powers of a Buddha, which give perfect knowledge of (1) right and wrong, (2) the karmic condition of every being, past, present, and future, (3) all stages of dhyana and samadhi, (4) the faculties of all beings, (5) the desires of every being, (6) the actual condition of every individual, (7) the direction and consequence 159

Glossary

of all acts, (8) all causes of mortality and of good and evil, (9) the final end of all beings and their nirvana, and (10) how to destroy all illusions oi every kind. Ten Stages of the Bodhisattva (Jp. juji): In the fifty-two stages of the Bodhisattva s career, this corresponds to the forty-first to fiftieth stages When a Bodhisattva has reached the first of the ten stages, he will realize the ultimate reality and will not fall back to lower spiritual stages. Ten Virtues (Jp. juzen): Ten good deeds. They are (1) not to kill, (2) not to steal, (3) not to commit adultery, (4) not to lie, and (5) not to drink intoxicating liquors, (5) not to exaggerate, (6) not to slander, (7) not to be double-tongued, (8) not to covet, (9) not to be angry, and (10) not to have extreme views. Ten Vows and Ten Practices (JpJuganjugyo): As both vow and practice are completed in reciting the Nembutsu, the Ten Vows and Ten [Kinds of] Practices are completed in utterances of the Nembutsu. Shan-tao uses this phrase to refute the charge made by members of the Che-lun school that reciting the Nembutsu only expresses a desire to be reborn in the Pure Land, and that without completing both desire and practice one cannot actually be reborn there.

three bodies (Jp. sanjin): The three bodies of the Buddha, which are (1) the Dharmakaya or Dharma body (that is, the Buddha as absolute truth), U) the Sambhogakaya, or spiritualized body acquired by Buddhas rough perfection of their practice; this body can go everywhere, know everything, etc., and (3) the Nirmanakaya, or transformation body whereby, out of infinite compassion, the Buddha reveals himself in an infinite number of forms in order to assist sentient beings. three classes of people (Ch. san-pei, Jp. sanpai): The three kinds of people aspmng to be born in the Pure Land found in the Sutra o f Immeasurable Life (q.v.). They are classsified according to the method of their practice as follows: (1) the upper class (Jp. jbhai), or the people who have renounced secular lives to become monks, have awakened the Bodhi mind, and practice various meritorious deeds to be born in the Pure and; (2) the middle class (Jp. chuhai), who are not able to become monks to practice meritorious deeds, but who have awakened the Bodhi mind single-mmdedly contemplate Amida Buddha, and perform some meritorious deeds; (3) the lower class (Jp. gehai), who are too weak to dedicate themselves to meritorious practices, but have awakened the Bodhi mmd and single-mmdedly contemplate Amida Buddha. In the Meditation Sutra, these three classes are further subdivided with three divisions m each, making nine classes of people.

three Dharma insights (Jp. sanbbnin): Three types of clear understanding. They are (1) to understand the truth one hears, (2) to act in accordance 160

Glossary

with this truth, and (3) to realize that ultimately there is no birth. They are listed in the last of the Forty-eight Vows of Amida. Three Evil Realms (Jp. sanmakushu): The three evil states of existence. They are the realms of the hells, hungry ghosts, and animals. Threefold Sutra of the Pure Land (Jp. Jodo no sanbukyo): Honen introduces this phrase in conjunction with the "Threefold Sutras" of other sects, which are the Threefold Lotus Sutra, the Threefold Mahavairocana Sutra, the Threefold Sutra for the Peace and Protection of the State, and the Threefold Sutra of Maitreya, in order further to bolster his case that the Pure Land school has always held a rank equal to that of all the other famous established groups. The Threefold Sutra, or Three Sutras of the Pure Land, are the Sutra of Immeasurable Life (q.v.), the Amida Sutra (q.v.), and the Meditation Sutra (q.v.).

