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

BDK English Tripitaka 107-III THE CANDLE OF THE LATTER DHARMA by

Saichö

Translated from the Japanese by

Robert Rhodes Numata Center for Buddhist Translation and Research 1994

Contents

Translator's Introduction Robert Rhodes 1 The Candle of he Latter Dharma 5 Glossary 21

Selected Bibliography 23 A List of the Texts Quoted in the Work 25 Index 27

Translator’s Introduction

Translator's Introduction

The Candle of the Latter Dharma (Mappo-tomyo-ki) is a short but influential Japanese Buddhist text attributed to Saicho (Dengyo Daishi, 767-822), the founder of the Tendai (Chinese: T'ien-t'ai) in Japan. This work argues that the true Buddhist of the age of the Latter Dharma is the nominal monk who does not keep the precepts—that is to say, a monk who shaves his hair and wears the Buddhist robes and maintains the outward appearance of a monk but ignores the Buddhist precepts and acts in a manner that seems to go against the basic rules of monastic life. The Buddhist view of history holds that after the passing of Sakyamuni Buddha, there follow three successive ages, those of the True, Imitative, and Latter Dharmas. As the periods grow further removed from Sakyamuni's lifetime, people's ability to understand and practice his teachings grows increasingly flawed. Thus while the Buddha's teachings, their practice by the monks, and the attainment of enlightenment all flourished during the period of the True Dharma, only the teachings and their practice are found in the Imitative Dharma; and in the degenerate age of the Latter Dharma, only the teachings remain. Finally, after these three periods, the Buddha-Dharma is thought to perish completely. The Candle of the Latter Dharma begins with the attempt to show that Japan is at the extreme end of the Imitative Dharma and that the activities carried out by the monks are already identical to those of he Latter Dharma. Buttressing its arguments with a number of quotations from the Buddhist sutras, this work attempts to demonstrate that no monk is capable of keeping the precepts during the Latter Dharma. Since it is impossible for monks to keep the precepts during the Latter Dharma, the nominal monk without the precepts must be revered as the true Buddhist of the age. Finally, the work closes by admonishing government 1

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officials to treat the monks with respect even if they do not keep the precepts, since they are indeed the authentic Buddhists of heir age.

Although The Candle of the Latter Dharma is attributed to Saicho, it is now generally accepted as being a later work forged under the name of his eminent Tendai patriarch. Two arguments seem to have been decisive in leading Buddhist scholarship to this conclusion: (1) since Saicho was deeply committed to the creation of a Buddhist community based on strict keeping of the precepts (i.e., the Mahayana precepts of he Brahmajala Sutra), it is inconceivable that he would write a work praising as true Buddhists the monks who do not keep the precepts; and (2) while all of Saicho's authentic works consider the Latter Dharma to begin two thousand years after the Buddha's passing, this work holds it to begin after fifteen hundred years. Thus it is not certain who actually wrote this work. But since it is first quoted in the writing of onen (1133—1212), it is clear that it must have been composed before this time.

Whatever the fact of ts authorship, by the twelfth century this work was being quoted as Saicho's views on the role of he precepts in the Latter Dharma. Its influence upon the formation of he new Buddhist sects of he Kamakura period (1185-1333) was considerable, especially among followers of the Pure Land teachings such as Honen and Shinran.

As stated above, Honen is the first person who refers to The Candle of he Latter Dharma in his writings. He mentions it twice, in his Juni Mondo and Gyakushu Seppo. Honen held that the only way to salvation open to the people of the Latter Dharma was to gain birth in Amida's Pure Land by reciting the nembutsu. He quotes the Candle to show that the efficacy of the nembutsu does not depend on whether one keeps the precepts or not, because the distinction between precept-keeper and precept-breaker is meaningless in the age of the Latter Dharma.

Honen's disciple Shinran (1173—1262) quotes over half of The Candle of the Latter Dharma in his major work, the Kyogyoshinsho. The idea that the nominal monk without the precepts is 2

Translator's Introduction

the true Buddhist of the age of the Latter Dharma profoundly influenced his thinking. It no doubt contributed to his decision to marry openly and start a family.

Both Eisai (1146-1215), the founder of the Japanese Rinzai Zen sect, and Nichiren (1222-82), the founder of he Nichiren sect, refer to this work in their writings. However, they are both critical of its argument that true Buddhist practitioners of the Latter Dharma cannot live their lives strictly following the precepts. Both quote it only to stress that the Candle is wrong, and that the keeping of the precepts is fundamental to the life of a Buddhist monk in any age.

The Candle of the Latter Dharma, with its emphasis on the inability of monks to regulate their lives in accordance with the Buddhist precepts in the period of the Latter Dharma, reflects the confused and pessimistic atmosphere of the late Heian period (794-1185) and early Kamakura period of Japanese history. The argument set forth in this work must have been extremely persuasive to many Buddhists of hat age. Although not all who came into contact with this work agreed with its thesis, the question it posed about the proper conduct of a monk living in the period of the Latter Dharma forced them to reflect seriously on what it meant to be a true Buddhist practitioner. Thus there is no question that it strongly influenced the Buddhists of his crucial period of apanese history.

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He who conforms to the One Thusness while spreading his teaching is the Dharma king; he whose virtues permeate the four seas and transmit his influence among the people is the benevolent king. This being so, the Dharma king and the benevolent king work together to reveal each other's presence and enlighten all beings; the Absolute Truth and the secular truth rely on each other to spread the Buddhist teachings. It is for this reason that the profound writings of Buddhism fill the world and sage counsel overflows under heaven.

Now we foolish monks accept and obey the heavenly net of he nation's laws and respect and obey the emperor's severe decrees. There is no time for us to rest complacent.

There are three periods to the Dharma. There are also three types of eople. Instructions concerning the teachings and precepts arise and disappear depending on the time, and words repudiating or praising the keeping of the precepts are employed or cast aside depending upon the audience. As for the fortunes of Fu Hsi, Wen Wang, and Confucius, the three ancient worthies of China, their rise and fall were not the same; as for the capacities of the beings of the five five-hundred year periods after the Buddha's decease, their wisdom and enlightenment are also different. How can beings of different capacities be saved by identical means? How can all of the Buddha's teachings concerning the precepts be arranged under one principle?

For this reason, I shall detail the successive stages of he True, Imitative, and Latter Dharmas and clarify the activities carried out by monks who break and keep the precepts during these respective periods. This work consists of the following three sections: (1) definitions of the True, Imitative, and Latter Dharmas; (2) explanations of the behavior of monks who break and keep the 5

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precepts during the three Dharmas; (3) quotations from the Buddha's teachings and the comparison of them with the behavior of the monks of the present age.

First, the definitions of the True, Imitative, and Latter Dharmas. There are different theories concerning the length of the three periods. To begin with, one theory will be given. [K'uei-]chi of the Mahayana, quoting the Sutra of he Good Aeon, says: After the Buddha's nirvana, the True Dharma will last five hundred years and the Imitative Dharma will last one thousand years. After these fifteen hundred years, Sakyamuni's Dharma will perish completely.

