The Essentials of the Eight Traditions and The Candle of the Latter Dharma

THE ESSENTIALS OF THE EIGHT TRADITIONS and THE CANDLE OF THE LATTER DHARMA

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THE ESSENTIALS OF THE EIGHT TRADITIONS THE CANDLE OF THE LATTER DHARMA

Title Page

BDK English Tripitaka 107-1, III The Essentials of the Eight Traditions by

Gyonen

Translated from the Japanese by

Leo M. Pruden The Candle of the Latter Dharma by

Saichö

Translated from the Japanese by

Robert Rhodes Numata Center for Buddhist Translation and Research 1994

Copyright

© 1994 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means— electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1994

ISBN: 0-9625618-7-8

Library of Congress Catalog Card Number: 94-066379 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of merica

A Message on the Publication of

the English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings.

Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West,

Editorial Foreword

Message

this monumental project has finally gotten off he ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world. August 7,1991

NUMATAYehan

Founder of the English Tripitaka Project

Editorial Foreword

In January, 1982, Mr. NUMATA Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of the complete translation of the TaishS edition of the Chinese Buddhist canon into the English language. Under his leadership, a special preparatory committee was organized in April, 1982, and by July of the same year the Translation Committee of the English Tripitaka (Scriptures) was officially convened.

The initial Committee consisted of he following thirteen members: Hanayama Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; KAMATA Shigeo; KANAOKA Shuyu; MAYEDA Sengaku; Nara Yasuaki; SAYEKI Shinko; (late) SHIOIRI Ryotatsu; TAMARU Noriyoshi; (late) TAMURA Kwansei; URYUZU Ryushin; and YUYAMA Akira Assistant members of the Committee were as follows: KANAZAWA Atsushi; Watanabe Shogo; Rolf Giebel of ew Zealand; and Rudy Smet of Belgium.

Holding planning meetings on a monthly basis, the Committee has selected one hundred thirty-nine scriptures and texts for the First Series of translations, an estimated one hundred printed volumes in all. Scriptures and texts selected are not necessarily limited to those originally written in India but also include works written or composed in China or Japan. All the volumes in the First Series are scheduled for publication within the twentieth century. While the publication of he First Series proceeds, the scriptures and texts for the Second Series, which is expected to be published in the following ten- or twenty-year period, will be selected from among the remaining works; this process will continue until all the scriptures and texts, in Japanese as well as in Chinese, have been published. Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete vii

Publisher’s Foreword

Editorial Foreword

Chinese and Japanese scriptures and texts, which consist of thousands of orks. Nevertheless, as Mr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away. It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among mankind.

More than eighty Buddhist scholars in the West and in the East, all well qualified to be translators of the Chinese and Japanese scriptures and texts, have agreed to translate certain selected works. It is really a great pleasure for the Committee to announce that more than forty-five translations have already been received as of the end of September, 1992. The present members of the Translation Committee of the BDK English Tripitaka are HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; ICHISHIMA Shoshin; KAMATA Shigeo; KAn ao k a Shuyu; MAYEDA Sengaku; NARA Yasuaki; SAYEKI Shinko; Tam aru Noriyoshi; Uryuzu Ryushin; and Y uyama Akira. Assistant members are WATANABE Shogo and SUZUKI Koshin. Commemorating the ninety-fourth birthday of Mr. NUMATA Yehan, the Committee published the following three texts in a limited edition in April, 1991:

(1) The Lotus Sutra (Taisho No. 262)

(2) The Sutra on Upasaka Precepts (Taisho No. 1488) (3) The Summary of he Great Vehicle (Taisho No. 1593) In December, 1991, the Publication Committee headed by Prof. Philip Yampolsky was organized. New editions of the above volumes and the remaining texts will be published under the supervision of this Committee.

September 10, 1992 HANAYAMA Shoyu

Chairman

Translation Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

In December, 1991, at the Numata Center for Buddhist Translation and Research in Berkeley, California, a publication committee was established for the purpose of seeing into print the translations of the Buddhist works in the BDK English Tripitaka Series. This committee will process the translations forwarded for publication by the Translation Committee in Tokyo. It will perform the duties of copyediting, formatting, proofreading, indexing, consulting with the translator on questionable passages, and so on—the routine duties of any publishing house. No attempt will be made to standardize the English translations of Buddhist technical terms; these are left to the discretion of the individual translator. Represented on the committee are specialists in Sanskrit, Chinese, and Japanese, who will attempt to ensure that fidelity to the texts is maintained.

The Publication Committee is dedicated to the production of lucid and readable works that do justice to the vision of the late Mr. NUMATA Yehan who wished to make available to Western readers the major works of the Chinese and Japanese Buddhist canon.

Dr. Leo M. Pruden, the translator of The Essentials of he Eight Traditions (Hasshü-kôyô), passed away in October, 1991. Thus the opportunity to consult with him during the preparation of the manuscript for publication has not been available. The manuscript, however, remains substantially as Dr. Pruden left it. In some instances an important text is too brief to justify publication as a separate volume. This is the case with Professor Robert Rhodes' translation of The Candle of the Latter Dharma (Mappô-tômyô-ki) which is also included in this volume. The two works do not have any direct connection, except that they were IX

Table of Contents

Publisher's Foreword

written by Japanese monks; they are printed together as a matter of convenience.

The majority of he works in the BDK translation series are to be found in the one hundred volume compendium of some 3,360 Chinese and Japanese Buddhist scriptural works, known as the Taisho Shinshu Daizokyd (Newly Revised Tripitaka Inaugurated in the Taisho Era). The two works in the present volume, however, are not included in this Tripitaka collection. As with all books in this BDK Series, the series number on the spine and title page corresponds to the number assigned to the work by the Translation Committee of the BDK English Tripitaka in Tokyo. A list of the volumes is appended at the end of the text.

Those participating in the work of the committee are Diane Ames, William Ames, Brian Galloway, David Hall, Nobuo Haneda, and the Reverend Kiyoshi S. Yamashita.

July 1,1994

Philip Yampolsky

Chairman

Publication Committee

Contents

A Message on the Publication of the English Tripitaka NUMATA Yehan v

Editorial Foreword HANAYAMA Shoyu vii Publisher's Foreword Philip Yampolsky ix The Essentials of the Eight Traditions Gyonen 1-153 The Candle of the Latter Dharma Saicho 1-28 A List of the Volumes of the BDK English Tripitaka (First Series)

XI

BDK English Tripitaka 107-1 THE ESSENTIALS OF THE EIGHT TRADITIONS by

Gyönen

Translated from the Japanese by

Leo M. Prüden Numata Center for Buddhist Translation and Research 1994

Table of Contents

-

Contents

Translator's Introduction Leo M. Prüden 1 Preface 7

Chapter I The Kusha Tradition 19 Chapter II The Jöjitsu Tradition 31 Chapter III The Ritsu Tradition 35 Chapter IV The Hossö Tradition 55 Chapter V The Sanron Tradition 75 Chapter VI The Tendai Tradition 85 Chapter VII The Kegon Tradition 99 Chapter VIII The Shingon Tradition 111 Chapter IX The Zen and Jödo Traditions 117 Glossary 121

A List of the Texts Mentioned in the Work 135 Index 143

Translator’s Introduction

Translator's Introduction

This work was not initially undertaken as a full translation of the Hasshu-koyo (The essentials of the eight traditions); rather, I first translated the section on the Ritsu tradition for the benefit of my students at Brown University, and later for the use of my students at the College of Oriental Studies (Los Angeles). I later translated the section on the Kusha tradition for courses that I taught at the Nyingma Institute (Berkeley). It was only later, when I began to teach a course on the history of apanese Buddhism (at the College of Oriental Studies) that I completed the translation of the whole of this work.