three karmic actions (Jp. sango): Physical, vocal, and mental activities. three meritorious practices (Jp. sanpuku): These are (1) observance of moral prescriptions, (2) keeping the Buddhist precepts, and (3) practicing the Mahayana teachings. These are some of he Distractive Practices describe in Chapter XII. See also Contemplative and the Distractive Practices. Three Minds (Jp. sanshin): Three kinds of mind essential to birth in the Pure Land expounded in the Meditation Sutra. They are (1) the sincere mind (Jp. shijoshin), (2) the deep mind (q.v.) (Jp.jinshin), and (3) the mind that desires to transfer [merit towards being born in Amida s Pure Land] (q.v.) (Jp. ekohotsuganshin).

three teachings (Jp. sansetsu): The Buddha is understood to have taught the sutras in three groups. First are those delivered before the Lotus Sutra, those taught alongside it such as the Sutra of nfinite Meaning, and those following the Lotus, such as the Nirvana Sutra.

three thousand-fold worlds (Jp. sanzen sekai, or sanzen daisen sekai): 1000 x 1000 x 1000 worlds. Often used in the sense of the whole world or universe.

Three Vehicles (Jp. sanjo): Three kinds of Buddhist paths, or teachings. They are the Vehicles of the Sravakas (q.v.), Pratyekabuddhas (q.v.), and Bodhisattvas.

three wisdoms ( p. sangen): In the fifty-two stages of the Bodhisattva's career, they correspond to the eleventh to fortieth stages, w ic are classified into three. They are (1) ten stages of knowledge (Jp.jiyu) (2) ten stages of practice (Jp .jügyo), and (3) ten stages of practice by which the practitioners become adapted to everything around them ( p.jueko). They are collectively called the three wisdoms.

161

Glossary

three worlds (Jp. sangai): Three realms of transmigration. They are (1) the world of desire, (2) the world of (pure) form, and (3) the world of formlessness. T'len-t'ai (Jp. Tendai): A Mahayana school based on the teaching of the Lotus Sutra, which was established by Chih-i (Jp. Chigi, 538-597) in China. The founder Chih-i is often called the Great Master T'ien-t'ai. The teaching of the T'ien-tai school was officially introduced to Japan in 805 by Saicho (767-822), where it is known as Tendai. transference of merit (Jp. eko): Literally eko means "turning over" or "transference." Transferring merits to another. In Pure Land Teachings it refers to transferring merits to the attainment of birth in the Pure Land. There are two ways of transferring the merits of religious practice in the Pure Land teaching: (1) transference of he merits of mida's infinite religious practice to the individual who casts himself upon Amida's compassionate Vows and (2) transferring one's own merits towards the end of Rebirth in the Pure Land. Shan-tao taught that instead of relying on the limited virtues of one's own practices, one should wholeheartedly entrust oneself to the unlimited power of Amida's Original Vow and recite the Name of Amida. Honen's view on this point is completely in accord with that of Shan-tao.

Treatise Explaining the Ten Stages (T. 1521, Skt. Dasabhumika-vibhasa-sastra, Ch. Shih-chu-p i-p o-sha-lun, Jp. Juju-bibasha-ron): A commentary on the chapter in the Avatamsaka Sutra by Nagarjuna concerning the Ten Stages (q.v.) traversed by the Bodhisattva on the way to Buddhahood. Nagarjuna s distinction between the Way of Difficult Practice and the Way of Easy Practice through the Buddha's power greatly influenced the formation of the Chinese and Japanese Pure Land teachings. In the Senchakushu, Honen classifies this text as one of "the teachings that only incidentally expound Rebirth in the Pure Land." He also quotes its saying that the Pure Land Teaching is an "easy way," i.e., that the Buddha's power will sustain and enable the practitioner in the struggle towards the Stage of Non-Retrogression (q.v.).