The Latter Dharma is not mentioned here. According to another authority, since the nuns did not observe the eight rules of deference, and were lax and negligent, the True Dharma was not prolonged. Therefore we shall not rely on this theory. Further, it is stated in the Nirvana Sutra: In the Latter Dharma there is a group of 120,000 great bodhisattvas who keep the Dharma, ensuring that it will not perish.

Since this refers to bodhisattvas of superior rank, it will not be used either.

Question: If so, what are the activities of the monks during these fifteen hundred years?

Answer: Looking at the Sutra of aya, we find-In the first five hundred years after the Buddha's nirvana, the seven wise sages, such as Mahakasyapa, will successively uphold the True Dharma, ensuring that it will not perish. After five hundred years, the True Dharma will perish completely. After six hundred years, the ninety-five kinds of non-Buddhist teaching will thrive, and Asvaghosa will appear in the world to humble them. After seven hundred years, Nagarjuna will appear in the world and strike down the banners of erroneous views. After eight hundred 6

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years, the bhiksus (monks) will become self-indulgent and idle, and there will be only one or two people who attain enlightenment. After nine hundred years, menservants will become bhiksus and maidservants will become bhiksunis (nuns). After one thousand years, they will become wrathful when they hear of he Buddhist practice of ontemplation of impurities and will not wish to practice it. After eleven hundred years, monks and nuns will marry and break and slander the precepts. After twelve hundred years, the monks and nuns will have children. After thirteen hundred years, they will wear the white robes of lay people. After fourteen hundred years, the four groups of disciples—monks, nuns, laymen, and laywomen—will be like hunters and sell away the offerings presented to the Three Treasures. After fifteen hundred years, there will be two monks in the country of Kausambi who will quarrel with each other and eventually murder each other. Consequently the Buddhist teachings will be stored away in the dragon's palace. These words are also found in roll eighteen of the Nirvana Sutra, as well as the Benevolent Kings Sutra, etc. According to these sutras' words, precepts, concentration, and wisdom will disappear after fifteen hundred years. For this reason, it is stated in roll fifty-one of the Great Collection Sutra (Mahasamnipatasutra): After my nirvana, in the first five hundred years, the various bhiksus will abide within my True Dharma, and they will be steadfast in their liberation. ("Liberation" refers to the initial attainment of the fruits of the Holy Path.) In the next five hundred years, they will be steadfast in their contemplation. In the next five hundred years, they will be steadfast in listening to many teachings. In the next five hundred years, they will be steadfast in building temples. In the last five hundred years, they will be steadfast in quarreling with each other, and the pure Dharma will disappear completely. (And so forth.)

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This means that in the first three five-hundred year periods, they will be steadfast in practicing the three Dharmas of precepts, concentration, and wisdom. In other words, these periods correspond to the periods of he True Dharma of ive hundred years and the Imitative Dharma of one thousand years quoted above. The two periods beginning with the period wherein temples are built belong to the Latter Dharma. For this reason, it is stated in [Kuei-] hi's Reconciling the Inconsistencies of he Diamond Wisdom Sutra:

The True Dharma lasts five hundred years, and the Imitative Dharma lasts one thousand years. After these fifteen hundred years, the True Dharma, which had been current, will perish completely.

Therefore we see that the two periods beginning with the period of the construction of temples belong to the Latter Dharma. Question: If this is so, then in which period does the present world fall?

Answer: Although there are many theories concerning the chronology since the Buddha's nirvana, we shall consider [only] two theories here. First, the Dharma master Fa-shang and others, using the Record of Extraordinary Events of the Chou Dynasty, says that the Buddha entered nirvana in the water-monkey year of the fifty-third year of the reign of Mu Wang-man, the fifth lord of the Chou Dynasty (1122-1115 B.C.). According to this theory, from that water-monkey year until now, the metal-snake year of the twentieth year of Enryaku, it has been 1750 years. Second, Fei Ch'ang-fang and others, using the Spring and Autumn nnals of he country of u, says that the Buddha entered nirvana in the water-rat year of the fourth year of the reign of K'uang Wang-pan, the twenty-first lord of he Chou Dynasty. According to this theory, from that water-rat year until now, the metalsnake year of he twentieth year of nryaku, it has been 1410 years. Therefore we can see that the present time is at the extreme end of he Imitative Dharma. The activities of he monks of his age are 8

The Candle of the Latter Dharma

already identical to those of he Latter Dharma. Within the Latter Dharma only the written teachings exist. There is neither practice nor enlightenment. If recepts existed, then it would be possible to break the precepts. But since precepts no longer exist, what precepts are there to break? And since it is no longer possible to break the precepts, how much less can one keep the precepts? For this reason, the Great Collection Sutra states:

After the Buddha's nirvana, monks without precepts will be found throughout the province. (And so forth.) Question: Throughout the various sutras and vinayas, monks are admonished to refrain from breaking the precepts, and those who do so are not allowed in the Buddhist community. If monks who break the precepts are admonished in this way, then how much more so should the monks without the precepts [be admonished]! However, here you argue repeatedly that there are no precepts to be kept in the Latter Dharma. Why should one without a wound hurt himself?

Answer: Your reasoning is not correct. The kinds of activities prevailing in the True, Imitative, and Latter Dharmas are disclosed in various sutras. Whether monk or layman, Buddhist or non-Buddhist, can there be anyone who opens the sutras without finding such passages? Why should I, while being attached to my evil way of life, conceal the True Dharma that maintains the country?

However, the point under discussion here concerns the fact that in the Latter Dharma, there are only nominal bhiksus. These nominal bhiksus are the True Treasures of he world. There are no other fields of merit where one can plant merit. Furthermore, if someone were to keep the precepts in the Latter Dharma, this would be exceedingly strange indeed. It would be like a tiger in the marketplace. Who could believe it?

Question: I can see that the True, Imitative, and Latter Dharmas are described in many sutras. But in what scripture does the argument that the nominal bhiksu of the Latter Dharma is the True Treasure of the world appear?

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Answer: In roll nine of the Great Collection Sutra, it is stated: For example, pure gold is considered a priceless treasure. But if pure gold did not exist, then silver would be considered a priceless treasure. If silver did not exist, then brass, a false treasure, would be considered a priceless treasure. If a false treasure did not exist, then cuprite, nickel, iron, pewter, lead, or tin would be considered priceless treasures. Likewise, in the entire world, the Buddha Treasure is priceless. If he Buddha Treasure did not exist, then the pratyekabuddha would be considered supreme. If no pratyekabuddha existed, then the arhat would be considered supreme. If no arhat existed, then the remaining group of ise sages would be considered supreme. If he remaining group of ise sages did not exist, an ordinary man who had attained a state of concentration would be considered supreme. If no ordinary man who had attained a state of concentration existed, a pure keeper of he precepts would be considered supreme. If no pure keeper of the precepts existed, then a bhiksu who kept the precepts imperfectly would be considered supreme. If o bhiksu who kept the precepts imperfectly existed, then a nominal bhiksu who shaved off his hair and beard and donned Buddhist robes would be considered the Supreme Treasure. This is because he is preeminent when compared to the practitioners of he ninety-five kinds of on-Buddhist paths. He is worthy of accepting the veneration of he people of he world and becoming the field of erit of he populace. Why? Because he is feared by sentient beings. The person who protects, cares for, and worships him will quickly attain the rank of insight into the birthlessness of dharmas. (This ends the quotation from the sutra.)

