佛祖統紀 1
English (machine translation) 1
- Language
- English
1.1
Discourse on Reading the *Fozu tongji*
1.2
The Buddha conferred the mind-seal upon the Patriarch, and patriarch to patriarch sealed one another down to our masters. In this lineage, establishing explanations according to capacity, revealing the real by expedient means, the threads divided and merged in ways truly inconceivable. Recently, while resting at Mount Wuzhan, I was unexpectedly invited by Magistrate Lord You to the Chenxin Pavilion of Minister of Justice Gu, who entrusted me with the task of proofreading. Asking what he wished to print, it was the *Fozu tongji*. Having long aspired to elucidate and expound it, I dared not decline on grounds of lack of ability. Just as I burned incense and unrolled the scrolls, a guest entered and said, "I have heard that 'mind, Buddha, and sentient beings—these three are without difference.' How can there be any distinction between Buddha and patriarchs? The Dao transcends boundary and limit, and the principle is not a matter of numbers. How then can there be a unified chronicle? If one takes mind and object as the basis of Chan contemplation, having inherent clarified butter of one's own flavour, why should one rigidly search for a cow and milk it in a village?" I said, "Your words seem plausible, yet they are not sufficient to speak of the Dao. If the Dao has no unifying lineage, it disperses; if the lineage has no chronicle, it falls into chaos. When dispersion and chaos arise, on what can principle rely? Furthermore, the Dao is made manifest through words; principle is clarified through teaching. How could one leave behind words and teachings to seek principle? Consider this scripture by analogy to a village; the expressive words and phrases are like the cow; the various meanings expressed are like the milk, curds, butter, and clarified butter. If one says that one should directly take the supreme flavour of clarified butter without troubling over cow's milk and the like, may I ask you to seek a flavour of clarified butter apart from cow's milk—is that possible? For those who wish to comprehend the Dao of the ancient sages, this chronicle is the ultimate guide. What doubts do you still have? This is why Censor Yang brought forth his aspiration for the sake of the Buddhas and patriarchs, and Magistrate You extended his helping hand for the sake of sentient beings. Could this man of the Dao, Yu, bear to mislead students by mistaking 'emperor' for 'tiger'?" The guest smiled broadly, bowed, and withdrew.
1.3
In the Great Ming dynasty, the Wanli era, the *jiayin* year, in the last month of summer,
1.4
Written by the śramaṇa Mingyu of Fuci in Western Shu.
1.5
Preface to the *Fozu tongji*
1.6
The *Fozu tongji* by Dharma Master Zhipan arranges in sequence the origins, divisions, and branches transmitted and received from the patriarchs above, like one flower with five petals, the transmission of the robe and the conferral of predictions being distinct and clear. These are naturally the kinsmen of the single house of Tiantai. He further expands upon it with illustrations of the worlds of the Flower Store, the heavenly palaces, and the hells, as well as the monks and nuns of the Lotus Society who attained rebirth, and he has especially devoted sincere and threefold attention to the prosperity and decline of the Dharma's fortune. His exertion of mind was truly diligent! His intention was purely to have the flame continue though the firewood is consumed, lamp transmitting to lamp in succession. Recently, the Chan school has flourished while lectures and vinaya have fallen into neglect, not understanding that they are like the two wheels of a cart or the two wings of a bird. If those who succeed to the lineage hereafter would truly, like Tiantai, deeply enter the Lotus Samādhi and personally behold the assembly on Vulture Peak still solemnly convened and not yet dispersed, then the stick-and-shout wild Chan would all turn and flee! This is the intention behind Yizhong's carving of the *Tongji*.
1.7
Inscribed by Yang He of Deshan.
