The Diamond Needle, Treatise on the Doctrinal Distinctions of the Huayan One Vehicle, The Key to the Secret of the Heart Sutra

Tenth is the gate of producing understanding by example of any phenomenon's manifestation of the Dharma. The phenomena taken as examples for the various significances above are used to distinctly show distinct dharmas, which are true principle and phenomena, and all the rest of the Dharma gates. For example, in the [Flower Garland] Sutra, where it teaches the characteristics of ten kinds of things, such as jewels, kings, clouds, and so on, these are identified with the various Dharma gates. It shows that all the above significances are precious, so it uses jewels to represent them. It shows that all the above significances are autonomous (i.e., sovereign), so it uses kings to represent them. It shows that all the above significances are beneficial, sustaining, and thunderous, so it uses clouds to represent them. Statements regarding such phenomena as these are innumerable. Reflect on this by the scripture. Question: This doctrine exists in the three vehicles. How is that different from this?

Reply: The three vehicles take up the characteristics of different phenomena to represent different principles. Now, the characteristics of phenomena taken up by this One Vehicle are themselves just those true principles being manifested; there is no difference. Replete with all the principles and phenomena, teachings and significances, and so on of all the above Dharma gates, there is nothing it does not completely encompass. You can reflect on this appropriately by the true principles. The analyses of these above ten gates, and the above ten doctrines of the original text, are all at the same time completely interfused to form the gate of the interdependent arising of one Dharma realm, replete with virtues. 198

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When from the truth of the realm of the universal eye one contemplates the other gates, they are only within the mind of great understanding, great practice, and great seeing and hearing. Then these ten gates are pursued through one gate, which encompasses the other gates without anything unfinished. You should comprehend this by considering the skillful means of the six characteristics of existence as the standard.

iii. Summary

The teachings illuminated above are together a summary demonstration of the doctrine of interdependent arising in the Distinct Teaching of One Vehicle. Moreover, the various other characteristics of dharmas, questionsand-answers, and methods of removing doubts that are within it are sometimes the same and sometimes different from those of the three vehicles. What those teachings intend and what they design are the skillful means of the One Vehicle, as is extensively attested in the interpretations of them in the Flower Garland Sutra and its treatises, commentaries, and subcommentaries, in the Essays on the Contents of the Flower Garland Sutra, and in the Fifty Essentials of Huayan by Question and Answer. These teachings are completely distinct and dissimilar from those of the three vehicles. You should reflect on this appropriately, as it is extensively based on the realm of the universal vision of the Flower Garland Sutra.

Question: I can trust that the above principles are distinct and dissimilar from the doctrines of the three vehicles. But by what textual proofs do we know that the One Vehicle exists distinctly outside of the three vehicles? Reply: This sutra itself has evidential passages. So a verse states: Of the many kinds of living beings in all the worlds, Few are those who desire to pursue the way of the śrāvaka; Those who pursue the way of the pratyekabuddha are even fewer; Those who pursue the Great Vehicle are few indeed.

Those who pursue the Great Vehicle may find it easy,

To be able to trust in this Dharma is extremely difficult. Certainly this Dharma exceeds deluded sentience and is difficult to trust. For this reason the sage resolved the issue by comparison with the three vehicles. Another verse states: 199

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle If there are living beings

Who are inferior, their minds submerged [in samsara], Show them the way of the śrāvaka,

To cause them to depart from myriad sufferings. This is the Lesser Vehicle.

If there are also living beings

Whose spiritual capacities are a little brighter and keener, Who take pleasure in the dharma of causes and conditions, Teach them the way of the pratyekabuddha. This is the Middle Vehicle.

If there are people

Whose capacities are bright and keen, Having minds of great compassion,

Bountiful in their benefit to living beings, Teach them the way of the bodhisattva. This is the Great Vehicle.

If there are those of unsurpassed mind, Determined in their desire to pursue the Great Matter, Show them the bodies of Buddha,

And teach the infinite Buddha-Dharma. This is the One Vehicle.

Because of this, you know that the One Vehicle is not something those of lower capacity can fully receive. Thus, it is the wonderful skill of the Great Sage to reduce the explanation for those of the ranks of the three vehicles according to their capacities and desires, as skillful means. Because it does not in this way exhaust the source of the Dharma realm, the Sage only provisionally manifests the two bodies or three bodies of Buddha. Now, for those of unsurpassed mind and capacities, who take pleasure in the Great Matter, for them the realms of the ten bodies of Buddha are first manifested and the infinite Buddha-Dharma is explained. This is called "showing them the bodies of Buddha and teaching the infinite Buddha-Dharma." The three vehicles merely accord with the capacities of practitioners; they do not yet reveal all ten bodies of the Buddha's own realms, so theirs are not the true manifestations of the bodies of Buddha. Moreover, they reduce the explanation 200

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according to the capacities of practitioners, teaching the principles of one characteristic, one quiescence, one flavor, and so on; so theirs is not the completely exhaustive explanation. How is this so? Because those of the three vehicles take the inexhaustibility [of the Buddha-Dharma] to be an error. However, this One Vehicle takes inexhaustibility to be the real virtue [of the Buddha-Dharma]. The sutra also states, "Within one world, you may hear of One Vehicle, or of two, three, four, five, or even innumerable vehicles." This is taught on the basis of the distinctions of root and ramifications. The doctrine of the sacred teachings is evident. Do not be shocked or skeptical because of attachment to deluded sentience.

D. Perfect Interfusion of the Six Characteristics of Conditioned Phenomena

Fourth is the doctrine of the perfect interfusion of the six characteristics of conditioned phenomena. The interdependent arising of the six characteristics is divided into three gates: the list of their names and summary explanations; the clarification of the idea inspiring this teaching; and interpretation through question and answer.

1. List of Names and a Brief Explanation

First is the list of names: the characteristic of totality, the characteristic of distinctness, the characteristic of commonality, the characteristic of difference, the characteristic of formation, and the characteristic of disintegration. Conditioned phenomena have the characteristic of totality, because one contains the virtues of the many. They have the characteristic of distinctness, because the many virtues are not one. Distinctness, being based on totality, fulfills that totality. They have the characteristic of commonality, because the many significances do not contradict each other, forming one totality in common. They have the characteristic of difference, because when the many significances view each other, each and every one is different. They have the characteristic of formation, because through these various significances, interdependent arising is formed. They have the characteristic of disintegration, because each of the various significances abides in its own dharma, and does not move from itself. 2. Purpose of this Teaching

Second is the idea inspiring this teaching of the perfect interfusion of the 201

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle six characteristics of conditioned phenomena. This teaching is meant to show that in the Perfect Teaching of the One Vehicle, the interdependent arising of the Dharma realm is infinite, perfectly interfused, autonomous, mutually identifying, unobstructed, and so on, even to the inexhaustible principles and phenomena of Indra's net. These significances directly reveal all delusive hindrances, such that when one is severed all are severed, and the extinction of the delusions of the nine times and the ten times is attained. The practice of virtues is such that one completed is all completed. The nature of true principles is that one manifested is all manifested. Moreover, universality and distinctness are complete; beginnings and endings are all equal. The time of the first aspiration to enlightenment is the completion of correct awakening. Certainly because the interdependent arising of the Dharma realm is thus, the six characteristics are interfused, causes and results are simultaneous, mutual identification and so on occurs autonomously, and progression and retrogression are complete. Causation is indeed the understanding and practice of Samantabhadra, and by verifying it one enters into the result that is the realms of the ten buddhas. What it manifests is inexhaustible. This is as extensively taught in the Flower Garland Sutra. 3. Interpretation through the Analogy of a House

Third is interpretation through question and answer. As the dharma of interdependent arising pervades all places, I will now summarize this teaching through the discussion of how conditions form a house.28 [One: the characteristic of totality.]

Question: What is its characteristic of totality?

Reply: It is the house.

Question: This is only the various conditions of rafters and so on. What is the house?

Reply: The rafters are the house. How is this so? By the rafters being entirely themselves alone, we can make a house. If we remove the rafters, the house is not complete; but when we have the rafters, we have a house. Question: If it is by the rafters being entirely themselves alone that we can make a house, then if we don't yet have roof tiles and so on, it should still make a house.

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Reply: When we don't yet have roof tiles, it is not because of the rafters that the house isn't made. It is not that we can't make it because of the rafters. Now, what I mean by saying that we can make a house is only to demonstrate that rafters can make it. I am not explaining making it with things that are not rafters. Why? The rafters are its causes and conditions. When we have not yet formed the house it has no causes and conditions, so they are not its rafters. If they were its rafters, it would already be completely formed. If it were not completely formed, they could not be called its rafters. Question: If the rafters are the various conditions, each one exerts a small part of its strength29 and they combine to make the house—each one does not entirely make it. What is the error in this view?

