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

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Chapter VIII: The Shingon Tradition

The Essentials of he Eight Traditions

the One Vehicle of the Kegon. The purpose of his one lifetime of teaching was only to present this scripture. His final and ultimate subsuming [of all other teachings] is to be found only in this scripture. Unfolded, the eighty thousand [teachings] in the lifetime of the Tathagata are luxuriant and profusely intertwined; folded up, the teaching of the nine assemblies [in the eighty-volume Kegon-gyd] is vast and all embracing.

The Daihoko-butsu kegon-gyd signifies the interfusion of principle and wisdom, as the name of the title has already revealed. Prince Sudhana, in the oceanlike assembly of the Kegon, attained Buddhahood in one lifetime, as the last assembly of the scripture clearly states. If ne wishes speedily to attain the great result, then nothing can surpass this scripture. In the profundity of its teachings, what tradition can match this one?

The flowers of he ten types of rofound dependent origination are ever fresh, and the moon of he perfect interpenetration of the six characteristics is ever bright. This is the chief of all scriptures, the most venerable leader of all of the various traditions. How grand it is; how vast it is! It is only this scripture and this tradition that cannot be adequately described in words!

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Chapter Vili

The Shingon Tradition

Question: Why is this tradition termed the Shingon tradition? Answer: It is termed so because it takes as its basic teachings the secret mantra (shingon) teachings of the Dainichi-kyo (Mahavairocana-sutrd), the Sosijji-kyo (Susiddhikara-mahatantrasadhanopayika-patala-sutra) and other scriptures. Question: Who transmitted and propagated this tradition? Answer: In a period seven hundred years after the extinction of he Tathagata [Sakyamuni], the bodhisattva Nagarjuna opened the Iron Pagoda in South India. Here he encountered Vajrasattva, and received from him the abhiseka confirming him in the succession. Nagarjuna then widely diffused these teachings. Vajrasattva had personally received these teachings from the Tathagata Mahavairocana, and so Mahavairocana is the ultimate source of these teachings.

Nagarjuna transmitted these teachings to the bodhisattva Nagabodhi. From this time onward, the Tripitaka Master Subhakarasimha, the Tripitaka Master Vajrabodhi, the Meditation Master I-hsing, the Tripitaka Master Amoghavajra, and the upadhyaya Hui-kuo transmitted this teaching from one to the other in an uninterrupted succession.

Regarding the transmission of this tradition to Japan, the Great Master Kobo-daishi (Kukai) crossed the seas [to China]. There he met the acarya Hui-kuo. This tradition's teachings were transmitted to Kukai; and eventually he returned to Japan, where he introduced this tradition with great success. From that time onward, throughout all of Japan, both in the capital and in rural areas, there was no place where this tradition 111

The Essentials of he Eight Traditions

was not studied. Up to the present time, this teaching has flourished without interruption in Japan. All this has been due to the influence of Kobo-daishi.

Kobo-daishi was a manifestation of a bodhisattva of the third bhumi. His virtues excelled those of average men, and his deeds have no equal. He thoroughly fathomed all of the various traditions of Buddhism—the revealed and the secret teachings, and the scriptures of he Hinayana and the Mahayana—without any exception. In his defense of the Buddha-dharma, in his spiritual attainments, in his miracles, and in his artistic and literary talents, is there any man who can surpass Kobo -daishi? Truly, Kobo-daishi is a bright beacon of emote antiquity. He is as the sun and the moon in his illuminating of our later ages. Finally he entered into samadhi on Mt. Koya, revered by both gods and humans, and venerated by all of the eight types of supernatural beings. For neither his inner awakening nor his outward actions can be adequately conceived of by human beings.

Question: How many teachings does this tradition recognize within Buddhism?

Answer: This tradition sets up the ten stages of religious consciousness, and so completely exhausts all of he various teachings of the Mahayana and the Hinayana, and the revealed and secret teachings.

Question: What are these ten stages of eligious consciousness? Answer: They are (1) the goat-like consciousness of common, ignorant people, (2) the consciousness of those who, like foolish children, hold to [unnecessary] precepts, (3) the childlike consciousness of those who have no fear, (4) the consciousness that knows that only the skandhas exist and that there is no atman, (5) the consciousness that has rooted out the causal seeds of karma, (6) the Mahayana consciousness that feels a relationship with others, (7) the consciousness that knows [the true nature of] the mind, and that knows [that the dharmas are] unarisen, (8) the consciousness that knows that there is only the One Vehicle, and that [the truth underlying reality is essentially] uncreated, (9) the 112

The Shingon Tradition

consciousness that knows that ultimately there is no self-nature [of the Absolute], and (10) the secretly adorned consciousness. These are termed the ten stages of religious consciousness. The first three stages of these consciousnesses are samsaric, worldly teachings. Of these three, the first leads to rebirth in the three evil realms, the second is a teaching leading to rebirth in the human realm and the third is a teaching leading to rebirth m the heavenly realm.

The last seven stages of these consciousnesses are all teachings leading one out of samsaric existence. Of these seven, the fourth is the teaching of he sravakas, and the fifth is the teaching of the pratyekabuddhas. Both of these are Hinayana teachings. The last five stages are all Mahayana teachings. The Mahayana consciousness that feels a relationship with others and the consciousness that knows [the true nature of] the mind are both three vehicle teachings. The consciousness that knows that there is only the One Vehicle, and the consciousness that knows that ultimately there is no self-nature, are both One Vehicle teachings. The tenth is the teaching of the Vajrayana. This is the true teaching, the most venerable and the ultimate of all these teachings. The [first] nine types of religious consciousness are all provisional teachings and deal only with the stages [on the path to enlightenment].The tenth stage of eligious consciousness alone is the true result [enlightenment].

The Tathagata Mahavairocana is the awakened nature of ur minds, and all of the various deities—as numerous as dust particles—are his attendant mental states, created through the five wisdoms. [These five wisdoms that] make up the physical world and all of ts inhabitants are termed (1) the basic diamond (vajra) realm, (2) the sovereign, Mahasamaya, (3) the understanding that all dharmas are basically unarisen, (4) the great Bodhi Mind, and (5) the palace-like mind illumined by the light of an indestructible diamond. These are all of the physical worlds.

The thirty-seven deities, the nine mandalas [of he Vajradhatu mandala], the thirteen great assemblies, and the fourfold mandala 113

The Essentials of he Eight Traditions

was not studied. Up to the present time, this teaching has flourished without interruption in Japan. All this has been due to the influence of Kobo-daishi.

Kobo-daishi was a manifestation of a bodhisattva of the third bhumi. His virtues excelled those of average men, and his deeds have no equal. He thoroughly fathomed all of the various traditions of Buddhism—the revealed and the secret teachings, and the scriptures of he Hinayana and the Mahayana—without any exception. In his defense of the Buddha-dharma, in his spiritual attainments, in his miracles, and in his artistic and literary talents, is there any man who can surpass Kobo-daishi? Truly, Kobo -daishi is a bright beacon of emote antiquity. He is as the sun and the moon in his illuminating of our later ages. Finally he entered into samadhi on Mt. Koya, revered by both gods and humans, and venerated by all of the eight types of supernatural beings. For neither his inner awakening nor his outward actions can be adequately conceived of by human beings.

Question: How many teachings does this tradition recognize within Buddhism?

The Shingon Tradition

The last seven stages of these consciousnesses are all teachings leading one out of samsaric existence. Of these seven, the fourth is the teaching of he sravakas, and the fifth is the teaching of the pratyekabuddhas. Both of these are Hinayana teachings. The last five stages are all Mahayana teachings. The Mahayana consciousness that feels a relationship with others and the consciousness that knows [the true nature of] the mind are both three vehicle teachings. The consciousness that knows that there is only the One Vehicle, and the consciousness that knows that ultimately there is no self-nature, are both One Vehicle teachings. The tenth is the teaching of the Vajrayana. This is the true teaching, the most venerable and the ultimate of all these teachings. The [first] nine types of religious consciousness are all provisional teachings and deal only with the stages [on the path to enlightenment]. The tenth stage of eligious consciousness alone is the true result [enlightenment].

The thirty-seven deities, the nine mandalas [of he Vajradhatu mandala], the thirteen great assemblies, and the fourfold mandala 113

The Essentials of he Eight Traditions

[of the Garbhadhatu mandala] interpenetrate one with another, like the heavenly net of akra (Indra), and possess saintly hosts in lands as numerous as grains of and. These are the sentient beings dwelling within these physical worlds. Both the physical worlds and the sentient beings therein are endless, and they are both sovereign and perfect.

[This tradition] soars high above all other schools and embraces within itself all other scriptures. The enlightenment taught by the various revealed teachings do not even enter into the temple [of this traditions understanding], so how could any Hinayana saint enter into the sanctuary [of this tradition's doctrines]? The four Mahayana traditions regard emptiness as an absolute principle. The defilements and clingings of all sentient beings within the nine realms obscure their minds, and [the truth] has not yet been revealed to them. It is only these secret teachings that clearly manifest the absolute truth and that deeply enter into [the nature of] the mind.

The secretly adorned lotus-like realm, and all of its various deities—as numerous as dust particles—all dwell [in this mind] in all their profusion, and all the qualities and all the deeds of all sentient beings are perfectly embraced [within this mind] Thus all sentient beings are Mahavairocana, and all the various external, tangible characteristics are themselves the cognized sphere of him, the lord of enlightenment.

This tradition posits six primary elements that illustrate the total nature of Buddhahood. The four types of mandalas are its external appearance, and when the three secret [actions of the body, speech, and mind of he devotee] are in union (yoga) [with the body, speech, and mind of the Buddha], then this is the active, functioning aspect [of Buddhahood].

The first five [of the six primary elements, earth, water, fire, wind, and space] are inert, physical properties, whereas the sixth, the primary element of consciousness, is the active, mental element of isdom. Now both principle (physical matter) and wisdom have both an external appearance and an active, functioning aspect; and it is this that goes to make up the four types of mandalas and 114

The Shingon Tradition

the three secret [actions of udras, mantras, and the secret objects of meditation].Wisdom is identical with the Vajradhatu, and principle is identical with the Garbhadhatu, and together they are termed the Mahavairocana of both dhatus, of oth mandalas. This is the reason why the six primary elements are held to be identical to the Tathagata Mahavairocana.

All of the various dharmas are one with these six primary elements. The nature of these six primary elements permeates all dharmas. Thus of all the various dharmas there are none that are not themselves Mahavairocana; thus the Tathagata Mahavairocana totally permeates the universe (Dharma dhatu). Know then that the two mandalas are the qualities of principle and of wisdom of the Tathagata Mahavairocana.

Because his qualities of principle are numberless, the Garbhadhatu has the fourfold group of saintly beings. Because his qualities of wisdom are numberless, the Vajradhatu has thirty-seven deities. These two mandalas are united, bringing about the union of principle and wisdom.

This tradition posits four modes of existence of Buddhahood. These are (1) the mode of elf-nature, (2) the mode of experiencing, (3) the mode of changes, and (4) the outflowing mode. These are termed the fourfold Dharmakaya. The five directions as well as the five wisdoms go to make up these four modes of existence. When we attain Buddhahood in our present existence, then we, as the lord of enlightenment, Mahavairocana, shall speedily attain to this great awakening; rising to this state we shall attain to the ultimate. [We shall understand that] phenomena are themselves the truth, that the multiplicity of all the various external characteristics, and all the various dharmas, ust as they now are, are the Absolute.

