T389 Apocryphal Scriptures

Notes

1 The following discussion of the origin of the text draws in large part from my book, Tsung-mi and the Sinification of Buddhism(Honolulu: University of Hawaii Press, 2002), pp. 54-58, to which the reader is referred for further details. 2 It is odd that the word for sutra appears twice in the title, first in transliterated form as xiuduoluoand second in translation as jing("scripture"). 4 Tripiṭaka, literally, the three (tri) "baskets" (piṭaka) into which the Buddhist canon is divided: Sutra (scriptures), Vinaya (monastic rules), and Abhi dharma (scholastic texts).

4 Bhagavat (pojiapo): an epithet for the Buddha meaning "World-honored One. "

5 Samādhi: a state of meditative absorption. Note that the term for samādhi appears here both as transliteration (sanmei) and translation (zhengshou). 6 "Tathāgatha" is an epithet for the Buddha meaning "Thus Come One. "

7 Mahāsattva,

"great being,

" an honorific often used to gloss "bodhisattva.

"

8 The Dharma assembly is the assembly gathered to hear the Dharma, the truth being taught by the Buddha.

9 "Dharmic practice" means that which is in accord with the Dharma, true. 10 I.e., the Buddha.

11 In a narrow sense dhāraṇīmeans "incantation" or "spell. " It is used here in a broader

sense, where it is glossed as meaning "to contain" or "to prevent, " in the sense that

dhāraṇīs are able both to hold various good dharmas together so that they are not lost (as a bowl contains water) and to prevent bad thoughts from arising in the mind so that evil actions are not done. Hence Zongmi comments that the essence of perfect enlightenment contains infinite excellent functions. 12 Tathāgatagarbha,literally, the "womb" or "embryo" (garbha) of the Tathāgata; the buddhahood that exists "embryonically" as an inherent potential within all sentient beings as well as the Tathāgata that is "enwombed" within the sentient condition. The dharma kāya(Dharma body) as it appears in its defiled guise. 13 Dharmadhātuis a term for the absolute, synonymous with the tathāgatagarbhain its true aspect, untainted by the defilements that appear to cover it over; literally, the 111

The Sutra of Perfect Enlightenment

"Dharma-element" that inheres in all beings as the "cause" of their enlightenment, as well as the "essence of all dharmas" or the "realm of Dharma" that is realized in enlightenment.

14 15 Putiis a transliteration of bodhi,a term often translated as "enlightenment" or "awakening. " The phrase faputixinrefers to the arousing of the aspiration for enlightenment (bodhicitta) that marks the beginning of the bodhisattva's career. It has been rendered here as "to generate the mind of bodhi,

" in keeping with the teaching that "from the

very beginning sentient beings have already attained buddhahood" first mentioned at the end of Chapter III, p. 69.

Śamatha refers to the practice of calming the mind; see Chapter VII, p. 84, where this practice is defined.

16 The term maṇimeans pure, unblemished; wish-fulfilling. 17 18 Although the term rendered here as samsara (shengshi) does not appear in transliterated form in the text, it has been rendered in Sanskrit form to maintain symmetry with nirvana. Where it appears alone, it is always translated as "birth and death. " The text

also uses various synonyms for samsara, such as zhuanhui("cyclic existence"), lunzhuan("revolving with the cycle, " "revolving cycle"), and liuzhuan("ever-flowing

cycle").

Śrāvakas are disciples of the Buddha who heard his teaching and put it into practice; a code word for Hinayanists or followers of the Small Vehicle. 19 Pratyekabuddhas are those who attained buddhahood on their own without the benefit of a teacher but who (unlike the Buddha) do not remain in the world to teach others; paired with śrāvakas, the terms refer to the two Hinayana vehicles. 20 Prajñā:liberating wisdom.

21 That is, the wisdom of a buddha.

22 As the practice of calming, śamatha is often paired with the practice of insight, vipaśyanā, and together the two terms represent the two main poles of Buddhist meditation practice. Whereas śamathaleads to states of meditative absorption (dhyāna), vipaśyanāleads to insight or wisdom (prajñā). The linking of śamathawith samāpatti and dhyānaas is done by the text in this chapter, as well as in Chapter IX and Chapter XI, is idiosyncratic.

23 Samāpattiis typically used to refer to the four higher dhyānic states associated with the formless realm; its definition in this paragraph is highly unorthodox. 24 Often used in a broad and inclusive sense loosely meaning "meditation, " dhyānaalso

has a more narrow and specific sense in which it denotes a set of progressive states of concentrative absorption or trance, each level of which has a corresponding plane in Buddhist cosmology.

25 Anuttarā samyaksaṃbodhi:the supreme, perfect enlightenment of a buddha. 112

Notes

26 27 28 29 In order to make sense of this passage, I have followed Kihwa's rearrangement of the text; see A. Charles Muller, The Sutra of Perfect Enlightenment: Korean Buddhism '

s

Guide to Meditation (Albany, NY: State University of New York Press, 1999), p. 221. I.e., monk, nun, layman, and laywoman, the four groups of Buddhist followers. I.e., nirvana. It is unlikely that the term carries any Mahayana polemical charge here. Although this phrase is missing in the Taishō edition, it is found in the Ming edition, Zongmi's commentaries, and other editions of the text.

113

THE SUTRA ON THE PROFUNDITY OF FILIAL LOVE

Translator’s Introduction

Translator's Introduction

The Sutra on the Profundity of Filial Love (Ch.: Fumu enzhong jing; Jp.: Bumoon jū gyō or Fuboonjūkyō) is an apocryphal Buddhist text originating in China. Many apocryphal texts have appeared during the history of Buddhism, and among them the Sutra on the Profundity of Filial Loveis regarded as the most famous and is widely read in many Asian countries.

When Buddhism was first introduced into China from India in the first to second centuries C.E., it was regarded as being the teaching of a god or heavenly being who preached, among other things, how to protect people from evil, how to bring good luck, and how to achieve eternal life. The Chinese thus originally viewed Buddhism as a foreign doctrine that promised to bring people much worldly happiness.

As the "foreign doctrine" spread within China it encountered deeply rooted Chinese traditions such as Confucianism and Daoism. While Buddhism teaches that our lives pass through three stages (past, present, and future), these indigenous Chinese traditions focus on the happiness and contentment of one's present life. This is a major point of difference between traditional Chinese teachings and Buddhist ideas.

Buddhism also includes the concept of transmigration, or rebirth from lifetime to lifetime, determined by a person's actions in his or her previous life. The literal meaning of the Sanskrit term karma is "action. " The sum of all one's

actions is collectively known as karma, and, according to Buddhism, life itself can be seen as a chain of karma. During a person's lifetime, the amount and type of karma he or she accumulates is directly correlated to his or her actions and behavior. The quality, whether good or bad, of the karma one has accumulated in one's present life determines their rebirth into one of six existences, or realms: hell, hungry ghosts (pretas), animals, asuras (demigods who are always in hostile conflict), human beings, and devas (gods).

Buddhism, in particular early Buddhist teachings, also held renunciation as a spiritual ideal. The serious follower is urged to renounce family ties and 117

The Sutra on the Profundity of Filial Love

worldly life in order to become a monastic. The aim of spiritual life is to attain enlightenment and free oneself from all attachment to worldly desires. Home, material wealth, social status, and so on are to be renounced, because they may be hindrances on the path toward enlightenment. In the Buddhist system, one should regard the home simply as the place where one lives and engages in relationships with relatives, friends, and other acquaintances. One should not become attached to worldly life.

By contrast, Chinese classical thought, especially Confucianism, teaches that every person's prime responsibility in life is to maintain their family lineage. One is expected to carry out the three supreme orders: holding services for the departed souls of one's ancestors, performing filial piety to one's present parents, and bringing children into the world who will then carry out these three supreme orders in the future. In China, one's home and family are regarded as the very center of life, to be maintained forever.

In the early stages of its adoption by China, Buddhism was thus in uneasy relationship to prevailing Chinese religious, social, and cultural norms. This was further complicated by the political aims of the leaders of the ruling dynasties of the time. In such conditions, where Confucian ideals were widely followed in Chinese daily life, it is intriguing to ponder how Buddhism managed to attract the general public, become a popular practice, and firmly establish itself in Chinese culture. In fact, the Sutra on the Profundity of Filial Loveis an interesting and typical example that actually reveals the synthesis of some Confucian and Buddhist ideals. From this point of view, the text is very important. Yet due to its origins in China, it has always been regarded as a controversial text in Buddhist tradition and history.