This passage enumerates eight levels of ricelessness: the Tathagata, the pratyekabuddha, the sravaka, as well as the practitioners who have attained the three stages prior to it, the ordinary man who has attained a state of concentration, the one who keeps the precepts, the one who breaks the precepts, and the nominal monk 10

The Candle of he Latter Dharma

without the precepts. In this order, they all become priceless treasures during the time of the True, Imitative, and Latter Dharmas. The first four belong to the time of he True Dharma, the next three belong to the time of the Imitative Dharma, and the last one belongs to the time of the Latter Dharma. For this reason, we can clearly see that monks who break the precepts and monks who do not keep the precepts are both True Treasures.

Question: Looking respectfully at the statement above, it has become clear that even monks who break the precepts and nominal bhiksus are none other than True Treasures. Why, then, do the Nirvana Sutra, the Great Collection Sutra, and other works state, "If ings and ministers venerate a monk who breaks the precepts, the three calamities, those caused by famine, war, and pestilence, will arise in the country, and they will ultimately be born in hell"? Since this is so for bhiksus who break the precepts, how much more so for bhiksus who do not keep the precepts! This would mean that the Tathagata sometimes admonishes and sometimes praises monks who break the precepts. How can the words of one Sage have the error of inconsistency?

Answer: Your reasoning is not correct. To begin with, the Nirvana Sutra and other sutras prohibited the monks of the True Dharma from breaking the precepts, and not the bhiksus of the Imitative and Latter Dharmas. Although they are called by the same names, there is a difference in the times. To prohibit or permit according to the time: this is the purport of the Great Sage. Therefore there is no inconsistency in the World-honored One.

Question: If so, then how do we know that the Nirvana and other sutras only prohibit monks of he True Dharma from breaking the precepts, and not those of the Imitative and Latter Dharmas?

Answer: The exposition concerning the eight levels of True Treasures in the Great Collection Sutra quoted above is the proof. It is because all become priceless treasures in their time. Only during the time of he True Dharma do the bhiksus who break the precepts defile the pure Sangha. For this reason the Buddha firmly 11

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prohibited monks from breaking the precepts and did not allow those who did so to remain in the Sangha.

As to the reason why it is so, it is stated in roll three of the Nirvana Sutra:

The Tathagata has just now bestowed the unsurpassable True Dharma upon kings, ministers, councillors, monks, nuns, laymen, and laywomen. These kings, the ministers, and the four kinds of Buddhists should encourage and inspire the students of the Way and enjoin them to attain the highest precepts, concentrations, and wisdom. If there should be a person who does not study these three kinds of things, is lax and negligent, breaks the precepts, and destroys the True Dharma, then the kings, the ministers, and the four kinds of Buddhists should chastise him. Such kings, ministers, etc., will gain immeasurable merit, and minor crimes will cease to exist. After my nirvana, if there is a bhiksu anywhere who keeps the precepts and protects and upholds the True Dharma, and if e should see someone doing things that subvert the Dharma, he should immediately expel, scold, and punish the offender. This is my disciple, a true sravaka. You should know that this person will gain immeasurable merit. If here is a good bhiksu who sees a person doing things that subvert the Dharma, but leaves him alone and does not scold, expel, or dispose of him, you should know that this person is an enemy of the Buddha-Dharma. Also, it is stated in roll twenty-eight of the Great Collection Sutra: If there is a king of a country who forsakes and does not defend the Dharma when he sees it being subverted, then the merits accruing from the charity, precepts, and wisdom that he cultivated in innumerable past lives will all disappear. The three types of unlucky occurrences will appear in his country. . . At the end of is life, he will be bom in the great hell.

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It is also stated in roll thirty-one of the same sutra: The Buddha said, "O great king! Protect the one single bhiksu who follows the Dharma, and do not protect the innumerable bhiksus who have committed the various evil acts. I now permit you to care for and protect only two kinds of people. One is the arhat who possesses the eightfold liberation. The second is the srotapanna."

We find a number of uch prohibitions. All of hem are prohibitions valid only for the time of he True Dharma and are not the teaching for the Imitative and Latter Dharmas. The reason why this is so is because in the closing years of the Imitative Dharma and in the Latter Dharma, the True Dharma is not practiced. Thus there is no Dharma that can be broken. What could be called the breaking of the Dharma? There are no precepts that can be broken. Who could be called the breaker of the precepts? Also there exists no practice that the great king of that age can protect. How could the three calamities appear? How could he lose the merits accruing from his practice of charity, precepts, and wisdom? Also, in the Imitative and Latter Dharmas, there is no one who has attained enlightenment. How could the king be told that he is permitted to protect the two kinds of ages? Therefore you should know that all the above explanations are made with reference to the world of he True Dharma, when, because there exists the keeping of the precepts, there also exists the breaking of the precepts. Next, during the first five hundred years of the one thousand year Imitative Dharma, monks who keep the precepts gradually decrease, and monks who break the precepts gradually increase. Although the practice of keeping the precepts exists, there is no attainment of enlightenment.

For this reason, it is stated in roll seven of the Nirvana Sutra: Kasyapa Bodhisattva said to the Buddha, 'World-honored One! The Buddha has explained that there are four kinds of demons. How can I distinguish between the teachings of he demons and the teachings of the Buddha? Various sentient 13

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beings will follow and pursue the practices of the demons. There will also be those who follow and obey what was preached by the Buddha. How can I recognize these people?" The Buddha said to Kasyapa, "Seven hundred years after my parinirvana, these demon paplyas will gradually come into being and obstruct and subvert my True Dharma. The demon-king paplyas are like hunters who wear monks' robes. They will create a figure of a bhiksu, a figure of a bhiksunl, a figure of a layman and a laywoman; they will also conjure up a body of a srotapanna . . . they will conjure up a body of an arhat, as well as the material body of a Buddha. By means of these defiled forms, the demon-kings will create undefiled bodies and subvert my True Dharma. These demon paplyas, to subvert my True Dharma, will say thus: 'The Buddha was staying at Jetavana Vihara (Monastery) in Sravasti. He permitted the bhiksus to receive and accumulate menservants, maidservants, servants, cows, sheep, elephants, horses . . . copper and iron kettles and cauldrons, large and small bronze basins, and other necessities; to till the fields and plant seeds; to buy, sell, and engage in business; and to accumulate rice and cereals. Because of is great compassion, the Buddha pities sentient beings and allowed all these things to be accumulated.' These sutras and vinayas are all the teachings of he demons." It is stated above that after seven hundred years has passed since the Buddha's nirvana, the paplyas gradually come into being. For this reason, we know the bhiksus of that time gradually come to covet and accumulate the eight impure things. These deluded teachings are taught by the demons. Within these and other sutras, the age is clearly indicated and the activities of the period are described in detail. Certainly they must not be doubted. Here we have just given one quotation to illustrate the age. The rest should be understood following this example.