The revealed teachings were taught by Sakyamuni, and the secret teachings are taught by Mahavairocana. In this manner, the founders of hese two teachings are clearly and definitely separate one from the other. However from an absolute point of view, these two Buddhas are not two [separate entities, but one]; for apart from Sakyamuni there exists no separate Mahavairocana. 115

Chapter IX: The Zen and Jodo Traditions

The Essentials of he Eight Traditions

The steps in the ten stages of religious consciousness [are a progression upward, each step] rejecting the inferior, and each being superior [to each previous step]. This is a delineation established for the purposes of utting down individual defilements. But to understand that all of the various dharmas of these same ten consciousnesses are entirely the same is the teaching that presents all the qualities [of ahavairocana].There is thus a teaching of eternal differentiation and a teaching of eternal sameness. These are one but are dual, two but yet one.

Because of the aspect of the teaching that presents these qualities, not one particle of dust is omitted, and all is seen as but the marvellous qualities of Mahavairocana.

That aspect of the teaching that puts down individuals' defilements applies to all of he revealed teachings, whereas that aspect that manifests the many qualities [of ahavairocana] is limited to the secret teachings.

The purport of this tradition's teaching is that all the various dharmas are, all of hem, Mahavairocana. The Absolute is identical to our own bodies, and the Buddha-dharma is identical to our own forms.

The fourfold secret interpretation increases in profundity the one after the other; and the three secret actions [of body, speech, and mind] are ever more secret in their profundity. Apart from this teaching, there will almost never be any path to Buddhahood; how can those sentient beings who strive for deliverance not believe and practice these teachings!

In outline the secret teachings of he Mantrayana are as given here.

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Chapter IX

The Zen and Jodo Traditions

The Zero Tradition

The principles and truths of the various traditions are vast and profound, and they are very hard to fathom. At the present time we have but dipped one hair into their waters, in order to moisten the minds of beginners.

From ancient times up to the present only these eight traditions have been commonly recognized and studied in Japan. However, in addition to these eight traditions the Zen tradition and the Jodo teachings flourish and have been widely disseminated. The Zen tradition is the most profound basis of the Buddhadharma, for it is very deep and most subtle. Basically there is not any one thing that exists. From the veiy beginning there are no defilements; originally [all] is bodhi. Bodhidharma came from the West. [This tradition] does not posit any written authority. It points directly to the mind of an. [It teaches] the attainment of uddhahood by seeing into one's nature. This is not like the other traditions, which distinguish various principles regarding a vast multitude of dharmas, and which repeatedly debate them.

In India this tradition has had twenty-eight patriarchs, who transmitted [this teaching] from mind to mind. The twenty-eighth patriarch, the great master Bodhidharma, transmitted this tradition to China during the period of the Liang Dynasty, and it was successively transmitted from generation to generation down to the sixth patriarch. Among the disciples of he fifth patriarch, this tradition first divided into two schools, the Northern School and 117

The Essentials of the Eight Traditions

the Southern School. Among the later disciples of the sixth patriarch of the Southern School, the tradition gradually divided into some five houses.

The Vinaya Master Tao-hsiian received the Zen [tradition] of the Northern School and transmitted it to Japan. Also the great master Dengyo (Saicho) transmitted this tradition from the China of the Great T'ang Dynasty; he termed it the tradition of the Buddha's Mind.

In more recent times eminent worthies have come to Japan from the Sung Dynasty and have transmitted this teaching. Now this tradition has been widely disseminated and is flourishing in every place in Japan.

The Jodo Tradition

Also the teachings of the Jodo tradition are widely practiced in Japan. The purport of this teaching is that ordinary persons are totally bound [by the defilements]; but desiring [rebirth in] the Pure Land they are reborn into the Pure Land by means of the karmic actions that they have cultivated.

The Pure Land of the Western direction has a deep affinity with this world. Persons of inferior capacity who cultivate the Nembutsu practice find it especially easy to be born into the Pure Land, and later they attain Buddhahood.

Broadly speaking [with reference to the other traditions of Buddhism], when the merits of ll of he various religious practices are transferred to [rebirth in] the Pure Land, this is called the teachings of the Pure Land. When one cultivates all of the myriad other practices, and when one looks to the attainment [of Buddhahood] in this world, this is called the teachings of the path of the holy ones. All of the various other traditions and all of the various other teachings are all the path of he holy ones. To desire [rebirth in] the Pure Land is called the teaching of the Pure Land. This teaching has its origins in the Awakening of aith in the Mahayana. Following upon this there are the teachings of the 118

The Zen and Jodo Traditions

treatises of Nagarjuna; then [those of] the bodhisattva Vasubandhu, Bodhiruci, T'an-luan, Tao-ch'o, Shan-tao, Huai-kan, and others. This teaching came to Japan, where all persons composed explanations and commentaries on it, and where all competed with one another for its widespread dissemination. From the present time onward this teaching has especially flourished in Japan. If we add these two traditions [to the above eight], we have ten traditions. However, relying upon what is usually spoken of, there are only eight traditions.

The order of the traditions as arranged above is not in a progression leading from the shallow to the profound. Rather, they have been arranged according to popular parlance. Any order would be permissible. Thus we have provisionally arranged them as given above.

A human body is difficult to obtain, and the sacred teachings are difficult to encounter. By chance, however, we have obtained [human form] and have encountered [the teachings]. How can we remain silent at this? Thereupon I have presented my limited views in order to bind [those who read this work] with some future affinity. May my humble efforts not wither away, and may we all attain to bodhi with certainty!

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Glossary

Abhidharma: the section of the Buddhist canon containing philosophical commentaries; higher teachings of the Buddha concerning dharmas, skandhas, dhatus, and dy t nas. Cf. Tripitaka. Abhidharmakosa ("Treasury of the Abhidharma"): a work on the Abhidharma by Vasubandhu (sixth century?). abhiseka ("sprinkling [water on the head]"): in esoteric Buddhism, a ceremony conferring precepts or a teaching on a person. Absolute (tathata ["suchness"]): synonymous with the Dharmabody, Dharma dhatu, and Dharma nature; the ultimate, eternal, impersonal, and unchangeable reality behind all phenomena. acarya: a Buddhist teacher; a title for an eminent monk in the Shingon and Tendai traditions.

adhimoksa: determination; understanding based on faith. Agama: a collection of early Buddhist scriptures. akusala mahabhumika dharmas: a class of caitasika dharmas; a Sarvastivadin concept.

alaya-vijhdna: foundation or storehouse consciousness, subconscious. See also eight consciousnesses.

anagamin ("nonretumer"): one who will attain full arhatship without returning to this world.

Ananda: a disciple of the Buddha, a specialist in Sutras. anityata dharmas:a class of caitasika dharmas; a Sarvastivadin concept. Aparasaila: the name of a school of early Buddhism. arhat: a saint who has fully understood the truth of selflessness and eradicated all passions; an enlightened one in the Hinayana system. Cf. four fruits.

arupya dhatu. See three worlds.

asaiksa: non-learner; one with nothing more to learn; an arhat. asamkhyeya kalpa: an "uncountable" aeon; a very long period of ime. asamskrta dharma: the fifth grouping within the seventy-five dharmas of the Sarvastivadins.

atman: a permanent self.

ayatana ("entrance"): a sense organ and the sense data that enter it to be discriminated.

avarana. See two hindrances.

avijhapti-rupa: a type of rupa dharma; a Sarvastivadin concept. 121

Glossary

bahuvrlhi compound: a possessive adjective compound, the last member of which is a substantive; the whole compound is an adjective qualifying another substantive and agreeing with it in gender, number, and case.

Bhadra Kalpa: the name of the present cosmic period, in which it is believed that one thousand Buddhas will appear. bhdvana-marga: the path of cultivation or meditation. bhiksu: a monk. See also the seven groups in the Sangha. bhiksuni: a nun. See also the seven groups in the Sangha. bodhi ("awakening"): enlightenment. bodhisattva: one who aspires to the attainment of Buddhahood. See also Mahayana.

Buddha: awakened, enlightened. Buddhist hierarchy, Japanese: consists of three main ranks, each with three or four subdivisions: 1. sojo (archbishop)

a. daisojo (great archbishop) b. sojo (archbishop)

c. gonsojo (archbishop of lower rank) 2. sbzu (bishop)

a. daisozu (great bishop)

b. gondaisozu (great bishop of lower rank) c. shosozu (minor bishop)

d. gonshosozu (minor bishop of the lower rank) 3. risshi (Vinaya master)

a. dairisshi (great Vinaya master) b. churisshi (Vinaya master of middle rank) c. gonrisshi (Vinaya master of lower rank) bhumi: stage, land.

bija ("seed"): the contents of he alaya-vijnana as the seeds of ll phenomena. caitasika dharma: the third grouping within the seventy-five dharmas of the Sarvastivadins.

cakra: wheel.

chiian: a volume.

citta dharma: the second grouping within the seventy-five dharmas of he Sarvastivadins.

citta viprayukta samskara dharma: the fourth grouping within the seventyfive dharmas of the Sarvastivadins. daishi: a title given to a great Buddhist master. daisojo. See Buddhist hierarchy. 122

Glossary

daisozu. See Buddhist hierarchy.

darsana-marga: the path of seeing.

dependent origination: the central doctrine of uddhism that all things in the phenomenal world are brought into being by combinations of causes and conditions.

Dharma: teaching; the Buddha's doctrine.

dharma: thing; phenomenon.

Dharma dhatu: Dharma world or realm.

Dharmaguptaka: an early Buddhist school; the Vinaya recension of this school.

Dharmakaya. See three bodies [of a Buddha].

dharma-laksana: characteristics of the dharmas; Yogacara school. dhatu: world, realm. See also three worlds.

duskrta: a misdeed or sin.

eight characteristics: the eight main events of the Buddha's life: (1) descent from the Tusita heaven; (2) entry into his mother's womb; (3) abiding there visibly preaching to the gods; (4) birth from his mother's side in Lumbim; (5) leaving home to be a hermit; (6) after six years of suffering, attaining enlightenment; (7) turning the Dharmawheel, or preaching; and (8) entering parinirvana (q.v.) at eighty. eight consciousnesses: (1) visual consciousness; (2) auditory consciousness; (3) olfactory consciousness; (4) gustatory consciousness; (5) tactile consciousness; (6) thought consciousness, the function of which is to discriminate objects; (7) manas consciousness, the basis of egoattachment; and (8) alaya consciousness, the foundation consciousness, which stores all potential energy for all human activities. eight negations: the teaching formulated by Nagarjuna concerning nonarising, non-extinction, non-annihilation, non-eternity, non-similarity, non-differentiation, non-going, and non-coming. eight precepts: (1) not to kill, (2) not to steal, (3) not to engage in any sexual activity, (4) not to lie, (5) not to drink liquor, (6) not to put perfumes or oils on the body, or sing or dance, (7) not to use high and broad beds, and (8) not to eat at forbidden times. eight types of supernatural beings: devas (gods), nagas (dragons), yaksas (human flesh eaters), gandharvas (heavenly musicians), asuras (fighting spirits), garudas (giant birds), kinnaras (heavenly vocal musicians), and mahoragas (boa-demons).

Ekayana: One Vehicle.

five chronological periods of the Kegon-gyo: (1) Agon, (2) Hodd, (3) Hannya, (4) Hokke, and (5) Nehan.