The Sutra on the Profundity of Filial Loveis known as the Buddhist book of filial piety. It is well known that Confucianism has its own traditional text, the Classic of Filial Piety(Xiaojing). The Sutra on the Profundity of Filial Love is believed to have been produced by Chinese Buddhist monks in imitation of this Confucian text, in order to show that Buddhism also teaches the idea of filial piety, though it is to be based on the aspiration to attain enlightenment. The main point of the text deals with our indebtedness to our parents. It teaches that as we grow up, we receive many different kinds of favors and help from our parents, which are compared to the sky's infinitude in their extent, 118

Translator's Introduction

their value incalculable. The text preaches that we must return the favors granted us throughout our life by our parents—but how best to repay our filial debt presents a problem. According to the Sutra on the Profundity of Filial Love,the way to repay our debt to our parents is, first, to be kind to them; then, to practice the ullambana ceremony on the fifteenth day of the seventh month (the origins and practice of this ceremony are described in the Ullambana Sutra,pp. 21-23 in this volume); and finally, to copy the text of the Sutra on the Profundity of Filial Love,recite it, and transmit it to others. By carrying out these practices, one may be emancipated from the five grave sins and quickly obtain liberation. Eventually one may gain freedom from the suffering of transmigration in the six realms of existence, attain enlightenment, and, in the end, achieve buddhahood—the ultimate goal of the Buddhist path.

The earliest record of this text is found in the catalogue of apocrypha in the Zhou Dynasty Catalogue of the Sutras (Dazhoukan ding zhongjingmulu) edited in 695 C.E.during the reign of Queen Zetianwuhou. The record of the catalogue, however, appears only in one edition of the Zhou Dynasty Catalogue, i.e., the Tripiṭaka Koreana (Gaolidazangjing) edition, indicating that it was probably added later. At any rate, the apocryphal nature of the original text was clear from the beginning, and it was never regarded as a genuine Buddhist scripture originating in India. Another source, the Record of Śākyamuni' s Teachings

Compiled during the Kaiyuan Era(Kaiyuanshijiaolu), compiled in 730 during the Tang dynasty, also records the Sutra on the Profundity of Filial Loveas an apocryphal text produced in China, because of the passages in which appear the names of three Chinese dutiful sons, Dinglan, Dongan, and Guoju. However, once the text was acknowledged as apocrypha, it seems to have been revised, with the Chinese names removed.

There have since been several other revisions, including versions in which the content of the text was rewritten completely. A dramatic story in which Śākyamuni Buddha finds some human bones and worships them was introduced, and another story about the growth of an embryo in its mother's womb was added. The text in its various forms spread throughout Asia, and although the content differs in these variations, all versions of the text follow the same basic outline. During the long history of Buddhism in China, the original text of the Sutra on the Profundity of Filial Lovethat included the names of the Chinese dutiful 119

The Sutra on the Profundity of Filial Love

sons, the revised version without the names, and many other revisions of the text eventually disappeared. In mainland China, Taiwan, and the Chinese communities in Southeast Asia there is extant a revised text, the Fumuenzhongnanbaojing(Sutra on the Difficulty of Repaying the Profundity of Filial Love). In Korea there are two other versions, the Dabaofumuenzhongjing(Sutra on Repaying the Profundity of Filial Love) and the Fumuenzhongtai gu jing(Sutra on the Profundity of Filial Love and the Process of Growth of an Embryo in Its Mother '

s

Womb). In Japan there exists not only the Dabaofu mu en zhongjingbut another revision of the Sutra on the Profundity of Filial Lovewhich includes some poetry at the end.

The original text of the Sutra on the Profundity of Filial Love(including the names of the Chinese dutiful sons) and the first revised version (without the names) were both part of the huge library of texts found in cave number seventeen at Dunhuang, in the far west of China, by a Chinese Daoist priest in 1900, and brought to England by the well-known British explorer Sir Aurel Stein in 1907. This momentous discovery was a major event for Buddhists all over the world. In 1932, the abovementioned first revised text was published in Japan in the Taishō Shinshū Daizōkyō,which was the source used for this English translation. The original manuscript of this text is part of the collection of the British Museum in London (accession number S 2084).

120

THE SUTRA ON THE PROFUNDITY OF FILIAL LOVE

Thus have I heard. At one time the Buddha was staying at Vulture Peak in Rājagṛha, surrounded by a large gathering of bodhisattvas and śrāvakas, by monks, nuns, laymen, and laywomen as well as by gods, dragons, and all kinds of deities. In one mind they listened to the Buddha preach the Dharma, gazing at the Buddha's face without blinking.

The Buddha said,

"Everyone born into this world has a father and mother

for his parents. Without a father one cannot be born, without a mother one cannot grow up. First everyone grows in his mother's womb for ten months. When the time of birth arrives, he comes into the world, dropping onto the grass. Then father and mother bring him up, laying him in a crib and holding him in their arms. When the parents [croon at the child,] saying 'Hai, hai, '

he smiles, saying nothing. As soon as he becomes hungry he needs to eat, and without his mother he is not fed. As soon as he becomes thirsty he needs to drink, and without his mother he cannot suckle. Even if the mother herself is hungry, she will nurse him, giving him all the sweet things while she herself eats untasty food. At bedtime, she places him in a dry spot while she herself lies in a wet place. Really, I assure you that [the child] is treated with love and brought up receiving manifold favors and care from his parents. Especially the mother fosters him with great affection, and she takes him out of his crib stained by his own filth and cleans him without paying any attention to the dirt under her fingernails which comes from his filth.

"I say firmly that the amount of milk a baby sucks from his mother comes to as much as eight koku(hu) and four to(tou) (i.e., approximately one thousand five hundred and twelve liters). This uncomparable affection of the mother can be likened to the endlessness of the sky. Alas! How can we repay our mothers for bringing us up?"

Thereupon his disciple Ānanda asked the Buddha,

"World-honored One!

I sincerely ask you to preach on how one can repay one's parents' affection. "

The Buddha said to Ānanda,

"Listen attentively to my words and think

them over carefully. I will explain it to you in great detail. As the parents' favors are like the vastness of the sky, how can we repay them? If a child full of affection and filial piety toward his parents accumulates pious acts, copies Buddhist sutras, produces an ullambanatray on the fifteenth day of the seventh month and offers it full of food and drink to the Buddha and his 1403b23

1403c

123

The Sutra on the Profundity of Filial Love

disciples, then he can attain numerous merits and repay his parents' kindness. Moreover, if someone makes copies of this holy sutra, disseminates it among the people, at the same time keeps it for himself and recites it, then he is a person who repays his parents for their favors.

"You must know how to requite the favors of your parents. Every day, the parents go out to work. Usually the mother draws water from the well, cooks for and serves another family, works a mortar for hulling, and operates a stone mill. While doing all this, she constantly worries that perhaps her baby is crying or mewling back home, looking for her. When she returns home, the baby catches sight of his mother, waggles his head in joy in his crib or crawls on his belly while crying for his mother. Bending toward the baby she kneels down, stretches out her hands, and wipes the dust off the child. Then she kisses him and gives him the breast [to suckle]. Seeing her child, the mother is full of delight; seeing his mother, the baby is full of joy. Their mutual affection is merciful and compassionate, and nothing could be more precious than this affection.

"In due course, the child grows to be two or three years old. Now he is able to walk, going here and there according to his own will. He does not know when it is time to eat without his mother's attention. Occasionally the father and mother may be invited to dinner and entertained with [a meal] of biscuits and meat. The parents don't eat the food but bring it home and give it to their child. Nine times out of ten, the child is very pleased with the food his parents bring home to him. But it may sometimes happen that the parents return home without anything for the child, and then he cries and fusses because he has received no present. Such a troublesome baby is very unfilial and deserves the punishment for rebelliousness (i.e., having his body torn to pieces). On the other hand, a filial child does not cry and fuss upon not receiving a present. He is always obedient to his parents and of gentle nature. "When later on the child grows up and begins to keep company with his own friends, his parents comb his hair and arrange it nicely. If he desires to wear good clothes, the parents will wear inferior clothes in order to furnish him with new and good items. When he finally begins to go out on his own, whether on private or public business, the parents think of him north to south, following him with their hearts east to west, inclining their heads to one side [in concern for him everywhere he goes and whatever he does]. 124

The Sutra on the Profundity of Filial Love

"When the child reaches marriageable age, he marries a woman from another family. After marriage he is very happy with his wife, enjoying pleasures in their private room. While the daily life of the newlyweds is full of sweet talk, he treats his parents coldly. Though both his father and and mother are now old and do not have much energy, he has no wish to see them all day long or have any intimate conversation [with them]. "In due time, one parent dies and [the other now] lives all alone. Lonely after the death of their spouse, the parent may now be compared to a traveler without kin who is staying in another person's house. Having no warm clothes to protect himself against the cold in winter, he encounters numerous difficulties. In addition, an aged and depressed parent may become infected with lice and cannot sleep either day or night. At last he heaves a great sigh of disappointment with life, repines at his own misfortune, and says, 'What actions

in a past life have caused me to have such an unfilial child?' "When the parents call on their child asking for a favor, he becomes furiously angry [with them]. Not only he but his wife and [their] children abuse his parents, laughing scornfully with their heads down. In this case the wife is unfilial as well, and [such an unfilial child] deserves the punishment of having his body torn to pieces again. Treating one's aged parents in the way described here is equal to the five grave sins expounded in the Buddhist sutras.