Next, in the latter half of the Imitative Dharma, monks who keep the precepts decrease and there are innumerable monks who 14

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break the precepts. For this reason, it is stated in roll six of the Nirvana Sutra:

The Buddha said to the bodhisattva, "Good son! For example, suppose there is a kalaka grove with a great number of trees. In this grove, there is just one tree called the tinduka. The fruit of the kalaka and the tinduka look alike and cannot be distinguished. When the fruits had ripened, a woman picked them all. Only one tenth of them were fruits of the tinduka while nine tenths were fruits of the kalaka. This woman unwittingly brought them back to the marketplace and displayed them for sale. Ignorant people and small children, again not distinguishing between the fruits, bought the kalaka and died after eating them. A group of wise men heard of this and asked the woman, 'You! Where did you get this fruit?' The woman then told them where. The people then said, ' t that place there are many kalaka trees, and there is only one tinduka tree.' The people, once they found out, laughed and threw them away. Good son! The eight impure things within the great Sangha are also like this. Within the Sangha there are many who receive and use these eight impure things. There is only one pure monk who holds the precepts and does not receive these eight impure things. He knows that many monks receive and accumulate these prohibited things, but he stays with them and does not shim or leave them. He is like that one tinduka tree in the grove."

Also it is stated in the Sutra of he Ten Wheels: If a person, taking refuge in my Dharma, renounces the world and commits evil deeds, even though such a person styles himself a sramana, he is not a sramana; even though he styles himself a performer of pure deeds, he is not performing good deeds. Such bhiksus open and indicate the hidden treasury of merits of the all-virtuous Dharma to every heavenly being, dragon, and yaksa and become good friends in the Dharma to sentient beings. Even though they 15

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are not the kind of people who crave little and are satisfied, they shave off their hair and beards and wear the robes of the Dharma. Because of this causal relationship, they will nourish the sentient beings' good roots leading to enlightenment and open and indicate the good Way for heavenly beings. . . The bhiksu who breaks the precepts, even though he is [spiritually] dead, due to the remaining vigor of the precepts is like the medicinal cow's gallstone. The cow is dead, but it is for this very reason that the people can make use of it. Also, it is like the musk of the musk deer, which is useful after the deer's death. (And so forth.) It is stated above that in the kalaka grove, there is one tinduka tree. This is a parable that the fortune of the Imitative Dharma has already abated, that monks who break the precepts fill the world, and that there are no more than one or two bhiksus who keep the precepts. Also, it is stated that the bhiksus who break the precepts, even though they are dead, are like the musk deer's musk, which is useful though the musk deer is dead. To be useful though dead means that they become sentient beings' good friends in the Dharma. You should know clearly that this statement, that at this time monks who break the precepts are gradually tolerated and become the fields of merit of the people of the world, is identical to the statement of the Great Collection Sutra above.

Next, after the closing years of the Imitative Dharma, the precepts do not exist at all. The Buddha, with insight into the destiny of this age, praised the nominal monk as the field of merit of the people of the world in order to save the people of the Latter Dharma.

Also, it is stated in roll fifty-two of the Great Collection Sutra: Suppose there is a nominal bhiksu in the Latter World to come who has, within my Dharma, shaved off his hair and beard and donned a robe. If there is a donor who gives donations to him in faith and venerates him, the donor will gain an immeasurable and limitless amount of merit. 16

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Also, it is stated in the Sutra of he Wise and Foolish: Suppose there is a donor in the future Latter World when the Dharma is about to expire. He must treat with respect a Sangha of over four nominal bhiksus, just as if they were Sariputra, Mahamaudgalyayana, etc., even if the bhiksus keep wives and have children.

Also, it is stated in the Great Collection Sutra: The crime of striking and reproaching a monk who wears a robe but breaks or does not keep the precepts is the same as causing a trillion Buddhas to shed blood. If there are sentient beings who, for my Dharma, shave off their hair and beards, and wear the robe, they are all already sanctioned by the seal of irvana, even if hey do not keep the precepts. These people indicate the way to nirvana to various people and heavenly beings. These people are already within the Three Treasures, have given rise to faith and respect in their minds, and surpass the ninety-five kinds of non-Buddhist path. These people will invariably enter nirvana quickly. They excel all laymen and secular people, with the exception of those householders who have attained endurance. For this reason, heavenly beings and humans should venerate them, even if they break the precepts.

Also, it is stated in the Great Compassion Sutra: The Buddha said to Ananda, "In the Latter World to come, at the time when the Dharma is about to perish, there will be bhiksus and bhiksunis who, within my Dharma, after having entered the monkhood, will wander from one wineshop to another, leading their children by the arm, and who, within my Dharma, will commit impure deeds. Such people, even if they are given to wine, will all attain parinirvana within the present Good Aeon. In this Good Aeon, a thousand Buddhas will appear in this world. I am the fourth. Next, after me, Maitreya will take my place. This goes on in this way until the final Rocana Tathagata. The order will be 17

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like this. You, Ananda, should know that even if there are, within my Dharma, people who are sramanas in their natures only, and who defile the practices of a sramana, calling themselves sramanas and looking like sramanas, they are the ones who actually wear the Buddhist robes. Within the Good Aeon, with Maitreya at the beginning and so forth on down to Rocana Tathagata, these various sramanas, in the presence of these Buddhas in the nirvana without residue, will gradually enter nirvana and will completely disappear without trace. Why? Because for every one of these sramanas, if he even once calls out the Buddha's name and even once experiences faith, the merit created will ultimately not be in vain. This I declare because I, through my Buddha-wisdom, am well-versed in the Dharma realm."

It is stated in the Vimalakirti Sutra:

Among the ten titles of the Buddha, if the Buddha explains them extensively, the merits of earing the first three would not be exhausted, even if an aeon were to elapse. (And so forth.)

These sutras all specify the age and say that the nominal bhiksu of the future Latter World will become the mentor of the people of the world. If one regulates these nominal monks of he world of he Latter Dharma using the precepts of he time of he True Dharma, then the teachings and the [monks'] capacities will be opposed to each other; the Dharma and the people will be incompatible. For this reason, it is stated in the vinaya, "Regulations that regulate what is not to be regulated would negate the Buddha's predictions." How can there be any crimes?

With the above, quotations of assages from the sutras for the three Dharmas conclude.

Finally, the teachings of the Buddha will be quoted and compared with the behavior of the monks of the present age. In the age of the Latter Dharma, the Latter Dharma is reality, and the True 18

The Candle of the Latter Dharma

Dharma is destroyed. The three actions, physical, vocal, and mental, are indeterminate, and the four deportments, the correct ways of walking, standing, sitting, and lying down, are not followed. As the Sutra Settling Doubts Concerning the Imitative Dharma says: If, furthermore, there are people who construct stupas and temples and venerate the Three Treasures but do not arouse a feeling of respect and honor toward them; who invite monks to reside in temples but do not offer them drink or food, clothing or medicine; who, furthermore, turn right around to beg and borrow these things from the monks, and eat the monks' food; who, whether rich or poor, desire in all they do to work solely against the interest of the Sangha, impairing and causing distress in it, such people will fall into the three evil paths for a long time.