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Glossary

five dharmas: (1) appearances or phenomena, (2) their names, (3) mental discrimination, (4) wisdom that corrects the mistake of mental discrimination, and (5) absolute wisdom (bhuta-tathata).

five natures: (1) those with the definitive nature of a sravaka, (2) those with the definitive nature of a pratyekabuddha, (3) those with the definitive nature of a bodhisattva, (4) those with no definitive nature, and (5) those without any nature.

fivepitakas ("baskets" or "collections"): (1) the Sutrapitaka, (2) the Vinaya pitaka, (3) the Abhidharma pitaka, (4) the pitaka that consists of a mixture of two or three of the preceding three pitakas, and (5) the dharani-pitaka.

five precepts: (1) not to kill, (2) not to steal, (3) not to engage in illicit sexual practices, (4) not to lie, and (5) not to drink liquor. Cf. six rules; ten precepts.

five tastes: Tendai metaphor comparing the five periods of the Buddha's teaching to the five flavors or stages of making ghee: (1) fresh milk, (2) coagulated milk, (3) curdled milk, (4) butter, and (5) ghee. five teachings: Kegon classifies the teachings of he Buddha's lifetime into five groups, according to their depth: (1) Hinayana teachings, (2) the initial teachings of he Mahayana, (3) the final teachings of he Mahayana, (4) the sudden teaching of the Mahayana, and (5) the perfect teaching of the Mahayana, i.e., Kegon teaching.

five types of practice: the practices that originate in the Lotus Sutra: (1) rejoicing in the wonderful Dharma; (2) reciting a Sutra that contains the wonderful Dharma; (3) guiding others by explaining the wonderful Dharma; (4) practicing the six paramitas in addition to contemplation of the mind; and (5) practicing the six paramitas as one's main practice.

five vehicles: (1) rebirth among humans, (2) rebirth among the gods, (3) attainment of sravaka-hood, (4) attainment of pratyekabuddhahood, and (5) attainment of bodhisattva-hood and Buddhahood. five vidyas ("sciences"): (1) grammar and composition, (2) the arts and mathematics, (3) medicine, (4) logic, and (5) philosophy. fivefold Dharmakaya: the five excellent qualities possessed by one who has attained the highest enlightenment: (1) discipline, (2) samadhi, (3) wisdom, (4) liberation, and (5) knowledge of liberation. four Dharma dhatus ("worlds" or "realms"): the four categories of existence established in Kegon: (1) the realm of phenomena; (2) the realm of the noumenal principle; (3) the realm in which phenomena are interfused with the noumenal principle; and (4) the realm of the Buddha, in which phenomena are mutually unhindered and interfused.

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Glossary

four fruits: the four stages of nlightenment on the Hinayana path: (1) the stream-enterer (srota-apanna), one who has entered the stream of the undefiled noble path; (2) the once-retumer (sakrdagamin), one who will return to the world only once more before full realization of arhatship; (3) the nonreturner (anagamin), one who will never be bom again in this world; and (4) the arhat (q.v.). four noble truths: (1) life is suffering; (2) defilements are the cause of suffering; (3) all suffering can be ended; and (4) the way to end suffering is the eightfold noble path (i.e., right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration).

four Mahayana traditions: (1) Hosso, (2) Sanron, (3) Tendai, and (4) Kegon. four portions: (1) the portion of characteristics (laksana-bhaga), (2) the seeing portion (darsana-bhaga), (3) the portion which is self-aware (,saksatkari-bhaga), and (4) the portion which is aware of elf-awareness. (Acc. Poussin: nimitta, darsana, svasamvitti, and svasamvitti-samvitti.) four sentences: the four sentences that differentiate all things into the four categories: existing, nonexisting, both, or neither, four supports: (1) the ten stages of faith; (2) the ten stages of abode, the ten stages of practice, and the ten stages of transfer of merit; (3) the ten stages (dasa-bhumi); and (4) the two stages of Buddhahood. four types of andalas: the four sections (one central and three surrounding courts) constituting the Matrix-store Realm (Garbhadhatu) Mandala. four types of samadhi: (1) constant sitting meditation for a period of ninety days; (2) constant active meditation (i.e., circumambulating a Buddha statue) for a period of ninety days; (3) half-active and halfsitting meditation; and (4) meditation on reality in an unspecified posture for a specified period of time,

four wisdoms: (1) the great, perfect, mirror-like wisdom (adarsa-jnana); (2) the wisdom that sees that all things are the same in nature (samatd-jnana); (3) the wisdom of marvellous insight (pratyaveksanajnana); and (4) the wisdom that accomplishes the work that is to be done (krtyanusthana-jhana).

fourfold eloquence: (1) complete mastery of the teaching, (2) complete mastery of the meaning of the teaching, (3) complete mastery of various local languages, and (4) freely teaching sentient beings with the above three knowledges.

Gandhara: an Indian kingdom, now in Pakistan.

gatha: stanza.

haja: demolishing of error.

Hannya (prajna [wisdom]): Prajnaparamita texts. Cf. prajna. 125

Glossaiy

Hinayana ("Lesser Vehicle"): a derogatory term applied by Mahayanists to various schools of Buddhism that teach the attainment of the status of an arhat (q.v.).

Hodo (Vaipulya ["Extensive"]): the Mahayana. Hosso (dharma-laksana): the doctrine or school that is based on the Yogacara teachings.

indriya: power, faculty, sense faculty (vision, etc.). Jambudvipa: the Rose-Apple Continent; this world. jneya-dvarana. See two hindrances.

Jojitsu: Satyasiddhi (or Tattvasiddhi), a school, sometimes considered to be Sautrantika (q.v.).

kalpa: aeon.

kdma dhatu. See three worlds.

karma: action (morally good, evil, or neutral). karma-vacand ceremony: an ordination ceremony in which a preceptor states once, "Please give permission for the ordination of this monk." Then he declares three times, "If you consent, please show it by silence. If you oppose it, please explain the reason." Kasyapa-matanga: a monk who introduced Buddhism to China. Kegon: the doctrine or school that is based on the teachings of the Avatamsaka-sutra.

kensho: presentation of truth.

klesa-avarana. See two hindrances.

Mesa mahabhumika dharmas: a class of caitasika dharmas; a Sarvastivadin concept. Koguryo: one of the three kingdoms of early Korean history (313-668). kusala mahabhumika dharmas: a class of caitasika dharmas-, a Sarvastivadin concept. laksana: external characteristics (of dharmas). Madhyamaka: a school founded by Nagarjuna. mahabhumika dharmas: a class of caitasika dharmas; a Sarvastivadin concept.

Mahadeva: name of an arhat who created a schism within the Sangha. Mahakasyapa: one of the chief disciples of the Buddha, specialist in the Abhidharma.

Mahavairocana. See Vairocana.

Mahayana ("Great Vehicle"): the teaching that talks about the attainment of enlightenment or Buddhahood; the seeker of enlightenment is the bodhisattva, who perfects the virtues of wisdom and compassion for the sake of liberating all sentient beings from suffering. 126

Glossary

Maitreya: the future Buddha, presently in the Tusita heaven. manas consciousness: the consciousness that is the basis of all egoism and individualization of eople and things. See also eight consciousnesses. Mantrayana ("Mantra vehicle"): part of the Mahayana; the vehicle that depends on mantras or mystic syllables.

Mappo ("End of the Dharma"): the third period in Buddhist historical theory, when people's practical abilities have considerably deteriorated. Middle Way: the truth of nonduality that Sakyamuni taught; the truth of neither existence nor nonexistence.

naga: a great serpent-divinity, a dragon, usually living below the earth. Nembutsu ("recollection of the Buddha"): recitation of Amida's name, i.e., Nam u Am ida Butsu.

nine realms: the nine realms of the living (i.e., the six realms [q.v.], the realm of a sravaka, the realm of a pratyekabuddha, and the realm of a bodhisattva), which exclude the tenth and highest realm, the Buddha realm.

nine time periods: the past, present, and future, each of hich has its own past, present, and future; hence nine periods.

Nirmanakaya: Transformation body of the Buddha. Cf. three bodies [of a Buddha].

nirodha-samapatti: absorption of extinction.

one hundred dharmas: according to the Hosso tradition, this world consists of one hundred elements.

one hundred realms: the ten realms each often divisions, i.e., hells, hungry ghosts, animals, fighting spirits, men, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas. Each of the hundred has ten qualities (i.e., form, nature, embodiment, powers, function, primary cause, condition, effect, karmic reward, and the inseparability of them all), making in all one thousand qualities of the hundred realms. When this one thousand is multiplied by the three times, past, present, and future, there are three thousand.

One Vehicle (Ekayana): the single path to enlightenment to be taken by all living beings.

Paekche: one of the three kingdoms of early Korean history (ca. 350-663). paramitas of the four qualities: (1) eternity, (2) bliss, (3) [true] self, and (4) purity.

paratantra. See three natures.

parikalpita. See three natures.

parinirvana: Nirvana at the point of death (contrast Nirvana in life). parittaklesabhumika dharmas: a class of caitasika dharmas; a Sarvastivadin concept. 127

Glossary

parinispanna. See three natures.

posadha: a regular meeting of onks held twice a month, i.e., on the 15th and 30th of the lunar month, at which precepts are read out and transgressions confessed.

prajna: transcendent wisdom, insight, gnosis. Cf. six paramitas. pramudita-bhumi: the stage of great joy, the first of the ten bhumis (q.v.). pratimoksa: the rules of conduct for guarding against evil bodily and verbal actions, thereby freeing one from the bondage of defilements. pratyekabuddha: a solitary Buddha, who neither teaches nor is taught. Pure Land. See Sukhavatl.

Risshu (Vinaya tradition): the doctrine or school of Tao-hsiian and Chienchen (Ganjin). rupa dharma: the first grouping within the seventy-five dharmas of the Sarvastivadins.

rupa dhatu. See three worlds.

Saha: the world of endurance and suffering; this world. saiksa: a learner; one before the stage of he arhat who no longer needs to learn. See also asaiksa.

sakrdagamin ("once-retumer"). See four fruits. samadhi: deep meditation.

samatha: stilling, calm, meditation.

Sambhogakaya. See three bodies [of a Buddha], Sammatiya: name of a school of early Buddhism. Sanron: Three Treatises (doctrine or school); Madhyamaka. sastra: a commentary on a Sutra or a work on a doctrine. Sarvastivada: "The School of xistence"; an important Abhidharma school. Sautrantika: an important Abhidharma school. seven groups in the Sangha: (1) bhiksus (monks); (2) bhiksunis (nuns); (3) siksamanas, female neophytes from age 18 to age 20, who study the six rules (q.v.); (4) sramaneras, male novices who have taken vows to obey the ten precepts (q.v.); (5) sramanerikas, female novices who have taken vows to obey the ten precepts; (6) upasakas, laymen; and (7) upasikas, laywomen.

Shingon: esoteric Buddhism.

shosozu. See Buddhist hierarchy.

shu: tradition, school, sect.

siksamana. See seven groups in the Sangha. six characteristics: the teaching of Kegon; the six (i.e., total, specific, common, distinctive, formational, and destructive) characteristics that every existing thing possesses.