The Hasshu-koyo was composed in 1268 (Bun'ei 5) by the scholar-monk Gyonen (1240-1321), one of he most eminent scholars of his time.

The first mention of this work is in Volume 2 of the book catalogue the Shoshu shosho roku. The text of the Hasshu-koyo was (first?) printed in 1827 (Bun'ei 10) and in 1886 (Meiji 19). A variant title of this same work is the Hasshu-koyo-sho (An essay on the essentials of he eight traditions). A printed edition of this work, with this title, appeared in 1653 (Shoo 2), in 1862 (Bunkyu 2), and in 1885 (Meiji 18). This is also the title of an undated manuscript preserved in the library of Ryukoku University, Kyoto.

Although written in the second half of the thirteenth century, this work appeared to have but few pre-Meiji (i.e., pre-1868) commentaries composed on it.

The first commentaries to the Hasshu-koyo that have been preserved are listed on the following pages.

1

The Essentials of he Eight Traditions

1. The Hasshu-koyd, also called Kotei Hasshu-koyo, in two volumes, was composed by the monk Enge (1764-1840). This work was published in 1827 (Bunsei 10).

2. Enge also wrote in one volume the Hasshu-koyo ryakuroku, the undated manuscript of which is preserved in the Library of Otani University, Kyoto.

3. The Hasshu-koyo monki, in two volumes, was composed by the scholar-monk Gijo (1796-1858). This was published in 1840 (Tempo 11), and a copy of this work is preserved in the library of Otani University.

4. Gijo also published the Hasshu-koyo kogi, at an unknown date, in three volumes. This work is also preserved in the library of Otani University.

The Meiji period (1868-1912) saw the publication of almost two dozen editions of and commentaries on the Hasshu-koyo. 5. The Hasshu-koyo koge was composed by Fukuda Gido. This work was published in 1878 (Meiji 11) in some six kan, in two volumes.

6. The Hasshu-koyo-(sho) Keimo-roku was composed by Kusunoki Senryu (and was compiled by Atsumi Kai'en). This five-volume work was published in 1878 (Meiji 11) by the Department of Education (Kyoiku-hu) of the Higashi Honganji, Kyoto. Printed by the Kobundo of Kyoto, this work was reprinted in 1880 (Meiji 13) and 1896 (Meiji 29).

7. The Hasshu-koyo kojitsu (var. Hasshu-koyo kosho) was composed by Shimmyo'in Mongo (1771-1831) and was edited by Fujii Genju. This work was (first?) published in 1881 (Meiji 14) in two volumes by the Department of uddhist Studies (Kyogaku-bu) of he Kosh5ji-ha branch of the Jodo Shinshu denomination. (The manuscript of his work is preserved in the library of yukoku University.) 8. The Hasshu-koyo kahon was compiled by Sakai Saisho and was published in two volumes in 1882 (Meiji 15). 2

Translator's Introduction

9. The Hyochu Hasshu-koyo was compiled by Kuroda Shindo and was published in 1885 (Meiji 18). This work was reprinted three years later, in two volumes.

10. A two-volume Hasshu-koyo-sho (var. Kotei Hasshu-koyd) of unknown authorship was published in 1886 (Meiji 19). 11. This period also saw the appearance of a Hasshu-koyd monki in three volumes. A manuscript dated 1886 is preserved in the library of Otani University.

12. A Hasshu-koyo-sho choki, in three volumes and dated 1886, is also preserved in the library of Otani University. 13. The Kando Hasshu-koyo-sho was composed by Senabe Edo and Sugihara Shundo. In one volume, and still occasionally available in present-day Japan, this work was published in 1887 (Meiji 20) by the Shishodo, Kyoto. This work was reprinted in 1888 in two volumes.

14. The Hasshu-koyd kogi was written by Yanagizawa Geizon in two volumes and was printed in 1888.

15. The Keimo Hasshu-koyo, with commentary by Zuishin'in Kyokuga (i.e., Sayeki Kyokuga) and Machimoto Donku, was published in two volumes by the Butsugaku-shoin, Kyoto, in 1888 (Meiji 21). This work was reprinted in 1890. 16. The Hasshu-koyo shiki tsuketari bunka was composed in four volumes (the bunka in a separate volume) by Gonsaku Gijo (the Sramana Gijo, 1848-1921) and was published in 1889 (Meiji 22). 17. The Hasshu-koyo, in one volume, was written by Horie Keiryo and was published in 1889.

18. The Hydka-bochu Hasshu-koyo, in two volumes, was written by Machimoto Donku (see above, No. 15) and was published in 1890 (Meiji 23).

19. The Hasshu-koyd-ki was published in two volumes by Mineya Ryojun in 1890. The manuscript (?) of this work is preserved in the library of Otani University.

3

The Essentials of he Eight Traditions

20. The Hasshu-koyo kojitsu, in three volumes, was composed by Yoshitani Kakuju and was published in 1894 (Meiji 27). 21. The Hasshü-kôyô kôgi, in one volume, was composed by the well-known scholar Oda Tokuno (1860—1911) and was published in 1901 (Meiji 34) in the series Bukkyô-tsüzoku-kôgi (Popular lectures on Buddhism). This work was reprinted in 1919 (Taisho 8). 22. The Hasshü-kôyô kôgi by Sakaino Koyô was published in one volume in 1909 (Meiji 42) by the Tôyô University Press (Tôyô Daigaku Shuppan-bu), Tokyo. This work was reprinted in 1924 (Taisho 13).

The Taisho period (1912-1926) saw some five editions and commentaries on the work.

23. The Hasshü-kôyô kôgi was published in one volume in the series Bukkyô-kôgi-roku (A record of lectures on Buddhism) in 1913 (Taisho 2), published by the Bukkyô-gakkai. 24. The Hasshü-kôyô kôgi, in one volume, was written by Wada Ryüzô and published in 1916 (Taisho 5). 25. The Hasshü-kôyô mondai kôjitsu by Hino Anjü was published in 1917.

26. The Hasshü-kôyô kôgi was written by Fujii Ryüshin and published in the series Butten-tsüzoku kôgi (Popular lectures on Buddhist texts) in 1924 (Taisho 13).