"When some urgent problem arises and the parents call on the child for help, he will only respond one time out of ten. Thus he is constantly disobeying his parents, shouting out furiously and full of scorn, 'You had better die soon!

Why are you still in this world?' Hearing such words from their child, the parents grieve and suffer intense agony. With eyes swollen from weeping, they cry,

'As a baby you would have been lost without us, you could not have survived. We brought you into this world but perhaps it would have been better if we had never had a child.

'"

Continuing his sermon, the Buddha told Ānanda,

"If any good man or

woman, for the sake of their own father and mother, keeps, chants, and copies even one passage or one verse from this sutra, which in its full title is called the

'Great Perfect Wisdom Great Vehicle Sutra on the Profundity of Filial Love,

'if only one passage or one verse reaches their ears and eyes, then the five rebellious sins will be erased completely. Nothing sinful will remain 1404a

125

The Sutra on the Profundity of Filial Love forever. They will now see the buddhas, hear the Buddhist teachings, and soon be able to attain liberation. "

At this time, Ānanda rose from his seat. Wearing the upper robe over his left shoulder to show his respect, he knelt on his right knee, joined his palms, and said,

"World-honored One, what is the title of this sutra? How should we receive and keep it?"

Thereupon the Buddha told Ānanda, "This sutra is entitled the

'Sutra

on the Profundity of Filial Love. 'Any sentient being can bring blessings to his parents. When he copies this sutra, offers incense, prays to the buddhas, worships them, and makes offerings to the Three Jewels, such as providing almsfood for the community of monks, then it may be known that he indeed repays the kindness of his father and mother. "

Having thus heard the Buddha preach this sutra, Indra, Brahma, the gods, human beings, and all other sentient beings present at that time were greatly pleased and awakened the aspiration for enlightenment (bodhicitta). Their joyful cries shook the earth and their tears streamed down like rain. Worshiping the Buddha, they fell prostrate on the ground and bowed to the Buddha's feet. Thereafter they upheld the Buddha's teaching and delightedly practiced it.

126

Back Matters

Glossary

Abhidharma: A collection of treatises containing detailed analyses of the psychological and spiritual content of the early Buddhist teachings; one of the three divisions of the Tripiṭaka. See alsoTripiṭaka.

Āgamas: A body of scriptures containing the early teachings of the Buddha. Ānanda: A cousin of the Buddha who was his close disciple and personal attendant. arhat ("one who is worthy"): A saint who has completely eradicated the passions and attained liberation from the cycle of birth and death (samsara); arhatship is the highest of the four stages of spiritual attainment in the Hinayana. See alsofourfold fruits; Hinayana; samsara.

asura:A type of supernatural being, demigod; one of the six realms of samsaric existence. See alsosix realms.

bodhi:Enlightenment; the state of the highest perfection of wisdom; the state of undefiled purity and eternal bliss.

bodhicitta: Literally,

"mind (citta) of enlightenment (bodhi),

" the aspiration to attain

enlightenment undertaken by a bodhisattva in order to help other sentient beings to liberation. See alsobodhisattva.

bodhisattva ("enlightenment being"): One who has engendered the profound aspiration to achieve enlightenment (bodhicitta) on behalf of all sentient beings, through the practice of the perfections (pāramitās) and the eventual attainment of ten spiritual stages (bhūmis). The spiritual ideal of the Mahayana. See also bodhicitta;Mahayana; perfections; stage.

buddhahood: The state of becoming or being a buddha.

buddha land: A cosmic world or realm in which a particular buddha dwells. Chan (Japan: Zen): A major Mahayana Buddhist school that emphasizes the practice of meditation as its soteriological path; the word chanis a transliteration of the Sanskrit dhyāna(meditation). See also dhyāna;Mahayana.

dependent origination (pra tītya samutpāda): The basic Buddhist doctrine that all phenomena (dharmas) arise in relation to causes and conditions and in turn are the causes and conditions for the arising of other phenomena. Nothing exists independently of its causes and conditions. See also dharma;emptiness. 127

Glossary

deva:A type of supernatural being; a god, a divine being; one of the six realms of samsaric existence. See alsosix realms.

dhāraṇī:Generally, a powerful verbal incantation or mantra; also, for good spiritual qualities.

"to hold,

" as a container

dharma:Any phenomenon, thing, or element; the elements that make up the perceived phenomenal world.

Dharma: The truth, law; the teachings of the Buddha.

Dharma body (dharmakāya): The manifestation of the Buddha as ultimate reality or suchness. See alsosuchness.

dharmadhātu:Literally,

"realm (dhātu) of Dharma,

" ultimate reality.

Dharma-nature: The essential nature of all that exists, same as true suchness and the Dharma body. See alsoDharma body; suchness.

dhyāna:Meditation; a state of meditative concentration and absorption; also sometimes referred to as a trance.

emptiness (śūnyatā): The absence of substantiality or inherent existence of the self and all phenomena (dharmas); all dharmas arise only through dependent origination. Direct insight into emptiness is the attainment of prajñā(transcendental wisdom). See alsodependent origination; dharma; prajñā.

enlightenment. See bodhi.

four elements: The four physical elements that constitute material things (dharmas)— earth, fire, water, and wind.

fourfold fruits: The four stages of spiritual attainment in the Hinayana—1) stream-enterer, 2) once-returner, 3) non-returner, and 4) arhat. See also arhat; Hinayana; nonreturner; once-returner; stream-enterer. Four Noble Truths: The basic doctrine of Buddhism: 1) the truth of suffering, 2) the truth of the cause of suffering, 3) the truth of the cessation of suffering, and 4) the truth of the path that leads to nirvana. See alsonirvana.

hell (naraka): The lowest of the six realms of samsaric existence, where those who have committed grave offenses are reborn and suffer torment for many eons; along with the realms of animals and hungry ghosts, one of the three lower realms of samsaric existence. See alsosamsara; six realms.

Hinayana ("Small Vehicle"): A term applied by Mahayana Buddhists to various early schools of Buddhism whose primary soteriological aim is individual salvation. Hinayana followers are grouped into the two categories of śrāvakas and pratyekabuddhas and there are four stages of spiritual attainment collectively known as the fourfold fruits. See alsoarhat; fourfold fruits; Mahayana; pratyekabuddha; śrāvaka. 128

Glossary

Huayan: An important Mahayana Buddhist school based on the teachings of the Avataṃsaka-sūtra (Flower Ornament Sutra; Huayanjing), which developed in China in the sixth to eighth centuries.

hungry ghost (preta): Beings who suffer the torment of insatiable hunger; along with the realms of hell and animals, one of the three lower of the six realms of samsaric existence. See alsosamsara; six realms.

kalpa:An eon, an immensely long period of time.