128

Glossary

six identities: (1) identity in principle, (2) identity in name, (3) identity through the cultivation of insight meditation, (4) identity in appearance, (5) partial identity, and (6) ultimate identity, six paramitas ("perfections"): the perfections of (1) giving {dunu , (2) discipline or keeping precepts (sila), (3) patience (ksanti), (4) vigor or effort (virya), (5) meditation (dhyana), and (6) wisdom (prajna). six primary elements: earth, water, fire, wind, space, and consciousness, six realms: (1) the realm of gods, (2) the realm of humans, (3) the realm of fighting spirits, (4) the realm of animals, (5) the realm of hungry ghosts, and (6) hell.

six rules: rules against killing, stealing, illicit sexual practices, lying, taking alcoholic liquor, and eating at unregulated hours. Cf. five precepts; ten precepts.

six sense organs: eye, ear, nose, tongue, body, and mind, six supernormal powers: (1) supernormal vision, (2) supernormal hearing, (3) the ability to know others' thoughts, (4) the ability to know the past lives of oneself and others, (5) the ability to perform miracles such as appearing anywhere at will, and (6) the ability to eliminate defilements totally.

skandha ("group" or "aggregate"): Buddhism talks about the five aggregates that make up sentient beings, i.e., form (rupa), sensation (vedana), conception (sarnjna), volition (samskaras), and consciousness (vijnana). sloka: distich (two lines) in a Sanskrit meter.

sojo. See Buddhist hierarchy.

sramanera. See seven groups in the Sangha.

sramanerika. See seven groups in the Sangha.

sravaka: one who hears the Buddha; a Hinayana disciple. srota-apanna ("stream-enterer"). See four fruits. Sukhavati ("that which possesses ease and comfort"): the name of the Buddha Amitabha's land, commonly known as the Pure Land. Sumeru, Mt.: the great mountain at the center of the world. Sutra: a discourse of the Buddha. Cf. Tripitaka. T'ang Dynasty: an epoch of Chinese history, A.D. 618-907, tathata. See Absolute.

Tathagata ("one who has thus gone or come"): an epithet of a Buddha. Tathagatagarbha ("Matrix of the Tathagata"): the innate Buddha-nature of a sentient being, which is obscured by defilements. tatpurusa compound: a compound in which the two words have an oblique case relationship to each other such as: (genitive) devasena, army (send) of the gods (deva); or (dative) padodaka, water (udaka) for the feet (pada).

129

Glossary

ten bhumis ("stages"): the ten levels of bodhisattva enlightenment: (1) the stage of great joy, (2) the stage of stainless purity, (3) the stage of illumination, (4) the stage of intense wisdom, (5) the stage of invincible strength, (6) the stage of direct presence, (7) the farreaching stage, (8) the stage of immovable steadfastness, (9) the stage of meritorious wisdom, and (10) the stage of the cloud of the Dharma.

ten bodies [of the Buddha]: (1) the body of sentient beings, (2) the body of lands, (3) the body of karmic retribution, (4) the body of a sravaka, (5) the body of a pratyekabuddha, (6) the body of a bodhisattva, (7) the body of Tathagata, (8) the body of isdom, (9) the body of he Dharma, and (10) the body of empty space.

ten precepts: (1) not to kill; (2) not to steal; (3) not to engage in illicit sexual practices; (4) not to lie; (5) not to drink liquor; (6) not to put perfumes or oils on the body; (7) not to sing or dance; (8) not to use high or broad beds; (9) not to eat at unregulated hours; and (10) not to grasp gold, silver, or jewels. Cf. five precepts; six rules.

ten qualities: the ten virtues of a teacher of the Dharma: he is (1) well versed in its meaning; (2) able to publish it widely; (3) not nervous before an audience; (4) untiring in argument; (5) adaptable; (6) orderly so that his teaching can be easily followed; (7) serious and dignified; (8) bold and zealous; (9) unwearied; and (10) enduring (or able to bear insult).

ten stages of aith: the first ten stages in the fifty-two bodhisattva stages: (1) faith, (2) remembrance, (3) vigor (or effort), (4) wisdom, (5) concentration, (6) non-retrogression, (7) protection of he Dharma, (8) transfer of merits, (9) discipline, and (10) vow.

ten types of rofound dependent origination: the teaching of Kegon originally formulated by Chih-yen, the second patriarch of he tradition; the ten characteristics of he world in which phenomena are interdependent. three bodies [of a Buddha]: (1) Dharmakaya (Dharma body), the ultimate truth, which is beyond human conceptualization; (2) Sambhogakaya (Enjoyment or Recompense body), a symbolic personification of the ultimate truth like the Buddha Amitabha and the Buddha Vairocana (q.v.); (3) and Nirmanakaya (Transformation body), a historically manifested Buddha like Sakyamuni.

three delusions: (1) delusion from imperfect perception, with temptation to love, hate, etc.; (2) delusion through the immense variety of duties in saving men; and (3) delusion that arises from failure to understand things philosophically in their reality.

three evil realms: (1) hell, (2) the realm of of animals. ungry ghosts, and (3) the realm

130

Glossary

three insights: (1) insight into the emptiness of all existences; (2) insight into the provisional (or temporary) nature of all existences; and (3) insight into the truth of the middle. See also three truths. three learnings (trinisiksani): (1) observance of tion (samadhi), and (3) cultivation of wisdom (prajha). recepts (sila), (2) meditathree natures: the three modes of existence according to the Hosso doctrine: (1) the illusory or imaginary (parikalpita) nature of existence; (2) the dependent (paratantra) nature of existence, i.e., originating from causes and conditions; and (3) the true or perfect (parinispanna) nature of existence,

three self-natures. See three natures.

three secret (or mystic) actions: (1) bodily secret practice, forming the manual sign (mudra) of a specific Buddha; (2) verbal secret practice, reciting the spell (mantra) of the Buddha; and (3) mental secret practice, meditating on the Buddha. By these three secret practices, one seeks to attain unity with the Buddha,

three thousand aspects of existence. See one hundred realms. Three Treasures: the Buddha, the Dharma, and the Sangha. three truths: the Tendai teaching that explains reality in three aspects: (1) the truth of emptiness, i.e., that all existent things are empty and nonsubstantial in essence; (2) the truth of he provisional, i.e., that all existent things are provisional manifestations produced by causes and conditions; and (3) the truth of the middle, i.e., that the absolute reality of all existent things cannot be explained in either negative or affirmative terms,

three pitakas. See Tripitaka.

three vehicles (triyana): (1) the sravaka vehicle, (2) the pratyekabuddha vehicle, and (3) the bodhisattva vehicle,

three worlds (dhatus): (1) the desire world (kama dhatu)—the world of sensuous desire, of sex and food, which includes the six heavens of desire, the human world, and the hells; (2) the form world (rupa dhatu)—the world that is above the desire world and comprises part of heaven, where beings have no desire for sex or food; and (3) the formless world (arupya dhatu)—the world of pure spirit. This world has four heavens where beings with different accomplishments in one of the four meditations of formlessness dwell,

threefold pure precepts: (1) the precepts that cut off all evil; (2) the precepts that embrace all good dharmas; and (3) the precepts that embrace all sentient beings.

Tripitaka (three pitakas ["baskets"]): the three collections of he Buddhist canon: (1) Sutra (q.v.), (2) Vinaya (q.v.), and (3) Abhidharma (q.v.). 131

Glossary

Tusita: one of the Buddhist heavens, where the Buddha lives before his last birth on earth. Cf. eight characteristics,

twelve links of dependent origination: interlinked factors that are the basis of samsaric transmigration: (1) ignorance, (2) action, (3) consciousness, (4) name and form, (5) six sense organs, (6) contact, (7) feeling, (8) craving, (9) grasping, (10) becoming, (11) birth, and (12) old age and death.

twelvefold division of the teachings: (1) Sutra, (2) geya, (3) gatha, (4) nidana, (5) itivrttaka, (6) jataka, (7) adbhuta-dharma (i.e., Abhidharma), (8) avadana, (9) upadesa, (10) udana, (11) vaipulya, and (12) vyakarana.

two hindrances: (1) hindrance of defilements (klesa-avarana)—evil passions that hinder the practice of the Buddhist path and the realization of nirvana and (2) hindrance of intellectualization (jneya-avarana)—a mental function that obscures the correct knowledge of objects and thus obstructs the realization of enlightenment,

two pitakas ("baskets"): the sravaka pitaka and the bodhisattva pitaka. two selflessnesses. See two types of emptiness.

two truths: (1) conventional truth (samvrti-satya) and (2) absolute truth (paramartha-satya).

two types of emptiness: (1) emptiness of the self and (2) emptiness of the dharmas.

two vehicles: (1) the sravaka vehicle and (2) the pratyekabuddha vehicle. upadhyaya: a preceptor or teacher.

upasaka: a Buddhist layman. See also seven groups in the Sangha. upasika: a Buddhist laywoman. See also seven groups in the Sangha. Uttarasaila: a school of early Buddhism.

Vaibhasika: an Abhidharma school founded on the Abhidharma Mahavibhasa-sastra. Vairocana (or Mahavairocana): the Brilliant One; (1) the principal Buddha in the Kegon-gyd; (2) the principal Buddha in the Dainichi-kyd. vajra: adamant, diamond.

Vajrayana ("Diamond Vehicle"): another name of the Shingon teaching, which is regarded as indestructible like a diamond and the perfect path to enlightenment.

Vatsiputriya: a school started by Vatsiputra, a certain schismatic monk. Vinaya: monastic rule, set of rules of conduct for Buddhist monks and nuns. See also seven groups of the Sangha; Tripitaka. vipasyana: insight.

vijhapti-matrata: cognizing-only; the doctrine that explains all phenomena as manifestations of one's consciousnesses.

132

Glossary

wajó. See upàdhyàya.

West: (vis-à-vis China) India. Yogacara: a school of Mahayana Buddhism; "mind-only" (citta-matra) or "cognizing-only" (vijnapti-matra) school. 133

A List of the Texts Mentioned in the Work

A List of the Texts Mentioned in the Work Japanese title Chinese title [Taisho No. (abbr. T.) or Zokuzokyo No. (abbr. Z.) ] Sanskrit title Page numbers in this volume Abidatsuma-kyo (Full title: Daijo abidatsuma-ky5) Ta-ch'eng-a-p'i-ta-mo-ching [Not extant] Mahayana Abhidharma-sutra [Not extant] p. 55

Agon-gyo

A-han-ching [T. 1-219] Agama

pp. 48, 81, 97 Ben-chu-ben-ron Pien-chung-pien-lun [T. 1600] Madhyantavibhaga-bhasya by Vasubandhu p. 55

Bikuni-sho

Pi-ch'iu-ni-ch'ao by Tao-hsiian [Not extant] pp. 41,45

Binimo-ron

P'i-ni-mu-lun [T. 1463] Vinaya-matrka [Not extant] p. 36

Bini-toyo

P'i-ni tui-yao by Hsiian-yun [Z. 1. 70. 2] p. 41

Bonmo-kyo

Fan-wang-ching [T. 1484] Br hmaj la-sutra p. 54

Bugyo (Full title: Shikan bugyo) Chih-kuan fu-hsing by Chan-jan [T. 1912] p. 87

135

A List of he Texts Mentioned in the Work Chu-ron

Chung-lun [T. 1564]

Mula-madhyamaka-karika by Nagaijuna pp. 75, 76, 86 Chu-sho (Full title: Shibun-ritsu chu-sho) Ssu-fen-lii chung-su [Z. 1. 65. 3-5] by Fa-li p. 40

Daibibasha-ron (Full title: Abidatsuma daibibasha-ron) A-p'i-ta-mo ta-p'i-p'o-sha-lun [T. 1545] Abhidharma Mahavibhasa-sastra [Not extant] pp. 20-23 Daibon-hannya-kyo