Reply: This errs in annihilationism and in eternalism. If each single rafter did not entirely form the house and were only a part of its strength, all of the various conditions would each only be a part of its strength. This would only be many units of partial strength. They would not form one entire house, so this is annihilationism. If the various conditions were all small parts of its strength and there was no entire formation, but you were still attached to the existence of the entire house, this would be existence without cause; this is the eternalism of your view. If the house were not entirely formed, then if we took out one rafter, the house would still exist. But in that case the house would not be entirely formed, so we know that it is formed not by parts of its strength, but entirely. Question: If it lacks but a single rafter, how could it possibly not be a house? Reply: It is only a broken house, not a good house. So we know that a good house is entirely inherent in the one rafter. As it is already inherent in the one rafter, we know the rafter is the house.

Question: If the house is already identified with the rafters, then shouldn't the other planks, roof tiles, and so on be identified with the rafters? Reply: As a totality they all are the rafters. How so? Take out the rafters, and there is no house. The reason it is like this is because without rafters, the house collapses. If the house has collapsed, they are not called planks, roof tiles, and so on. Thus, the planks, roof tiles, and so on are identified with the rafters. If they were not identified with the rafters, the house would not be 203

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle formed, and the rafters, roof tiles, and so on also would not be formed. Now, they are already formed together, so we know they are mutually identified. One rafter is already so; the other rafters are likewise. Thus, all interdependently arisen phenomena, when they are not formed, cease to exist; when they are formed, they are mutually identified. The ultimate perfection of interfused unobstructed autonomy is extremely difficult to ponder, far beyond the capacity of sentience. You should accordingly understand that the interdependent arising of the nature of dharmas pervades all places.

Two: the characteristic of distinction. The rafters and such conditions are distinct from the totality. If they were not distinct, the significance of totality would not form, because when there are no distinctions then there is no totality. What does this mean? Basically, totality is formed by distinctions. Due to lacking distinctions, the totality is not formed. Thus, the distinctions are formed as distinctions by means of totality.

Question: If the totality is identified with distinctions, shouldn't it not form a totality?

Reply: Because totality is identified with distinctions, it is thus that it attains the status of totality. It is like the rafters. When they are being identified with the house, we call that the characteristic of totality, and when they are being identified as rafters, we call that the characteristic of distinction. If they are not identified with the house, they are not rafters. If they are not identified as rafters, it is not a house. Totality and distinction are mutually identifiable; you can reflect on it by this.

Question: If they are mutually identified, what does it mean to teach that they are distinct?

Reply: It is only because of this mutual identification that they form distinctions. If they were not mutually identified, the totality would exist outside of the distinctions, so it would not be their totality, and the distinctions would exist outside of the totality, so they would not be its distinctions. Reflect on it and you can understand.

Question: If they were not considered to be distinct, what would be the mistake? 204

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Reply: This view has the errors of annihilationism and eternalism. If there were no distinctions, there would be no distinct rafters and roof tiles. If there were no distinct rafters and roof tiles, then they would not form a total house. This is annihilationism. If there were no distinct rafters, roof tiles, and so on, and yet there was a total house, this would be a house that exists without causes. This is the error of eternalism.

Three: the characteristic of commonality. The rafters and other such conditions join together in common to make the house. They do not contradict each other, so they are all called the conditions of the house. They do not make other things, so this is called the characteristic of commonality. Question: How is this different from the characteristic of totality? Reply: The characteristic of totality is only taught from the point of view of the one house. Now, this characteristic of commonality is taught from the perspective of the various conditions of the rafters and so on. Although their essences are each distinct, in terms of the significance of their formative strengths they are equal; so it is called the characteristic of commonality. Question: If they did not have commonality, what would be the mistake? Reply: If they are not viewed as having commonality, there are the errors of annihilationism and eternalism. Why? If they do not have commonality, the various conditions such as the rafters would be mutually contradictory and would not make a house in common. The house would not attain the status of existence; this view is annihilationism. If they contradicted each other and did not make a house, and yet you are attached to the existence of the house, this would be a house that exists without causes; this is eternalism. Four: the characteristic of difference. The various conditions such as the rafters accord with their own forms and types, so they have differences from each other.

Question: If they are different, shouldn't they not have commonality? Reply: It is only because of their difference that they have commonality. If they were not different, then since the rafters are twenty feet long, the roof 205

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle tiles would also be twenty feet long. This would destroy the basic conditional dharmas. Thus, they would lose the previous significance, that of the equality needed to become, in common, a house. Now, the house is already formed. As to what are called conditions in common, you should understand that they are different.

Question: How is this different from the characteristic of distinction? Reply: The previously discussed characteristic of distinction only explains how the various conditions, such as rafters, are distinct from the one house, so it is taught as the characteristic of distinction. Now, with the characteristic of difference, we are considering the various conditions in turn, such as rafters and so on, from each other's point of view. Each and every one has different characteristics.

Question: If they were not considered to be different, what would be the mistake? Reply: There would be the errors of annihilationism and eternalism. Why? If they were not different, roof tiles would be the same as rafters—twenty feet long. This would destroy the basic conditional dharmas, and they would not form a house together; this is annihilationism. If it were destroyed and the conditions did not form a house, and yet you are attached to the existence of the house, this would be a house that exists without causes; this is eternalism. Five: the characteristic of formation. Because of these various conditions, the significance of the house is formed. Because they form the house, the rafters and so on are called conditions. If it were not so, neither of the two would be formed. Now, since the house is actually formed, we know that the characteristic of formation is their mutual formation.

Question: I clearly see the rafters and such conditions. Each abides in its own dharma, and originally does not make a house. By what cause is the existence of the significance of the house formed?

Reply: It is only because the various conditions, such as the rafters, do not make the house that the significance of the house attains formation. It is like this because if the rafters made the dharma of the house, then they would lose their original dharma of being rafters, so the significance of the house 206

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would not attain formation. Now, because they do not make it, the various conditions such as rafters appear. Because of this appearance, the significance of the house attains formation. Moreover, if they did not make a house, the rafters would not be called the various conditions [of the house]. Now, as they have already attained the name of "conditions," you should clearly understand that they will definitely make a house.

Question: If they are not formative, what is the error? Reply: There are the errors of annihilationism and eternalism. Why? The formation of the house originally depends on rafters and other such conditions. Now, if the conditions actually don't make the house, then no house comes into existence. This is annihilationism. We take the original conditions of the formation of the house to be called rafters. Now, as they did not make the house, there would be no rafters; this is annihilationism. If they were not formative, the house would exist without a cause; this is eternalism. Moreover, the rafters would not make the house and would yet attain the name "rafters"— this is also eternalism.

Six: the characteristic of disintegration. The various conditions such as rafters each abide in their own dharmas, and originally do not make [a house]. Question: I can clearly see that the various conditions such as rafters have actually made a house. Why do you still say that they originally don't make it? Reply: Only by their not making it does the dharma of the house attain formation. If they made the house, they would not abide in their own dharmas, and the significance of the existence of the house would then not be formed. How so? If they made the house they would err as dharmas, so the house would not be formed. Now, as the house is already formed, we can clearly understand that they are not making it.

Question: If we discard the idea of their making it, what is the error? Reply: There are the two errors of annihilationism and eternalism. If we said the rafters make the dharma of the house, then they would err in terms of the dharma of being rafters. Because they would err in the dharma of being rafters, then the house would have no rafters and it would not attain existence. 207

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle This is annihilationism. If they were to err in the dharma of being rafters and yet there was a house, then we would have a house that existed without conditions. This is eternalism. So, totality is the one house. Distinction is the various conditions. Commonality is the conditions working with each other and not contradicting each other. Difference is the various conditions each being distinct. Formation is the various conditions accomplishing the result. Disintegration is each abiding in its own dharma.

4. Concluding Verse

Let me state it again in a hymn:

One is what includes many: this is called the characteristic of totality. The many are not the one: this is the characteristic of distinction. The many kinds having commonality, they form the totality; Each in essence different, they manifest commonality. One and many arise interdependently, their principle is marvelous formation;

Disintegration is each abiding in its own dharma, never making [a thing].

This is only the realm of wisdom; it is not phenomenal consciousness. By these skillful means, you encounter the One Vehicle. 208

Notes

1 The Treatise is also known simply as the Treatise on the Five Ranks, Wu jiao zhang 五教章. Fazang's title of śramaṇa may be conventional; for a thorough discussion of Fazang's monastic status, see Chapter 4 of Jinhua Chen's biography, Philosopher, Practitioner, Politician: The Many Lives of Fazang (643-712) (Leiden: Brill, 2007). 2 This refers to the Avataṃsaka-sūtra, or Flower Garland Sutra, which expounds the Dharma from the perspective of the Buddha's ocean-seal samādhi. The Flower Garland Sutra in Chinese is known as the Huayan jing, lending its name to the school of Buddhism known in China as Huayan, in Korea as Hwaeom, in Vietnam as Hoa Nghiêm, and in Japan as Kegon. In this translation, Huayan refers to the school, as in the title, while Flower Garland refers to the scripture.