Mahayana: ("Great Vehicle"): A form of Buddhism that developed in India around 100 B.C.E.and which exalts as its religious ideal the bodhisattva, great beings who aspire to enlightenment on behalf of all sentient beings. See alsobodhisattva. Maitreya: The future buddha, currently still a bodhisattva. See alsobodhisattva. Mañjuśrī: The bodhisattva who represents wisdom. See alsobodhisattva. Mount Sumeru: In Buddhist cosmology, the highest mountain rising from the center of the world.

nirvana: Liberation from samsara, a state in which all passions are extinguished and the highest wisdom attained; bodhi,enlightenment. See alsobodhi;samsara. non-returner (anāgāmin): The third of the four stages of spiritual attainment in the Hinayana; one who has attained this stage is no longer subject to rebirth in the world of desire. See alsofourfold fruits; Hinayana; three worlds.

once-returner (sakṛdāgāmin): The second of the four stages of spiritual attainment in the Hinayana; one who has attained this state is subject to rebirth only once in each of the three worlds before attaining nirvana. See alsofourfold fruits; Hinayana; nirvana; three worlds.

pāramitā. Seeperfections.

parinirvāṇa: Complete nirvana, commonly used to describe the death of the Buddha. See alsonirvana.

perfections (pāramitās): Six qualities to be perfected by bodhisattvas on their way to complete enlightenment—1) giving (dāna), 2) moral conduct (śīla), 3) forbearance (kṣānti), 4) energy (vīrya), 5) meditation (dhyāna), and 6) wisdom (prajñā). See alsobodhisattva.

prajñā:Transcendental, liberative wisdom; one of the perfections. See alsoperfections. prātimokṣa:A part of the Vinaya which contains the disciplinary rules for monastics. See alsoVinaya.

pratyekabuddha("solitary enlightened one"): One of the two kinds of Hinayana sages, along with śrāvakas, who seek to reach the stage of arhat and attain nirvana. A pratyekabuddhaattains liberation through direct observation and understanding of 129

Glossary

the principle of dependent origination without the guidance of a teacher, and does not teach others. See alsoarhat; dependent origination; Hinayana; nirvana; śrāvaka. Śākyamuni: The historical Buddha, who lived in India in the fifth century B.C.E.and whose life and teachings form the basis for Buddhism.

samādhi:A mental state of concentration, focusing the mind on one point; also a transcendent mental state attained by the repeated practice of concentration. samsara: The cycle of existence, the continuous round of birth and death through which beings transmigrate; the world of suffering, contrasted with the bliss of nirvana. See alsonirvana.

sense elements (dhātus): The six sense organs, their objects, and their resulting consciousnesses, totaling eighteen. See also sense objects; sense organs; senses. sense objects: The objects of perception associated with each of the six sense organs— 1) form, 2) sound, 3) smell, 4) taste, 5) tangible objects, and 6) mental objects. See alsosense organs.

sense organs: The six sense organs of the eyes, ears, nose, tongue, body, and mind. See alsosenses.

senses: The sense perceptions that correspond to the six sense organs—visual, auditory, olfactory, gustatory, tactile, and mental perceptions. See alsosense organs. sense spheres (āyatanas): The six sense organs and their six corresponding objects, totaling twelve. See alsosense objects; sense organs; senses. six realms: The six realms of samsaric existence—the three higher realms of devas, asuras, and human beings; and the three lower realms of animals, hungry ghosts, and hell. See alsoasura; deva;hell; hungry ghost; samsara.

śrāvaka: Literally,

"word-hearer"; originally, a disciple of the Buddha, one of those who directly heard him expound the teachings; later, the term came to refer to one of the two kinds of Hinayana followers, along with pratyekabuddhas, to distinguish them from followers of the Mahayana. See also Hinayana; Mahayana; pratyekabuddha. stage (bhūmi): Ten stages of spiritual attainment to be accomplished by a bodhisattva on the way to perfect enlightenment. See alsobodhisattva.

stream-enterer (srota-āpanna): The first of the four stages of spiritual attainment in the Hinayana; one who has entered the stream of the Dharma by destroying various wrong views. See alsofourfold fruits; Hinayana.

stupa: A monument, usually in the form of a conical mound or structure, containing the relics of the Buddha or marking the site of an important event in the Buddha's life and which serves as a site for worship and veneration.

130

Glossary

suchness: Ultimate reality; the state of things as they really are. Insight into the suchness of all phenomena, i.e., as empty of inherent self-existence, arising only through dependent origination, is perfect wisdom (prajñā). See alsodependent origination; emptiness; prajñā.

sutra: A Buddhist scripture, a discourse of the Buddha. Capitalized, the term refers to one of the three divisions of the Tripiṭaka. See alsoTripiṭaka. Tathāgata: An epithet for a Buddha, meaning one who has gone to (gata) and come from (āgata) suchness (tathā), i.e., the embodiment of the truth of suchness. See also suchness.

tathāgatagarbha:Literally, the "womb (garbha) of the Tathāgata, " the inherent capacity

for buddhahood within all sentient beings. See alsobuddhahood. three worlds: The three classifications of samsaric states of existence: the world of desire (kāmadhātu), i.e., the world of everyday consciousness accompanied by desires; the world of form (rūpadhātu), in which desires have been eliminated but the physical body remains; and the formless world (ārūpyadhātu), in which the physical body no longer exists. See alsosamsara.

Tripiṭaka: The three divisions or "baskets" (piṭakas) of the Buddhist canon: the Sutras, discourses and teachings of the Buddha; the Vinaya, codes of monastic discipline; and the Abhidharma, scholastic treatises on the Buddhist teachings. vehicle (yāna): The various Buddhist paths of practice. The Hinayana comprises the two vehicles of the śrāvakas and pratyekabuddhas, contrasted with the bodhisattva vehicle of the Mahayana. See alsoHinayana; Mahayana; pratyekabuddha; śrāvaka. Vinaya: Precepts and rules of conduct for monastics; along with the Abhi dharma and the Sutras, one of the three divisions of the Tripiṭaka. See alsoTripiṭaka. 131

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s Bequeathed Teaching.

Ukiah, CA: Dharma Realm Buddhist University, City of Ten Thousand Buddhas, 1999. Provisional translation into English. Ono, Hodo, trans. Nehangyo, Yuikyogyo, Bonmokyo kogi.Tokyo: Meicho Shuppan, 1933, 1976.

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s Bequeathed Teaching.

The Ullambana Sutra

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"The Yü-lan-p'en Festival in Medieval Chinese Religion, " dissertation. Princeton, NJ: Princeton University, 1986. The Sutra of Forty-two Sections Beal, Samuel, trans.

"The Sutra of the Forty-two Sections, from the Chinese, " Journal

of the Royal Asiatic Society,vol. 19 (1862): 337-349. Frye, Stanley.

University, 1973.

"The Sutra of Forty-two Sections, " dissertation. Bloomington, IN: Indiana Guruge, Anada W. P.

"From the Sutra in Forty-two Sections to Humanistic Buddhism— The Impact of Indian Literature on Chinese Civilization, " Hsi Lai Journal of Humanistic Buddhism,vol. 3 (2000): 276-305. Sharf, Robert H.

Press, 1996.

"The Scripture in Forty-Two Sections, " in Donald S. Lopez, Jr., ed. Religions of China in Practice, pp. 360-371. Princeton, NJ: Princeton University 133

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"Complete Enlightenment Sutra,

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an and Zen Teaching. Berkeley, CA: Shambhala Publications, 1962. London: Rider, 1976, reprint. Muller, A. Charles. The Sutra of Perfect Enlightenment: Korean Buddhism '

s Guide to

Meditation. With Commentary by the Son Monk Kihwa.Albany, New York: State University of New York Press, 1999. Shi, Sheng-yan. Complete Enlightenment: Translation and Commentary on the Sutra of Complete Enlightenment.Elmhurst, NY: Dharma Drum, 1997. The Sutra on the Profundity of Filial Love Buddhist Text Translation Society, ed. Filiality: The Human Source.Ukiah, CA: Dharma Realm Buddhist University, City of Ten Thousand Buddhas, 1983. Jan, Yün-hua.

"The Role of Filiality in Chinese Buddhism: A Reassessment, " in Charles

Wei-hsun Fu and Sandra A. Wawrtkyo, eds., Buddhist Ethics and Modern Society: An International Symposium.New York: Greenwood Press, 1991. Nicholson, Terri.

"The Sutra about the Deep Kindness of Parents and the Difficulty of Repaying It,

" in Filiality: The Human Source.Ukiah, CA: Buddhist Text Translation Society, Dharma Realm Buddhist University, City of Ten Thousand Buddhas, 1983. Schopen, Gregory.