1.8
Preface to the *Fozu tongji*
1.9
Participating in the capacities of Heaven and Earth, presiding over the transformation of the ten thousand things, sharing equal merit while holding different stations—is this not the domain of humanity alone? Therefore, since living beings first existed, for the ignorant masses, great persons had to be established as their rulers and shepherds. Thus the four wheel-turning kings governed the four continents, and millet-scattered monarchs occupied the outlying domains. As for Cīnasthāna in the southern continent, it was truly the realm of gentlemen in the East. Fuxi was called Sovereign and first drew the eight trigrams; coming down to the Three Dynasties, culture and institutions shone brightly. When our Bhagavat arose in Tianzhu, about to bestow his teaching upon this land, he first dispatched the three sages to be fine guides for the world, using rites and music as the vanguard and the true Dao as the later teaching. When capacities matured and the time arrived, the Great Dharma could be practiced. Thereupon the Han emperor received the auspicious omen of a dream, and Mātanga answered the destiny of coming east. From the Wei and Jin onward, scriptures were extensively translated, and eminent masters vied in ascending the lecture seats. Although each established doors of doctrinal meaning and achieved fame in their era, they were still obscure concerning the Tathāgata's intent behind his lifetime of teaching. Then Tiantai was born, continuing and elevating the fortune of the Dharma. Taking the five periods and eight teachings, the four kinds of samādhi, and the doctrines of the inherent integration of phenomena and principle and the non-duality of object and contemplation, he made them the foundation for later students to enter the Dao. Masters across successive generations treasured this great instruction; down to the present, for seven hundred years, they have maintained it without decline. Hanlin Academician Master Liang said, "For those who discuss the Buddha-Dharma, if they take Tiantai as their compass, then divergent paths and opposing theories will often fall silent." How true this discourse is! Clutching the surviving writings and having long studied under his master, Zhipan constantly reflected: if the traces of the transmissions of the Buddhas and patriarchs are not chronicled, how will later generations hear of them? In the past, Liangzhu's composition of the *Zhengtong* roughly established the formal rules, yet its doctrinal meaning was flawed and its style coarse; Jing'an's compilation of the *Zongyuan* only arranged biographical texts, and its language was base and its details sparse. As for omissions left uncollected, all suffered from these defects. Thereupon, taking from both houses, excising and supplementing, and following the methods of standard histories, I composed a work of a single house. It begins with the Great Sage Śākya and concludes with Fazhi: one Buddha and twenty-nine patriarchs, all entitled Basic Annals, in order to clarify the matters of conversion and connect the lineage of the Dao. As for the collateral branches of the patriarchs, they form the Hereditary Houses; from Guangzhi onward, they form the Biographies. Renowned words and virtuous deeds are all included in this tradition. The accounts of the Tables and Treatises are not of a single category of meaning; they are fully presented in the General Principles, so they can be known by category. Furthermore, using the annalistic method, starting from King Zhao of Zhou down to our present dynasty, I separately created the Treatise on the Prosperity and Decline of the Dharma. The institutional establishments of Confucianism, Buddhism, and Daoism, and the founding of the schools of Chan, Teaching, and Vinaya, are unified and brought together, none failing to be fully recorded. It is titled the *Fozu tongji*, comprising fifty-four fascicles in all. The Annals, Biographies, and Hereditary Houses model themselves upon the Grand Historian [Sima Qian]; the Treatise on Prosperity and Decline models itself upon Duke Sima [Guang]. When the book was completed, I carried my book-boxes and went to the Baiyun Hall, respectfully requesting Dharma Master Foguang to collate and examine it; and fellows of like mind joined together to carve the blocks in hopes of circulating it, intending that every family possess a copy and everyone read this book, opening the spiritual nature of human minds and assisting the governance and transformation of the state. Could this not be said to be of great benefit to the world? Since the *wuwu* year of the Baoyou era when I first began drafting and editing, ten flowing years have passed, and it was transcribed five times to become a draft. Continuing night into day, the effort was truly doubled, reverently repaying the Buddha's kindness above, and requiting above the power of the Emperor, not falling short of what I have learned. My aspiration lies herein.
1.10
[relying on the] imperial power, not betraying what was learned: such is the purpose here.
1.11
On the first day of the eighth month in the *yisi* year, the fifth year of the Xianchun era of the Song (1269), śramaṇa Zhipan of Fuquan in Siming, residing at Mount Yuebo by the East Lake, reverently prefaced.
1.12
Co-collated by the head monk śramaṇa Bisheng of the Jiaozhong Baoguo Teaching Monastery on Mount Jixiang Anle;
1.13
Collated by the former abbot of Xianfu Teaching Monastery in Huating, transmitter of the teachings of the Tiantai school, śramaṇa Huizhou;
1.14
Collated by the abbot of Jiaozhong Baoguo Teaching Monastery on Mount Jixiang Anle, transmitter of the teachings of the Tiantai school, śramaṇa Shanliang;
1.15
Collated by the abbot of Cibei Puji Teaching Monastery on Mount Yuebo by the East Lake, transmitter of the teachings of the Tiantai school, śramaṇa Zongjing;
1.16
Collated by the specially bestowed title Dharma Master Foguang, Metropolitan Monk Controller of the Left and Right Streets, Superintendent of Teaching School Affairs, abbot of the Upper Tianzhu Teaching Monastery, recipient of the gold-brocade robe, Fazhao.