3 "Distinct" and "Common" indicate that the Buddha delivered the true Dharma in two ways, either apart from other teachings or in common with other teachings, as illustrated below in the parable of the burning house in this section and again in section VI, "The Sequence of the Emergence of the Teachings."

4 The word most frequently used in this text for the concept of pratītyasamutpāda (dependent origination) is yuanqi 緣起, which we have translated as "interdependent arising" in order to convey the Huayan emphasis on the simultaneity and omnidirectionality of the arising of the dharmadhātu (Dharma realm), as distinct from the linear process of dependence expressed in the teaching of the twelvefold chain. 5 Sanskrit scriptures are often composed of prose narrative or exposition interspersed with metrical verse sections that recapitulate or praise the ideas of the text. This format is convenient for memory and was often applied in Chinese compositions as well— including this treatise, which ends with an original verse by Fazang. Fazang often specifies when he is citing a verse passage.

6 The word zang 藏, translated here as "matrix," is used to render the Sanskrit terms garbha ("womb") in tathāgatagarbha and garbha ("treasury") in padmagarbha lokadhātu (lotus flower treasury world), and is also the ālaya ("storehouse") in ālayavijñāna (storehouse consciousness). The word "matrix" is meant to convey both senses. 7 In early Chinese history, turtle plastrons—the flat, ventral piece of a tortoise shell— were used as tools of divination in the royal court, while mirrors were precious objects with a unique ability to accurately reveal forms. Thus, turtle shells and mirrors serve as stock metaphors for discerning the truth.

8 The four logical possibilities, also called the tetralemma, are a philosophical framework for analyzing propositions and dharmas in terms of emptiness: a thing may be empty, not empty, both empty and not empty, and/or neither empty nor not empty. When this 209

Treatise on Doctrinal Distinctions of the Huayan One Vehicle framework is employed in the text, the possibilities are marked with numbers in parentheses.

9 The Fifty Essentials of Huayan by Question and Answer and the Essays on the Contents of the Flower Garland Sutra, which is mentioned in the next paragraph, were written by Fazang's Dharma teacher Zhiyan 智儼 (602-668), the second patriarch of Huayan. 10 The organization offered for the end of this section (section I, part B, 1, iii) in the translation is tentative, as the Taishō text is ambiguous. There are at least two possible interpretations of the groupings of the vehicles, depending in part on the use of textual variants. For an alternative organization, see the Huayan yisheng fenqi zhang fugu ji 華嚴一乘分齊章復 古記, juan 1, p. 207 recto, in the Xuzangjing 續藏經, vol. 103. 11 The compound word translated as "doctrines," jiaoyi 教義, is made up of the words for "teaching" and "significance." In this section Fazang breaks the compound apart to discuss the combinations of teaching and significance that make up the relative provisionality of the doctrines of various vehicles.

12 This note provides some additional information about these ten masters. A. Bodhiruci 菩提流支 (?-527) was an Indian monk, scholar, and translator. B. Hu 護 (or in a variant of the text, Dan 誕), is identified in some commentaries as the monk and exegete Tanyan 曇延 (516-588), but it is possible that commentators made this identification only because they could find no information about a person named Hu who specialized in the Laṅkāvatāra-sūtra. Yuan 遠 is probably Huiyuan 慧遠 (523-593) of Jingying Temple.

C. Guangtong 光統, also known as Huiguang 慧光 (468-537), was the patriarch of the Four-part Vinaya school. Zuntong, also known as Tanzun 曇遵 (480-564?), was one of Huiguang's disciples.

D. Master Dayan 大衍 is Tanyin 曇隱 (503-581), of Dayan Temple, and also one of Huiguang's disciples.

E. Master Hushen 護身 is Zigui 自軌 (d.u.) of Hushen Temple.

F. Qishe 耆闍 ("vulture," a Chinese transliteration of the Sanskrit gṛdhra), also known as Anlin 安凜 or 安廩 (507-583), was also in Huiguang's lineage. G. Si of Nanyue 南岳思 (515-577) and Zhizhe of Tiantai 天台智者 (538-597), also known as Huisi 慧思 and Zhiyi 智顗, respectively, were the second and third patriarchs of Tiantai Buddhism.

H. Min of Jiangnan 江南慜, also known as Famin 法敏 (579-645) was a scholar and the master of Jinglin Temple.

I. Yun of Guangzhai Temple光宅寺雲, also known as Fayun 法雲 (437-529), wrote a commentary on the Lotus Sutra. Xinxing 信行 (540-594) founded the Three Levels teachings (sanjie jiao 三階教).

J. Tripiṭaka Master Xuanzang 玄奘三藏 (ca. 600-664), was a monk, traveler, translator, scholar, and founder of the Consciousness Only (Faxiang) school of Buddhism in China.

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13 14 15 16 17 18 19 20 21 22 23 24 25 The number of grains of sand of the Ganges River is a stock metaphor for innumerability; "Ganges River" is rendered in Chinese as "Eternal River." The three natures are three modes of cognition as described in Yogācāra. Fazang discusses the three natures thoroughly in section X, part A, of the Treatise. The image is of handling a scroll, the format in which most sutras and other manuscripts were written during Fazang's time. During this time block printing was also just beginning to develop. The mention of printed Dharma in this paragraph probably refers to small printed Buddhist charm texts, as full sutras in book form are not known to have been printed at that time.

The connection between tathāgatagarbha and ālayavijñāna is made extremely clear in Chinese translations of the Laṅkāvatāra and other texts by including the word zang 藏 ("treasury," "womb," "matrix," or "storehouse") in both terms: tathāgatagarbha is rulaizang 如來藏 ("womb of the Tathāgata"), and ālayavijñāna is zangshi 藏識 ("storehouse consciousness"); see especially the translation of the Laṅkāvatāra by Fazang's contemporary Śikṣānanda (T. 672). Thus, the connection between these concepts is made explicit in Chinese in a way that it is not in either Sanskrit or in English. In this section, the terms seed-nature, buddha-nature, self-nature, and original nature are somewhat conflated. Seed-nature is a metaphor used to describe an aspect of causation in terms of consciousness only, whereas buddha-nature and so on are metaphysical qualities. Buddha-nature is also one kind of seed-nature; i.e., the seed that grows to produce the fruit of buddhahood. Other seed-natures produce other results, such as arhatship and so on.

The text of the Sutra on the Accumulations of the Six Senses is no longer extant, although references to it appear in other texts.

For an explanation of the hindrances, see part IX, section F.

I believe the four kinds indicated here are the four ranks explained in part IX, section F, 2ii, in the discussion of the eighth gate (p. 130).

In this section Fazang frequently refers to the Early Teaching as the two vehicles, in this case meaning the first two of the three vehicles; the Final Teaching, below, is the third of the three.

Zhiduan jing 指端經 (Fingertip Sutra), is the title of an unknown scripture. This paragraph is a good example of why xin 心 is sometimes translated as "heart-mind." The anatomical metaphor indicates the heart as an organ and as an essential core, but the same xin also indicates the thinking mind and the mind that aspires to bodhi. In this discussion Fazang uses "true thusness" (zhenru 真如) interchangeably with the "fully perfected nature" (yuanchengshi xing 圓成實性) of the three natures. Through section X, part A, 1, iib Fazang examines the logical errors of maintaining attachment to each of the three natures using the four-part scheme of the tetralemma (existent, nonexistent, both existent and nonexistent, neither existent nor nonexistent), further dividing each of these four possibilities into the two erroneous views of eternalism and annihilationism. The numbering of these divisions in the original text is 211

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle 26 27 28 29 dense and somewhat inconsistent, so in the translation many of the numbers have been omitted for clarity.

What Fazang calls "causes" (yin 因) in this section are the karmic seeds (zhongzi 種子) of the storehouse consciousness discussed above; the six significances here attributed to causation are explicitly attributed to seeds in other texts. The ten coins are the context of the discussion through the end of part X, section C, 2, although the language becomes extremely abstract at times. Although there are many words in Chinese that could be used to signify a type of building that would have rafters, the word "house" (she 舍) here is the same word used in the Lotus Sutra parable of the burning house, discussed at length at the beginning of the Treatise. In addition, the word for "rafter" (chuan 椽) is graphically similar to, and rhymes with, the word for "conditions" (yuan 緣).

This structural "strength" is li 力, the same character that was rendered as "power" in the section on empowerment in part X, section B, 1.