Right now, surveying the secular world, we find that such deeds are widespread. But this is simply the destiny of the age; it is not due to the people. Donors do not have the true intentions of donors to begin with. Who can censure the monks for not practicing as monks?

Also it is stated in the Sutra of the Teachings Bequeathed by the Buddha, "To ride on a horse or cart for one day disqualifies a monk from receiving meals from a donor for five hundred days." How can the wrongs of the practitioners of the present age reveal the virtues of those properly receiving ritual meals? Also it is stated in the Dharma Practice Sutra: Even if my disciple receives a special invitation, he should not step on the king's land or drink the water from the king's ground. Once he does, five hundred great demons will constantly obstruct his path, and five thousand great demons will constantly follow and revile him, calling him a great traitor to the Buddha-Dharma.

It is stated in the Mrgdrama.tr Sutra:

Even if ne gives a special invitation to five hundred arhats, they cannot be called fields of erit. If one gives alms to one 19

Glossary

The Candle of he Latter Dharma

evil bhiksu who resembles a true monk, one will gain immeasurable merit.

Inasmuch as the followers of the Way in the present age are fond of special invitations, where can merits be planted? Why should people who keep the precepts be like this? They cannot step on the king's land, nor are they permitted to drink the king's water. Five thousand great demons must surely revile them as great traitors. Alas, why does not the Sangha of monks who keep the precepts reform their errors?

Also it is stated in the Benevolent Kings Sutra: If any of my disciples serves the government, he is not my disciple. When the offices of major and minor superintendents of monks are established, the government and

the Sangha will be bound together. When that time comes, the Buddha-Dharma will be destroyed. It will be the cause of the destruction of the Buddha-Dharma and the destruction of the country. (And so forth.)

Judging from the words of the Benevolent Kings Sutra, etc., to venerate the superintendent of onks is a profanity destroying the community of monks. In the Great Collection Sutra, etc., monks who do not keep the precepts are praised as the Treasure for the salvation of the people of the world. Alas, why should one let the locust that destroys the country remain while casting aside the Treasure that protects the country? These two groups of monks should not be distinguished from each other, and they should all partake of the meal of identical taste. Then the monks and nuns will not disappear, and the temple bell will not lose time. If things happen this way, it will be in accord with the teachings of the Latter Dharma, which are the way of sustaining the country. 20

Glossary

Amida: Amitabha or Amitayus, name of the Buddha in the Pure Land, arhat: one who has attained the highest stage in the Hinayana. bhiksu: monk.

bhiksuni: nun.

eight impure things: the eight things that monks or nuns are not allowed to possess: (1) gold, (2) silver, (3) manservant, (4) maidservant, (5) domestic animal, (6) storehouse, (7) business, and (8) grain seeds. Good Aeon: name of the present cosmic period, in which one thousand Buddhas are believed to appear.

nembutsu: reciting the name of mida Buddha. paplya: evil one.

parinirvana: complete nirvana; perfect extinction. pratyekabuddha ("solitary buddha"): one who seeks enlightenment for himself alone; (to Mahayanists) a follower of the Hinayana (inferior vehicle).

Pure Land: Buddhist paradise in the western quarter. Sangha: community of Buddhists, especially monks and nuns. sramana: monk.

sravaka ("hearer"): a disciple of the Buddha; (to Mahayanists) a follower of the Hinayana.

srotapanna ("stream-enterer"): one who has entered the stream of the undefiled noble path and is on the way to nirvana. sutra: a discourse of the Buddha.

Tathagata ("one who has thus gone or come"): an epithet of a Buddha. Three Treasures: Buddha, Dharma, and Sangha. Thusness (tathata): the state of things as they are; the ultimate reality that is beyond words.

vinaya: Buddhist monastic rules.

yaksa: spirit, demon; human flesh eater. 21

Selected Bibliography

Marra, Michele. "The Development of Mappo Thought in Japan." Parts 1, 2. Japanese Journal of eligious Studies 15 (1) (March 1988), 25-54; 15 (4) (December 1988), 287-305.

Shinran. Shozomatsu Wasan: Shinran' Hymns on the Last Age. Translated by the Ryukoku University Translation Center. Ryukoku Translation Series, vol. 7. Kyoto: Ryukoku University Press, 1980. Stone, Jacqueline. "Seeking Enlightenment in the Last Age: Mappo Thought in Kamakura Buddhism." Parts 1, 2. Eastern Buddhist, n.s., 18 (1) (Spring 1985), 28-56; 18 (2) (Autumn 1985), 35-64. 23

A List of the Texts Quoted in the Work

A List of the Texts Quoted in the Work Eng. (or Skt.) Title Jpn. Title Taisho No. Benevolent Kings Sutra Dharma Practice Sutra Great Collection Sutra Great Compassion Sutra Mrgâramâtr Sütra Nirvana Sütra

Reconciling the Inconsistencies of the Diamond Wisdom Sutra Sutra of Màyâ

Sutra of the Good Aeon Sutra of the Teachings Bequeathed by the Buddha Sutra of the Ten Wheels Sutra of the Wise and Foolish Sutra Settling Doubts Concerning the Imitative Dharma Vimalakïrti Sütra Ninnô-kyô 246

Hôgyô-kyô

Daijikkyô 397

Daihi-kyô 380

Rokushimo-kyô

Nehan-gyô 374

Kongô-hannyaron-eshaku 1816 Maka-maya-kyô 383 Kengô-kyô 425

Yuikyô-gyô 389 Jürin-gyô 410

Kengu-kyô 202

Zôb5-ketsugi-ky5 2870 Yuimakitsu-kyô 475 25

Index

Arhat(s), 10,13,14,19 Asvaghosa, 6

Being(s)

heavenly, 15-17 sentient, 10,14-17 Benevolent Kings Sutra, 7,20 Bhiksuls). See Monk(s) Bhiksuniis). See Nun(s) Birthlessness of dharmas, 10 Bodhisattva(s), 6,13,15 Brahmajala Sutra, 2 Buddha

-Dharma, 1,12,19,20 -wisdom, 19

Eisai (monk), 3 Enlightenment, 1, 5, 7,9,13,16 Faith, 16-18

Fa-shang (monk), 8 Fei Ch'ang-fang, 8 Friends, good, 15,16 Fu Hsi (emperor), 5 Capacities [of people], 5,18 Charity, 12,13 Chou Dynasty, 8 Compassion, 14 Concentration(s), 7,8,10,12 Confucius, 5

Contemplation, 7 Country, 7,8, 9,11,12,20 Good Aeon, 17-18 Great Collection Sutra, 7, 9—12,16,17, 20