1.17
General Principles of the *Fozu tongji* (Principles are summaries and classifications; presenting a summary allows one to understand the classes). Explanation of the Basic Annals:
1.18
After Śākyamuni Tathāgata first attained Buddhahood, through great compassion he benefited living beings without ceasing into the future. For this reason, after attaining the fruit he manifested expedient means, appearing in the world again and again, such that his beginning and end cannot be sought within the three times. How much less so in the lands of the ten directions, where proclaiming birth and proclaiming extinction differ from place to place! How could he have completed his activities solely in this one quarter of the southern continent? Yet what is recorded now merely selects the essential assemblies where teachings were handed down in this land; if one penetrates it, then the ten directions are not apart from this very place, and the three times are solely within the single mind. What difference or sameness could there still be? Now, summarizing from the Tathāgata's causal practices when as an ordinary being down to his present arising as the King of the Great Dharma, clarifying the origin and traces, narrating the sacred source, listing the eight phases according to both the Great and Small [Vehicles], dividing the two beginnings of sudden and gradual, passing through the five periods, and setting forth his lifetime of teaching, I have composed the Basic Annals of the Teaching Lord Buddha Śākyamuni in four fascicles. From Mahākāśyapa down to Āryasiṃha, all were able reverently to receive the Buddha's prediction and transmit and propagate the Great Dharma; this is called the patriarchal transmission from the golden mouth. Relying on the *Fu fazang*, I have composed the Chronicle of the Twenty-Four Patriarchs of the Western Lands in one fascicle.
1.19
From the Northern Qi, which first opened the path of Nāgārjuna, down to Tiantai, who greatly propagated the Lotus, with Zhang'an compiling treatises and commentaries and Jingxi composing records to elucidate them, they inherited the teachings and contemplations and truly resided in Cīnasthāna; this is called the contemporary masters' patriarchal transmission. I have composed the Chronicle of the Nine Patriarchs of the Eastern Land in two fascicles. From Master Sui inheriting the legacy of Jingxi, master transmitting to master across the late Tang and Five Dynasties down to our present dynasty, the teachings dispersed and reunited. Reverently contemplating Fazhi of Siming, who was able to revitalize the teachings and contemplations of the single house of Tiantai with merit equal to the successive patriarchs, I have composed the Chronicle of the Eight Patriarchs under the Master Who Revitalized the Dao in one fascicle. Examining above the day Śākyamuni manifested his birth, and coming down to the year Fazhi ceased his teaching, one Buddha and twenty-nine patriarchs, beginning in the twenty-sixth year, the *jiayin* year, of King Zhao of Zhou, down to the sixth year, the *wuchen* year, of the Tiansheng era of Emperor Renzong of the Song, covering 2,002 years in all, collectively form the Basic Annals to maintain the orthodox lineage, just as worldly emperors take the precious throne and transmit the great enterprise.
1.20
Explanation of the Hereditary Houses:
1.21
From Chan Master Zhao, who branched out collaterally from Nanyue, down to the various masters such as Ciyun, all transmitted the teachings and clarified the school, dividing the lamp to illuminate the world, mutually reflecting with the patriarchs of the orthodox lineage. I have composed the Hereditary Houses of the Patriarchs in two fascicles.
1.22
Explanation of the Biographies:
1.23
Among the various successors of Siming, there were more than ten masters who were most prominent; those whose descendants continued were solely the three houses of Guangzhi, Shenzhao, and Nanping, which shone brightly, vigorously keeping the house rules, warding off external insults, and being persons capable of magnifying the Dao. I have composed the Biographies of the Masters in eleven fascicles. For the three or four persons who turned their backs on the school, destroyed the patriarchs, and lost their lineage, I have composed the Miscellaneous Biographies in one fascicle. For those who had merit in the school of teachings but whose records were lost due to antiquity, I have composed the Biographies of Successions Not Yet Detailed in one fascicle.
1.24
Explanation of the Tables:
1.25
Examining the conferrals and receptions of the patriarchs, narrating the transmissions across successive generations: if one wishes to view a thousand ages, one must scrutinize the present day. In order to clarify that from the Northern Qi down to Fazhi the orthodox lineage had its origins, I have composed the Table of the Successive Transmissions of the Teaching. In order to clarify that from the patriarchs under Śākyamuni down to the masters of the present time the transmission of the lamp is endless, I have composed the Table of the Generational Lineage of the Buddhas and Patriarchs, together in two fascicles.
1.26
Explanation of the Treatises:
1.27
Setting forth literary expressions together, mutually praising the Buddha Vehicle, each producing chapters on doctrine to elaborate upon the patriarchal heritage: this was truly the magnificent splendour of the Dharma gate. I have composed the Treatise on the Scriptures and Teachings of the Mountain School in one fascicle.
1.28
People, principle, teaching, and practice fully accomplished, ascending from the five turbidities to the nine grades—this can only be done through the path of the mindfulness-of-Buddha samādhi. Being appropriate for the capacities of the degenerate age, it began at Mount Lu. I have composed the Treatise on the Establishment of the Pure Land Teaching in three fascicles.
1.29
Masters such as Bodhidharma, Xianshou, Ci'en, Guanding, and Nanshan were all pre-eminent figures of their generations; although they shared in clarifying this Dao, each specialized in a single gate, distinguishing the various schools. I have composed the Treatise on the Establishment of the Teachings of the Various Schools in one fascicle.