Ta-p'in-pan-jo-ching [T. 223] Mahaprajnaparamita-sutra

pp. 75, 85

Daichido-ron

Ta-chih-tu-lun [T. 1509]

Mahaprajnaparamita-sastra by Nagaijuna [Not extant] pp. 8, 75, 81, 85, 86 Daijo kishin-ron

Ta-ch'eng-ch'i-hsin-lun [T. 1666,1667] Mahayana-sraddhotpada-sastra by Asvaghosa [Not extant] p. 11 Dainichi-kyo

Tarilho ^ ng (°r Ta"p,i'lu'che'na"ch'eilg-fo-shen-pien-chia-ch'ih-ching) [T. 848] 6 Mahavairocana(abhisambodhivikurvitadhistanavaipulya)-sutra p. Ill Engi-sho (Full title: Daisho engi-sho) Tu-shu yen-i-ch'ao by Ch'eng-kuan [T 1736] p. 101

Fumbetsu-yuga-ron

Fen-pieh-yii-ch'ieh-lun [Not extant] Yoga-vibhaga by Maitreya [Not extant] p. 55

136

A List of he Texts Mentioned in the Work G

Gejin-mikkyo

Chieh-shen-mi-ching [T. 676] Samdhinirmocana-sutra [Not extant] pp. 55, 56, 59, 60

Gengi (Full title: Hokke gengi) Fa-hua-hsiian-i by Chih-i [T. 1716] p. 87

Girei (Full title: Shikan girei) Chih-kuan i-li by Chan-jan [T. 1913] p. 85

Gobu-kubun-sh5

Wu-pu-ch'ii-pieh-ch'ao by Chih-shou [Not extant] p. 37

Gobun-ritsu (Full title: Mishasaibu-wakei gobun-ritsu) Mi-sha-sai-pu-ho-hsi wu-fen-lii [T. 1421] Mahisasaka Vinaya

p. 36

Gokyo shikan (Full title: Kegon gokyo shikan) Hua-yen wu-chiao chih-kuan by Tu-shun [T. 1867] p. 100

Go-sho (Full title: Shibun-ritsu sampozuiki komma-sho) Ssu-fen-lii shan-pu-sui-chi chieh-mo-su by Tao-hsiian [T. 1808] pp. 41, 45, 50, 51

Gyoji-sh5 (Full title: Shibun-ritsu sanham-boketsu gyoji-sho) Ssu-fen-lii shan-fan-pu-ch'iieh hsing-shih-ch'ao by Tao-hsiian [T. 1804] pp. 40, 41,45

Hotchi-ron (Full title: Abidatsuma hochi-ron) A-p'i-ta-mo fa-chih-lun [T. 1544] Abhidharma Jnanaprasthana-sastra by Katyayaniputra [Not extant] pp. 19,20

Hyaku-ron

Pai-lun [T. 1569]

Sata-sastra by Aryadeva [Not extant] pp. 75, 76

Jikishu-giki

p. 40

Shih-tsung i-chi by Ting-pao [Z. 1. 66. 1-3] 137

A List of he Texts Mentioned in the Work Jqjitsu-ron

Ch'eng-shih-lun [T. 1646] Satyasiddhi-sastra by Harivarman [Not extant] pp. 12,14, 31, 32, 50, 89 J -yuishiki-ron

Ch'eng-wei-shih-lun [T. 1585] Vijnaptimatratasiddhi-sastra by Dharmapala [Not extant] pp. 55-56, 71-72

Jugen-sho (Full title: Kegon ichijo jugen mon) Hua-yen i-ch'eng shih-hsuan-men by Tu-shun [T. 1868] p. 100

Juji-kyo-ron

Shih-ti-ching-lun [T. 1522] Dasabhumika-sastra by Vasubandhu [Not extant] p. 55

Juju-ritsu

Shih-sung-lii [T. 1435] Dasabhanavara-vinaya p. 36

Juni-mon-ron

Shih-erh-men-lun [T. 1568] Dvadasa-mukha-sastra by Nagaijuna pp. 75-76

Junshori-ron (Full title: Abidatsuma junshori-ron) A-p'i-ta-mo shun-cheng-li-lun [T. 1562] Abhidharma Nyayanusara-sastra by Sanghabhadra [Not extant] pp. 12, 20, 23

Juryo-ron

Chi-liang-lun [Not extant] Pramanasamuccaya by Dignaga [Not extant] p. 55

Kai-sho (Full title: Shibun biku-kai hon-sho) Ssu-fen pi-ch'iu-chieh pen-su by Tao-hsuan [T. 1807] pp. 41, 45

Kan-sho-ennen-ron

Kuan-so-yuan-yiian-lun [T. 1624] Alambanapariksa by Dignaga [Not extant] p. 56

Kasen-kyo

p. 89

Chia chan ching [Not extant] 138

A List of he Texts Mentioned in the Work Kegon-gyo (Full title: Daihòko-butsu kegon-gyó) Ta-fang-kuang-fo hua-yen-ching [T. 279, 293] (Buddha) Avatamsaka-sutra [Not extant] pp. 11, 55, 60, 97 99,110 Kegon hokkai kan

p. 100

Hua-yen fa-chieh kuan by Tsung-mi [T. 1884] Kenshu-ron (Full title: Abidatsuma-zo kenshù-ron) A-p'i-ta-mo-tsang hsien-tsung-lun [T. 1563] Abhidharmakosa-samaya-pradipika-sastra by Sanghabhadra [Not extant]

p. 23

Ken'yd shogyo-ron

Hsien-yang sheng-chiao-lun [T. 1603] Aryadesanà-vikhyàpana by Asanga [Not extant] p. 55

Kogon-kyo (Full title: Daijò mitsugon-kyo) Ta-ch'eng-mi-yen-ching [T. 681, 682] Ghanavyuha-sutra

p. 55

Konkomyo-saishSo-kyo

Chin-kuang-ming tsui-sheng-wang-ching [T. 665] Suvarnaprabhasottamaraj -sutr p. 60

Konroku-ron

p. 89

K'un-le-lun [Not extant] Ko-sho (Full title: Shibun-ritsu ko-sho) Ssu-fen-lu kuang-su by Chih-shou [Z. 1. 66. 4] p. 40

Kusha baku-ron. See Junshòri-ron. Kusha-ron (Full title: Abidatsuma kusha-ron) A-p'i-ta-mo chii-she-lun [T. 1559] Abidharmakosa-sastra by Vasubandhu pp. 7,19, 20, 23-28

Lotus Sutra (My6ho-renge-ky6) Miao-fa lien-hua-ching [T. 262] Saddharmapundarika-sutra pp. 60, 62, 81-83, 85-86, 97-98,109 139

A List of he Texts Mentioned in the Work M

Maka sogi-ritsu

Mo-ho seng-chih-lii [T. 1425] Mahasanghika Vinaya

p. 36

Matokurokka-ron (Full title: Sappatabu-bini matokurokka) Sa-p'o-to-pu-p'i-ni mo-te-lo-ch'ieh [T. 1441] Sarvastivada Vinaya-matrka by Sanghavarman pp. 36

Mongu (Full title: Hokke mongu) Fa-hua wen-chii by Cbih-i [T. 1718] p. 87

Myoryo-ron (Full title: Ritsu-nijuni myoryo-ron) Lu-erh-shih-erh ming-liao-lun [T. 1461] Vinaya-dvavimsati-prasannartha-sastraby Buddhatrata [Not extant] p. 37

Nehan-gyo (Full title: Daihatsu nehan-gyo) Ta-pan-nieh-p'an-ching [T. 374, 375] Mahaparinirvana-sutra [Not extant] pp. 60, 85, 97

Niju-yuishiki-ron (Full title: Yuishiki-niju-ron) Wei-shih-erh-shih-lun [T. 1590] Vimsatikavrtti by Vasubandhu pp. 55, 56

Nyorai-shutsugen-kudoku-shogon-kyo Ju-lai-ch'u-hsien kung-te-chuang-yen ching [Not extant] p. 55

Rokusoku-ron

Liu-tsu-lun [T. 1536-1542] Six Pada-sastras by Vasumitra and others [Not extant] p. 20

Ryaku-sho (Full title: Shibun-ritsu ryaku-sho) Ssu-fen-lii liieh-su by Hui-kuang [Not extant] p. 40

Ryoga-kyo

Ju-leng-ch'ieh-ching [T. 670-2] Lankavatara-sutra

p. 55

140

A List of the Texts Mentioned in the Work S

Sanju-ju (Full title: Yuishiki-sanju-ron-ju) Wei-shih-san-shih-lun-sung [T. 1586] Trimsikà-kàrika by Vasubandhu p. 11

Sappata-ron

Sa-p'o-to-lun [Not extant] Sarvastivada Vinaya-sàstra [Not extant] p. 36

Shakusen (Full title: Hokke gengi shakusen) Fa-hua-hsiian-i shih-chien by Chan-jan [T. 1717] p. 87

Shibun kaishu-ki

p. 40

Ssu-fen k'ai-tsung-chi by Huai-su [Z. 1. 66. 5,1. 67.1] Shibun-ritsu

Ssu-fen-lù [T. 1428] Dharmaguptaka Vinaya pp. 32, 36-37, 39-41,44, 48-51, 53-54 Shikan (Full title: Maka shikan) Ma-ho chih-kuan by Chih-i [T. 1911] p. 87

Sho-daijo-ron

Shè-ta-ch'eng-lun [T. 1592] Mahàyàna-samgraha-sàstra by Asanga [Not extant] p. 55

Shògon-ron (Full title: Daijo shogon-kyo-ron) Ta-ch'eng chuang-yen-ching-lun [T. 1604] Mahayana-sutralamkara-sastra by Asanga pp. 8, 9

Sho-ki (Full title: Hokke mongu-ki) Fa-hua wen-chu-chi by Chan-jan [T. 1719] p. 87

Shubinigi-sho

Shih-p'i-ni-i-ch'ao by Tao-hsiian [Not extant] pp. 41,45

Sosijji-kyò

Su-hsi-ti-ching [T. 893] Susiddhikara-sutra p. I ll

141

A List of he Texts Mentioned in the Work Yuga-ron (Full title: Yuga-shi-ji-ron) Yu-ch'ieh-shih-ti-lun [T. 1579] Yogacara-bhumi-sastra by Maitreya pp. 12, 54-56

Zenken-ron (Full title: Zenken-ritsu bibasha) Shan-chien-lii p'i-p'o-sha [T. 1462] Samantapasadika

pp. 36, 41

Zoju-ron (Full title: Daijo abidatsuma zqju-ron) Ta-ch'eng-a-p'i-ta-mo tsa-chi-lun [T. 1606] Abhidharmasamuccaya-vyakhya by Sthiramati p. 56

142

Index

Abhidharma(s), 8, 9,14,19,20, 21,24, 25, 57, 76, 81, 89 Abhidharma Nyayanusara-sastra. See Junshdri-ron

Abhidharmakosa. See Kusha-ron Abhidharmakosa-bhasya. See Kusha-ron

Abhidharmakosa-samaya-pradipikasdstra. See Kenshu-ron Abhidharmakosa-sastra. See Kusharon Abhidharmasamuccaya-vyakhya. See Zoju-ron

Abhidharma-sutra. See Abidatsumakyo Abidatsuma daibibasha-ron. See Daibibasha-ron