Great Compassion Sutra, 17 Heian period, 3 Hell, 11,12

Hônen (monk), 2 Hunters, 7,14 Impure things, eight, 14-15 Kalaka (tree), 15-16 Kamakura period, 2-3 Kâsyapa (bodhisattva), 13,14 Kausâmbï (country), 7 King(s), 5,11,12,13,19, 20 demon-, 14

K'uang Wang-pan (emperor), 8 K'uei-chi (monk), 6,8 Demon(s), 13-14,19-20 -king, 14

Dharma(s), 5, 6, 7,8,12,13,15,16,17, 18

Buddha-, 1,12,19, 20 Imitative, 1,5, 6,8,9,11,13,14, 16

king, 5

Latter, 1, 2, 3,5,6,8,9,11,13,16, 18, 20

master, 8

realm, 18

True, 1, 5, 6, 7, 8, 9,11,12,13,14, 18,19

Dharma Practice Sutra, 19 Donoifs), 16-17,19 Dragon, 7,15

Layman/-men, 7, 9,12,14,17 Laywoman/-women, 7,12,14 Liberation, 7 eightfold, 13 Lu (country), 8 Mahàkàsyapa (Sâkyamuni's disciple), 6

Mahàmaudgalyâyana (Sâkyamuni's disciple), 17 Mahâsamnipâta-sütra. See Great Collection Sutra 27

A List of the Volumes of the BDK English Tripitaka(First Series)

Index

Mahayana, 2,6 Maitreya (bodhisattva), 17-18 Man, ordinary, 10 Merit(s), 12,13,15,18, 20 field(s) of, 9,10,16,19 immeasurable, 12,16,20 Monk(s), 1-3,5-20 nominal, 1,2, 9-11,16-18 superintendent of, 20 Monkhood, 17

Mrgäramätr Sütra, 19 Mu Wang-man (emperor), 8 Musk deer, 16 Nägäijuna, 6

Name, Buddha's, 18 Nembutsu, 2

Nichiren (monk), 3 Nirvana/decease/passing, 17,18 of the Buddha, 1, 2, 5-9, 12,14 seal of, 17

without residue, 18 Nirvana Sütra, 6, 7,11-13, 15 Non-Buddhist, 9 ninety-five kinds of, teaching (or path), 6,10,17 Nun(s), 6, 7,12,14,17, 20 Päpiyas. See Demon(s) Parinirvdna, 14,17 Path(s), 19

Holy, 7

three evil, 19 Practice(s), 1, 7, 9,13,14,18 Pratyekabuddha, 10 Precept(s), 1-3, 5-18, 20 -breaker, 2, 5, 7, 9-13,15-17 -keeper, 2, 5, 6, 9,10,12,14,16, 20 Pricelessness (or True Treasures), eight levels of, 10-11 Prohibitions, 13 Pure Land, 2

Reconciling the Inconsistencies of he Diamond Wisdom Sutra, 8 Record of xtraordinary Events of he Chou Dynasty, 8 Rocana Tathägata, 17-18 Rules, eight, of deference, 6 Sage(s), 10,11,13 Great, 11

seven wise, 6 Saicho (monk), 2 Sakyamuni, 1, 6 Salvation, 2,20 Sangha, 11,12,15,17,19, 20 Sariputra (Sakyamuni's disciple), 17 Shinran (monk), 2 Spring and Autumn Annals, 8 Sramatia(s), 15,18 Sravaka, 10, 12 Srotdpanna, 13, 14 Sutra of he Good Aeon, 6 Sutra of aya, 6 Sutra Settling Doubts Concerning the Imitative Dharma, 19 Sutra of he Teachings Bequeathed by the Buddha, 19 Sutra of he Ten Wheels, 15 Sutra of he Wise and Foolish, 17 Tathagata, 10,11,12,17,18 Temple(s), 7, 8,19,20 Thusness, 5

Tinduka (tree), 15-16 Treasure(s), 20 Buddha, 10

priceless, 10,11 Supreme, 10

Three, 7,17,19 True, 9,11

Truth

Absolute, 5

secular, 5

Vimalakirti Sutra, 18 Vinaya(s), 9, 14, 18 Virtues, 5, 19 Way, 12,16

Wen Wang (Duke of Chou), 5 Wisdom, 5, 7, 8,12,13,18 World, Latter, 16-18. See also Dharma(s), Latter World-honored One, 11,13 Yaksa, 15

28

A List of the Volumes of the BDK English Tripitaka (First Series)

Abbreviations

Ch.: Chinese

Skt.: Sanskrit

J p Japanese

T.: Taisho Tripitaka Vol. No. Title T. No. 1, 2 Ch. Ch'ang-a-han-ching (ftl®I'aS) 1 Skt. Dirghagama

3-8 Ch. Chung-a-han-ching ( P"Ila'll) 26 Skt. Madhyamagama

9-1 Ch. Ta-ch'eng-pen-sheng-hsin-ti-kuan-ching 159 9-II Ch. Fo-so-hsing-tsan (ffiPirtTeS) 192 Skt. Buddhacarita

10-1 Ch. Tsa-pao-ts'ang-ching (38WSEIM) 203 10-11 Ch. Fa-chii-p'i-yu-ching Wtfe) 211 11-1 Ch. Hsiao-p'in-pan-jo-po-lo-mi-ching (Ax pp 5 '$5 iS H ) Skt. Astasahasrika-prajnaparamita-sutra 227

11-11 Ch. Chin-kang-pan-jo-po-lo-mi-ching 235 Skt. Vajracchedika-prajnaparamita-sutra

BDK English Tripiteka

Voi. No. Title T. No.

ll-III Ch. Jên-wang-pan-jo-po-lo-mi-ching 245 Skt. Kärunikäräjä-prajnäpäramitä-sütra (?) 11-IV Ch. Pan-jo-po-lo-mi-to-hsing-ching 251 Skt. Prajnäpäramitährdaya-sütra 12-1 Ch. Ta-lo-chin-kang-pu-k'ung-chên-shih-san-mo-yeh-243 ching

Skt. Adhyardhasatikä-prajnäpäramitä-sütra 12-11 Ch. Wu-liang-shou-ching (ftirfill) 360 Skt. Sukhävativyüha

12-III Ch. Kuan-wu-liang-shou-fo-ching ( ft it # 1$ I ) 365 Skt. Amitäyurdhyäna-sütra

12-IV Ch. A-mi-t'o-ching (HüfSPEIf ) Skt. Sukhävativyüha 366

12-V Ch. Ti-ts'ang-p'u-sa-pên-yüan-ching ()&WiWÎÈ^flll) 412 Skt. Ksitigarbhapranidhäna-sütra (?) 12-VI Ch. Yao-shih-liu-li-kuang-ju-lai-pên-yüan-kung-tê-450 ching

Skt. Bhaisajyaguruvaidüryaprabhäsapürvapranidhänavisesavistara 12-VII Ch. Mi-lê-hsia-shêng-ch'êng-fo-ching (3®$ÖT ) 454 Skt. Maitreyavyäkarana (?)

12-VIII Ch. Wên-shu-shih-li-wên-ching ( ßipf IJ II) 468 Skt. Manjusripariprcchä (?)