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Abhidharma: A collection of texts that interpret Buddhist teachings in technical, scholarly terms, and the scholarly approach demonstrated in those texts. anuttarā samyaksaṃbodhi: Complete perfect enlightenment, unsurpassed enlightenment; specifically, this refers to the compassionate, salvific enlightenment ideal of the bodhisattva in Mahayana Buddhism.

arhat: "Honored One." In this text, this refers to practitioners who have achieved nirvana in terms of "Lesser Vehicle" doctrine, but have not attained buddhahood in terms of Mahayana doctrine; i.e., they have liberated themselves from suffering, but do not liberate all beings.

asura: A demigod, and also the characteristic class of beings of one of the six realms of rebirth. Sometimes translated as "titans," asuras are seen as wrathful beings that wage war against the gods.

bodhi: True awakening; the wisdom of the Buddha; Fazang often uses bodhi in an aspirational context: the mind that thinks of, or intends to achieve, the true enlightenment of buddhahood, as in bodhicitta, the mind of aspiration for awakening. dhāraṇī: A type of incantation, a mnemonic code or chant, included in many Buddhist texts and rituals; a powerful invocation that produces merit and transmits the Buddhist teachings.

dharma/Dharma: When capitalized, Dharma means the truth, the laws of reality, or a teaching of the Buddha; the lower-case form is a common noun meaning any phenomenon, thing, concept, or object of mind. However, both are translations of the Chinese word fa 法, and there is no capitalization in Chinese. In fact the Treatise sometimes deliberately collapses the distinction between ordinary dharmas and the sacred Dharma as part of its overall philosophical purpose. Thus, many of the capitalizations or non-capitalizations of the term in this translation are unavoidably provisional.

icchantika: A being that is said (in other texts) to be doomed to transmigrate through samsara endlessly without the possibility of attaining nirvana, due to lack of buddhanature. Indra's net: An image from the Flower Garland Sutra that is frequently discussed in Huayan Buddhism to explain the infinite interrelationship of all phenomena. The net is infinitely vast, and in each intersection of its strands hangs a perfect multifaceted 213

Treatise on Doctrinal Distinctions of the Huayan One Vehicle jewel. The facets of any single jewel reflect all the other jewels in the net, and all of the reflections in their facets, infinitely.

kalpa: A unit of time in Buddhist cosmology; generally an extremely long period of time, and specifically the temporal duration of a world.

nonreturner (anāgāmin): One who will no longer be reborn into the desire realm; one who will become an arhat in their next lifetime.

pāramitā: A practice of bodhisattvas; one of the six perfections of bodhisattva practice, which are dāna (generosity), śīla (discipline, morality), kṣānti (patience), vīrya (zeal), dhyāna (concentration), and prajñā (wisdom).

prajñāpāramitā: The practice or teaching of the perfection of wisdom, which is the perception of the true nature of reality. pratyekabuddha: One who attains enlightenment alone, without the aid of a buddha. One of the two kinds of enlightened practitioners in early Buddhism, along with the śrāvaka.

samādhi: A cultivated state of consciousness in which the mind is concentrated or unified. seed (Skt. bīja): In one metaphor of causation, karmic potentialities are stored in consciousness as seeds, where they may be fertilized and germinate into karmic activities. śramaṇa: A Buddhist mendicant or monk.

śrāvaka: Rendered in Chinese as "voice-hearer," one who attains enlightenment by hearing the teachings of the Buddha. One of the two kinds of enlightened practitioners in early Buddhism, along with the pratyekabuddha.

storehouse consciousness (Skt. ālayavijñāna): The consciousness that stores the latent seeds of karma. In Yogācāra and Huayan, the eighth of the eight consciousnesses. See also seed.

stream-enterer (Skt. śrotaāpanna): One who has entered the stream of the Dharma on the path to liberation; the first stage of spiritual attainment in Buddhism. tathāgata/Tathāgata: "Thus-come One," an honorific title for a buddha, one who has come from and realized thusness; the embodiment of true reality as it is; also rendered "Thus Gone One," one who has passed into nirvana.

tathāgatagarbha: The embryo or womb of a tathāgata that exists in all sentient beings, providing the basis for buddha-nature and universal awakening. This concept is articulated in the Tathāgatagarbha-sūtra.

ten stages (Skt. bhūmi): The spiritual stages undertaken by bodhisattvas in order to progress toward buddhahood are presented in various texts as summarized in this Treatise, but according to Fazang they are most fully and correctly articulated in 214

Glossary

the Flower Garland Sutra chapter (and sometimes independent scripture) known as "The Ten Stages" (Daśabhūmika).

three worthy sets of practices: Various ranks and practices that follow the ten stages of faith and precede the ten bodhisattva stages, according to Huayan. The three sets are the ten abodes (or the ten understandings), the ten practices, and the ten conversions of merit. thusness (Skt. tathatā): Reality as it truly is, i.e., interdependently arisen; the absolute reality of phenomena, encompassing both conventional, phenomenal existence and ultimate emptiness. Also translated as "suchness."

Yogācāra: A branch of Buddhism that emphasized the absolute interdependence of mind and objects of mind; hence, it is also known as the school of Consciousness Only or Mind Only.

215

Bibliography

Fazang's References

Abhidharmakośa-bhāṣya: Jushe 俱舍 (俱舍論), T. 1558.

Abhidharma Sutra: Damo jing 達磨經 (阿毘達磨大乘經). Extant only in fragments, as quotations within other texts.

Accumulation of Jewels Sutra: Baoji jing 寶積經 (大寶積經), T. 310. Benevolent King Sutra: Renwang jing 仁王經 (仁王般若波羅蜜經), T. 245. Bodhisattva Stages Sutra: Dichi jing 地持經, also called Pusa dichi jing 菩薩地持經 or Dichi lun 地持論, T. 1581.

Brahmā's Net Sutra: Brahmajāla-sūtra; Fanwang jing 梵網經, T. 1484. Commentary on The Awakening of Faith: Qixinlun yiji 起信論義記, T. 1846. A commentary by Fazang.

Commentary on the Summary of the Great Vehicle: She dasheng lunshi 攝大乘論釋. Two commentaries have this title, by Vasubandhu (T. 1595, T. 1596, T. 1597) and by Asva bhāva (T. 1598). Dharma Drum Sutra: Fagu jing 法鼓經 (大法鼓經), T. 270. Diamond Sutra: Jingang bore 金剛般若 (金剛經, 金剛般若波羅蜜經), T. 235, T. 236, T. 237.

"Essay on Consciousness Only": Weishi zhang 唯識章, a chapter in Zhiyan's Essays on the Contents of the Flower Garland Sutra (T.1870:543a13). Essays on the Contents of the Flower Garland Sutra: Kongmu zhang 孔目章 (華嚴經內 章門等雜孔目章), T. 1870. Written by Zhiyan, Fazang's teacher. Fifty Essentials by Question and Answer: Wushi yao wenda 五十要問答 (華嚴五十要問答), T. 1869. Written by Zhiyan, Fazang's teacher.

Flower Garland Sutra: Avataṃsaka-sūtra; Huayan jing 華嚴經 (大方廣佛華嚴經), T. 278, T. 279, T. 293. Fazang refers to the sixty-fascicle version (T. 278). Four Agama Sutras: Si ahan jing 四阿含經, a collection consisting of the Chang ahan jing 長阿含經 (Dīrghāgama), T. 1; the Zengyi ahan jing 增一阿含經 (Ekottarikāgama), T. 125; the Za ahan jing 雜阿含經 (Samyuktāgama), T. 99, T. 100, T. 101; and the Zhong ahan jing 中阿含經 (Madhyamāgama), T. 26.

217

Treatise on Doctrinal Distinctions of the Huayan One Vehicle Four-part Vinaya: Sifen lü 四分律, T. 1428.

Incremental Āgama Sutra: Zengyi jing 增一經 (增一阿含經), T. 125. Jewel Cloud Sutra: Baoyun jing 寶雲經, T. 658, T. 659. Laṅkāvatāra-sūtra: Lengqie jing 楞伽經 (入楞伽經, 楞伽阿跋多羅寶經), T. 670, T. 671, T. 672.

Larger Prajñāpāramitā Sutra: Dapin 大品, Dapin jing 大品經, or Da bore jing 大品般 若經 (大般若波羅蜜多經), T. 220, T. 221, T. 222, T. 223. The full edition of the Perfection of Wisdom Sutra. Lotus Sutra: Fahua jing 法華經 (妙法蓮華經), T. 262, T. 263, T. 264. Mahāvibhāṣā-śāstra: Da piposha lun 大毘婆沙論, abbreviated to Posha 婆沙, T. 1545, T. 1546.