"Filial Piety and the Monk in the Practice of Indian Buddhism: A Question of 'Sinicization' Viewed from the Other Side, " T'

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"Filial Piety and Buddhism: The Indian Antecedents to a Chinese Problem, "

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134

Index

A

Abhidharma (see alsoTripiṭaka) 111 abode(s) 8, 55

acupuncture 95

affliction(s) 8, 9, 10, 11, 12, 75 Āgamas 28

Ājñāta-kauṇḍinya 7 ālaya-vijñāna. Seeconsciousness, store almsbegging 10

almsfood (see alsofood) 32, 33-34, 126 anāgāmin. Seenon-returner Ānanda 123, 125, 126 Anāthapiṇḍika 21

ancestor(s) (see alsoparents, of the past seven generations) 17, 118 anger (see alsogreed, anger, and delusion, ignorance) 3, 9, 10, 37, 81, 96, 101, 102

Aniruddha 13

Annals of Transmission of the Dharma Treasure 47

annihilation 11

anuttarā samyaksaṃbodhi(see also enlightenment) 100, 112 anxiety 10, 21, 80 apocrypha, apocryphal 27, 47, 48, 49, 50, 117, 119

arhat(s), arhatship (see alsosage, sagehood, sagely) 31, 34, 38, 85, 108 Asia, Asian countries (see alsoCentral Asia; East Asian; Southeast Asia) 117, 119

aspiration(s) 33, 34, 35, 99, 101, 109 for enlightenment (see alsobodhicitta) 78, 101, 112, 118, 126 assembly 12, 13, 61, 65, 66, 71, 93, 108, 111

Dharma 55, 57, 71, 79, 111 great 22, 57, 61, 65, 71, 72, 75, 76, 79, 83, 87, 93, 99, 103, 107 asuras 108, 117

ātman. Seeself

attachment(s) attainment(s) attraction(s) 11, 12, 36, 58, 96, 118 9, 79, 81, 96, 105 36, 38, 76, 96, 101 austerities 9

aversion 76, 101

awakening (see alsoenlightenment) 58, 59, 112

Awakening of Faith 49, 50 awareness 36, 58, 62, 67, 80, 82, 84 āyatanas. Seesense spheres, twelve B

baby (see alsochild, children) 123, 124, 125

being(s) (see alsohuman, human being, humanity; sentient being) 21, 36, 40, 49, 58, 71, 75, 84, 94, 95, 103, 105, 106, 108, 112

great. See mahāsattva heavenly (see also deva) 23, 31, 37, 76, 109, 117

belief 49, 50

benefit(s) 41, 79, 83, 103, 112 135

Index

Bequeathed Teaching Sutra 3, 5-14 Bhagavat (see alsoBuddha; World-honored One) 52, 111 bhikṣu(s) (see alsomonk) 22, 104 bhikṣuṇī(s) (see alsonun) 22, 104 bhūmi.Seestage

Biographies of Eminent Monks Com piled during the Song Dynasty 48 birth (see alsobirth and death) 11, 14, 40, 58, 76, 80, 123

four modes of 76

birth and death (see alsorebirth; samsara) 31, 35, 40, 58, 61, 72, 76, 77, 78, 88, 95, 112

birthlessness 76

blessing(s) 33, 34, 36, 126 bliss 10, 11, 12

Blue-faced Vajra 108

bodhi(see alsoenlightenment) 57, 73, 75, 77, 81, 83, 91, 95, 97 mind of (see alsobodhicitta) 59, 112 bodhicitta(see alsoaspiration, for enlightenment; bodhi,mind of; mind, of enlightenment) 78, 112, 126 bodhisattva(s) 21, 22, 34, 40, 55, 57, 59, 61, 62, 63, 65, 67, 68, 69, 71, 72, 73, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 87-90, 91, 93, 104, 105, 107, 108, 109, 111, 112, 123

great 85, 104

novice 65, 70

practice 65, 88

samādhi 61

twenty-five methods of 87-90 vehicle 104

vow 78

body(ies) 7, 14, 38, 55, 61, 67, 69, 79, 94, 108

body, speech, and mind 32, 73 Book of Filial Piety 27 136

Brahma 109, 126

brahmans 21

Buddha (see alsoBhagavat; Śākyamuni; Tathāgata; World-honored One) 3, 5, 7, 12, 13, 17, 21, 22, 23, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 50, 55, 57, 61, 65, 67, 71, 72, 75, 78, 79, 81, 82, 83, 87, 91, 93, 96, 99, 103, 104, 106, 107, 108, 109, 111, 112, 123, 125, 126

buddha(s) 34, 74, 81, 82, 89, 90, 102, 104, 105, 106, 107, 108, 112, 126 Buddha, Dharma, and Sangha (see also Three Jewels) 22

buddhahood 34, 49, 69, 71, 73, 74, 77, 78, 85, 108, 111, 112, 119 buddha lands 35, 69, 70, 83 Buddha Tathāgata (see alsoTathāgata) 65, 108

Buddhatrāta 47, 48, 49, 53 Buddha Way (see alsoWay) 57, 59, 70, 71, 78, 81

Buddhism 51, 117, 118, 119 Chinese,

"sinitic" 49, 50

"Critical" 51

Indian 49

Buddhist(s) 27, 28, 47, 49, 50, 51, 112, 113, 117, 118, 119, 120 canon 56, 123

Chinese 3, 28, 47, 49, 50, 118 scripture(s), sutra(s), text 28, 34, 51, 117, 119, 123, 125

teachings 31, 32, 40, 49, 117, 126 Bumoonjūgyō.SeeSutra on the Profundity of Filial Love C

calamity(ies) 32, 36, 38, 108 calm, calming, calmness (see alsopractice, of calming; śamatha) 10, 79, 84, 87, 88, 89, 90, 105, 106

capacity(ies) 77, 106, 108 causal 13, 93

ground 57, 58, 59, 71, 77 cause(s) 3, 13, 62, 76, 104, 112 Central Asia 27

Chan 3, 30, 51, 52, 55 Caodong sect 27

Northern school 47, 48 Southern school 48

characteristic(s) 11, 13, 66, 67, 81, 84, 90, 93

child, children (see alsobaby) 22, 36, 37, 100,118, 123, 124, 125 China 17, 27, 47, 49, 117, 118, 119, 120 Chinese 47, 117, 118, 119, 120 Buddhism, Buddhist(s) 3, 28, 47, 49, 50, 118

language 3, 17, 19, 27, 47, 51 Chronicles of Japan 17 Chuanfabaoji.SeeAnnals of Transmission of the Dharma Treasure Chusancangzhiji.SeeCollection of Notes Concerning the Translation of the Tripiṭaka

Classic of Filial Piety 118 Collection of Notes Concerning the Translation of the Tripiṭaka 27 Commentary to the Sutra of Forty-two Sections 28

community(ies) 103, 104, 120 Chan 3, 50

lay 108

monastic, of monks 108, 126 compassion 32, 33, 65, 76 great 13, 33, 71, 75, 77, 84, 91 composure (see alsoequanimity) 84 concentration (see alsosamādhi) 9, 11, 81, 88, 91, 104

Confucian, Confucianism 117, 118 consciousness 35, 67, 84 auditory 67

Index

store 96

visual 67

contemplation 22, 101, 106 three types of 90, 103, 105, 106 craving (see alsodesire) 12, 13, 32, 76, 78, 97

"Critical Buddhism" 51 cultivation 69

gradual 48, 91, 108 sudden 91

cycle (see alsobirth and death; existence, cyclic; samsara) 58, 59, 72, 74, 75, 94, 97, 112

D

Dabaofumuenzhongjing. SeeSutra on Repaying the Profundity of Filial Love Daoism, Daoist 27, 117, 120 Daoquan 48, 49

Daoshi 48

darkness 7, 12, 14, 33, 35, 71 Dashengqixinlun. See Awakening of Faith Dazhoukandingzhongjingmulu. See Zhou Dynasty Catalogue of the Sutras death (see alsobirth and death; old age, sickness, and death) 38, 40, 125 defilement(s) 40, 41, 71, 81, 84, 87, 88, 89, 95, 96, 100, 111 deities 123

deliverance (see alsoliberation) 13, 21 delusion(s) (see alsogreed, anger, and delusion, ignorance) 49, 65, 69, 81, 93, 94, 97

demon(s) 108, 109

desire(s) (see alsocraving) 3, 10, 32, 35, 36, 37, 38, 39, 41, 76, 77, 78, 118 five 8, 11, 80

deva(s) (see alsogod; heavenly being) 11, 37, 76, 117

eye of 12

realm of 13, 23

137

Index

dhāraṇī(s) 71, 88, 107, 111 gates 57, 67, 68

dharma(s) 84, 91, 99, 111, 112 eighteen uncommon 67 Dharma (see alsoBuddha, Dharma, and Sangha; True Dharma) 7, 9, 11, 12, 13, 47, 51, 68, 69, 81, 91, 95, 96, 97, 100, 101, 111, 123 assembly 55, 57, 71, 79, 111 -element. Seedharmadhātu final age of 103

gate(s) 71, 85, 87 -nature 69, 81, 93 palace 78

realm. Seedharmadhātu wheel 7

Dharma body 13, 111 dharmadhātu 58, 68, 70, 80, 81, 111 dharmakāya.SeeDharma body Dharma King (see alsoBuddha) 57, 79 Dharmarakṣa 17, 19 dharmic practice 57, 59, 71, 77, 111 dhātus. Seesense elements, eighteen dhyāna(see alsomeditation) 85, 88, 89, 90, 91, 105, 106, 112 Diamond Treasury 55, 71, 72, 74 Dinglan 119