13-1 Ch. Miao-fa-lien-hua-ching (0'"(É)IÌ¥I1) 262 Skt. Saddharmapundarika-sütra

13-11 Ch. Wu-liang-i-ching (ft it lf) 276 13-III Ch. Kuan-p'u-hsien-p'u-sa-hsing-fa-ching 277 14-19 Ch. Ta-fang-kuang-fo-hua-yen-ching c

Skt. Avatamsaka-sütra

278

BDK English Tripitaka Voi. No. Title T. No. 20-1 Ch. Shêng-man-shih-tzü-hou-i-ch'eng-ta-fang-pienfang-kuang-ching 353

Skt. Srimälädevisiinhanäda-sütra 20-11 Ch. Chin-kuang-ming-tsui-shêng-wang-ching 665

Skt. Suvarnaprabhäsa-sütra 21-24 Ch. Ta-pan-nieh-p'an-ching (A teS ^ID Skt. Mahäparinirväna-sütra 374

25-1 Ch. Fo-ch'ui-pan-nieh-p'an-liao-shuo-chiao-chiehching mmtmmmÿmmm 389 25-11 Ch. Pan-chou-san-mei-ching OKit}- —ftlf) Skt. Pratyutpannabuddhasammukhävasthitasamädhisütra 418

25-III Ch. Shou-lêng-yen-san-mei-ching (UtSÄS—tt-fe) Skt. Sürangamasamädhi-sütra 642

25-IV Ch. Chieh-shên-mi-ching Skt. Samdhinirmocana-sütra 676

25-V Ch. Yü-lan-p'ên-ching (AM fell) Skt. Ullambana-sütra (?) 685

25-VI Ch. Ssü-shih-êrh-chang-ching (E 3 + _# lf) 784 26-1 Ch. Wei-mo-chieh-so-shuo-ching (IÈ®BnP)TÌ5ÌS) Skt. Vimalakirtinirdesa-sütra 475

26-11 Ch. Yüeh-shang-nü-ching (flJi^ClI) Skt. Candrottarädärikäpariprcchä 480

26-III Ch. Tso-ch'an-san-mei-ching (^ipf — îftfe) 614 26-IV Ch. Ta-mo-to-lo-ch'an-ching Skt. Yogäcärabhümi-sütra (?) 618

27 Ch. Yüeh-têng-san-mei-ching (fl©—ftfe) Skt. Samädhiräjacandrapradipa-sütra 639

28 Ch. Ju-lêng-ch'ieh-ching (Affilili) Skt. Lankävatära-sütra 671

BDK English Tripitaka

Voi. No. Title T. No.

29-1 Ch. Ta-fang-kuang-yüan-chio-hsiu-to-lo-liao-i-ching m m

842

29-11 Ch. Su-hsi-ti-chieh-lo-ching 893 Skt. Susiddhikaramahätantrasädhanopäyika-patala 29-III Ch. Mo-têng-ch'ieh-ching 1300 Skt. Mätangi-sütra (?)

30-1 Ch. Ta-p'i-lu-chê-na-ch'êng-fo-shên-pien-chia-ch'ih-848 ching

Skt. Mahävairocanäbhisambodhivikurvitädhisthänavaipulyasütrendraräja-näma-dharmaparyäya 30-11 Ch. Chin-kang-ting-i-ch'ieh-ju-lai-chên-shih-shê-tach'eng-hsien-chêng-ta-chiao-wang-ching 865

Skt. Sarvatathägatatattvasarngrahamahäyänäbhisamayamahäkalparäja 31-35 Ch. Mo-ho-sêng-ch'i-lü nS§"Hn Iftft) Skt. Mahäsämghika-vinaya (?) 1425

36—42 Ch. Ssü-fên-lü (Mfì'ft) 1428 Skt. Dharmaguptaka-vinaya (?) 43,44 Ch. Shan-chien-lü-p'i-p'o-sha (Ä-H.ftlt^/'i') 1462 Pàli Samantapäsädikä

45-1 Ch. Fan-wang-ching (/xffl.fö) 1484 Skt. Brahmajäla-sütra (?) 45-11 Ch. Yu-p'o-sai-chieh-ching (fï#S)S£I) 1488 Skt. Upäsakasila-sütra (?) 46-1 Ch. Miao-fa-ben-hua-ching-yu-po-t' - hê 1519 Skt. Saddharmapundarikopadesa 46-11 Ch. Fo-ti-ching-lun (ÄifeSim) 1530 Skt. Buddhabhümisütra-sästra (?) 46-III Ch. Shê-ta-ch'eng-lun 1593 Skt. Mahäyänasamgraha

47 Ch. Shih-chu-p'i-p'o-sha-lun ( + i 1521 Skt. Dasabhümika-vibhäsä (?)

BDK English Tripitaka

Vol. No. Title T No.

48,49 Ch. A-p'i-ta-mo-chü-shê-lun (HJtiSIlIftlîrpm) 1558 Skt. Abhidharmakosa-bhâsya

50-59 Ch. Yü-ch ieh-shih-ti-lun ( S: ffil êlfütfeln) 1579 Skt. Yogàcârabhümi

60-1 Ch. Ch'êng-wei-shih-lun 1585 Skt. Vijnaptimàtratàsiddhi-sàstra (?) 60-11 Ch. Wei-shih-san-shih-lun-sung (ff is—+ Ira 1586 Skt. Trimsikâ

60-III Ch. Wei-shih-êrh-shih-lun (ffM—+êra ) 1590 Skt. Vimsatikà

61-1 Ch. Chung-lun (''ira) 1564 Skt. Madhyamaka-sâstra

61-11 Ch. Pien-chung-pien-lun (fïft3 i#fim) 1600 Skt. Madhyàntavibhâga

61-III Ch. Ta-ch'eng-ch'êng-yeh-lun 1609 Skt. Karmasiddhiprakarana

61-IV Ch. Yin-ming-ju-chêng-li-lun (H Bti ÀIE pini) 1630 Skt. Nyàyapravesa

61-V Ch. Chin-kang-chên-lun (#BJ£+Ira) 1642 Skt. Vajrasüci

61-VI Ch. Chang-so-chih-lun (fì-PffìBm) 1645 62 Ch. Ta-ch'eng-chuang-yen-ching-lun (ÀSttfS^Mëm) 1604 Skt. Mahàyànasütrâlainkâra

63-1 Ch. Chiu-ching-i-ch'eng-pao-hsing-lun 1611 Skt. Ratnagotravibhàgamahâyànottaratantra-sâstra 63-11 Ch. P'u-t'i-hsing-ching (Stifîfe) 1662 Skt. Bodhicaryàvatàra

63-III Ch. Chin-kang-ting-yü-ch'ieh-chung-fa-a-nou-to-lo- 1665 san-miao-san-p'u-t'i-hsin-lun 63-IV Ch. Ta-ch'eng-ch'i-hsin-lun (ÀSË1(lira) 1666 Skt. Mahàyânasraddhotpàda-sâstra (?)

BDK English Tripitaka

Voi. No. Title T. No.