Mahīśāsaka-vinaya: Mishasai lü 彌沙塞律 (彌沙塞五分戒本), T. 1421, T. 1422. Mañjuśrī's Sutra on Prajñāpāramitā: Wenshu bore jing 文殊般若經, T. 232, T. 233. Nirvana Sutra: Niepan jing 涅槃經, T. 374.

Sarvāstivāda-vinaya-vibhāṣā: Sapoduo lun 薩婆多論 (薩婆多毘尼毘婆沙), T. 1440. Summary of the Great Vehicle: She lun 攝論, a translation of the Mahāyānasaṃgraha, She dasheng lun 攝大乘論, T. 1592, T. 1593, T. 1594. The Liang Summary refers specifically Paramārtha's Liang dynasty translation (T. 1593); Xuanzang also translated this text (T. 1594).

Sutra of Golden Light: Jinguangming jing 金光明經, T. 663, T. 664, T. 665. Sutra of King Pravaradeva: Shengtianwang jing 勝天王經 (勝天王般若波羅蜜經), T. 231. Sutra of Queen Śrīmālā of the Lion's Roar: Shengman jing 勝鬘經 (勝鬘師子吼一乘大方 便方廣經), T. 353.

Sutra of the Buddha's First Twelve Years: Shier you jing 十二遊經, T. 195. Sutra of the Questions of the Brāhmins: Boluomen wen jing 婆羅門問經. No longer extant; quoted in the Summary of the Great Vehicle (T.1593:120c28, T.1595:193a7). Sutra of the Warrior with the Hidden Tracks: Miji lishi jing 密迹力士經. This refers to a section of the Accumulation of Jewels Sutra (T.310:42b7). Sutra on Awakening of Practice: Xingqi xing jing 興起行經, T. 197. Sutra on Basic Activities: Benye jing 本業經 (菩薩瓔珞本業經), T. 281, T. 282. Sutra on Mañjuśrī's Transcendental Samādhi: Puchao sanmei jing 普超三昧經 (文殊師 利普超三昧經), T. 627.

Sutra on No Increase and No Decrease: Buzeng bujian jing 不增不減經, T. 668. 218

Bibliography

Sutra on the Accumulations of the Six Senses: Liu genju jing 六根聚經. No longer extant. Sutra on the Buddha Stage: Fodi jing 佛地經, T. 680.

Sutra on the Common Nature of the Great Vehicle: Dasheng tongxing jing 大乘同性經, T. 673.

Sutra on the Emptiness of All Dharmas: Zhufa wuxing jing 諸法無行經, T. 650. Sutra on the Essential Nature of Entering the Dharma Realm: Fajie tixing jing 法界體 性經 (入法界體性經), T. 355.

Sutra on the Expedient Means of the Great Vehicle: Dasheng fangbian jing 大乘方便經. This refers to a section of the Accumulation of Jewels Sutra (T.310:594c2). Sutra on the Explication of Underlying Meaning: Shenjiemi jing 解深密經, T. 676. Sutra on the Good Moral Discipline of Bodhisattvas: Shanjie jing 善戒經 (菩薩善戒經), T. 1582.

Sutra on the Questions of Viśeṣacinti Brahmā: Siyi jing 思益經 (思益梵天所問經), T. 585, T. 586, T. 587.

Sutra on the Samadhi of Contemplating Buddha: Guanfo sanmei jing 觀佛三昧經, T. 643. Sutra on Universal Brilliance: Puyao jing 普曜經, T. 186. Sutra on Unsurpassed Refuge: Wushangyi jing 無上依經, T. 669. Sutra on Upāsaka Precepts: Youposai jie jing 優婆塞戒經, T. 1488. Ten Stages Sutra: Shi di jing 十地經, T. 286. Also called Shi zhu jing 十住經, T. 287. It also exists in the Flower Garland Sutra, chapter titled "The Ten Stages," Shi di pin 十地品 (T.278:542a5).

The Awakening of Faith: full title Treatise on the Awakening of Faith in the Great Vehicle, Dasheng qixin lun 大乘起信論, abbreviated to Qixin lun 起信論, T. 1666, T. 1667. Treatise on Buddha-nature: Foxing lun 佛性論, T. 1610.

Treatise on Entering the Great Vehicle: Ru dasheng lun 入大乘論, T. 1634. By Sāramati. Treatise on Praise of the Sacred Teachings: Xianyang lun 顯揚論 (顯揚聖教論), T. 1602. Treatise on the Adornment of the Great Vehicle: Zhuangyan lun 莊嚴論 (大乘莊嚴論), T. 1604.

Treatise on the Collected Abhidharma: Zaji 雜集 or Duifa lun 對法論 (大乘阿毘達磨雜 集論), T. 1606.

Treatise on the Jewel-nature: Baoxing lun 寶性論 (究竟一乘寶性論), T. 1611. Treatise on the Larger Prajñāpāramitā Sutra: Zhilun 智論 or Dazhidu lun 大智度論 (摩 訶般若波羅蜜), T. 1509. A commentary attributed to Nāgārjuna. 219

Treatise on Doctrinal Distinctions of the Huayan One Vehicle Treatise on the Middle Way: Zhong lun 中論, T. 1564. By Nāgārjuna. Treatise on the Nonexistence of Characteristics: Wuxiang lun 無相論, extant as fragments. By Paramārtha.

Treatise on the Sutra of the Questions of Maitreya: Mile pusa suowen jinglun 彌勒菩薩 所問經論, T. 1525.

Treatise on the Sutra on the Buddha Stage: Fodi lun 佛地論 (佛地經論), T. 1530. Treatise on the Ten Stages: Di lun 地論 (十地經綸), T. 1522. This treatise expounds the Ten Stages Sutra, which also exists as "The Ten Stages" chapter in the Flower Garland Sutra (see Ten Stages Sutra, above).

Treatise on the Theory of Consciousness Only: Cheng weishi lun 成唯識論, T. 1585. Treatise on the Three Kinds of Naturelessness: San wuxing lun 三無性論, T. 1617. Treatise on True Attainment: Chengshi lun 成實論, T. 1646.

Treatise on Yogācāra Stages: Yuqie lun 瑜伽論 or Yuqieshidi lun 瑜伽師地論, T. 1579. Vimalakīrti Sutra: Weimo jing 維摩經 (維摩詰所說經), T. 474, T. 475, T. 476. Vinaya in Ten Recitations: Shi song lü 十誦律; also called Sarvāstivāda-vinaya, T. 1435. Selected Bibliography

Chen, Jinhua. Philosopher, Practitioner, Politician: The Many Lives of Fazang (643-712). Leiden: Brill, 2007. Cleary, Thomas. Entry into the Inconceivable. Honolulu: University of Hawai'i Press, 1983.

Cook, Francis H. "Causation in the Chinese Hua-Yen Tradition," Journal of Chinese Philosophy 6/4 (1979): 367-385.

—."Fa-tsang's Treatise on the Five Doctrines: An Annotated Translation." Ph.D dissertation, University of Wisconsin, 1970. —.Hua-Yen Buddhism: the Jewel Net of Indra. Institute for Advanced Studies of World Religions Series. University Park, PA: Pennsylvania State University Press, 1977. Elstein, David, trans. Fazang, "The Rafter Dialogue," in Justin Tiwald and Bryan W. Van Norden, eds., Readings in Later Chinese Philosophy, pp. 80-86. Indianapolis: Hackett Publishing, 2014.

Gimello, Robert M., Frédéric Girard, and Imre Hamar, eds. Avataṃsaka Buddhism in East Asia: Huayan, Kegon, Flower Ornament Buddhism: Origins and Adaptation of a Visual Culture. Wiesbaden: Harrassowitz Verlag, 2012.

Hamar, Imre, ed. Reflecting Mirrors: Perspectives on Huayan Buddhism. Wiesbaden: Harrassowitz Verlag, 2007.

220

Bibliography

Jones, Nicholaos. "Huayan Numismatics as Metaphysics: Explicating Fazang's Coin-Counting Metaphor," Philosophy East and West 68/4 (October 2018): 1155-1177. Li, Zijie. "Fazang's theory of zhenru 真如 (Skt. tathatā) and zhongxing 種姓 (Skt. gotra): with a focus on the influence of the Ratnagotravibhāga," Studies in Chinese Religions 6/1 (2020): 31-48.

Liu, Ming-Wood. "The Pan-chiao System of the Hua-yen School in Chinese Buddhism," T'oung Pao 67/1-2 (1981): 10-47.

Ryan, James A., trans. "Fazang, 'Coins' and 'Rafter and Building,'" in James A. Ryan, ed., Chinese Philosophy: A Reader, pp. 401-416. Self-published, 2017. Satō, Kaion. "The Theory of Kleśa in Fazang's Huayan Wujiao Zhang," Indogaku Bukkyōgaku Kenkyū 65/1 (2016): 190-193. Weinstein, Stanley. "Imperial Patronage in the Formation of T'ang Buddhism," in Arthur F. Wright and Denis Twitchett, eds., Perspectives on the T'ang, pp. 265-306. New Haven, CT: Yale University Press, 1973.