Discerning Sound 55, 87, 91 disciple(s) 7, 13, 17, 22, 23, 41, 48, 112, 123, 124

disciplinary conduct, rules 100, 102 discipline (see alsoprātimokṣa; śīla) 3, 7-8, 9

pure 3, 7, 8

distress 65, 69, 93, 94, 97 doctrine(s) 27, 28, 49, 50, 51, 117 Dongan 119

doubt(s) 12, 13, 37, 47, 71, 72, 91, 108 dream 31, 58, 59, 69 Dunhuang 120

138

E

earth (see alsofour elements) 21, 31, 34, 35, 36, 66, 67, 84, 126 East Asian 47, 49

element(s) 66, 67

Dharma- 112

eighteen sense 67

four 36, 58, 66, 67, 68, 69 emptiness 35, 50, 62, 67 England 120

enlightenment (see alsoanuttarā samyak saṃbodhi;awakening; bodhi) 3, 49, 57, 59, 62, 63, 67, 68, 73, 75, 79, 80, 82, 83, 85, 94, 96, 97, 101, 102, 104, 105, 118, 119

aspiration for (see alsobodhicitta) 78, 112, 118, 126

inherent nature of, intrinsic 47, 49, 50, 51

mind of (see also bodhicitta) 49, 103 nature of 47, 67, 68, 72, 79, 80, 81, 90, 101

perfect 49, 57, 58, 61, 65, 67, 68, 69, 71, 72, 73, 74, 76, 77, 78, 79, 80, 84, 85, 87, 90, 100, 101, 102, 103, 104, 107, 111, 112

pure 55, 57, 58, 67, 78, 80, 84, 94, 96, 103

subtle 68, 77, 83, 84 sudden 48

thirty-seven aids to 67 true 77, 100

ultimate, unsurpassed 77, 81, 83, 101 eon(s) (see alsokalpa) 13, 93, 95 equanimity (see alsocomposure) 32 evil 14, 21, 32, 33, 76, 100, 111, 117 realm(s) of rebirth 21, 22 evil demons, spirits 21, 108 existence(s) 8, 35, 36, 49, 50, 58, 72, 73, 101

cyclic (see alsobirth and death; cycle; samsara) 72, 73, 74, 75, 76, 112 six realms of 117, 119 twenty-five modes of 67 expedient(s), expedient methods 61, 62, 65, 69, 71, 72, 74, 75, 77, 82, 83, 84, 85, 87, 93, 103, 105 Explication of the Sutra of Forty-two Sections 28

extinction 58, 62, 66 eye(s) 58, 67, 68, 71, 72, 80, 93, 104, 105, 108, 125

of the devas 12

supernatural 21

of the twelvefold canon 107 of the Way 75

of wisdom 71, 75, 94 F

faith 36, 40, 72, 75, 103, 109 father(s) (see alsoparents) 22, 101, 123, 124, 125, 126

fear 10, 11, 39

fearless, fearlessness (see alsofour fear less nesses) 75, 99 filial, filial piety 21, 22, 23, 34, 118, 119, 123, 124

final age 57, 59, 61, 62, 63, 65, 67, 69, 70, 71, 72, 73, 75, 76, 77, 78, 79, 81, 82, 83, 87, 90, 91, 93, 95, 96, 99, 100, 101, 103, 105, 106, 107, 108 fire (see alsofour elements) 11, 33, 35, 38, 62, 63, 66, 67 five desires. Seedesires, five five grave sins 119, 125 five hindrances. Seehindrance(s), five five natures. Seenatures, five Flaming-headed Vajra 108 flower(s) 8, 38, 58, 72, 73, 100, 104 heavenly 22

illusory 50, 62, 69, 70 Index

flower(s) in the sky (see alsoflower, illusory) 50, 58, 59, 62, 63, 69, 70, 72, 73, 74

Fochuibanniepanliaoshuojiaojiejing.See Bequeathed Teaching Sutra food (see alsoalmsfood) 8, 17, 21, 22, 33, 100, 123, 124

forbearance 9, 35

Foremost of Worthies 55, 107 form(s) 34, 35, 36, 63, 66, 67, 76, 77, 82, 104

four elements 36, 58, 66, 67, 68, 69 four fearlessnesses 67 fourfold fruits 21 Four Gate Guardians 21 four groups of followers 23, 113 four illnesses 100, 101 four modes of birth. Seebirth, four modes of

Four Noble Truths 12, 13, 31 four offerings 7

Fravardigan festival 19 Fumuenzhongjing. See Sutra on the Profundity of Filial Love Fumuenzhongnanbaojing. See Sutra on the Difficulty of Repaying the Profundity of Filial Love Fumuenzhongtaigujing. See Sutra on the Profundity of Filial Love and the Process of Growth of an Embryo in Its Mother

'

s Womb

Fuyi 31

G

Gandhāra 19

Ganges River 69, 81, 93, 107, 108 Gaolidazangjing. SeeTripiṭaka Koreana gate(s) 74, 83, 87 dhāraṇī 57, 67, 68 Dharma 71, 85, 87

of dhyāna 106

139

Index

Gobharana 27, 29 god(s) (see alsodeva) 11, 21, 34, 37, 109, 117, 123, 126 good, goodness (see alsoquality, good) 32, 33, 76, 108, 117 good friend(s) 77, 78, 80, 96, 97, 99, 100, 101

gradual 48, 65, 71, 77, 90, 96 cultivation 48, 91, 108 practice(s) 50, 61 progress, progression 62, 63 stage 79, 82, 83 Great Extensive Scripture of the Ultimate Meaning of the Perfect Enlightenment Sutra(see also Sutra of Perfect Enlightenment) 47, 53 Great Perfect Wisdom Great Vehicle Sutra on the Profundity of Filial Love (see also Sutra on the Profundity of Filial Love) 125 Great Vehicle (see alsoMahayana) 57, 59, 61, 72, 83, 103, 107, 108, 125 greed, anger, and delusion, ignorance (see alsothree poisons) 35, 78, 97 Guoju 119

H

Han (see alsoLater Han dynasty) 27, 31 happiness 13, 23, 117 heaven 10, 21, 22, 31, 33, 34, 35, 36, 81 nineteenth 31

heavenly being(s) (see alsodeva) 23, 31, 37, 76, 109, 117 heavenly kings 109 hell 76, 81

realm 22, 40, 117 heretics 108

heterodox, heterodoxy 77, 78, 81 Heze Shenhui 48 Hinayana 112

hindrance(s) 35, 105, 118 140

householder, household life (see alsolay life) 31, 39

Huayan 47, 49

Huineng 48

human(s), human being(s), humanity 8, 13, 37, 39, 40, 41, 76, 117, 119, 126 hungry ghost(s) 76 realm 21, 22, 23, 40, 117 I

ignorance (see alsogreed, anger, and delusion, ignorance) 12, 13, 14, 32, 33, 35, 37, 49, 50, 57, 58, 59, 62, 71, 77, 81, 94

illumination 80, 84, 90 illusion 50, 59, 61, 62, 63, 65, 66, 67, 69, 84, 85, 87, 88 illusory 50, 61, 62, 66, 67, 71, 72, 84 flower(s) (see alsoflower in the sky) 50, 62, 69, 70

minds 62, 66

projection(s) 61, 62, 66, 67, 74, 79, 80, 84

impermanence 9, 36 India, Indian, Indic 17, 27, 31, 47, 49, 117, 119

Indra 11, 126

instruction 71, 72, 80, 90 Iranian 17

J

Japan 17, 51, 120 Jetavana Monastery 21 Jianzhi 48

joy 11, 32, 124 K

Kaiyuanshijiaolu. See Record of Śākyamuni' s Teaching Compiled during the Kaiyuan Era

kalpa(see alsoeon) 22

kalyāṇamitra.Seegood friend karma, karmic 21, 51, 76, 94, 95, 106, 117

Kashmir, Kashmiri 48, 53 Kāśyapa Buddha 39 Kāśyapa Mātaṅga 27, 29 Kihwa 113

king(s) 22, 40, 109 Korea, Korean 27, 120 kṣānti.Seeforbearance Kumārajīva 5

Kumbhāṇḍa 109

L

Later Han dynasty 27, 29, 31 lay community 108 lay life (see alsohouseholder, household life) 9, 39

layman, laymen (see alsoupāsaka) 23, 113, 123

layperson 12, 32 laywoman, laywomen (see alsoupāsikā) 23, 113, 123

Liang Qichao 27 liberation (see alsodeliverance) 3, 7, 10, 12, 14, 68, 78, 81, 119, 126 lifespan 22, 23, 41 like(s) and dislike(s) 68, 69, 76, 78, 80, 93-94, 96, 97, 101, 106 London 120

Lopez, Donald S. 27 loving-kindness 32 Luoyang 27, 47, 48 lust, lustful 36, 37, 38, 39, 76, 81, 96 M