63-V Ch. Na-hsien-pi-ch'iu-ching (SIS It Jill) Pali Milindapanha

1670

64 Ch. Ta-ch'eng-chi-p'u-sa-hsueh-lun Skt. Siksasamuccaya

1636

65 Ch. Shih-mo-ho-yen-lun (ff 3 "! ir ra) 1668 66-1 Ch. Pan-jo-po-lo-mi-to-hsin-ching-yu-tsan 1710 66-11 Ch. Kuan-wu-liang-shou-fo-ching-shu mmtmmm) 1753 66-III Ch. San-lun-hsiian-i (—Sra A ll) 1852 66-IV Ch. Chao-lun (H im ) 1858

67, 68 Ch. Miao-fa-lien-hua-ching-hsiian-i 1716 69 Ch. Ta-ch'eng-hsvian-lun (A^Afira) 1853 70-1 Ch. Hua-yen-i-ch'eng-chiao-i-fen-ch'i-chang 1866 70-11 Ch. Yuan-jen-lun (IE A tm ) 1886 70-III Ch. Hsiu-hsi-chih-kuan-tso-ch'an-fa-yao 1915 70-IV Ch. T'ien-t'ai-ssu-chiao-i (An'PStScfjt) 1931 71, 72 Ch. Mo-ho-chih-kuan (lSa"Illilffi) 1911 73-1 Ch. Kuo-ch'ing-pai-lu (IH ilrW fi) 1934 73-11 Ch. Liu-tsu-ta-shih-fa-pao-t'an-ching 2008 73-III Ch. Huang-po-shan-tuan-chi-ch'an-shih-ch'uanhsin-fa-yao (HISLljllfl'Eii?BiliW'L'y£^) 2012 A

73-IV Ch. Yung-chia-cheng-tao-ko (7X115131®;) 2014 74-1 Ch. Chen-chou-lin-chi-hui-chao-ch'an-shih-wu-lu (SW H K iS.«!® iil5|iffi§l)

1985

74-11 Ch. Wu-men-kuan (fcPIM) 2005

BDK English Tripitaka

Voi. No. Title T. No.

74-III Ch. Hsin-hsin-ming (fif'L'§8) 2010 74-IV Ch. Ch'ih-hsiu-pai-chang-ch'ing-kuei ( « » S i » « )

2025

75 Ch. Fo-kuo-yüan-wu-ch'an-shih-pi-yen-lu ( « « ■ f é » » » * » )

2003

76-1 Ch. I-pu-tsung-lun-lun (Hoß^faaniii) 2031 Skt. Samayabhedoparacanacakra

76-11 Ch. A-yü-wang-ching (HWÏ.I1) 2043 Skt. Asokaräja-sütra (?)

76-III Ch. Ma-ming-p'u-sa-ch'uan (ü RftïïPiËffll) 2046 76-IV Ch. Lung-shu-p'u-sa-ch'uan (ftlsI'ïfPil'ff) 2047 76-V Ch. P'o-sou-p'an-tou-fa-shih-ch'uan ( » « » s a » » )

2049

76-VI Ch. Pi-ch'iu-ni-ch'uan Effî) 2063 76-VII Ch. Kao-sêng-fa-hsien-ch'uan (ft 1b ü K S ) 2085 76-VIII Ch. T'ang-ta-ho-shang-tung-chêng-ch'uan 208947) 77 Ch. Ta-t'ang-ta-tz'ü-ên-ssü-san-ts'ang-fa-shihch'uan (ÆffÆrÜ.'S-xF—Â'/È®1S) 2053

78 Ch. Kao-sêng-ch'uan (ftlftfï) 2059 79 Ch. Ta-t'ang-hsi-yü-chi (^CÜ 55S bS) 2087 80 Ch. Hung-ming-chi {^lÆHk) 2102 81-92 Ch. Fa-yüan-chu-lin (â % ï£ # ) 2122 93-1 Ch. Nan-hai-chi-kuei-nei-fa-ch'uan 2125 93-11 Ch. Fan-yü-tsa-ming (*jtüa%$-¥s) 2135 94-1 Jp. Shö-man-gyö-gi-sho (HfïÊIMJËÏÜC) 2185 94-11 Jp. Yui-ma-kyö-gi-sho (IfUSliÄK) 2186 95 Jp. Hok-ke-gi-sho 2187

BDK English Tripitaka Voi. No. Title

96-1 Jp. 96-11 Jp. 96-III Jp. 97-1 Jp. 97-11 Jp. 97-III Jp. 97-IV Jp. 98-1 Jp. 98-11 Jp. 98-III Jp. 98-IV Jp. 98-V Jp. 98-VI Jp. 98-VII Jp. 98-VIII Jp. 98-1X Jp. 99-103 Jp. 104-1 Jp. 104-11 Jp. 104-III Jp. 104-IV Jp. 104-V Jp. 104-VI Ch. Han-nya-shin-gyö-hi-ken Dai-jö-hos-so-ken-jin-shó (iz^'ÌÈf@ Sff#) Kan-jin-kaku-mu-shö (Ül'i'ftWfS') Ris-shü-kö-yö (Ì^thIì ì I) Ten-dai-hok-ke-shü-gi-shü ( a ft H Ä Ken-kai-ron (Wifilm) San-ge-gaku-shö-shiki Hi-zö-hö-yaku (®SSWJit) Ben-ken-mitsu-ni-kyö-ron (l#lfiïu —Äln) Soku-shin-jö-butsu-gi (BP Shö-ji-jis-sö-gi Un-ji-gi Go-rin-ku-ji-myö-hi-mitsu-shaku Œ$rnX^mu-%m) Mitsu-gon-in-hotsu-ro-san-ge-mon mm.mm^mx) Kö-zen-go-koku-ron (PiffSHIra) Fu-kan-za-zen-gi (a1 j^ÎFl#!) Shö-bö-gen-zö dEfÜHÜI) Za-zen-yö-jin-ki Sen-chaku-hon-gan-nen-butsu-shü (Ä f « £ « * ) Ris-shö-an-koku-ron (jlIEt StHIb) Kai-moku-shö (Pd § l'P) Kan-jin-hon-zon-shö Fu-mu-ên-chung-ching (3C#.S!.Äfl) T. No. 2203

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2514

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2543

2580

2582

2586

2608

2688

2689

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BDK English Tripitaka

Voi. No. Title T. No.

105-1 Jp. Ken-jö-do-shin-jitsu-kyö-gyö-shö-mon-rui (Â#±*ir»fîiE**) 2646 105-11 Jp. Tan-ni-shö 2661 106-1 Jp. Ren-nyo-shô-nin-o-fumi (ÜËftl _b. >0 2668 106-11 Jp. Ö-jö-yö-shü (-ËÆÜÂ) 2682 107-1 Jp. Has-shü-kö-yö (A ffili) an 107-11 Jp. San-gô-shi-ki (nücfê'J§) 107-III Jp. Map-pö-tö-myö-ki 107-rv Jp. Jü-shichi-jö-ken-pö ("k 'tlïS ü ) M9\-