Wright, Dale S. "The Significance of Paradoxical Language in Hua-Yen Buddhism," Philosophy East and West 32/3 (1982): 325-338.

221

KEY TO THE SECRET OF THE HEART SUTRA

Translator’s Introduction

Translator's Introduction

Matthew D. McMullen

The Key to the Secret of the Heart Sutra (Hannya shingyō hiken) is a commentary on the Heart Sutra, the commonly abbreviated title for the Heart Sutra of the Great Perfection of Wisdom (Mahāprajñāpāramitā-hṛdaya-sūtra). Composed by Kūkai (774-835), the revered founder of the Japanese Shingon school and patriarch of Japanese esoteric Buddhism, this commentary purports to reveal the underlying secret meaning to the Heart Sutra, which according to Kūkai had yet to be explicated by previous commentators. Like the Heart Sutra, Kūkai's secret commentary is a brief work, constituting less than two pages of the Taishō canon. However, despite its brevity, it functions as an introduction to Kūkai's view of mantra as well as a polemical comparison of his Shingon school with the dominant Buddhist schools in Japan at the time.

A central theme throughout Kūkai's writings is the claim that mantra, short incantations often derived from Sanskrit phrases, contain the entirety of the Buddha's teachings, and by properly reciting them one can immediately harness their power and benefits. The Heart Sutra exemplifies this claim. As a summary of the Prajñāpāramitā sutras, the Heart Sutra was thought to embody the wisdom of this enormous corpus of texts. The closing mantra of the Heart Sutra even further abbreviated these teachings. For Kūkai, this condensing of the unabridged teaching of the Buddha into a few lines, or even a single phrase, could be applied to all Buddhist sutras. Moreover, to realize the teachings of a sutra, one only needed to master the associated mantra. Such mantras were usually linked to buddhas and bodhisattvas in the text. Therefore, Kūkai was fixated on identifying buddhas, bodhisattvas, and deities with their proper mantra, or, even more succinctly, with their seed syllables (bīja). The Key to the Secret of the Heart Sutra is traditionally read as a taxonomy of teachings (kyōsō hanjaku). Kūkai alludes to two taxonomical paradigms in the text, the "seven schools" and the "five vehicles." The seven schools presumably refer to the six Buddhist schools established in the Nara capital, Ritsu, 225

The Key to the Secret of the Heart Sutra

Kusha, Jōjitsu, Hossō, Sanron, and Kegon, plus the Tendai school founded on Mount Hiei by Saichō (766-822). The term "five vehicles" typically denotes the teachings intended for humans, devas, śrāvakas, pratyekabuddhas, and bodhisattvas. However, the commentaries on Kūkai's text, most of which are published in the Shingonshū zensho, vol. 6, and the Zoku Shingonshū zensho, vol. 20, attempt to combine these two paradigms into a single sectarian polemic that positions the Shingon school as superior to other traditions in Japan. Thus, the five vehicles signify the Kegon school (represented by Samantabhadra Bodhisattva), the Sanron school (Mañjuśrī), the Hossō school (Maitreya), the Tendai school (Avalokiteśvara), pratyekabuddhas (signified by the doctrine of pratītya samutpāda) and śrāvakas (the doctrine of the four noble truths), respectively. Consequently, the "seven schools" are then interpreted through this framework and are given as (1) Kegon, (2) Sanron, (3) Hossō, (4-5) the two vehicles of śrāvakas and pratyekabuddhas, (6) Tendai, and (7) Shingon as the "secret" meaning of the sutra.1 Although the commentaries clearly interpret Kūkai's Key to the Secret of the Heart Sutra through a sectarian polemical lens, the text itself is not explicit about this purpose. The earliest commentaries by Saisen (1025-1115), the Hannya shingyō hiken kaimon ketsu (T. 2204), and Kakuban (1095-1143), the Hannya shingyō hiken ryakuchū (T. 2203B), were written almost three centuries after Kūkai's death, at a time when the doctrinal and institutional boundaries between the Buddhist schools were in the process of being delineated by sectarian partisans. Kūkai's reason for composing the essay may have been more functional than polemical. Prior to and during Kūkai's lifetime, the Heart Sutra was frequently used by Sanron and Hossō scholiasts as an abbreviated form of the Prajñāpāramitā sutras, citing its list of doctrinal concepts as a digest of Mahayana teachings. Kūkai, however, found the short text of the sutra to be a useful example of his broader project of integrating Mahayana doctrine with ritual practice. By providing a metaphorical reading of the text, Kūkai situated the doctrinal content within a liturgical framework of mantra recitation. In other words, if the concluding mantra is taken to be the core of the text rather than an appended incantation, as interpreted by his predecessors and contemporaries, then, as Kūkai suggests in his commentary, the Heart Sutra also has a ritual function in addition to doctrinal meaning.2

The authorship of the Key to the Secret of the Heart Sutra has never been in dispute; however, when exactly Kūkai wrote it has long been a matter of debate. 226

Translator's Introduction

The colophon states that Kūkai wrote it in spring 818 and purports to be the words of Kūkai himself. According to the colophon, Emperor Saga (r. 809-823) had fallen ill. To aid the emperor in his recovery, Kūkai composed this commentary on the Heart Sutra as a key to unlocking the secrets to the sutra so that the emperor might benefit from this wisdom. However, scholars have long doubted the authenticity of the colophon, which was probably added to the text sometime in the thirteenth or fourteenth centuries.3

Although the evidence is inconclusive, most scholars agree that the more probable date of its composition is 834. This agreement is primarily based on comparisons with other Kūkai writings. If read as a taxonomy of Buddhist schools, the Key to the Secret of the Heart Sutra includes expressions found in Kūkai's magnum opus, the Treatise on the Secret Mandala of the Ten Abiding Minds (Himitsu mandara jūjūshinron), and its companion text, the Precious Key to the Secret Treasury (Hizō hōyaku). Modern scholars consider both of these works to have been written after 830 and before Kūkai's death in 835. Thus, the consensus among Shingon scholars is that Kūkai must have composed his commentary on the Heart Sutra around the same time.4

Historical documents also support a later date of composition. In his subcommentary, Saisen notes that according to oral tradition, Kūkai wrote the text at Tōdaiji. He then presented it to the Sanron monk Dōshō (798-875), who, in turn, lectured on the contents of Kūkai's essay (T.2204:20a24-28). Saisen does not provide a date for this exchange. However, a corresponding record can be found in the Tōdaiji yōraku, a twelfth-century history of events at Tōdaiji in Nara, which documents a lecture by Dōshō in the second month of 834 regarding the Key to the Secret of the Heart Sutra.5 Saisen's reference to an "oral account" could denote this lecture at Tōdaiji. Whether or not the two sources allude to the same event, the historical record suggests that Kūkai's commentary must have been circulating in some form prior to Dōshō's lecture in 834. The following translation of Kūkai's Key to the Secret of the Heart Sutra is based on the version in volume fifty-seven of the Taishō canon (T.2203A:11a1-12c25), which was taken from the previously published Kōbō Daishi zenshū. I have consulted the critical edition in Teihon Kōbō Daishi zenshū, vol. 3, as well as previous translations and scholarship listed in the references. For a more extensive example of Kūkai's taxonomy of teachings, readers should see Rolf W. Giebel's translation of The Precious Key to the Secret Treasury.6 227

The Great Incantation Sutra of the

Mahāprajñāpāramitā

(T.250:847c7-29)

Translated by the Indian Tripiṭaka Master Kumārajīva

during the Late Qin Dynasty

When cultivating the profound perfection of wisdom, Avalokiteśvara Bodhisattva realized that the five aggregates are empty, [a realization that] saves all beings from suffering and calamity.

Śāriputra, because form is empty, there is no characteristic of decay. Because feeling is empty, there is no characteristic of feeling. Because perception is empty, there is no characteristic of perception. Because intention is empty, there is no characteristic of creating. Because consciousness is empty, there is no characteristic of awareness. Why? Śarīputra, because form is not different than emptiness, emptiness is not different than form; form is thus empty, and emptiness is thus form. Feeling, perception, intention, and consciousness are also like this.