27. The Hasshü-kôyô kôwa was written by Sakaino Kôyô (see above, No. 22) and was published in 1924 (Taisho 13) by the Hinoeuma Shuppan-sha, Tokyo.

The modem period, that is, the Shôwa period (1926-1988), has seen a comparatively small number of new editions and commentaries on the Hasshü-kôyô. During the Shôwa period, however, the Bukkyô-gakkai's edition and commentary (below, No. 29) has been reprinted a number of times and has become the most popular edition of the work.

4

Translator's Introduction

28. The Hasshu-koyo, a Japanese translation or rendering (wa-yaku, or kaki-kudashi) of this work, was published in volume ten of the Showa-shinsan Kokuyaku Daizokyo: Shuten-bu (The section on sectarian works).

29. The Hasshu-koyd kogi, edited by the Bukkyo-gakkai of the Higashi Honganji, was first published by the Hozokan, Kyoto, in one volume, in 1927 (Sh5wa 2). To date, this work has seen some six editions (6th edition, 1974: Showa 49). The commentary to this work is the work of seven different scholars: Inaba Enjo (Preface and Sanron), Naiki Ryushu (Kusha, Jojitsu, and Ritsu), Kojima Eken (Hosso), Honda Shume (Tendai), Hanayama Daian (Kegon), Kumabe Jimyo (Shingon), and Furuzawa Bunryu (Zen and Jodo). This edition of and commentary on the Hasshukoyd is by far the most popular of all of the commentaries on this work.

30. The Hasshu-koyo kaisetsu was composed by Kashiwabara Yugi in one volume and was published in 1927 (Showa 2) by the Hozokan, Kyoto.

The university libraries of Japan preserve for us a number of unpublished, undated, and uncirculated manuscript commentaries on the Hasshu-koyo.

31. The Hasshu-koyo koroku, in one volume, is preserved in the library of Ryukoku University.

32. The Hasshu-koyo fuketsu, in three volumes, is also preserved in a manuscript edition at Ryukoku University. 33. The Hasshu-koyo Bummd-sho, in five volumes, is preserved in a manuscript at Ryukoku University.

34. The Hasshu-koyo koroku, originally in two volumes (the first volume is now lost) by Hifumi Jin'en, is preserved in a manuscript at Ryukoku University.

35. The Hasshu-koyo shochu-suyd is preserved in a manuscript at Ryukoku University.

5

Contents

The Essentials of he Eight Traditions 36. The Hasshu-koan, in one volume, by Soma Kanryo, is preserved in the Library of Otani University. 37. The Hasshu-koyo kikigaki, in two volumes, is preserved in the Library of Kyoto University.

38. The Hyochu Hasshu-koyo, in one volume, is preserved in the Library of Rissho University, Tokyo. 6

Preface

Question: How many teachings are there within Buddhism? Answer: There are in all countless teachings within the teaching of the World-Honored One; but there are some eighty-four thousand major teachings, which embrace all of the teachings preached by the World-Honored One during his lifetime of ifty-odd years of preaching and exclude none.

Question: Why is this necessarily the number of teachings? Answer: It is because he desired to put down all of the eightyfour thousand various afflictions of all sentient beings that the teachings are also necessarily eighty-four thousand in number. Question: Do these teachings pertain only to the Mahayana? Answer: Both the Mahayana and the Hinayana posit eightyfour thousand teachings. As the Abidatsuma kusha-ron (Abhidharmakosa) says, "The sets of eachings preached by the sage are eighty thousand in number." In addition to this, many of the various Hinayana scriptures say that there are eighty-four thousand teachings, so this is also a position held by the Hinayana. In the case of the Mahayana teachings, this principle is often spoken of. The textual sources for it are quite numerous, and we need not mention them here. Thus both the Mahayana and the Hinayana establish that there are some eighty-four thousand [teachings]. Question: How are these teachings classified?

Answer: Even though the teachings are numerous, they do not exceed two pitakas and three pitakas, which totally and completely embrace all of the various teachings. The five pitakas, the ten pitakas, and the twelvefold division of the teachings are also not separate from the three pitakas (Tripitaka).

7

The Essentials of the Eight Traditions

Question: What are the two pitakas?

Answer: First is the sravaka pitaka, and this is of the Hinayana. Second is the bodhisattva pitaka, and this is of the Mahayana. This is the significance of the statement that both the Mahayana and the Hinayana establish that there are some eightyfour thousand [teachings]. The teachings of hese two pitakas come out of he Daichido-ron (Mahaprajnaparamita-sastra) and out of the Shogon-ron (Mahdyana-sutralamkara-sastra). Many masters quote from these works in their judgment of hat is Mahayana and what is Hinayana. Question: What then are the three pitakas?

Answer: First there is the Sutra pitaka, which in the Old School of Translators was termed Shutara; translated [into Sino-Japanese] this is termed kai-kyo, which in the Old School was simply termed kyo. Second there is the Vinayapitaka, which in the Old School was termed Bini; translated this is termed Jobuku, which in the Old School was termed Ritsu. Third there is the Abhidharma pitaka, which in the Old School was termed Abidon; translated this is termed Tai-ho, which in the Old School was termed Muhi-ho. This refers to the commentarial literature. These then are called the three pitakas. They express, in this order, the teachings about the precepts, about meditation, and about wisdom. The three pitakas are the teachings that express the principles; the three teachings are the principles that are expressed in the teachings. These then embrace all of the Buddhist teachings with nothing omitted.

Question: What does it mean to speak of "being embraced"? Answer: During the lifetime of the Tathagata, he would give out the Dharma in accord with the capacity [of his listeners].If a person had the capacity, he would then give him the Dharma, and in this way the Dharma was preached in an unsystematic manner, in many different places. However the scope of the teachings preached did not exceed that of he three pitakas. When these scriptures were compiled, all of the various saints gathered together and formed the three pitakas from them. When they had all been 8

Preface

compiled [into these three pitakas], they were then disseminated to the world.

Question: Do both the Mahayana and the Hinayana have three pitakas?

Answer: They do. The Shogon-ron (Mahayana-sutralamkarasastra) explains this in great detail. Thus with respect to the two pitakas of he sravakas and of he bodhisattvas, each one has three pitakas, and these are the Sutras, the Vinayas, and the Abhidharmas. Question: What are the circumstances of the transmission— from ancient times up to the present—of he writings that embody these teachings?

Answer: When the Tathagata was in the world, he did not employ written records. As they heard the teachings, people cultivated their practice; and they would thus attain the benefit that is enlightenment. After the extinction of the Tathagata, there then came to be the first written records. These came to be disseminated, and in this way the eyes of any sentient beings came to be opened.

Based on this, Mahakasyapa and others compiled the three pitakas of the Hinayana in the Pippala cave; Ajita and others compiled the teachings of the Mahayana on Mount Cakravala. Thereupon Mahakasyapa grasped the sacred Dharma and continued its profound teachings. The Venerable Ananda upheld the Sutras and the Dharma and so benefitted many beings. Madhyantika and Sanakavasin each held high the banner (literally: the net) of these teachings. Upagupta manifested a glorious name in a singular manner.