Abidatsuma hotchi-ron. See Hotchi-ron Abidatsuma unshori-ron. See Junshori-ron

Abidatsuma kusha-ron. See Kusha-ron Abidatsuma-kyo, 55 Abidatsuma-zo kenshu-ron. See Kenshu-ron

Absolute (tathata), 67, 88, 97,104, 113,115,116

Absorption, 26, 66, 67 of extinction, 28, 90 of thoughtlessness, 28 Acquisition, 28, 66 Actions, three secret, 114—16 Agama. See Agon-gyb Agon-gyo, 48, 81, 97 Alambanapariksa. See Kan-shoennen-ron Alaya, 65

Anagamin, 28, 33, 34, 91 Ananda, 9, 10, 39 Anavatapta, Lake, 14,16, 84 Aparasailas, 10 Apeksa, 25

Arhat(s), 21, 23, 28, 37, 50,67 Arhatship, 49, 62, 90, 92 Arupya dhatu, 33 Aryadesana-vikhyapana. See Ken' o shogyo-ron

Aryadeva, 75,82 Asaiksa, 21, 34 Asanga, 12,56

Asvaghosa, 11, 82,100 Atman, 26, 32, 76,107,112 Attention, 27, 65 Avastha, 25

Avatamsaka-sutra. See Kegon-gyb Avijhapti-rupa, 27 Awakening, 63, 71, 90,95,112,115 Awakening of aith in the Mahayana. See Daijo kishin-ron Ayatanais), 67

dharma-, 66

twelve, 67

Ayodhya, 12, 56 Bahuvrihi (compound), 20 Bashfulness, 27,65 Ben-chii-ben-ron, 55 Bhadra Kalpa, 57 Bhava, 25

Bhavana-marga, 63, 90 Bhavaviveka, 13, 82 Bhiksuis), 42, 47, 48 Bhiksuni(s), 42,44,45,47 Bhumi(s)

eighth, 11

first, 11,56,63,64, 72 first through sixth, 64 of oy, 11

second, 64

seventh to ninth, 64—65 ten, 63, 64, 91, 93, 95, 96,108 tenth, 56, 58, 63—65 third, 112

Bija, 51, 61

Bikuni-sho, 41, 45 Binimo-ron, 36

Bini-toyo, 41

Birth/rebirth, 64, 67 and death, 61, 68, 91 in heavenly realm, 49,113 in human realm, 49,113 in Pure Land, 118 in rupa dhatu, 33 143

Index

six realms of, 79 in three [evil] realms, 103,113 Bodhi, 61, 94,117,119 Mind, 113

Tree, 91,102

Bodhidharma, 117 Bodhisattva(s), 8, 9,11,12,13, 20, 24, 28, 29, 52, 56,57, 58, 61, 63, 64, ' 65, 69, 75, 80,81, 82, 89, 91, 92 96,100,101,108, 111, 112,119 definitive nature of, 61 Body (-ies)

experienced for the benefit of oneself, 73, 95 experienced for the benefit of others, 73, 95-96 Pure in Nature, 73 ten, of the Buddha, 109 three, of the Buddha, 72-74, 95,103 Bonmo-kyd, 54

Brahmajala-sutra. See Bonmo-kyd Buddha

-dharma, 11,13-17, 57, 94,112, 116,117

Initially Enlightened, 80 Buddhabhadra, 14, 99 Buddhahood, 29, 50, 54, 62-64, 72-73, 79-80, 91, 92, 93, 95, 98,104-6, ' 108-10,114-18

Buddhism, 7,10,13,47, 85,101 107 112,118

Bugyo, 87

Caitasika dharma(s), 27, 65, 68, 70 Canon, 9,15,102 Capacity (-ies), 11 direct, 108

dull/inferior, 49,90,118 Hinayana, 50

shallow, 102,109 sharp, 90

variety of, 8, 35, 37,47, 49,62, 79, 82, 95, 97,102,104 Causes, 26, 28, 29,44, 67, 70, 81 Chan-jan, 85, 87 Characteristic(s), 28, 45, 51, 53, 55, 62, 65, 69, 70, 71, 74, 89, 90,102,103 105,108

eight, 95

external, 16,19, 25, 51,52, 68, 69, 105,108,115

no-, 33

six, 14,106,110 tangible, 73, 89,98,108,114 Ch'eng-kuan, 14,101 Chieh-su. See Kai-sho Chien-chen, 16, 38, 39 Chih-che. See Chih-i Chih-chou, 58

Chih-i, 14, 32, 85-87 Chih-shou, 37,39,40 Chih-tsang, 32, 84 Chih-yen, 100, 101 China, 10,13,15,16,23, 36, 37, 38, 57, 58, 83, 87, 89, 99,101, 111 117 118

Chi-tsang, 14,16, 32, 83 Chung-nan, Mt., 37, 39,100 Chung-su. See ChU-sho Chü-ron, 75, 76, 86 Chü-sho, 40

Citta(s), 65, 67, 68, 70 dharma, 27, 68 viprayukta samskara, 66 Clear-Sighted Commentary. See Zenken-ron

Clinging(s), 10,12, 29, 34, 57, 59, 70 71, 76,114

two, 33, 71

Cognizing-only, 51,55, 65, 68-69, 71 five levels of, 68 Conditions, 26, 29, 70, 71, 78, 81, 82 five mental, 65 four, 70

karmic, 12

Consciousness(es), 50, 61, 67-71, 112-14,116

basic, 68

eight, 65,67, 70, 72-73,103-5 eighth, 72

fifth, 72

seventh, 72

six, 27, 103

sixth, 72

Contact, 27, 65 Conversion

four teachings of, dharmas, 88 to the Mahayana, 108 methods of, 97 of others/sentient beings, 11, 74 Daibibasha-ron, 20-23 144

Index

Daibon-hannya-kyd, 75, 85 Daichido-ron, 8, 75, 81, 85,86 Daihatsu nehan-gyo. See Nehan-gyd Daihoko-butsu kegon-gyd. See Kegongyo Daijo abhidatsuma-kyo. See Abhidatsuma-kyo

Daijo abhidatsuma zoju-ron. See Zojuron Daijo kishin-ron, 11 Daijo shogon-kyo-ron. See Shogon-ron Dainichi-kyd, 111 Daisho engi-shd. See Engi-sho Darsana-bhaga, 68, 69 Darsana-marga, 33, 63, 90 Dasabhanavara-vinaya. See Jujuritsu Dasabhumika-sastra. See Juji-kyo-ron Defilement(s), 26, 64, 80, 95,103-5, 114,116-18

hindrance of, 34, 64 influences of, 92, 94 minute, 94

six mental, 66

twenty minor, 66 Delusion(s), 70, 80, 92,96 eight, 80

and enlightenment, 79-80 of ignorance, 93, 94, 96 of intellectualization, 91, 93-94 minute, 93

three, 88, 93-94 of views, 91-94

Dengyo-dais/u, 16,87,118 Desire(s), 22, 27, 65, 91 Determination, 27,65 Dharma, 8, 9,10,12,13,19, 20,33, 37, 45, 57, 63, 73,78, 90, 94, 97,102, 103,104,107

Dhatu, 100,105,107,109,115 End of, 10,17

Master(s), 24, 58,63,84,85, 87,101 Dharmagupta, 37, 39 Dharmaguptaka(s), 32, 37, 39, 50 Vinaya. See Shibun-ritsu Dharmakala, 38-39 Dharmakaya, 72, 96 fivefold, 103

fourfold, 115

Dharmaksema, 14

Dharmapala, 13,57,69 Dharmas, 19, 20,24-29, 32, 34, 51, 52, 55, 59, 65-68, 70-72, 74, 78, 81, 85, 88, 91,92, 94, 96, 97,103, 105-7, 109,112,113,115-17 akusala mahâbhümika, 27 asamskrta, 28

citta viprayukta samskâra, 28 conditioned, 28

defiled/undefiled, 26, 28 eight aniyata, 27—28 eleven material, 66 five ever-present, 65 of mental states, 27 one hundred, 65, 67,103 seventy-five, 28 six klesa mahâbhümika, 27 six unconditioned (asamskrta), 67

ten kusala mahâbhümika, 27 ten mahâbhümika, 27 ten parittaklesabhümika, 27 two akusala mahâbhümika, 27 unconditioned, 28, 67 Dhâtuis), 25, 26, 67, 68, 72,115 Dharma, 46,100,105,115 eighteen, 67

four Dharma, 107,109 three, 91-96

Dignâga, 13, 69

Diligence, 27, 65 Discussions, vain, 77, 79 Donations, 42,43 Doubt(s), 28, 66, 73 Dragon(s), 16,17, 58, 87 Drinking liquor, 43,47—48 Dullness, freedom from, 27 Duskrtais), 43—44 precepts, 43

Dvâdasa-mukha-sâstra. See Jünimon-ron Ekayâna, 62

Elements, six primary, 114—15 Elephant(s), 17, 83, 87 musk, 14, 22

Eloquence, 11,58,82,83 fourfold, 11,21

Emptiness(es), 29, 33,34, 56, 59-61, 76-78, 81, 89, 91-94,105,114 of characteristics, 51 of dharmas, 29, 32 145

Index

and existence, 13, 34, 56, 59-60, 78, 81, 89, 92, 94 insight into, 32, 92-93 of nature, 51 school of, 51 of self, 29, 32, 59 two, 32,103

Engi-sho, 101 Enlightenment, 9, 34,42, 49, 52, 79, 80, 88, 95,103,106,108,109, 113-15

Equanimity, 27, 65 Error(s), demolishing of, 76-77 Evil, 41,51

Existence, 70, 77, 78, 80, 98,105 of dharmas, 29, 59, 78,107 erroneous, 70 four modes of, 115 future, 107

illusory nature of, 60, 66 mode of, 73

present, 115

provisional, 34, 70, 92,107 real, 24, 25, 76,107 samsaric, 113 School of. See Sarvastivada teaching of, 59, 89 true, 70

Extinction, 9,10,12,31, 34, 35, 37, 56, 61, 66, 67, 80, 90,103,105 (not) through conscious effort, 28, 67 Faith, 27, 33, 63, 65, 66, 85, 90 absence of, 27 Fa-li, 14, 39, 40,49 Fa-pao, 14, 24, 39 Fa-tsang, 14,100-1 Fumbetsu-yuga-ron, 55 Gandha-hastin, 22 Gandhara, 20, 22 Ganges, River, 64 Ganjin. See Chien-chen Garbhadhatu, 114-15 Gejin-mikkyo, 55,56, 59,60 Gembo, 16, 58 Gengi, 87

Ghanavyuha-sutra. See Kogon-kyo Girei, 85

Gobu-kubun-sho, 37 Gobun-ritsu, 36 God(s), 14,17,49, 61, 92,112 Gokyd shikan, 100 Good, 27,42,49,51 Gd-sho, 41,45,50, 51 Greed, 28, 66,103 absence of, 27, 65 Gybji-shb, 40,41,45 Gyonen, 1