Śāriputra, the dharmas with the characteristic of emptiness neither rise nor cease, are neither unsoiled nor impure, neither increase nor decrease. Empty dharmas do not exist in the past, future, or present. Therefore, in emptiness there is no form, feeling, perception, intention, or consciousness; there are no eyes, ears, nose, tongue, body, or mind; there are no images, sounds, smells, tastes, touch, or perceived objects; there are no visible realms up to and including the realm without consciousness; there is no ignorance nor is there the elimination of ignorance up to and including no old age and death, nor the elimination of old age and death; there is no suffering, accumulation, extinction, or path; there is no wisdom and no attainment, because there is nothing to attain. The bodhisattva relies on the perfection of wisdom, and, thus, a mind without impediments. Because there are no impediments, there is no fear; one is free from this dream-state of incorrect views and ultimately reaches nirvana. Because the buddhas of the three times rely on the perfection of wisdom, they attain anuttarā samyaksaṃbodhi. Thus, know that the perfection of wisdom is 229

The Key to the Secret of the Heart Sutra

The Key to the Secret of the Heart Sutra the great incantation, the unsurpassable incantation, the unparalleled incantation that can eradicate all suffering. It is true and not false. Thus, expounding the incantation for the perfection of wisdom, one says: gate gate pāragate pārasaṃgate bodhi svāhā. (Gone, gone, gone beyond, awaken thusly!) [End of] The Great Incantation Sutra of the Mahāprajñāpāramitā

230

The Key to the Secret of the

Heart Sutra

Preface by Henjō Kongō

The sharp sword of Mañjuśrī severs mental proliferations, And the Sanskrit text of the mother of awakening7 is the Supreme Tamer. The mantras dhiḥ and maṃ are their seed syllables,

Which are dhāraṇī that contain all teachings.8

How is it possible to end the limitless cycle of birth and death? Only with meditation and correct thought.9

Out of respect for the samādhi of the Venerable One,

I will not resign [myself to the traditional interpretation of the text]. Rather, I now reverently explicate [its meaning].

May compassion be bestowed upon me.

The Buddha-Dharma is not distant but is near in one's own mind. Suchness is not external. If one abandons the body, how can it be sought? Delusion and awakening both reside within oneself. As soon as one has given rise to the intention [to attain awakening], it has already been attained. Knowledge and ignorance are indistinct. If one faithfully practices, they will suddenly realize awakening.

Pitiful, pitiful, is the child who has long slumbered. Suffering and in pain is the person who is wildly intoxicated. Afflicted, they mock the sober and in a drunken haze insult the Awakened One. Having never sought the medicine of the Physician King, when would they gaze upon the radiance of the Great Sun?10 Similar to the clarity of vision or the speed of reaching awakening, the spiritual capabilities [of individuals] are not the same and their intentions differ. Accordingly, the two teachings, running along different tracks, are split between the platforms of the vajra, on the one hand, and the lotus, on the other. The five vehicles align their bits and prance about in front of an illusionary wall.11 Antidotes are administered according to the poison. These are the guidelines by which a compassionate father instructs his son. 231

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[On the Meaning of the Sutra]

The Mahāprajñāpāramitā-hṛdaya-sūtra is a teaching of samādhi and the central mantra of the great Prajñā Bodhisattva. The text is less than a page and is only fourteen lines.12 One could say that although brief, it is fundamental; although concise, it is profound. Although the prajñā of the five collections13 is contained in a single text, they do not satisfy. Although the fruits of practice in the seven schools14 are subsumed within a single line, they are not enough [to fill it].

"Avalokiteśvara Bodhisattva" represents the practitioners of the various vehicles. "Crossing from suffering into nirvana" expresses the joy attained through the teachings. "The five aggregates" refers to all confused beings. "The buddhas [of the three times of past, present, and future]" denotes the awakened minds of those who have progressively achieved the goal. Referring to the "emptiness of form," Samantabhadra cracks a smile at the meaning of complete interfusion. Discussing "nonarising," Mañjuśrī's face beams at the view of severed mental proliferations. Maitreya applauds the explanation of the "realm of consciousness." When "objects" and the "cognition of objects" merge, Avalokiteśvara rejoices. The twelve links of conditioned existence point to the arising and ceasing of the pratyekabuddha. The Dharma wheel of the four noble truths makes the śrāvaka aware of the emptiness of suffering. Moreover, the two syllables gate engulf the fruits of practice in the various collections of texts. The two words pāra and saṃ are pregnant with the exoteric and esoteric teachings. [The meaning of] each and every sound and syllable, even if explained over the course of an eon, is inexhaustible. Each and every name and its ultimate reality, like the buddhas who are [as numerous as] specks of dust or drops of water, are without limit. Therefore, reciting, possessing, expounding, and worshiping the sutra alleviates suffering and provides bliss. Cultivating and contemplating [the meaning of the sutra], one reaches the path and advances along it. The label "extremely profound" is truly appropriate. [Questions and Answers

about the Text]

When I teach students, I begin by picking out the essentials of the sutra and explain them in five sections. Although there have been many commentators, 232

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they have yet to uncover the secret of the text. The differences among the translations and distinctions between the exoteric and esoteric [meanings of the sutra] will be elucidated below.

Question: The Prajñā[pāramitā] belongs to the second category of incomplete teachings. How is it possible that it is included among the sutras revealed in the third [turning of the wheel of the Dharma]?15

[Response:] A single syllable of the Tathāgata's preaching encompasses the meaning of the five vehicles. In a single moment of thought, he preaches the teachings of the Tripiṭaka. How then could a single section or chapter [of the Tripiṭaka] be insufficient or incomplete? Even the readings of the lines on tortoise shells and in hexagrams encompass the myriad phenomena and are inexhaustible. Indra's net and his grammar16 comprise a multitude of meanings and are unlimited.

Follow-up question: If this is the case, why have previous scholars not stated such?

Response: A sage prescribes medicine as it is needed. A wise person speaks or remains silent, waiting for the appropriate time and individual [who can understand such words]. I do not know whether [previous scholars] did not speak when they should have, or if they did not speak because they should not have. Perhaps I should not speak on these matters either. Only a wise person can determine whether this is a mistake.17

[On the Title of the Sutra]

There are two distinct titles for the Buddha's Preaching of the Heart Sutra for the Great Perfection of Wisdom, one in Sanskrit and the other in Chinese. The so-called Foshuo mohe bore boluomiduo xinjing is a mix of Central Asian and Chinese terms. The three characters shuo ("preach"), xin ("heart"), and jing ("sutra") are Chinese terms, and the other nine characters are Central Asian. The complete Sanskrit title is Buddha-bhāṣā-mahā-prajñā-pāramitāhṛdaya-sūtraṃ. The first two syllables (buddha) are the name of the Fully Awakened One. The next two syllables (bhāṣā) are a reference to realizing the secret treasury and administering the nectar. The next two syllables (mahā) carry the meaning of great, many, or supreme. The next two syllables (prajñā) are the term for establishing meditation and wisdom. The next three (pāramitā) 233

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are the designation for completed actions [that lead to enlightenment]. The next two (hṛdaya) express the meaning of being central. The final two (sūtraṃ) are syllables expressing the meaning of suturing together. Explaining the general meaning of sutras, each possesses an individual, teaching, and metaphor.18 In this case, the name of the great Prajñāpāramitā Bodhisattva is the individual. This bodhisattva is equipped with the samādhi teaching of the Dharma mandala and mantra. Each of these syllables are a teaching. Each and every word, through the superficial language of the profane world, express the profound designation of Dharma-nature. These [words] are metaphors.

This samādhi teaching was preached by the Buddha on Vulture Peak for the sake of Śāriputra and others. The sutra has several translations. The first was Tripiṭaka Master Kumārajīva's translation, [the Mohe bore boluomi daming zhoujing (T. 250)], which is the basis for this discussion. The next is a translation by Tripiṭaka Master Xuanzang of Tang, [the Bore boluomiduo xinjing (T. 251)]. The title lacks the four characters foshuo mohe ("Buddha's preaching," "great"). Following the "five aggregates," it adds the character deng ("and so on") and omits the characters yiqie ("all") after yuanli ("distant from"). Following the dhāraṇī, there is not [an exhortation of the sutra's] efficacy. Next, there is a version by Tripiṭaka Master Yijing of Dazhou.19 The title is missing the characters mohe ("great"), but it adds [an exhortation of the sutra's] efficacy after the mantra. Furthermore, the translations by Tripi ṭaka Masters Dharmacandra, [the Pubian zhizang bore boluomiduo xinjing (T. 252]), and Prajñā, [the Bore boluomiduo xinjing (T. 253)], both have prefaces and concluding exhortations. Finally, in the third fascicle of the Dhāraṇī Collection Sutra (T.901:804c) explaining mantra rites, the title of the sutra is the same as Kumārajīva's translation.