In this way, for a period of one hundred years after the extinction of the Tathagata, the Dharma was transmitted as one would pour water from one vessel to another, with nothing being lost. These five masters of he Dharma were in this manner meritorious in their transmitting and in their upholding [of the Dharma]. After some one hundred years, many saints also appeared, and each in turn transmitted the sacred canon, each taking [and 9

The Essentials of he Eight Traditions

passing on] the great Dharma. Nevertheless with the disappearance of these various saints, there came to be some extinction of the Dharma and of its significance. In this way, then, Ananda entered into samadhi, and Sanakavasin was unable to understand this. Sanakavasin entered into extinction, and with him many scriptures also disappeared. Even though this was the case, quite a lot still remained, and the remaining teachings were truly many. The True Dharma lasted for one thousand years. Eventually the period of the End of the Dharma (Mappo) arrived. During this period the Dharma was grasped, upheld, and spread to very many different places, to all of the lands in India and even Japan. All of the other countries are too numerous to be mentioned. Each propagated the sacred scriptures and caused the affairs of Buddhism to flourish.

Let us now narrate the circumstances of the diffusion [of the Dharma] in the three countries of India, China, and Japan. Tradition says that in a period some four hundred years after the extinction of the Tathagata, the Hinayana flourished greatly and that different opinions flourished in competition one with another. The Mahayana was hidden and preserved within the palace of the nagas (dragons).

During this period, then—for one hundred years—a single pure vessel transmitted its contents to another; but after some one hundred years, variant opinions came to contend with one another. At this time Mahadeva willfully spewed forth his deluded words on the five points, and the Vatsiputriya school also had not yet cast away its strong clinging to a substantial self. The Sammatlyas and the Sautrantikas clamorously contended over major principles, and the Aparasailas and the Uttarasailas gave rise to differing views and fought like wild animals. Finally, during this four-hundred-year period, some twenty groups came to compete with one another within India, and eventually some five hundred groups were locked in mutual combat.

In a period five hundred years [after the extinction of the Buddha] the non-Buddhists flourished. The Hinayana came to be 10

Preface

somewhat obscured, and even more so the Mahayana. At this time the Sastra Master Asvaghosa first began to propagate the Mahayana in the period approaching some six hundred years [after the extinction of the Buddha]. His Awakening of Faith in the Mahayana (Daijo kishin-ron) and other works were composed at this time. The non-Buddhists, with their false views, folded in their tongues and were all defeated; and the differing sects of the Hinayana all shut their mouths and were put down. The profound Mahayana teachings once again flourished in Jambudvipa, and the capacities and the responses of all beings were now directed to the correct path.

Next there was the bodhisattva Nagarjuna, who, in a period six hundred years [after the extinction of the Buddha] and at the beginning of some seven hundred years [after his extinction], succeeding Asvaghosa, walked alone in India. There were no non-Buddhists who were not crushed in defeat, and the whole of the Buddha-dharma came to be transmitted and upheld. He carried within his breast the whole of he three editions of he Kegon[-gyo] (Avatamsaka-sutra). The stream of his writings, fourfold in their eloquence, marvellously controlled rivers and bays. He widely composed commentarial works, and he was an even deeper blue than indigo (he surpassed his teacher, Asvaghosa). He deeply fathomed the Buddha-dharma, and he was colder than ice (same meaning).

Both of these two Sastra Masters were bodhisattvas of high [spiritual] rank. Asvaghosa was, in the past, the Buddha Great Light; and now he manifested his traces in the eighth bhumi. Nagarjuna was, in the past, the Buddha Marvellous Cloud Characteristics, and now he abided, in his rank, in the first bhumi (stage), that of joy {pramudita-bhumi). Both of them were originally Buddhas, and both of hem manifested their traces for us. In their knowledge and in their eloquence they surpassed ordinary persons, which was as it should be. Thereupon when the manifestations of hese great sages and the conversion of sentient beings were completed, they ceased their converting work and so returned to their origins. 11

The Essentials of the Eight Traditions

But the karmic conditions of sentient beings kept arising, and their wrong views became even deeper. Because of this, during the period some nine hundred years [after the extinction of the Buddha], the bodhisattva Asahga arose in the world, benefitting sentient beings. At night he would ascend to the Tusita heaven, and there he personally received instruction from the Compassionate Lord, Maitreya. In the daytime he would descend to Jambudvipa, there to teach widely sentient beings. However the clingings of sentient beings were deep, and they would not follow his teachings. He thereupon requested Lord Maitreya himself to descend [to Jambudvipa] and to preach the Dharma. The Lord Maitreya acceded to his request and came down to the Lecture Hall at Ayodhya, in central India. There he spoke the five major sastras, such as, for example, the Yuga-ron (Yogacara-bhumi-sastra), in some one hundred folio volumes. He profoundly discussed the deep principles of the eighty thousand teachings. Of all the teachings in the Buddha's lifetime, there are none that he did not judge [in this work], so this work is termed "The Commentary That Broadly Explains All of the Sutras."

At this time the false views of all beings were all put down. Together they proceeded on the correct path, and their progress and attainment were marvellous and magnificent. After Lord Maitreya ascended to heaven, Asahga continued his teaching in Jambudvipa. i

It was during this period that Vasubandhu taught. Originally he propagated the Hinayana and composed some five hundred commentarial works on it. Later he studied the Mahayana and again composed some five hundred commentarial works [on the Mahayana]. For this reason everyone called him "The Sastra Master of One Thousand Works."

In addition, it was at this time that Harivarman composed the Jojitsu-ron (Satyasiddhi-sastra), and the Sastra Master Samghabhadra composed the Junshori-ron (Nydydnusari-sastra). In a period some one thousand years after the extinction of the Tathagata, the major tenets of the Mahayana had not yet been divided into differing opinions. After some one thousand one 12

Preface

hundred years, the Mahayana first began to generate differing opinions. At this period one thousand one hundred years [after the extinction of the Buddha], Dharmapala and Bhavaviveka debated emptiness and existence with reference to the truth of dependent origination.

Some one thousand seven hundred years after, Silabhadra and Jnanaprabha discussed the problem of appearance and reality. These masters in debate were like diamonds against diamonds, like boulders against boulders.

All of the various other Sastra Masters, such as Nagabodhi, Nilanetra, Rahula, Dignaga, Bandhusri, Citrabhana, Jnanacandra, were all of them bodhisattvas of the four supports, the refuges of all sentient beings. From ancient days to the present they prominently appeared, and like orchids and chrysanthemums they competed with one another for excellence. All of he various traditions [within Buddhism] take them to be their patriarchs and teachers, and all sentient beings depend upon them to be their leaders. In this way then various commentarial masters appeared and succeeded one another from ancient days down to the present, illuminating all of India and saving all sentient beings. Such were the circumstances of the propagation [of the Buddha-dharma] in India.