1.30
Observing the continuation of the thousand Buddhas, one knows the inexhaustible lamp; beholding the extent of a single continent, one recognizes boundless lands. For those of narrow worldly outlook who have heard nothing, I have composed the Treatise on the Arising of the Buddhas in the Three Times and the Treatise on the Names and Substances of the Worlds, in three fascicles in all.
1.31
The implements of offerings such as incense and lamps, the deportment of bowing, chanting, and singing hymns: these are truly the correct path of conditioning causes and preliminary practices, accomplishing Buddhist activities for those who cling only to principle. I have composed the Treatise on the Glorification of the Dharma Gate in one fascicle.
1.32
The Great Dharma flowed east, and sages and worthies succeeded one another, thereby maintaining the Three Jewels and not letting them be severed. Yet as the years grew long, there was prosperity and decline; this is merely the impermanent vicissitude of worldly affairs, for how could this Dao suffer completion or deficit? Investigating antiquity and the present, setting forth their deeds in full, one thereby sees the signs of the prosperity and decline of the Dharma's fortune. As for the worldly teachings of the Confucian school and Daoist currents, though elevated or suppressed according to the times, their traces are all clearly visible as instructions and warnings. I have composed the Treatise on the Prosperity and Decline of the Dharma in fifteen fascicles.
1.33
In the prosperity and decline of the Dharma's fortune, events and changes are tangled and profuse; attached to an annalistic chronicle, their beginnings and ends cannot be made clear. For those who wish to master past and present and seek to understand by category, I have composed the Treatise on Essential Compendia of Successive Dynasties in four fascicles.
1.34
For great Confucians and eminent monks who were able to use their writings to spread the Great Way and serve as models for the Dharma teachings, these must not be omitted from a brief record: I have composed two fascicles of the Treatise on Illustrious Writings Glorifying the Teaching.
1.35
Exposition of Ancient Compositions
1.36
During the Zhenghe era of Emperor Huizong, Master Ying of Wuxing first compiled the Zongyuan lu (Record of the Origin of the School), recounting the transmission within the Tiantai school from the Northern Qi down to the Yuanyou era of the present dynasty, and made a diagram linking the lineage of the Way. Thereupon, the patriarchs of the doctrinal lineage could first be clearly investigated. During the Qingyuan era of Emperor Ningzong, Wu Keji (Kai'an) enlarged Ying's record and titled it Shimen zhengtong (Orthodox Lineage of the Śākya Gate), but died before it could circulate. During the Jiading era, Dharma Master Qian (Jing'an) again took Ying's text and Kai'an's new diagram, reedited and arranged them, and added new biographies for over sixty persons, titling it Zongyuan lu (Record of the Source of the School).
1.37
At the beginning of the Jiaxi era of Emperor Lizong, Dharma Master Jian of Liangzhu in Qiantang took Wu's text and, imitating historical methods, created Basic Annals, Hereditary Houses, Biographies, Monographic Records, and various Treatises, keeping the old title Shimen zhengtong. However, Jing'an suffered from the flaw of failing to establish a unified organizational framework, while Liangzhu committed the error of disordering titles and statuses. As for redundant phrasing, coarse language, dilatory treatment of events, and departure from core principles, both shared such faults. Moreover, designating the title simply as 'the Śākya Gate' was especially vague. In short, preliminary drafting, critical discussion, revision, and stylistic polishing cannot be expected to achieve perfection through a single person. Explanation of the Present Work:
1.38
What is compiled here relies upon the Zongyuan lu and the Shimen zhengtong, collating text and meaning, excising and supplementing. It further draws on the scriptures of the Great Canon, commentaries and notes of the doctrinal schools, historical records of the Confucian tradition, the accounts and records of various authors, as well as Master Xiu's Longxing tongji and Master Xiu's Shishi tongji, to assist in citations. Following the method of historians, it forms four fascicles of Annals of the Buddhas, four fascicles of Annals of the Patriarchs, two fascicles of Hereditary Houses, eleven fascicles of Biographies, one fascicle of Miscellaneous Biographies, one fascicle of Biographies of Uncertain Succession, two fascicles of Tables, and thirty fascicles of Treatises, thereby completing an independent and comprehensive work. As for adding an appreciation after a biography to recount virtue, presenting a discourse beneath an event to resolve doubts, and where the text cites antiquity or an event holds residual significance, notes are invariably appended beneath, enabling readers to comprehend it easily. (If judged by this and the previous text explaining the Biographies, one knows that the Biographies of the Masters originally comprised eleven fascicles; the Basic Annals later omitted this phrasing and counted only ten fascicles.)