Hannya-kyd (or Hannya). See Daibonhannya-kyo Harivarman, 12,31 Hasshu-koyo, 1-5 Hatred, 28, 66,103 absence of, 27, 65 Hinayana, 7-13,16-18, 31, 32, 34, 40, 49-54, 57, 59, 60, 75, 76, 81-83, 89, 96, 97,102-4,106-8,112-14 Hinayanists, 53, 57 Hindrance(s), 93. See also Delusion of defilements, 34, 64 of intellectualization, 33-34, 64 two, 64, 73,104 of views and thoughts, 33 Hodo-kyo (Hodo), 97 Hokke gengi. See Gengi Hokke gengi shakusen. See Shakusen Hokke mongu. See Mongu Hokke mongu-ki. See Sho-ki Holiness, 49, 93, 95 Hosso, 5,16-18, 54, 55, 57-59,69, 74 Hotchi-ron, 19, 20 Hsiang-hsiang. See Fa-tsang Hsing-shih-ch' o. See Gybji-shb Hsuan-tsang, 14, 23, 24, 55, 57, 58 Huai-su, 39, 40 Hui-chao, 14, 58 Hui-kuan, 14,16, 83,84 Hui-kuang, 39, 40, 49 Hui-kuo, 14, 111 Hui-ssu, 14,85, 86 Hui-wen, 85, 86 Hui-ylian, 14, 32 Hyaku-ron, 75, 76 I-ching, 37,84 Identity (-ies), 86, 89, 94, 95, 98,106, 109

six, 94

Ignorance, 27, 66, 93, 95, 98,103 absence of, 65 146

Index

I-hsing, 14, 111 Impermanence, 28, 67, 71 India, 10,11,12,13,36, 56, 57,83,84, 99, 111, 117

Indriyas, five, 26—27 Insight(s), 16,32, 51, 53, 85, 86, 90-92 emptiness, 93

marvellous, 72-73 meditation, 71, 86,88,92-94 into the middle, 93 into the provisional, 93 three, 14, 85,98 true, 79-80

two, 32

Intellect(s), 61,91, 92 Interpenetration, 95, 98,106,110 of cause and effect, 109 of phenomena, 104—5 of tangible characteristics, 89,106, 108

of three learnings, 51 Investigation, 28, 66 Jambudvipa, 11,12, 99 Japan, 10,15,16,17, 24, 31, 37,38, 39, 41, 58, 59, 84, 87, 88,101, 111, 112,117,118,119 Jikishu-giki, 40 Jhana

adarsa-, 72

krtyanusthana-, 72 pratyaveksana-, 72 samata-, 72

Jnanaprabha, 13, 82 Jhanaprasthana-sastra. See Hotchiron Jheya-avarana, 33-34, 64 Jodo, 5,117-18 Jojitsu, 5,16-18, 31,76 Jojitsu-ron, 12,14,31, 32, 50,89 Jo-yuishiki-ron, 55-56, 71-72 Jugen-sho, 100 Juji-kyo-ron, 55 Juju-ritsu, 36 Juni-mon-ron, 75—76 Junshdri-ron, 12, 20, 23 Juryo-ron, 55

Kai-sho, 41, 45 Kama dhatu, 33 Kaniska, 20

Kan-sho-ennen-ron, 56 Karma(s), 26,45,112 Karma-vacana (ceremony), 53 Kasen-kyo, 89

Kasmira, 22,24 Kasyapiya(s), 36 Kegon, 5,16-18, 81, 99-102,107,110 Kegon gokyb shikan. See Gokyo shikan Kegon-gyb, 11, 55, 60, 97, 99,110 Kegon hokkai kan, 100 Kegon ichijo ugen mon. See Jugen-sho Kenshu-ron, 23 Ken' o shogyo-ron, 55 Killing, 47,48,52 Kimmei, Emperor, 15 Klesa(s), 66

-avarana, 33-34, 64 Knowledge(s), 11,21, 26, 82 Kohb-daishi, 16, 111-12 Kogon-kyo, 55

Koguryo, 15,84 Konkbmyb-saishbo-kyb, 60 Konroku-ron, 89 Kosa. See Kusha-ron Ko-sho, 40

Kuang-su. See Ko-sho K'uei-chi, 14, 58, 63, 68 Kukai. See Kobo-daishi Kumarajlva, 14, 31, 75,82, 83 Kusha (school), 1, 5,16-19, 29. See also Kusha-ron Kusha baku-ron. See Junshori-ron Kusha-ron, 7,19, 20, 23—28 Laksana

-bhaga, 68-69

of dharmas, 19, 55 -sunyata, 51

Land(s)

Buddha, 109

defiled, 96

four types of Buddha, 96 Pure, 118

Lahkauatara-sutra. See Ryoga-kyo Laymen, 42, 43 Laziness, 27,66 Learnings, three, 51 Liberation, 52,90,93 Lotus Store Adorned World, 109 Lotus Sutra, 60,62, 81-83,85—86, 97-98,109

147

Index

Liieh-su. SeeRyaku-sho Lying, 43,47—48 Madhyamaka, 84

Madhyamaka-sastra. See Chu-ron Madhyantavibhaga-bhasya. See Benchu-ben-ron Madhyantika, 9, 39 Mahadeva, 10

Mahakasyapa, 9, 39 Mahaparinirvana-sutra. See Nehangyb Mahdprajndpdramitd-sastra. See Daichido-ron

Mahaprajndparamita-sutra. See Daibon-hannya-kyo Mahasanghika, 36,104 Mahdsdhghika Vmaya. See Maka sogi-ritsu

Mahavairocana, 111, 113-16 Mahavairocana-sutra. See Dainichikyo Mahavibhasa-sastra. See Daibibasha-ron

Mahayana, 7-13,16-18, 32, 34,40, 49-54, 57, 59-62, 64, 75, 76, 81-84, 89, 96, 97,102-8,112-14 Mahaydna-samgraha-s'dstra. See Sho-daijo-ron

Mahayana-sraddhotpada-sastra. See Daijo kishin-ron Mahdydna-sutrdlamkara-sastra. See Shogon-ron

Mahisasaka(s), 32, 36 Maitreya, 12, 56, 57 Maka shikan. See Shikan Maka sogi-ritsu, 36 Manas, 65

Mandala(s), 113-15 Garbhadhatu, 114 Vajradhatu, 113 Manjusri, 82,100 Mantra, 111, 115 Mantrayana, 14,16,116 Mappo, 10

Matokurokka-ron, 36 Matter, physical, 27, 66, 67,114 Means, expedient, 15, 28,47, 63,102 Meditation, 8,19, 85,115 Master, 100,101, 111 Melancholy, 27, 66 Middle(s), 93

four, 78

Way, 56, 59, 60, 79, 93, 95, 96 Mind(s), 14, 27, 50, 52, 65-70, 77, 78, 84, 94,100,103,112-14, 116,117 Bodhi, 113

Buddha's, 118

dharma, 27

five types of settled, 89 one, 14,68,85, 86 Ming-liao-lun. See Myoryo-ron Mishasaibu-wakei gobun-ritsu. See Gobun-ritsu

Mongu, 87

Mudras, 115

Mula-madhyamaka-karika, 75 Mydho-renge-kyd. See Lotus Sutra Myoryo-ron, 37

Naga(s), 10,14, 99 Nagabodhi, 13, 82, 111 Nagaijuna, 11,75, 82, 84,100, 111, 119 Name(s), 28,46, 66, 81, 94,107 provisional, 32, 78-80 Nanda, 69

Nan-shan, Mt., 16,32, 40,41, 54 Nan-yiieh, Mt., 85, 86 Nature(s), 25, 32, 50, 51 definitive, 61-62,104 dependent, 59-60 of dharmas, 25, 29, 55, 70 enlightened, 80 five, 61-62,104 illusory, 60-61, 66 internal, 16, 65, 69, 74 mind's real, 68 paratantra, 59, 68-71, 105 parikalpita, 60, 68, 70-71 parinispanna, 68, 70-71,105 three, 59-61, 70-71, 73 three non-, 59-61, 71 Negations

eight, 14, 79-80 one hundred, 74 Negligence, 27, 66 Nehan-gyo, 60, 85, 97 Niju-yuishiki-ron, 55, 56 Nirmanakaya, 73, 95, 96 Nirodha-samapatti, 66, 90 Nirvana(s), 19, 61, 72, 105 four, 72

148

Index

with residue, 72 without residue, 29, 61, 72,91-92 Non-acquisition, 28 Non-bashfulness, 27, 66 Non-Buddhist(s), 10,11,57,59, 66, 76, 81, 82,103

Non-emptiness, 81 Nonexistence, 60, 68, 77-78, 80-81 Non-regression, 34 Nonviolence, 27, 65 Nun(s), 42,44,46,47 Nyayanusara-sastra. See Junshdri-ron Nyorai-shutsugen-kudoku-shogon-kyd, 55

Offerings, 20,42,64,65 Ordination(s), 37-38, 46 ceremony, 38

platform, 38

Origination

dependent, 13,104—5 ten types of profound dependent, 14,106,110

twelve links of dependent, 29, 88, 91-93, 95

Paekche, 15

Parajikas, 42-44 Paramartha, 23 Paramita(s), 29, 96 six, 29, 65, 91, 94, 104 Paratantra. See under Nature(s) Parikalpita. See under Nature(s) Parinispanna. See under Nature(s) Path

of cultivation, 90 of seeing, 63, 90 Patriarch(s), 13, 24, 39,40, 56, 58, 82, 85, 86, 87,117,118 Payantika{s), 43-44 nihsargika, 42^14 precepts, 42-43 Perception, 27, 65, 68—69 Periods

five, of teaching, 88, 97 three, of teaching, 59-60 Permutation(s), 72-73 of cognizing-only, 68 of eight consciousnesses, 72 Person(s), ordinary, 11,21,57, 72,96, 98,118

Phenomena, 79,104,109,115 external, 50, 68-69 interpenetration of, 52,104-5,109 Pi-ch'iu-ni-ch'ao. See Bikuni-sho Pitaka(s), 35

Abhidharma, 8, 21, 25 bodhisattva, 8, 81 five, 7

sravaka, 8, 9, 81 Sutra, 8, 21

ten, 7

three, 7-9,13, 31 two, 7-9, 81

Vinaya, 8, 21,35-38, 39-42,44,45, 48, 50, 53, 54 Portion(s), 70 of characteristics, 69-70 four, 70

seeing, 69

that is aware of self-awareness, 69 that is self-aware, 69 Posadha, 42, 45 Powers, six supernormal, 21 Practice, five types of, 86, 94 Prajna (Tripitaka Master), 100 Prajna, 15, 27, 33, 34, 48,49, 51, 65, 86,101

Prajnaparamita, 60, 97. See also Daibon-hannya-kyo Pramanasamuccaya. See Juryo-ron Pratidesanlya(s), 43^44 precepts, 43

Prdtimoksais), 36, 42, 44 -sila, 52

two, 42

Pratyekabuddhais), 28, 29,61, 63, 72, 89-92,102,113

Prayoga, 63

Precept(s)

bodhisattva, 52-53 eight, 47-49

five, 47,49

full number of, 42, 46, 47, 49 indeterminate, 42-A4 injunctive, 42, 44—45 nun's, 44,46

parajika, 42

prohibitive, 41, 42,44-45 ten, 47—49

threefold pure, 51-54 two hundred fifty, 42-43, 46 149

Index

Pride, 28,66 Pudgala, 32,45 P'u-kuang, 14, 24 Purity

defilement and, 80,103 realm of, 72-73 Qualities, 14, 58, 59, 72, 83,105, 107-9,114-16 four, 96

ten, 86

Realm(s)

Buddha, 96

diamond, 113 heavenly, 49,113 human, 49,113 lotus-like, 114 nine, 114

one hundred, 97 of purity, 72-73 six, 79

three evil, 103,113 of truth, 78, 98 Reflection, 28, 66 Regression, 34 Reliances, four, 64 Remembrance, 27, 65 Repentance, 28, 66 Restlessness, 27,66 Ritsu. See Vinaya Ritsu-nijuni myoryd-ron. See Myoryd-ron