In the case of China, in the period toward the end of one thousand years [after the extinction of the Buddha], Kasyapa-matanga first came to China. Chu Fa-lan came next. He first disseminated the Three Treasures and then gradually propagated the five vehicles. From this time onward, during the various dynasties of the Han, Wei, Chin, [Liu] Sung, Ch'i, Liang, Ch'en, Sui, T'ang, and Sung, many Tripitaka Masters each transmitted Buddhism, and each one propagated the sacred Dharma.

As for the translation of the three pitakas, some monks came to China from the West, whereas others went from China to the West and came back to China. The three pitakas of both the Mahayana and the Hinayana were all translated and disseminated, and both the revealed and the secret teachings were widely 13

The Essentials of he Eight Traditions

spread about. In this way Kumarajiva and Hsiian-tsang exhausted the most excellent scriptural translations, and their efforts ultimately called forth the heavenly praise of he god Skanda. Buddhabhadra and Dharmaksema are praised for the beauty of their translations, and they too attained the divine protection of the nag s.

There were other eminent monks who revered the Buddhadharma: the moon of he Golden Mountain (Chi-tsang) and of ure reflection (Hui-yiian) was clearly reflected in the waters of the eight negations that reveal the truth; the flowers of the Southern Peaks (Hui-ssu) and of Mt. Tien-t'ai (Chih-i) were ever fresh in the garden of the three insights into the one mind; the breezes from the Tz'u-en-ssu Monastery (K'uei-chi) and from out of he province of zu (Hui-chao) were cool among the branches of he three herbs and the two trees; the jade of the musk elephant (Fa-tsang) and of Lake Anavatapta (Ch'eng-kuan) was bright and clear in the pavilion of he ten types of rofound dependent origination and the six characteristics.

In addition to these, the two masters P'u-kuang and Fa-pao most clearly plumbed the profundities of the Abhidharma; the two scholar-monks Fa-li and Tao-hsuan brightly polished up the precepts and the Vinaya. How much more too were the two monks Hui-kuan and T'an-ying resplendent with respect to the major principles of the Jojitsu-ron (Satyasiddhi-sastra)\ The monks I-hsing and Hui-kuo were also both of hem illustrious with respect to the secret teachings of the Mantrayana.

All of the various masters other than these are too numerous to mention; they all propagated the great path, and each one of them penetrated the teachings of the Buddha. They were lofty and eminent in their awe-inspiring qualities iguna), and they frequently called forth heavenly gifts. Their marvellous understanding was broad and vast, and they often perceived the Buddha within their own minds. Such eminent monks, from ancient days up to the present, have been very many and very great! How can words do justice to them?

14

Preface

Such were the circumstances of the dissemination [of the Buddha-dharma] in China.

In the case of apan, in the eleventh month of he sixth year of he reign of the thirteenth Japanese sovereign, the Emperor Kimmei, which year corresponded to the eighth year of a-t'ung of he Liang Dynasty (A.D. 545), a kinoto-ushi year, the king of Paekche, Songmyong wang, presented [to the Japanese court] one gold and bronze alloy image of the Buddha Sakyamuni, along with its pennants and banners, and some volumes of the Buddhist canon. The emperor was overjoyed at this, and when he saw them he worshipped them.

Although at that time the ministers and subjects did not revere these objects, a temple was constructed for them, and the Buddhist scriptures were placed therein. From this time onward, the Three Treasures gradually came to flourish and to be established. On the first day of the first month, in the first year of the reign of the thirty-first Japanese sovereign, the Emperor Bidatsu (A.D. 572), a mizunoe-tatsu year, Prince Shotoku was bom in the province of Yamato. He further propagated the Buddha-dharma, filling the empire in many places with sahgharamas (large monasteries), and the persons he saved were countless. The rebellious minister Moriya was stricken by the bows and arrows of samadhi andprajna, and the two monks from Koguryo gained fame for their propagation of the Buddha-dharma.

In his putting down of false views, in his building up of the Three Treasures, in his saving of sentient beings, and in his carrying out of the affairs of the Buddha-dharma, wherein could he (Prince Shotoku) be surpassed in the countless goings and comings from ancient times to the present? For this [flourishing of the Buddha-dharma] was all exclusively due to the power of the expedient means of this Prince of the Inner Palace (Prince Shotoku).

From this time onward, eminent monks appeared in great numbers and broadly propagated the Buddha-dharma. These monks 15

The Essentials of he Eight Traditions

were none other than the traces of the Great Sage (Sakyamuni) who came down in order widely to disseminate the Three Treasures. Hui-kuan sojo transmitted the profound principles of the Sanron; Gembo sojo propagated the Hosso Mahayana; the perfect tradition of the Kegon was introduced by the Vinaya Master Taohsiian; and both the precepts and the Vinayas, and the Tendai, were propagated by the upadhyaya (preceptor) Chien-chen (Ganjin uiajo). It was Dengyd-daishi (Saicho) who again caused the Tendai to flourish, and K5bo-daishi (Kukai) who established, with great success, the Mantrayana. The Kusha tradition and the Jojitsu tradition have both had their transmission.

Some of these great masters came to Japan from T'ang Dynasty (A.D. 589-907) China, whereas others went to China and came back [to Japan with their teachings].

There were many other masters who disseminated the Buddhadharma; they all studied the above teachings and transmitted them to their disciples. Some drank from the jade-like streams (of the Gyokusenji Monastery, the Tendai)', some transmitted the light of the sun of wisdom (the Enichi-dojo of Kichijo [Chi-tsang], the Sanron); some received the full moon from out of ake Anavatapta (the Kegon)', some became disciples of he ade flowers (the Gyokkakyu Translation Bureau, the Hosso)', some walked beneath the chaste pines of Mt. Nan-shan (the Ritsu tradition); some sported in the Miraculous Fungi Garden of est Lake (the masters In-tan [Yiin-k'an] and Gansho [Yuan-chao], the Ritsu tradition); some perceived the depths of doctrine just as the Green Dragon (Shingon) sees the bottom of the sea; and some comprehended all aspects of doctrine just as the Great Clouds (Kusha) cover all four sides of he globe.

The Mahayana and the Hinayana, the traditions of internal nature (Sanron) and of external characteristics (Hosso), the gates both of eaching and of editational insight, and the two teachings called the revealed teachings and the secret teachings, each were all transmitted [by various teachers] in their own ways. They were too numerous to mention.

16

Preface

All of the seven major monasteries shoulder to shoulder were looked up to and esteemed. Both the Southern Capital (Nara) and the Northern Capital (Kyoto) competed in the excellence of their academic studies. These masters were all of hem the followers and disciples of [saints like] dragons and elephants, and all were great teachers of both gods and humans.