1.39
Application of the Three Criteria
1.40
In establishing biographies for the masters of recent times, three criteria should be applied: first, contemplative practice cultivated with clarity; second, lecturing and instructing with essential intent; third, composing writings to elucidate the school. Those outside these three criteria are spurious. As for those who managed Dharma affairs and assisted the doctrinal school from without, they are also recorded so that later generations may cherish and revere them. As for court officials, eminent worthies, Confucian scholars, and lay devotees who were able to comprehend this Way, had they not possessed the merit of past perfuming, who among them could have attained such? For this reason, selections have occasionally been made from them. Explanation of the Title and Its Meaning:
1.41
What are the 'Buddhas and Patriarchs'? Taking the founder of the teaching as root, the various patriarchs are appended. What is the 'Comprehensive Record'? It systematically orders the transmission between the Buddhas and Patriarchs. (The 'Table of Meritorious Officials' in the Shiji says: 'Summarizing through successful completion serves as the comprehensive record.' In the 'Basic Annals of Gaozu' in the Book of Han, Yan Shigu's commentary states: 'Ji means to order; it brings comprehensive order to myriad affairs and binds them to years and months.') What are the 'Basic Annals'? Beginning with Śākya[muni] and ending with Fazhi, covering one Buddha and twenty-nine patriarchs, they are that by which the orthodox lineage of transmitting the teaching is recorded. What are the 'Hereditary Houses'? They represent those who generation after generation guarded the household patrimony to assist the Way of the patriarchs. What are the 'Biographies'? They record the words and deeds of the successive masters, enabling the Way of the patriarchs to have successors. The 'Tables' are that by which the historical timing of the transmission of the teaching and the orderly succession of receiving the Dharma are made manifest. The 'Treatises' are that by which events are recorded. Whether the doctrinal texts of our mountain school, the founding of teachings by various schools, rebirth in the Pure Land, the formation and destruction of the world, the glorious manifestation of the Dharma gate, the prosperity and decline of the Dharma's fortunes, the essential compendia to bridge past and present, or the recounting of writings to glorify the Great Teaching—all can be investigated in the Treatises.
1.42
Explanation of the Masters' Names
1.43
In listing the names of the various masters, an examination reveals eight criteria: some are derived from dynastic designations, such as Beiqi or Gaoli; some from mountain names, such as Nanyue or Tiantai; some from master titles, such as Zhizhe or Fazhi; some from birthplaces, such as Zhang'an or Xiancheng; some from temple names, such as Fahua or Tiangong; some from self-chosen sobriquets, such as Caotang or Xi'an; some from commandery names, such as Qiantang or Siming; some from the titles of their writings, such as Fuzong or Xianzhang. In recent times, many have been known by their self-chosen sobriquets. Although the styles of naming are not uniform, as for naming the actual person, each captures their reality.
1.44
Allaying Diverse Doubts
1.45
In the compilation of this book, some parts abbreviate and revise older texts, some gather various writings for supplementation, some draw upon the treatises and writings of teachers and friends, and some examine the compositions on stelae and stone monuments. That the sources are not noted individually one by one is because the method of compiling history should be thus. Where multiple matters are closely interrelated, citations and verifications are necessarily provided from time to time, as an unavoidable necessity. Furthermore, the canonical scriptures and doctrinal writings used in this book are not easily understood by Confucian scholars and laymen. If someone can examine the meaning word by word and phrase by phrase, and question śramaṇas about difficult points of doubt, then their subtle understanding will enter the spiritual, and only thereafter can they understand the Buddha. If they read lightly and hastily without investigating where it leads, what benefit does this bring to anyone? Moreover, Confucian scholars of the world are fond of citing the anti-Buddhist arguments of Han [Yu] and Ou[yang Xiu], not knowing that in their late years both lords ultimately harmonized with the Way of the Śākya clan. If people today can slightly temper their haughtiness and fully read this book, thoroughly reflecting and savoring it, they will know that the writings established by Han and Ou both carried the intention of outwardly rejecting while secretly assisting.