The "heart of prajñā" is the dhāraṇī of the body, mind, etc. possessed by the bodhisattva [Prajñā]. The mantra of this sutra is the great heart incantation [of Prajñā].20 In accordance with this heart mantra, it is called the "heart of Prajñā." Some also say that [the sutra] is called "heart" because it abbreviates the essentials of the Mahāprajñāpāramitā-sūtra, and that [the Buddha] did not preach it for another audience. This is like saying a dragon has the scales of a snake.21

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[On the Structure and Content

of the Sutra]

This sutra has five sections in total. The first is a general introduction to the interlocutor and the teaching, which extends from "Avalokiteśvara" to "saves all beings from suffering and calamity." The second is a section distinguishing the various vehicles, which extends from "form is not different than emptiness" to "because there is nothing to attain." The third is a section on the benefits obtained by the practitioner, which extends from "bodhisattva" to "anuttarā samyaksaṃbodhi." The fourth is a general conclusion, which extends from "thus know that wisdom" to "true and not false." The fifth is the mantra of the secret treasury, which extends from "gate gate" to "svāhā." The first section, a general introduction to the interlocutor and the teaching, has five parts: cause, cultivation, realization, entering [nirvana], and time. The reference to Avalokiteśvara denotes the dedicated practitioner, that is, the individual who takes originally awakened bodhi as their cause. "Profound prajñā," which is both that which contemplates and the teaching that is contemplated, is the cultivation. "Recognizing emptiness" is to realize wisdom. "Saves [all beings] from suffering" is the fruit that is obtained. The "fruit" is the entering [into nirvana]. In accordance with the teaching and the [abilities] of the individual, [the difference between their levels of] wisdom is limitless. Based on these distinctions [in levels of] wisdom, the time [required to enter nirvana] varies. Whether [it takes] three lifetimes, three, sixty, or a hundred eons22 due to false views, is called "time."

Stated in verse:

The contemplator, by cultivating wisdom,

Acutely recognizes the emptiness of the five aggregates.

Cultivating his thoughts over the course of eons,

He is liberated from the afflictions and realizes the singular mind.23 The second section on distinguishing the various vehicles also has five parts: establish, sever, characteristic, two, and singular. First, "establish" means to establish the Tathāgata's samādhi teaching, which extends from "form is not different from emptiness" to "also like this." "Establishing the Tathāgata" is the secret title for Samantabhadra Bodhisattva.24 The perfect 235

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cause of Samantabhadra's [awakening] takes the three teachings of complete infusion as its purport. Therefore, I have labeled [this part of the commentary] in such a way. Furthermore, Samantabhadra is the bodily form of the vows and practices that give rise to the bodhi-mind of all tathāgatas. Stated in verse:

Form and emptiness are originally nondual.

Phenomena and principle are identical from the beginning. Unhindered and fused in three types,

Their purpose is similar to gold and water.25

Second, "sever" denotes the Tathāgata's samādhi teaching that is without mental proliferations, which extends from "dharmas with the characteristic of emptiness" to "neither increases nor decreases." The so-called "Tathāgata without mental proliferations" is the esoteric title of Mañjuśrī Bodhisattva. The sharp blade of Mañjuśrī wields the eight negations26 and severs deluded thoughts. Therefore, I have labeled [this part of the commentary] in such a way. Stated in verse:

The eight negations sever mental proliferations; Mañjuśrī is the one [who wields them].

Emptiness alone is ultimately the principle;

Its meaning and function are the most profound reality. Third, the "characteristic" alludes to the samādhi teaching of Mahā Maitreya Bodhisattva, which extends from "therefore in emptiness there is no form" to "realm without consciousness." His samādhi of great compassion takes the bestowing of joy as its purport and demonstrates cause and effect as guidance. Regarding theories on the differences between the characteristics and nature [of dharmas], the Consciousness Only [school] refutes that perceptional objects [really exist]; only consciousness exists. Stated in verse:

When will the two views of self27 be extinguished? In three incalculable eons upon realizing the body of the Dharma. The ādāna is the essence of consciousness;

It is an illusion or a mirage; it is just a label or a visitor. 236

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Fourth, the "two" are thinking that only the aggregates exist and that the self does not, and the elimination of karmic causes and seeds. These [two] are the samādhi teaching of the two vehicles. From "there is no ignorance" to "nor the elimination of old age and death" is the samādhi of the pratyekabuddhas. Stated in verse:

Seeing the windblown leaves, they know the causes and conditions; How many rebirths does it take to awaken?

Viewing the dew-soaked flowers, removes the seeds. The designations of goat and deer are yoked together.28 The five-syllable phrase "There is no suffering, accumulation, extinction, or path" refers to the samādhi of the śrāvakas. Stated in verse:

Other than white bones, what of the self is there? Just a mottled corpse, a person never really exists. Their master is the four bases of mindfulness.29 How halcyon is the arhat?

Fifth, the "singular" is the samādhi teaching of Ārya Avalokiteśvara Bodhisattva, which extends from "there is no wisdom" to "there is nothing to attain." Through the purity of the singular path and the untainted wondrous lotus, the "Tathāgata whose nature is pure"30 opens and reveals [his teaching] to sentient beings and alleviates their suffering. "Wisdom" is that which attains, and "attainment" is that which is realized. If one has already merged principle and wisdom, then this in essence is called "singular." The teachings in the Lotus and Nirvana sutras, which assimilate the branches into the source,31 are contained in only ten syllables [of the Heart Sutra]. A wise person considers this when differentiating between the various vehicles. Stated in verse:

Contemplating the lotus, one knows their own pure [mind]. Seeing the fruits, one realizes the virtues in their mind. On the singular path, subject and object merge. The three carts return in silence.

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The third section on the benefits obtained by the practitioner has two parts: practitioner and teaching. First, there are seven [types of] practitioners: the previous six and one [discussed] below. Because beings all have unique differences, the vehicles differ accordingly. Moreover, there are four [types] of beings: dimwitted, knowledgeable, adamantine, and wise. The teachings have four [components]: cause, cultivation, realization, and entering into nirvana. "[Relies on the perfection of] wisdom" is the cause and cultivation. "There are no impediments . . . free from incorrect views" is entering nirvana, and the realization of the wisdom of awakening is the result that is realized. Reflect on these passages.

Stated in verse:

The number of [types of] practitioners is seven,

And there are two sets of teachings.

Complete extinction follows from bodhi,

How could this be anything other than the direct and circumstantial [results of practice]?

The fourth section, the general conclusion, also has three parts: category, essence, and function. The four types of incantation provide terminology [for the categories]. "Is true and not false" points to the essence. "Cures all suffering" expresses the function. Among the terms provided, the first "supremely divine incantation" is the mantra of the śrāvakas; the second is the mantra of the pratyekabuddhas; the third is the mantra of Mahayana; and the fourth is the mantra of the secret treasury. If we consider the universal meaning [of the four types of incantation], then every mantra is endowed with these four types. I have briefly demonstrated one corner.32 For the person who has perfected wisdom, the [prior] three rely on the [latter] one. Stated in verse:

Incantations consist of words and meaning.

[The perfection of] patience and spells are all incantations.33 Sound and syllables, practitioners and teachings:

These terms are imbued with ultimate reality.

The fifth section on the mantra of the secret treasury has five [words]. First, gate reveals the fruits of śrāvaka practice. Second, gate yields the fruits 238

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of pratyekabuddha practice. Third, pāragate points to the fruits of the supreme practices of Mahayana. Fourth, pārasaṃgate illuminates the fruits of the complete and perfect practices of mantra and mandala. Fifth, bodhi svāhā explains how one ultimately attains bodhi and enters nirvana through the vehicles explained above. Such is the meaning of this phrase. If we were to interpret this [phrase] in terms of the ultimate meaning of the syllables, then it would have as many meanings as there are beings and teachings; they would be difficult to exhaust even in the course of eons. Those who wish to know more about these matters should inquire according to protocol.34 Stated in verse:

The mantra is inconceivable.

Contemplating and reciting it will eradicate ignorance. A single syllable contains a thousand meanings.

In this very body, one realizes the suchness of the Dharma. Advance, advance to reach complete extinction.

Go, go beyond to enter the source.

The three realms are like a guesthouse,

But the singular mind is the real home.

[On the Esoteric Reading

of the Sutra]

Question: Dhāraṇīs are the secret language of the Tathāgata. Therefore, previous commentators on the Tripiṭaka kept silent and did not write about them. Why are you now writing a commentary that contradicts the intentions of the Venerable One?

[Response:] The preaching of the Tathāgata has two types: one is exoteric and the other is esoteric. For those with exoteric abilities, he preached the many words and phrases [of the sutras]. For those with esoteric capabilities, he preached the syllables of incantations. Hence, the Tathāgata himself preached the meaning of the syllables a, oṃ, and so on, which he expounded for those with esoteric abilities. Nāgārjuna, Śubhākarasiṃha, and Amoghavajra also explain the meaning of [these syllables]. Whether a teaching is available or not merely depends on one's capacity [to hear it]. Both preaching and remaining silent [on these matters] conform to the Buddha's intent. 239

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