Treatise on Rebirth in the Pure Land (T. 1524, Ch. Wu-liang-shou-ching-yup 'o-t'i-she, Jp. Muryojukyo-ubadaisha): Written by Vasubandhu and translated into Chinese by Bodhiruci (q.v.). Honen established this treatise, together with the Threefold Sutra of the Pure Land (q.v.), as the scriptural authority for his Pure Land teaching. The five devotional practices or gates [of meditation]" through which an aspirant gains birth in the Pure Land and the five fruits" flowing from them were first enumerated by Vasubandhu in this text. These five practices became the basis of Shan-tao's, and Honen's, five kinds of Right Practice. See also Right Practice.

162

Glossary

Treatise on the Bodhi Mind (T. 1665): Ch. Chin-kang-ting-yu-ch'ieh-chungfa-a-nou-to-lo-san-miao-san-p'u-t'i-hsin-lun, Jp. Bodaishinron, compiled by Nagarjuna.

Treatise on the Pure Land (T. 1963): Ch. Ching-t'u-lun, Jp. Jodoron, compiled by Chia-ts'ai.

Treatise on the Ten Doubts (T. 1961): Ch. Shih-i-lun, Jp. Jugiron. Treatise on the Two Teachings (T. 2427): Jp. Benkenmitsu nikyoron, by Kukai (774-835).

Tripitaka: The three baskets or collections, which comprise the Sutras, (q.v.) Vinaya, (q.v.) and Abhidharma (q.v.).

Ts'ai flower (Jp. saike): White lotus flower with one thousand petals. Ts'ai is the name of a divine white turtle. According to legend, when a Holy Person appears in the world, this white turtle appears on a white lotus flower with one thousand petals as an auspicious sign. Tusita (Jp. tosotsu): The fourth heaven of the six heavenly realms in the realm of desire. Bodhisattva Maitreya dwells in this heaven until he becomes a Buddha 56,700 myriads of years after Sakyamuni's nirvana. twelve divisions of the sutras (Jp.junibukyo): The twelve literary forms, or types of contents, which are (1) sutras (the Buddha s expositions of the teachings in prose), (2) geyas (verses repeating the contents in the preceding prose), (3) gathas (verses that do not repeat the contents of the preceding prose), (4) nidanas (discussions of past incidents to explain someone's present state), (5) itivrttakas (former lives of the disciples of the Buddha), (6)jatakas (former lives of he Buddha), (7) adbhuta-dharmas (accounts of iraculous phenomena), (8) avadana (allegories), (9) upadesas (doctrinal discussions in question and answer form), (10) udanas (the Buddha's spontaneous expositions of the Dharma), (11) vaipulyas (extensive and profound teachings), and (12) uyakaranas (the Buddha's prophecies concerning his disciples' attainment of Enlightenment). two good practices. See Contemplative and Distractive Practices. two honored ones (Jp. nison): Two attendant Bodhisattvas of Amida Buddha, Avalokitesvara (q.v.) and Mahasthamaprapta (q.v.).

two recompenses: The two recompenses (nihd) are Amida and his Pure Land. See also adornments of the two recompenses.

Tz'u-en (632-682, Jp. Jion): Established the Hosso or Idealist school (q.v.) in China.

Tz'u-min (680-748, Jp. Jimin): A Tripitaka Master and Chinese Pure Land Master who studied in India for three years.

163

Glossary

dehi (Jp^ Idai): A queen who asked Sakyamuni for counsel while she was under house arrest by her son. Her husband was King Bimbisara of Magadha who was imprisoned and starved to death by their son Ajatasatru. The story appears in the Meditation Sutra (q.v.) VaipS L ^ Z Z s F''ng',ene'ehins'J p- Hsdskys) - *»« 848' Ch' Chena- Jp T>*

v asubandhu (eh. T'ien-ch'in, Jp. Tenjin): Born in Gandhara in the fourth hn< T '! 6 '^as ^rst a Hmayana follower and wrote the Abhidharmak°sa. Later he converted to the Mahayana and wrote many treatises lZ fU T T °f r eW' includinS the Treatise on Rebirth in the Pure being Naglrjuna18 " PUfe Land patriarch' the &st Vinaya: Texts on monastic discipline. See also Tripitaka. 164