1.46
Explanation of Cited Works: Canonical Scriptures of the Great Canon
1.47
Lotus Sūtra;
Avataṃsaka Sūtra;
Vimalakīrti Sūtra;
Nirvāṇa Sūtra;
Sūtra of Auspicious Responses;
Brahmajāla Sūtra;
Loutan jing;
Bhaiṣajyarāja Sūtra;
Lalitavistara Sūtra (Puyao jing);
Upāyakausalya Sūtra (Shanquan jing);
Daquan jing;
Damamūkanidāna Sūtra;
Tiwei jing;
Laṅkāvatāra Sūtra;
Mahāsaṃnipāta Sūtra;
Sūtra of the Buddha's Bequeathed Teaching;
Sūtra of Cause and Effect;
Anantanirdeśa Sūtra;
Mahāprajñāpāramitā Sūtra;
Sūtra on the Transmission of the Dharma Pitaka;
Sūtra on the Total Extinction of the Dharma;
Mahākāruṇika Sūtra (Dafangbian jing);
Shi'eryou jing;
Buddhacarita Sūtra (Fo benxing jing);
Adbhūtadharmaparyāya Sūtra (Weicengyou jing);
Saṃyuktaratnapiṭaka Sūtra;
Zhong benqi jing;
Śūraṅgama Sūtra;
Dharmapadāvadāna Sūtra;
Aśokarājasūtra;
Aṣṭāṅgasamanvāgatopavāsa Sūtra;
Dīrghāgama;
Saṃyuktāgama;
Saddharmapuṇḍarīka Sūtra;
Sūtra on the Method of Practicing the Contemplation of Samantabhadra;
Sūtra on the Bodhisattva Dwelling in the Womb;
Sūtra on the Bodhisattva's Original Deeds;
Upāsakaśīla Sūtra;
Ekottarikāgama;
Fenbie gongde jing;
Viśeṣacintibrahmaparipṛcchā Sūtra;
Aṅgulimālīya Sūtra;
Sūtra on the Nirvāṇa of King Śuddhodana;
Sūtra on Ascending to the Trāyastriṃśa Heaven;
Sūtra on the Samādhi of Contemplating the Buddha;
Śrīmālādevīsiṃhanāda Sūtra;
Sūtra on Resolving Doubts in the Semblance Dharma;
Sūtra on the Nirvāṇa of the Buddha's Mother;
Māyādevī Sūtra;
Kāruṇikarāja Prajñāpāramitā Sūtra;
Mañjuśrī Prajñāpāramitā Sūtra;
Dharmaguptaka Vinaya;
Daśabhāṇavāra Vinaya;
Caturvargīya Vinaya;
Mahāsāṃghika Vinaya;
Mahīśāsaka Vinaya;
Samantapāsādikā (Shanjian lü);
Pañcavargīya Vinaya;
Mahāprajñāpāramitopadeśa;
Abhidharmamahāvibhāṣā Śāstra (New Vibhāṣā);
Mahālaṅkāra Śāstra;
Sarvāstivāda Śāstra;
Abhidharmakośa Śāstra;
Treatise on the Awakening of Faith;
Fodao lunheng;
Yijing tuji;
Liang Biographies of Eminent Monks;
Tang Biographies of Eminent Monks;
Song Biographies of Eminent Monks;
Hongming ji;
Shijia pu;
Xiyu ji.
1.48
Tiantai Doctrinal Texts
1.49
Words and Phrases of the Lotus Sūtra;
Miaole;
Profound Meaning of the Lotus Sūtra;
Shigian;
Xinguan lun;
Fuxing;
Profound Meaning of the Nirvāṇa Sūtra;
Guanyin biexing;
Fajie cidi;
Meaning of the Fourfold Teachings;
Vow of Nanyue;
Separate Biography of Zhizhe;
Oral Meanings of the Two Masters;
Meaning of the Fourfold Teachings;
One Hundred Records of Guoqing;
Collection of Bao Yun Stirring the Patriarchs;
Record of Teachings and Practices of Siming;
Separate Collection of Tianzhu;
Bequeathed Matters of Caocan;
Fanyi mingyi [ji];
Brief Biographies of the Nine Patriarchs.
1.50
Various Books of the Śākya Gate
1.51
Record of Anomalies from the Book of Zhou;
Mount Lu Collection;
Guoqing Stele;
Yuquan Stele;
Biographies of the Eighteen Worthies;
Sengjing lu;
Record of the Shrine of Prince Guan;
Biographies of Rebirth in the Pure Land;
Record of Manifest Responses of the Lotus;
Record of Efficacy of Prajñā;
Record of Responses of Avalokiteśvara;
Record of Spiritual Resonance with Heavenly Beings;
Brief History of the Saṃgha;
Linjian lu;
Biographies of Saṃgha Jewels;
Treatise on Protecting the Dharma;
Jingde Record of the Transmission of the Lamp;
Pudeng lu;
Dahui's Arsenal;
Wild Records of Mount Xiang;
Unhonored Biography of Ouyang;
Stone Gate's Textual Chan;
Account of the Relic of King Aśoka;
Precious Admonitions of the Chan School.