Robes, 42-44 Rokusoku-ron, 20 Roots, two, 27 Rules, 43-44 of discipline, 46, 52-53 six, 47-48

Rupa, 66, 78 avijnapti-, 27 dharma, 27, 67 dhatu, 33

skandha, 67 Ryaku-sho, 40 Ryoga-kyo, 55 Saddharmapundarika-sutra. See Lotus Sutra Sage(s), 7,11,16, 82 Saha, 96

Saicho. See Dengyo-daishi Saiksa, 21,34,43 Saint(s), 8, 9,10,17,21, 26, 40, 96,114 Sakrdagamin, 28, 33, 91 Saksatkari-bhaga, 68-69 Sakyamuni, 15,16, 56, 111, 115 Samadhi(s), 10,15, 21,22, 27,33, 48, 49,51,52, 65, 66, 86, 98,101 104 112

four types of, 88 Lotus, 86

Samantapasadika. See Zenken-ron Sambhara, 63 Sambhogakaya, 73, 95 Samdhinirmocana-sutra. See Gejinmikkyo Samghabhadra, 12 Sammatiyas, 10, 37 Samsara, 80,104 Sanakavasin, 9,10, 39 Sangha, 35,36, 42,45,54 Sahghavasesa(s), 43-44 precepts, 42-43 Sanju-ju, 71 San-lun, 32,83—84. See also Sanron Sanron, 5,16-18, 75, 83-84. See also San-lun

Sappatabu-bini matokurokka. See Matokurokka-ron Sappata-ron, 36 Sariputra, 77 Sarvastivada (School of Existence), 21, 22, 25, 31, 36,48, 51. See also Sarvastivadins Sarvastivada Vmaya-matrka. See Matokurokka-ron Sarvastivada Vinaya-sastra. See Sappata-ron Sarvastivadins, 20-25, 36-37. See also Sarvastivada Sastra(s), 12 Master(s), 11,12,13, 23, 24, 25 Sata-sastra. See Hyaku-ron Satyasiddhi-sastra. See Jojitsu-ron Sautrantikas, 10,22,24, 25, 32 Seed(s), 51,64,112 defiled, 61, 64 undefiled, 61 Seeing, path of, 33 Self, 32, 71 -attainment, 74 150

Index

-awareness, 69

clinging to, 29,59 emptiness of, 29,59 substantial, 10, 59, 76 -witness, 68

Selflessness(es), 26, 32 two, 105

Self-nature(s), 69,113,115 three, 105

Sensation(s), 27, 65,67 Sense organs, six, 86, 94 Sentient beings, 7,9,12,13,15, 29,50, 52,61, 62, 73,79, 92,94,102,105, 108,109,114,116 Shakusen, 87

Shame, 27, 65

Shamelessness, 27, 66 Shibun biku-kai hon-sho. See Kai-sho Shibun kaishu-ki, 40 Shibun-ritsu, 32,36-37,39-41,44, 48-51,53-54

Shibun-ritsu chu-sho. See Chu-sho Shibun-ritsu ko-sho. See Ko-sho Shibun-ritsu ryaku-sho. See Ryaku-sho Shibun-ritsu sampozuiki komma-sho. See Gb-sho

Shibun-ritsu sanham-boketsu gyojisho. See Gybji-sho Shih-tsung i-chi. See Jikishu-giki Shikan, 87

Shikan bugyo. See Bugyo Shikan girei. See Girei Shingon, 5,16-18, 111 Sho-daijo-ron, 55 Shogon-ron, 8,9 Sho-ki, 87

Shotoku, Prince, 15 Shubinigi-sho, 41, 45 Siksamanais), 47 Sila. See Precept(s), 51 Silabhadra, 13, 57 Similarity, 28,66, 80 Six Pada-sastras. See Rokusoku-ron Skandhakas, twenty, 42,44-45 Skandhas, 67,112 five, 29, 32, 66-67 Skandila, 22-23 Song-myong wang, King, 15 Sosijji-kyd, 111 Space, 28, 34, 46,67,105 Speech, 50, 52, 53, 77,105,114,116 disruptive, 43

evil, 43,44

Sramanera( ), 47,48 Sramanerikais), 47 Sravakais), 9, 28, 29, 52-54, 59, 61, 62, 72, 81, 89, 91, 92,102,109,113 definitive nature of, 61 pitaka, 8, 9, 81 vehicle, 28, 59, 61, 89,102 Srota-apanna, 28, 33, 91 Ssu-fen k'ai-tsung-chi. See Shibun kaishu-ki

Stage(s)

of Additional Religious Practice, 63 Almost Equal to Enlightenment, 63, 93, 95,108

of Cultivation, 63 of external common person, 90-92, 94

fifty-one/two, 63, 80, 92, 94,108 five, 63

forty-one/two, 63,64,95,108 of four roots of good, 33, 56, 63,64 of holiness, 26 of internal common person, 90-91, 93, 95

of Marvellous Enlightenment, 93, 95 of path of seeing, 63 of Penetration, 63 of Preparation, 63 seven, of the wise/holy, 89-90 of six identities, 94 ten, 63. See also Bhumiis), ten ten, of abode, 63,92-93,95-96 ten, of faith, 62-63,92, 94,106,108 ten, of practice, 63, 93, 95 ten, of religious consciousness, 112-13,116

ten, of transfer of merit, 63, 93, 95 three, of the wise, 64 twenty-seven, of the wise and saintly, 33-34

of the Ultimate, 63 States

attendant mental, 113 four indeterminate mental, 66 (good) mental, 27, 65, 67-68, 70 Stealing, 47—48 Sthaviravadins, 36,104 Sthiramati, 69

Sthulatyaya , 43 151

Index

Subhuti, 77

Sudhana, 110

Sukhavatl, 96

Susiddhikara-mahatantra-sadhanopayika-patala-sutra. See Sosijji-kyd Sutra(s), 8, 9,12, 21, 26, 97,107 Suvarnaprabhasottamaraja-sutra. See Konkbmyb-saishod-kyo Tang Dynasty, 13,16, 23, 24, 38, 39, 40.41, 57, 58, 87, 99,100,118 T'an-ying, 14, 83 Tao-heng, 39, 83 Tao-hsiian, 14,16, 32, 37, 39^11, 44, 45, 48-51,53, 54,101,118 Tastes, five, 88, 97 Tathagata, 8, 9, 10,12, 20, 23, 31, 35, 37.42, 49, 50, 51, 56, 57, 59, 60, 72, 81, 82, 85, 86, 88, 95, 96, 97, 102,106,107,110, 111, 113,115 Tathagatagarbha, 94,104 Tatpurusa (compound), 19 Teaching(s)

common, 89, 91, 93, 95-96 expedient, 73,107 final, of the Mahayana, 102,104, 106-8

five, 102,106-9 four, 88, 91-92, 94-97 gradual, 97,105-6 initial, of the Mahayana, 102-4, 106-8

perfect, 51, 89, 93, 94-96,102,105, 107-9

provisional, 93,102,113 revealed, 13,16, 60,114-16 secret, 13-14,16, 97,111-12, 114-16

separate, 89, 92-93, 95—96,108 sudden, 97,102,105-6,108 Tendai, 5, 16-18, 85 Thought(s)

deluded, 70, 79,105 discriminative, 77-78 discursive, 33, 74, 77 one moment of, 52, 73, 79, 80, 94, 98,105,106,109

ten, 94

Thoughtlessness, 28 Thusness. See Absolute Tien-t'ai, 85

Master, 32

Mt., 85,86

Ting-pin, 40, 41 Torpor, 28, 66

Transgressions, 42—44 Treasures, Three, 13,15,16 Treatises

Four, 75, 83

Three, 75, 76, 83 Trimsika-kdrika. See Sanju-ju Tripitaka, 7, 21, 35 Master(s), 13,23, 24, 31, 38, 57, 58, 75, 82, 83, 84, 99,100, 111 teachings, 21,35, 89, 93, 95, 96 Triyana. See Vehicle(s), three Truth(s), 13,14, 22, 23, 24, 29, 31, 34, 55, 59, 68, 69, 70, 72, 73, 74, 76, 77, 78, 80, 84, 94, 95, 96,105,107, 112,114,115

absolute, 19, 71, 78, 81,114 conventional, 78, 81 four noble, 19, 29, 91-93, 95 marvellous, 56, 60, 70, 79,105 presentation of, 76-78, 82 three, 86,94

two, 76, 78, 81, 88, 91, 92, 98,103 ultimate, 77

Tu-shun, 100-1

Tusita heaven, 12, 56 Tz'u-en-ssu Monastery, 24 Union, 40, 67, 114 of principle and wisdom, 96,115 Upadhyaya, 16, 38, 87, 111 Upagupta, 9, 39 Upasaka{s), 47-48 Upasika(s), 47

Upaya, 47, 63

Uttarasailas, 10 Vairocana, 38, 105,109 Vajra, 113

Throne, 29

Vajradhatu, 113,115 Vajrayana, 113

Vasubandhu, 12, 20, 22-25, 56, 57,119 Vasumitra, 21,25 Vatsiputriya, 10 Vehicle(s)

bodhisattva, 108 five, 13,55,62, 73, 74 152

Index

Highest, 74

of humans and gods, 62 One, 62, 73, 88,102,106,108-10, 112,113

ofpratyekabuddha, 90 sravaka, 28,59,61,89,102 three, 28,49,61,62,64, 73,89,91, 93,96,102,106,107,108,109, 113

two, 61, 62, 64,104,108 Vidyas, five, 21 Vigilance, 27, 65 Vijhana, 50,65,68 -skandha, 67

alaya, 51

Vijhapti-matratd. See Cognizing-only Vijnaptimdtratasiddhi-sdstra. See Jo-yuishiki-ron Vimsatikavrtti. See Niju-yuishiki-ron Vinaya(s), i, 5, 8, 9,14,16-18,21,32, 35-39,41,42,44-46,48-50, 54, 57 Fivefold, 36

Fourfold, 36

Hinayana, 53

Mahasaiighika, 36 Master(s), 16,32,37,39,40,48,49, 84,101,118

Nan-shan, school/tradition, 40-41,54 Sarvastivada, 36, 48 Vinaya-dvavimsati-prasannarthasastra. See Mydryd-ron Vinaya in Ten Recitations. See Jujuritsu Vinaya-mdtrkd. See Binimo-ron Vipasyana, 51 Visayas, 27,68 Volition, 27,65 Wheel, three turnings of the Dharma-, 81

Wisdom(s), 8,16, 33,58, 72, 73, 77,83, 91, 95,96,101,110,114,115 five, 113,115 four, 72-73,103 three, 86

undefiled, 19 World-Honored One, 7 Wu-chiao chih-kuan, 100 Yeh-su. See Gd-sho Yogacara, 54,84 Yogacara-bhumi-sastra. See Yuga(-shi-ji)-ron Yoga-vibhaga. See Fumbetsu-yuga-ron Yiian-chao, 16, 39, 46, 49 Yuga-ron, 12,54-56 Yuga(-shi-ji)-ron, 12, 54-56 Yuishiki-niju-ron. See Niju-yuishikiron Yuishiki-sanju-ron-ju. See Sanju-ju Yun-k'an, 16, 39 Zen, 5,117-18 Zenken-ritsu bibasha. See Zenken-ron Zenken-ron, 36, 41 Zdju-ron, 56

153

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).