Mahāmaudgalyāyana 17, 21-23 mahāsattva(s) 55, 111 Mahayana (see alsoGreat Vehicle) 27, 28, 50, 113

Maitreya 55, 75, 76, 78 Index

maṇijewel 66, 112 Mañjuśrī 55, 57, 59 mark(s) 95, 101 four 95, 96, 97 of life 95

of person 94, 95, 101, 102 of self 94, 95, 96, 97, 101, 102 of sentient being 95 Mastery of Majestic Virtue 55, 83, 85 medicine(s) 8, 12 meditation (see alsodhyāna; samādhi) 50, 66, 81, 99, 112 twenty-five methods of 87-90 walking 21

mentality 7, 10, 94 merit(s), meritorious 17, 32, 76, 82, 107, 108, 124

mind(s) 8, 9, 10, 11, 13, 22, 32, 35, 38, 39, 49, 50, 55, 58, 61, 62, 65, 66, 67, 69, 73, 74, 75, 76, 79, 82, 84, 85, 88, 94, 95, 96, 97, 99, 100, 101, 102, 104, 105, 106, 108, 123 of bodhi(see alsobodhicitta) 59, 112 cognizing, thinking 66, 73 confused, obstructed 12, 80 defiled, defilement of, impurities of 35, 40, 72, 88

enlightened, of perfect enlightenment 49, 50, 62, 63, 65, 73, 83, 84, 85, 93, 103

illusory, unreal 61, 62, 66, 67, 74 marvelous 549, 62 nature of 50, 69, 94 pure, purity of 50, 57, 59, 67, 76, 95 mindful, mindfulness 7, 9, 11, 12, 36, 41 Ming dynasty 3, 27, 28, 47, 113 mirror 35, 48, 66, 75, 84, 85 monastery(ies) 27, 31, 103, 104 monastic 51, 108, 118 discipline, rules (see also prātimokṣa; Vinaya 3, 111

141

Index

monistic principle 49 monk(s) (see alsobhikṣu) 3, 7, 8, 9, 10, 11, 12, 13, 14, 17, 21, 22, 23, 27, 28, 113, 118, 123, 126 mother (see alsoparents) 17, 21, 22, 38, 101, 119, 123, 124, 125 Mount Sumeru 73, 109 moxibustion 94

Muller, Charles A. 113 N

Nancang 27

National University 31 nature(s) 49, 59, 61, 62, 68, 73, 74, 76, 79, 80, 81, 83, 84, 88, 90, 93, 94, 100, 104, 119, 124

Dharma- 69, 81, 93 of the dharmadhātu 58 distinct, distinctions in 78, 79, 84 enlightened, of enlightenment 47, 50, 67, 68, 72, 79, 80, 81, 90, 100, 101 of empty space 58, 73 five 77

inherent, intrinsic 47, 58, 79 of the mind 50, 69 of reality 50, 67 true 49, 50

Nihonshoki.See Chronicles of Japan nirvana 7, 110, 12, 57, 68, 69, 73, 74, 81, 84, 85, 87, 91, 94, 95, 100, 102, 104, 112, 113

great (see alsoparinirvāṇa) 75, 77, 78 non-action 11

nondual, nonduality 55, 69, 85 non-returner 31, 34 non-virtue(s), non-virtuous 32, 33, 40, 41 actions, ten 32

nun(s) (see alsobhikṣuṇī) 23, 113, 123 O

obedience 7, 9

142

object(s) (see alsosense objects) 33, 35, 62, 66, 67, 68, 69, 72, 75, 76, 81, 84, 96, 100

obonfestival 17

obstruction(s) 77, 78, 80, 81, 84, 89, 106 two 77, 78

offering(s) 7, 8, 17, 22, 23, 81, 82, 100, 101, 126

old age, sickness, and death 12, 14, 38 once-returner 31, 34 ordinary people, person 33, 74, 80 P

Pāli 28

pāramitās. Seeperfections parinirvāṇa 3, 13, 14 parents (see alsofather; mother) 23, 24, 25, 36, 37, 90, 130, 131, 135, 136, 137, 138

of the past seven generations (see also ancestor) 21, 22, 23 path(s) 13, 76, 77, 94, 118, 119 peace, peaceful 10, 11, 31, 89, 104, 109 Perfect Enlightenment 55, 103, 106 perfections 57

person(s) (see alsoself) 8, 9, 12, 14, 31, 32, 33, 34, 35, 39, 58, 80, 93, 94, 95, 96, 105, 108, 117, 118, 124, 125 mark of 94, 95, 101, 102 Platform Sutra 48 power(s) 3, 11, 21, 22, 34, 35, 78, 87, 88, 91

six supernatural 21, 37 ten 67

practice(s) 10, 11, 26, 33, 34, 36, 40, 47, 48, 49, 50, 61, 75, 77, 78, 83, 84, 85, 87, 90, 91, 93, 95, 96, 99, 100, 103, 104, 105, 107, 108, 118, 119 bodhisattva 65, 88 of calming (see alsośamatha) 84, 87, 88, 112

dharmic 57, 59, 71, 77, 111 expedient methods of 65 gradual 46, 50, 61, 65, 90 of insight 112

meditation 50, 112 pure, of purity 81, 88, 90, 100 religious 49, 75 śamatha(see alsośamatha) 66 subtle 84, 88

sudden 46, 90

practitioner(s) 11, 68, 78, 83, 87, 91, 96, 108

prajñā(see alsowisdom) 7, 81, 112 prātimokṣa(see alsodiscipline; monastic, discpline, rules; Vinaya) 3, 7 pratyekabuddha(s) 21, 34, 77, 85, 99, 112 precept(s) (see also śīla) 8, 22, 41, 66, 68, 81, 102

five 32, 34

ten 32

two hundred and fifty 31 preta.Seehungry ghosts pride 3, 10, 96, 100, 101, 102 pudgala.Seeperson Pulverizing Vajra 108 Pure Land, pure lands 55, 81 Pure Wisdom 55, 79, 81 Purifying Karmic Obstructions 55, 93, 96

purity 31, 50, 57, 67, 71, 76, 80, 81, 89, 90, 95, 100, 101, 102, 104 Q

Qing dynasty 28, 47 Qinjing 31

quality(ies) 8, 40, 77, 117 good 3, 8, 9, 117 quiescence, quiescent 55, 769, 73, 74, 75, 80, 82, 83, 84, 85, 88, 89, 90, 96, 100, 104

Index

R

Rājagṛha 123

reality 49, 50, 58, 66, 84 nature of 50, 67 true 76, 79, 81, 87, 88, 104 ultimate 128

realization(s) 28, 47, 69, 73, 79, 81, 83, 85, 87, 94, 95, 103, 106 realm(s) 81, 88, 89, 90, 100 of animals 22, 40, 117 of asuras 117

of bodhisattvas 77 of devas, heavenly beings 13, 23, 117 of Dharma (see alsodharmadhātu) 112 of enlightenment 76, 97, 103 formless 112

of hell 22, 40, 117 of human beings 13, 117 of hungry ghosts 21, 22, 23, 40, 117 of pratyekabuddhas 77 of quiescence 84 of rebirth 17, 21, 22 six 117, 119

of śrāvakas 77

three evil, three lower 22, 40 rebirth (see alsobirth and death) 17, 21, 22, 40, 117

Record of Śākyamuni' s Teaching Compiled during the Kaiyuan Era 48, 119 relatives 22, 118 six close 22

renunciation 76, 117 retreat 22, 23, 103, 104 summer 17, 21

S

sage(s), sagehood, sagely (see alsoarhat) 77, 95, 99, 129 path, way 76, 85, 99 sakṛdāgāmin.Seeonce-returner 143

Index

Śākyamuni 7, 119

śālatrees 7

salvation 7, 9

samādhi(see alsoconcentration; meditation) 7, 11, 55, 61, 65, 81, 105, 107, 111

samāpatti 84, 85, 88-90, 91, 105, 106, 112

śamatha(see alsocalm, calming, calmness; practice, of calming) 66, 84, 85, 87, 88-90, 91, 105, 106, 112 samsara (see alsobirth and death; cycle; existence, cyclic) 68, 69, 73, 74, 100, 112

Sangha. SeeThree Jewels Sanskrit 17, 27, 51, 112, 117 śāstra.Seetreatise satisfaction 10, 11, 108 sattva.Seebeing; sentient being scholar(s), scholarship 17, 27, 31, 48, 51 scripture(s) (see alsosutra) 48, 51, 71, 80, 107, 108, 109, 111, 119 self 12, 13, 36, 80, 85, 93, 94, 95, 96, 97, 101, 107