1.52
Various Books of the Confucian Tradition
1.53
School Sayings of Confucius;
Analects;
Book of Rites;
Mencius;
Xunzi;
Yangzi;
Records of the Grand Historian (Shiji);
Book of the Western Han;
Book of the Eastern Han;
Records of the Three Kingdoms;
Book of Jin;
History of the Southern and Northern Dynasties;
Book of Tang;
History of the Five Dynasties;
Jigu lu;
Sequel to the Jigu lu;
Compendium of Essentials of the Present Dynasty;
Categorized Garden of the August Dynasty;
Record of the Dragon Soaring of the August Dynasty;
Comprehensive Mirror of the Present Dynasty;
Record of August Portents of the August Dynasty;
Writings of Han Changli;
Writings of Liu Zihou;
Changqing Collection of Mr. Bai;
Family Instructions of Master Yan;
Miscellaneous Morsels from Youyang;
Xuanshi zhi;
Garden of Conversations of Duke Yang Wengong;
Guangling zhi;
Collected Discussions of Master Cai;
Dongwei zhi of Master Qian;
Collected Works of Dongpo;
Xiaochu ji of Master Wang;
Collected Works of Luzhi;
Taiping guangji;
Illustrated Palm-Guide of Dongpo;
Collection of the Retired Scholar Liuyi;
Yijian zhi;
Miscellaneous Notes of Hong Rongzhai;
Duxing zhi of Master Zeng;
Summary of Events in the Eastern Capital.
1.54
Various Books of the Daoist Gate
1.55
Laozi;
Liezi;
Zhuangzi;
Inner Biography of Laozi;
Veritable Records of Lord Lao;
Inner Chapters on the Mysterious and Wondrous;
Inner Biography of Emperor Wu of Han;
Dongming ji;
Record of the Ten Continents;
Seven Slips of the Cloud Bag;
Family Tradition of the Celestial Masters;
Biographies of Arrayed Immortals by Liu Xiang;
Biographies of Divine Immortals by Ge Hong;
Sequel to the Biographies of Immortals;
Collected Biographies of Immortals;
Bequeathed Matters of the Forest of Immortals;
Biographies of Eminent Scholars by Huangfu;
Declarations of the Perfected;
Chapters on Awakening to Perfection;
Biography of Lin Lingsu.
1.56
Worthies Who Compiled Works
1.57
Dharma Master Yuanying, a native of Wuxing. During the Zhenghe era, he resided at the Zhizhe cloister and compiled the Zongyuan lu (has a biography).
Wu Keji, a native of Pujiang in Wunü, sobriquet Kai'an. During the Jiading era, he compiled the Shimen zhengtong (has a biography).
Dharma Master Zhizhao, nephew of Kai'an. He resided at Zuoxi in Wunü and compiled the Shijia pu lidai zongcheng tu (Record of the Genealogy of the Śākyas and Diagram of Successive Patriarchal Transmissions; see Kai'an's biography).
Dharma Master Jingqian, a native of Yuyao, studied under Guangjiao of Dongshan, sobriquet Jing'an. During the Jiading era, he resided at Lingshan in Tianzhu and compiled the Zongyuan lu, adding over sixty biographies beyond Wu's work.
Dharma Master Zongjian, a native of Liangzhu in Qiantang. At the beginning of the Jiaxi era, he resided at the Zhang Temple in Renshou and continued Kai'an's Shimen zhengtong, forming Basic Annals, Hereditary Houses, Biographies, various Treatises, and Monographic Records.
1.58
Supplementary Sources Cited in the Compilation
1.59
Zuxiu resided at Longmen at the beginning of the Longxing era and compiled the Foyun tongji. Imitating Zuo Qiuming, it embedded the method of praise and blame, and also recounted affairs of usurpation, regicide, rebellion, and portents. Xue Qia of Yongjia stated in his preface to the Shijia pu: 'Master Xiu's Tongji mostly aligns with the perspective of the Hinayāna; those studying the Utmost Vehicle still find serious fault with it.'
1.60
Dexiu resided in Jinhua during the Chunxi era and compiled the Shishi tongji. In recording Śākya[muni], he appended the Ci'en [tradition's] teaching of the three periods, and his account of the Buddha's lifetime conversion deeds was most cursory and sketchy. Furthermore, using the Wuyun tu, the Inscription on the Stone Pillar, and the Sanbao lu, which all record the Buddha's birth differently, he mingled them into the primary text of the Annals of the Buddha, greatly deviating from the proper form of historiography. His narration of contemporary events diverges in various ways from Xiu's text, merely adopting prolix and verbose language.
1.61
General Guidelines of the Comprehensive Record of the Buddhas and Patriarchs (End)
1.62
Table of Contents of the Comprehensive Record of the Buddhas and Patriarchs
1.63
Compiled by Śramaṇa Zhipan of Donghu in Siming, under the Song dynasty in the Xianchun era.
1.64
Fascicle 1:
Basic Annals of Śākyamuni Buddha, Part 1-1:
Clarifying the Origin and Traces;
Recounting the Sacred Lineage;
Named Śākyamuni.