All rural districts too accordingly saw the dissemination [of he Buddha-dharma], and from ancient times up to the present there has been no interruption of this Buddhist tradition. Even though in this, the period of the End of the Dharma, the taste of the Buddha-dharma has become weak, the ocean-like teachings are still as deep as ever. Even if person wanted to snare its depths, he would not be able to do so. Great it is, for one cannot grasp it nor adequately speak of it.

These are the circumstances of he dissemination [of he Buddhadharma] in Japan. Question: We now know in general terms the circumstances of the dissemination [of the Buddha-dharma] into these three countries. However, how many types of he Buddha-dharma in all have been transmitted into Japan? Please explain this again! Answer: In Japan, from ancient times, there have only been some eight traditions which have been pursued. Up to the present day this has not changed. In this interval however there have been some other traditions.

Nevertheless, by common consent, only these eight traditions have been studied from ancient times up to the present. Question: What are these eight traditions?

Answer: The eight traditions are (1) the Kusha tradition, (2) the Jôjitsu tradition, (3) the Ritsu tradition, (4) the Hossô tradition, (5) the Sanron tradition, (6) the Tendai tradition, (7) the Kegon tradition, and (8) the Shingon tradition.

Question: Of these eight traditions, how many are Hinayana, and how many are Mahayana?

17

Chapter I: The Kusha Tradition

The Essentials of the Eight Traditions

Answer: The three traditions of the Kusha, the Jôjitsu, and the Ritsu are all Hinayana. The five traditions of the Hossô, the Sanron, the Tendai, the Kegon, and the Shingon are all Mahayana. Question: Could we hear of the principles and the teachings of these eight traditions?

Answer: The principles of these various traditions are deep, profound, and difficult to understand. I have not yet fully tasted of even one of these traditions, so how much less of some eight traditions! For this reason then I shall present only an itemized list of their doctrines, and in this way I shall roughly present but one of their teachings.

18

Chapter I

The Kusha Tradition

Question: Why is this tradition termed the Kusha tradition? Answer: The word "Kusha" (kosa) is the name of the principal commentary of this tradition. To speak in greater detail, the full name of this commentary is the Abidatsuma kusha-ron (Abhidharmakosa-sastra). The word ron is based on the Chinese word lun; the other six syllables are Sanskrit.

Abhi signifies "facing"; dharma signifies "item, thing"; and kosa signifies "sheath, enclosure." So this work may be called the commentary that embraces all things relevant to the dharmas; that is, undefiled wisdom. It is this that this commentary approaches. There are two meanings to the word "facing":first, facing or going toward nirvana; and second, facing the four noble truths in meditation.

There are two meanings to the word "dharma": first, the dharma of the absolute truth, or nirvana; second, the external characteristics (laksana) of the dharmas, which permeate all of the four noble truths. That is, undefiled wisdom is turned toward nirvana and meditates on the four noble truths.

There are two meanings to "enclosure": first, "embracing," and second, "support." "Embracing" means that this commentary embraces all of the absolutely true words out of the Hotchi-ron (.Jhanaprasthana-sastra) and other works, and so for this reason this work is called a kosa. The phrase "the kosa of Abhidharma" is a tatpurusa compound.

With respect to the meaning of kosa as "support," this commentary was based upon the Hotchi-ron and other works, and so it is called a kosa. This work completely adopts the name of 19

The Essentials of the Eight Traditions

Abhidharma from this more basic work (Hotchi-ron), and since the kosa is an enclosure of all things concerning the dharmas, it is called an enclosure (kosa) of all things concerning (abhi) the dharma (Abhidharma-kosa). This is called a bahuvrlhi compound. This then is the significance of he full title of his commentary. Now since it is the Abidatsuma-kusha that is revered in this tradition, this tradition is termed the Kusha tradition. Question: This work was written by whom, after how many years had elapsed after the extinction of the Tathagata? Answer: This work was composed by the bodhisattva Vasubandhu, in a period some nine hundred years after the extinction of the Tathagata.

Of the twenty different Buddhist groups in existence at that time, this work belonged to the Sarvastivadins. Originally it had come out of the Daibibasha-ron (Mahavibhasa-sastra) and encompassed all other teachings.

The Daibibasha-ron (Mahavibhasa-sastra) is based on the Junshori-ron (Nyayanusari-sastra) and the Rokusoku-ron (Six Padasastras). Some four hundred years after the extinction of he Tathagata there was a king of the land of Gandhara by the name of Kaniska, who revered and deeply believed in the Buddhist scriptures. One day he invited some monks to come into his palace, there to receive his offerings. The king took this opportunity to inquire concerning the way. The monks differed in their teachings, one from the other, and the king thought this very strange. He addressed the elder Parsva saying, "The teachings of the Buddha were identical in their origins, and there was then no difference in its principles. How then can there be such differences in what these elders say?"

The elder answered him, saying, "All of these teachings are correct, for if one but cultivates [any one of them], he shall attain to the fruits [of the religious life]. The Buddha in fact gave a prophecy [that his teachings] would come to resemble a golden staff broken into many pieces!"

20

The Kusha Tradition

When the king heard these words, he again asked, "Which is the best of all these various philosophical positions? For I wish to cultivate it. O Venerable One, please tell me what it is!" The elder answered him, saying, "Of all these various groups, there is none that surpasses the School of Existence (the Sarvastivadins). If Your Majesty wishes to cultivate a practice, you would do well to revere this one."

Thereupon the king was overjoyed and commanded that the Tripitaka teachings of this one sect be brought together. Eminent and venerable monks assembled together from the four directions like clouds. Ordinary persons and saints were exceedingly many, but because of their numbers there was much confusion and disorder. Finally the king removed the ordinary monks, and only the saintly monks were allowed to remain. The number of these saintly monks was also very great, and so the king removed those that were saiksas (learners), and only those who were asaiksas (those with nothing more to learn, arhats) were allowed to remain. The number of asaiksas was still large, and they could not assemble together. So from among the asaiksas, he chose those who had attained the six supernormal powers in their samadhis, who had perfected the fourfold eloquence in their knowledge, who had learned the Tripitaka, and who were proficient in the five vidyas (sciences)— such were permitted to assemble together.

Now those saintly worthies allowed to remain were in number some 499 persons. However the elder Vasumitra was eventually chosen too, and the number was then an even five hundred persons. The elder Vasumitra was chosen to be the presiding elder. Thereupon the five hundred saints first collected together some one hundred thousand slokas that served as commentary on the Sutra pitaka. Next they composed some one hundred thousand slokas that served as their commentary on the Vinayapitaka. And lastly they composed some one hundred thousand slokas that served as their commentary on the Abhidharma pitaka; this is the Daibibasha-ron (Mahavibhasa-sastra).

After these five hundred arhats had finished this compilation, they had [these slokas] engraved on stones and made a resolution 21

The Essentials of he Eight Traditions

that [these teachings] were to be allowed only within this land (Gandhara) and were not to be allowed out into foreign lands. Indeed yaksas (demons) were commanded to guard the city gates, so that people could not leave at will.