-love, love of 80, 95, 96 mark(s) of 94, 95, 96, 97, 101, 102 sense elements, eighteen 67 sense objects 66, 68, 100 six 58, 66, 67, 68 69, 73 sense organs 67

six 40

senses 10, 68, 84, 100 five 8

six 66, 68

sense spheres, twelve 67 sentient being(s) 31, 34, 49, 55, 57, 58, 59, 61, 62, 63, 65, 66, 67, 68, 69, 70, 71, 72, 73, 75, 76, 77, 78, 79, 80, 81, 82, 83, 85, 87, 88, 90, 91, 93, 94, 95, 96, 97, 99, 100, 101, 102, 106, 107, 108, 109, 111, 112, 126 144

Shenxiu 47, 48

Shoulengyanjing.SeeŚūraṃgama Sutra Shousui 27, 28

śīla(see alsodiscipline; precept) 7, 81 Sishierzhangjing. SeeSutra of Forty-two Sections

Sishierzhangjingbuzhu. See Supplemental Commentary to the Sutra of Forty-two Sections

Sishierzhangjingjie. See Explication of the Sutra of Forty-two Sections Sishierzhangjingsuchao. See Commentary to the Sutra of Forty-two Sections Small Vehicle. SeeHinayana Song dynasty 3, 27, 47, 51 Songgaosengzhuan. See Biographies of Eminent Monks Compiled during the Song Dynasty

Southeast Asia 120 space 67, 68, 101

empty 58, 59, 72, 73, 81, 101 speech 32, 36, 73

śramaṇa(s) 29, 31, 32, 34, 38, 39, 41 śrāvaka(s) 21, 73, 77, 99, 104, 112, 123 Śrāvastī 21

srota-āpanna. Seestream-enterer stage(s) 108

gradual 79, 82, 83 higher 80, 81, 82

tenth 22

Stein, Sir Aurel 120 stream-enterer 31, 34, 37 stupa 22, 31

Subhadra 7

suchness 57, 81

sudden 48, 77, 90, 91, 108 suffering(s) 7, 11, 13, 21, 22, 23, 39, 40, 41, 119

śūnyatā. Seeemptiness Supplemental Commentary to the Sutra of Forty-two Sections 28

Śūraṃgama Sutra 49

sutra(s) (see alsoscripture) 9, 17, 27, 28, 34, 39, 47, 50, 111, 123, 124, 125, 126 Sutra (see alsoTripiṭaka) 111 Sutra of Admonitions Imparted in Brief by the Buddha at His Final Decease. See Bequeathed Teaching Sutra Sutra of Forty-two Sections 27-28, 29, 31-42

Korean edition 27

Song edition 27

Yuan edition 27, 28

Sutra of Perfect Enlightenment 43, 45, 47-51, 53-109

Sutra of Perfect Enlightenment: Korean Buddhism

'

s Guide to Meditation, The 113

Sutra on Repaying the Profundity of Filial Love 120

Sutra on the Difficulty of Repaying the Profundity of Filial Love 120 Sutra on the Profundity of Filial Love 115, 117-120, 119-126 Sutra on the Profundity of Filial Love and the Process of Growth of an Embryo in Its Mother

'

s Womb 120

T

Taishō edition, Taishō Shinshū Daizōkyō 51, 113, 120

Taishō period 51

Tang dynasty 3, 47, 53, 119 Tang Yongtong 27

Tathāgata(s) (see alsoBuddha Tathāgata) 13, 23, 28, 31, 32, 34, 40, 41, 47, 48, 49, 50, 57, 61, 62, 65, 69, 71, 72, 75, 76, 78, 79, 80, 81, 83, 87, 93, 99, 103, 107, 108, 112, 117, 126 tathāgatagarbha 49, 51, 58, 107, 111 teacher(s) 7, 11, 77, 78, 112 Index

teaching(s) 3, 7, 12, 13, 23, 28, 31, 32, 34, 40, 41, 47, 48, 49, 50, 57, 61, 62, 65, 69, 71, 72, 75, 76, 78, 79, 80, 81, 83, 87, 93, 99, 103, 107, 108, 111, 117, 126

thought(s) 38, 39, 65, 72, 73, 80, 84, 93, 94, 97, 100, 104, 105 bad, deviant, evil, non-virtuous 38, 41, 100, 111

of calming 89

delusive 61, 73, 74, 81 disturbed 40

of doubt 91

Three Jewels 22, 32, 34, 40, 126 three evil realms, lower realms 22, 40 three periods, stages 104, 105, 106, 117 three poisons (see alsogreed, anger, and delusion, ignorance) 35 three supreme orders 118 three worlds. Seeworld(s), three tranquil, tranquility 84, 85, 88, 101 transformation(s) 76, 88, 89, 90 transgression(s) 9, 90, 104 transmigration(s) 21, 40, 117, 119 tray 17, 21, 23, 123

treasury(ies) 42, 55, 71, 75 treatise 50

Tripiṭaka 19, 48, 53, 111 Tripiṭaka Koreana 119 True Dharma (see alsoDharma) 95 truth(s) 12, 13, 32, 35, 36 111 Tsung-mi and the Sinification of Buddhism 111

two obstructions. Seeobstructions, two two vehicles (see alsopratyekabuddha; śrāvaka) 78, 101

U

ullambana.Seetray

Ullambana Sutra 15, 19-23, 119 145

Index

ultimate 49, 72, 85, 119 enlightenment 81, 101 meaning 71, 72

truth 12

understanding 58, 59, 65, 69, 75, 78, 79, 80, 81, 82, 83, 93, 96, 103, 107, 108 Universal Enlightenment 55, 99, 101 universal equality, universally equal 55, 59, 68, 69, 70, 73, 80, 83-84, 100, 101, 104

Universal Eyes 55, 65, 69 Universal Worthy 55, 61, 62 unreality 58, 74, 82, 94 upāsaka(s) (see alsolayman, laymen) 104 upāsikā(s) (see alsolaywoman, laywomen) 104 urabon.Seeobonfestival urvan 17

V

Vajra Guardians 108 verse 39, 59, 62, 69, 74, 78, 81, 85, 91, 96, 101, 106, 108, 125 view(s) 7, 27, 28, 73, 74, 75, 78, 96, 118 errant 57, 59, 77, 96, 97, 99, 101, 102 perverted 38, 58

Vinaya (see alsoTripiṭaka) 111 vipaśyanā.Seepractice, of insight virtue(s) 8, 9, 10, 11, 12, 21, 22, 33, 35 four 32

vow(s) 77, 78, 105 Vulture Peak 123

W

Wangzun 31

water (see alsofour elements) 11, 32, 35, 66, 67, 72, 95, 108, 111, 124 Way (see alsoBuddha Way) 9, 10, 12, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 57, 59, 70, 71, 75, 78, 81, 85, 94, 95, 96, 101, 106

146

wealth 3, 7, 34, 36, 95, 100, 109, 118 Weique 48

Western Jin dynasty 17, 19 Western Region 27, 29 Western religions 49 wheel of the Dharma. SeeDharma, wheel White Horse Monastery 27, 48, 49 wind (see alsofour elements) 33, 37, 66, 67

wisdom (see alsoprajñā) 7, 9, 11, 12, 14, 59, 81, 82, 84, 90, 102, 104, 108, 112 calm, of calming 88, 90 eye of 71, 75, 94

unobstructed 67, 91 Wogihara, Unrai 17 woman, women 23, 38, 40, 125 world(s) 7, 9, 13, 14, 21, 34, 37, 38, 39, 68, 72, 75, 76, 77, 82, 84, 87, 89, 102, 103, 104, 105, 106, 112, 118, 120, 123, 125

three 68, 70, 91, 107 World-honored One (see alsoBhagavat; Buddha) 12, 13, 57, 59, 61, 62, 65, 69, 71, 74, 75, 78, 79, 81, 83, 85, 87, 91, 93, 96, 99, 101, 103, 106, 107, 108, 109, 111, 123, 126 worldly 7, 10, 11, 13, 32, 36, 38, 117, 118 Wu, Empress 47, 48 X

Xiangjing. See Book of Filial Piety Xiaojing. See Classic of Filial Piety Xiaoming, Emperor 27, 31 Xufa 28

Y

Yin Shun 27

Yuanjuejing. See Sutra of Perfect Enlightenment

Yuezhi 31

Index

Z

Zen. SeeChan Zetianwuhou, Queen 119 Zhangjian 31 Zhenzong 27, 28 Zhisheng 48 Zhixu 28

Zhou Dynasty Catalogue of the Sutras 119

Zhu Fahu. SeeDharmarakṣa Zongmi 48, 111, 113 Zoroastrian 17 147