Now the Venerable Elder Vasubandhu had initially studied the Sarvastivada doctrines, and later he had studied the doctrines of the Sautrantikas and realized that these latter teachings corresponded to the truth. Thus with respect to the doctrines of the Sarvastivada school, he embraced thoughts of "taking and rejecting," and he desired to determine which was right and which was wrong [in its teachings]. He thereupon hid his [real] name and again went [to Gandhara], where he then spent some four years. He frequently proclaimed that [the Sarvastivadins] were his own school and that he would vigorously crush all other groups. The elder Skandila was once defeated [by Vasubandhu] in debate and was unable to respond [to his assertions].Thereupon Skandila entered into samadhi and so came to know that this person was Vasubandhu. Skandila then privately told Vasubandhu, "Among the followers of he Sarvastivada teachings there are some persons who have not yet been liberated from desires. If hey come to know of your defeating [their philosophical positions], they will surely kill you. You must quickly return home to your native land!" When Vasubandhu reached his native land he began to lecture on the Daibibasha-ron (Mahavibhasa-sastra). After a day's lecture he would then compose one sloka that would embrace within it all the teachings that he had lectured on during that one day. He had these slokas engraved on leaves of copper, and in this manner he wrote down all the slokas. In this way then there gradually came to be some six hundred slokas that embraced all the teachings of the Daibibasha-ron perfectly and completely. These slokas he attached to a musk elephant (gandha-hastin). Beating a drum, Vasubandhu announced, "If there is anyone who is able to refute [these propositions], I shall gladly confess my faults." But there was no one who could refute the propositions contained in the slokas. Thereupon Vasubandhu sent someone with these slokas to go to the land of Kasmira.

22

The Kusha Tradition

Then the king of hat land and the assembled clergy saw [these slokas] and they all rejoiced, saying that Vasubandhu was promulgating the teachings of their own school (i.e., that of the Sarvastivadins). Only Skandila knew that this was false, and by saying so he alarmed many persons.

Vasubandhu was eventually requested [by the king] to compose a commentary [on these slokas]. The Sastra Master Vasubandhu acceded to the king's request and commented on the original text [the slokas] for him. This commentary was some eight thousand slokas in length. Later, when people saw this commentary (Abhidharmakosa-bhasya), the predictions of the Arhat Skandila were vindicated.

At this time a disciple of he elder Skandila, the Sastra Master Sanghabhadra, composed a treatise that refuted the Abhidharmakosa. This treatise was entitled the Kusha baku-ron (A Treatise, Hailstones on the Kosa). He showed this work to Vasubandhu, and when Vasubandhu saw it, he praised it and changed its name to Junshori-ron (Nyayanusari-sastra, "In Accord with the Truth"). This Sastra Master Sanghabhadra also composed the Kenshu-ron (Abhidharmakosa-samaya-pradipika-sastra), which forms some forty fascicles in its Chinese translation. Translated into Chinese, the Junshori-ron (Nyayanusari-sastra) forms some eighty fascicles. Thus we know that the Abhidharmakosa comes originally from the Daibibasha-ron.

Question: This commentary indeed arose and flourished during a period some nine hundred years [after the extinction of the Tathagata]. But when was this commentary transmitted to China? Answer: There have been two occasions when this commentary was translated into Chinese. The first occasion was during the Ch'en Dynasty, when it was translated by the Tripitaka Master Paramartha in some twenty Chinese fascicles. Paramartha thereupon wrote his own commentary on the text in fifty fascicles. At present this work has been lost and has not been transmitted to us. Later, in the T'ang Dynasty, the Tripitaka Master Hsiian-tsang translated this commentary into Chinese in some thirty fascicles. 23

The Essentials of he Eight Traditions

This was done during the Yung-hui period (A.D. 650-55); and the work was carried out in the Tz'u-en-ssu Monastery. This then is the present text of the work.

Now since this commentary (Abhidharmakosa) and its commentary (the Bhasya) were composed by the Sastra Master Vasubandhu, the bodhisattva Vasubandhu is regarded as the first patriarch [of the tradition]. The Tripitaka Master of Universal Learning (Hsiian-tsang) marvellously translated this work during the great T'ang Dynasty, and the Dharma Masters P'u-kuang and Fa-pao wrote commentaries on the Kosa, and indeed many other masters have studied this work. This work has been transmitted to Japan, and it is studied in all of he monasteries in an unbroken succession down to the present time.

Question: Does this tradition teach only the doctrines of the Sarvastivadins, or does it also include the teachings of other schools?

Answer: This commentary primarily teaches the doctrines of the Sarvastivadins. Thus the doctrines established in this text are based on those of the Sarvastivadins, and it was on the basis of these that this work was composed. However, on occasion, the teachings of the Sautrantikas are approved of; thus it says in the work, "The doctrines of the Kasmlra are proven [to be correct]; I have relied on them in commenting on the Abhidharma." But it also says, "The doctrines of the Sautrantikas are not in opposition to the truth." Vasubandhu picks and chooses from among these two schools, and it appears that the author has both a revealed and a secret aspect [i.e., Vasubandhu publicly approves of the Sarvastivadins and rejects the positions of the Sautrantikas; but he secretly approves of the Sautrantikas and rejects certain positions of the Sarvastivadins].

But the principles behind these references may be known through the work itself.

Question: What are the principal tenets of this commentary? Answer: Since this commentary teaches the doctrines of the Sarvastivadins, it teaches that all the dharmas have real existence. 24

The Kusha Tradition

This, then, is regarded as its main tenet. Speaking in greater detail, however, we cannot say that its teachings are not those of the Sautrantikas.

With reference to the revealed intention of this work, then we must say that it is solely Sarvastivada; that is, it teaches that all the dharmas really exist in all the three periods of time (past, present, and future), and that the nature of these dharmas is eternally existent. These are the doctrines taught in the school of the Sarvastivadins.

There are a variety of different opinions with respect to the teaching of the real existence of the dharmas in the three time periods. There are four opinions.

The first is the opinion of the Venerable Dharmatrata, who holds that [the dharmas] differ with respect to their natures (bhava) and thus differ in the three time periods. The second is that of the Venerable Ghosaka, who maintains that [the dharmas] differ with respect to their [external] characteristics and thus differ in the three time periods. The third is that of the Venerable Vasumitra, who holds that [the dharmas] differ with respect to their condition (avastha) and thus differ in the three time periods. The fourth is that of the Venerable Buddhadeva, who holds that [the dharmas] differ with respect to their mutual relationship (apeksa) and thus differ in the three time periods. Now the Sastra Master Vasubandhu judges these four opinions and holds that the opinion of the Venerable Vasumitra is the best. However the Sautrantikas hold that the dharmas of he past and the future have no real structure, and that only the dharmas of the present are real.

The Abhidharmakosa is an Abhidharma work, so it is in the Abhidharma pitaka.

Question: In sum, how many principles does this commentary elucidate?

Answer: In all there are some nine chapters in the thirty fascicles that make up this commentary. These nine chapters are first, the chapter on the dhatus (realms); second, the chapter on the 25

The Essentials of he Eight Traditions

indriyas (sense faculties); third, the chapter on the physical world; fourth, the chapter on the karmas; fifth, the chapter on the defilements; sixth, the chapter on the stages of holiness; seventh, the chapter on the knowledges; eighth, the chapter on the absorptions; and ninth, the chapter on the refutation of the atman (substantial self).

A short stanza says, "Kai ni, kon go, seken go, go roku zui san, genjo shi, chi ni, jo ni, haga ichi, ze myo kusha sanjikkan" ("dhatus two, indriyas five, worlds five, karmas six, defilements three, saints four, knowledges two, absorptions two, refuting the atman one; these are the thirty fascicles of the Abhidharmakosa"). The ninth chapter, "Refutation of the Atman," does not have any original slokas but rather assembles a number of erses from the Sutras.

Of these nine chapters, the first two chapters are a general discussion of defiled and undefiled dharmas; the last six chapters are a specific discussion of the defiled and undefiled dharmas. As far as the general discussion is concerned, the first chapter deals with the dharmas themselves and the second chapter with the functions of the dharmas. As far as the six chapters with a specific discussion are concerned, the first three chapters deal with defiled dharmas and the last three chapters with undefiled dharmas. In the elucidation of the defiled dharmas, the third chapter, "On the Physical World," elucidates resultant states. The fourth chapter, "On Karma," elucidates causes; and the chapter on the defilements elucidates conditions.

In the elucidation of undefiled dharmas, the [sixth] chapter, "On the Saints," elucidates the resultant states; the [seventh] chapter, "On Knowledges," elucidates their causes; and the [eighth] chapter, "On the Absorptions," elucidates their conditions. The [ninth] chapter, "Refutation of the Atman," elucidates the principles of selflessness.

This then is the classification of he principles elucidated from the beginning to the end of the nine chapters and thirty fascicles [of this work].

26

The Kusha Tradition

Question: In how many different ways does this tradition embrace all of the dharmas?

Answer: Some seventy-five dharmas embrace all of he dharmas. The seventy-five dharmas are as follows:

First, the dharmas of hysical matter (rupa dharma), which are eleven: five indriyas, five visayas (spheres), and the avijhapti-rupa (unmanifested form).

Second, the mind dharma (citta dharma), which is only one item, namely the mind [made up of] the six consciousnesses, which however make up in their totality only one [dharma]. Third, the dharmas of ental states (caitasika dharma), which are forty-six, divided into six classes: the mahabhumika dharmas are ten; the kusala mahabhumika dharmas are ten; the klesa mahabhumika dharmas are six; the akusala mahabhumika dharmas are two; the parittaklesabhumika dharmas are ten; and the aniyata dharmas are eight. Altogether these make up forty-six dharmas. This is called the sixfold division of the dharmas of mental states.

The ten mahabhumika dharmas are as given in a sloka from the Abhidharmakosa: "Sensation, perception, volition, contact, desire, prajha, remembrance, attention, determination, samadhi— these permeate all mental states."

The ten kusala mahabhumika dharmas are as given in that same sloka: "Faith, vigilance, freedom from dullness, equanimity, shame, bashfulness, the two roots [of good: absence of greed and absence of hatred], nonviolence, and diligence permeate only good mental states."

The six klesa mahabhumika dharmas are as given in a sloka: "Ignorance, negligence, laziness, absence of faith, melancholy, and restlessness—these are always and solely defiled." The two akusala mahabhumika dharmas are as given in a sloka: "These, shamelessness and non-bashfulness, only permeate bad minds."

The ten parittaklesa bhumika dharmas are as given in a sloka: "Anger, concealing one's misdeeds, stinginess, jealousy, anguish, 27

The Essentials of the Eight Traditions

violence, enmity, fraudulance, deception, arrogance—such are termed the parlttaklesa bhümika dharmas."

The eight aniyata dharmas are as given in a brief sloka: "Reflection, investigation, repentance, torpor, greed, hatred, pride, and doubt."

Fourth are the citta viprayukta samskdra dharmas, which are fourteen in number. A sloka from the Kosa says, "The citta viprayukta samskdras are acquisition, non-acquisition, similarity, thoughtlessness, the two absorptions (absorption of thoughtlessness and the absorption of extinction), life, the characteristics (i.e., origination, continuance, decay, and impermanence), and names (i.e., sentence, letter), etc."

Fifth are the three asamskrta dharmas-. (1) extinction through conscious effort, (2) extinction not obtained through conscious effort [but through natural causes], and (3) space. These, then, are what are called the seventy-five dharmas. Among these seventy-five dharmas, the first seventy-two are all conditioned dharmas and the last three are unconditioned. All of the dharmas are included within these two [conditioned and unconditioned] . Within the conditioned dharmas, there are dharmas that are defiled, and there are those that are undefiled. Unconditioned dharmas are undefiled.

Thus this tradition posits some seventy-five dharmas, and so includes all dharmas, with none being omitted. Question: In what way are the causes and the resultant states of the three vehicles [of srâvakas, pratyekabuddhas, and bodhisattvas] posited within this tradition? Answer: Within the three vehicles (triyàna), the srâvaka traverses a minimum of hree lifetimes and a maximum of ome sixty kalpas in his cultivation of his practice and his attainment of the result. There are some seven stages to his expedient means, and there are four grades to his resultant state (srota-âpanna, sakrdâgâmin, anâgâmin, and arhat).

The pratyekabuddha traverses a minimum of four lifetimes and a maximum of one hundred kalpas in his cultivation of the 28

The Kusha Tradition

causes and the attainment of his resultant state. He accumulates causal cultivations and straightaway ascends to the state of asaiksa. There are not many grades for him but only one approach and only one resultant state.

The bodhisattva traverses some three asamkhyeya kalpas and cultivates all of the paramitas. For one hundred kalpas he plants the roots of actions, which will result in the major and minor characteristics of full Buddhahood. In his last body he will sit on the Vajra Throne, and cutting off all bonds, he will attain to Buddhahood.

When the conditions whereby he converts others are finally exhausted, he will enter into nirvana without residue. The sravaka meditates on the four noble truths, the pratyekabuddha meditates on the twelve links of dependent origination, and the bodhisattva cultivates the six paramitas. Question: How many types of emptiness (sunyata) does this tradition elucidate?

Answer: This tradition only elucidates the emptiness of sentient beings. It does not discuss the emptiness of he dharmas. The emptiness of sentient beings means cutting off clinging to self. Within the five skandhas there is no personality or self. There are only the five skandhas, which oin together and are thus provisionally called a person. There is no real person in them. If one meditates on things in this way, he will then be awakened to the truth of the emptiness of self.

However this tradition does teach that the nature of the various dharmas really exists in the three time periods. Because of this, the other traditions have called this Kusha-shu the tradition that teaches the emptiness of self and the existence of dharmas. 29