Fascicle 2:
Basic Annals of Śākyamuni Buddha, Part 1-2:
Descending from Tuṣita;
Entrusting to the Mother's Womb;
Dwelling in the Palace of the Womb;
Manifesting Descent and Birth;
Leaving the Father's House;
Attaining the Path of the Buddha.
Fascicle 3:
Basic Annals of Śākyamuni Buddha, Part 1-3:
Turning the Wheel of the Dharma (The Five Periods):
Avataṃsaka;
Mṛgadāva;
Vaipulya;
Prajñā;
Lotus and Nirvāṇa.
Fascicle 4:
Basic Annals of Śākyamuni Buddha, Part 1-4:
Entering Nirvāṇa;
Dividing the Śarīra;
Compiling the Tripiṭaka.
Fascicle 5:
Annals of the Twenty-Four Patriarchs of the Western Land, Part 2:
Venerable Mahākāśyapa;
Venerable Ānanda;
Venerable Śāṇakavāsa;
Venerable Madhyāntika;
Venerable [Upa]gupta;
Venerable Dhītika;
Venerable Miccaka;
Venerable Vasumitra;
Venerable Buddhanandi;
Venerable Punyayasa;
Venerable Bhikṣu Pārśva;
Venerable Yaśas;
Venerable Aśvaghoṣa;
Venerable Kapimala;
Venerable Nāgārjuna
(The above thirteen patriarchs constitute the true lineage received in the Eastern Land);
Venerable Āryadeva;
Venerable Rāhulata;
Venerable Saṅghanandi;
Venerable Gayāśata;
Venerable Kumārata;
Venerable Jayata;
Venerable Vasubandhu;
Venerable Manorhita;
Venerable Haklenayaśas;
Venerable Āryasiṃha.
Fascicle 6:
Annals of the Nine Patriarchs of the Eastern Land, Part 3-1:
Venerable Nāgārjuna;
Chan Master of the Northern Qi;
Chan Master of Nanyue;
Chan Master Zhiyi (Zhizhe).
Fascicle 7:
Annals of the Nine Patriarchs of the Eastern Land, Part 3-2:
Chan Master Guanding (Zhāng'ān);
Chan Master Fahua;
Chan Master Tiangong;
Chan Master Zuoxi;
Chan Master Zhanran (Jīngxī).
Fascicle 8:
Annals of the Eight Patriarchs Below Xingdao, Part 4:
Dharma Master Xingdao;
Dharma Master Zhixing;
Dharma Master Zhengding;
Dharma Master Miaoshuo;
Dharma Master Gaolun;
Dharma Master Jingguang;
Dharma Master Baoyun;
Dharma Master Fazhi.
Fascicle 9:
Hereditary Houses of Collateral Branches of the Patriarchs, Part 5-1:
Hereditary House of Nanyue (21 persons under Chan Master Sengzhao);
Hereditary House of Tiantai (65 persons under Chan Master Zhenguan).
Fascicle 10:
Hereditary Houses of Collateral Branches of the Patriarchs, Part 5-2:
Hereditary House of Zhāng'ān (6 persons under Chan Master Hongjing);
Hereditary House of Tiangong (1 person, Chan Master Zhenjue);
Hereditary House of Zuoxi (28 persons under Chan Master Shenyong);
Hereditary House of Jīngxī (14 persons under Chan Master Pumen);
Hereditary House of Xingdao (2 persons under Dharma Master Shousu);
Hereditary House of Zhixing (5 persons under Dharma Master Liangxu);
Hereditary House of Zhengding (4 persons under Dharma Master Jingxiu);
Hereditary House of Miaoshuo (5 persons under Dharma Master Changcao);
Hereditary House of Gaolun (19 persons under Dharma Master Zhiyin);
Hereditary House of Jingguang (20 persons under Dharma Master Zongyu);
Hereditary House of Baoyun (8 persons under Dharma Master Zunshi).
Fascicle 11:
Biographies of the Patriarchs, Part 6-1:
Ciyun (29 persons below);
Xingguo (2 persons below);
Qiantang (2 persons below).
Fascicle 12:
Biographies of the Masters, Part 6-2:
Second Generation of Fazhi:
Guangzhi (25 persons below).
Fascicle 13:
Biographies of the Masters, Part 6-3:
Third Generation of Fazhi:
Six houses: Guangzhi, Shenzhao, Nanping, Sanxue, Fushi, and Guangci (40 persons).
Fascicle 14:
Biographies of the Masters, Part 6-4:
Fourth Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping (37 persons).
Fascicle 15:
Biographies of the Masters, Part 6-5:
Fifth Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping (52 persons).
Fascicle 16:
Biographies of the Masters, Part 6-6:
Sixth Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping (35 persons).
Fascicle 17:
Biographies of the Masters, Part 6-7:
Seventh Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping (40 persons).
Fascicle 18:
Biographies of the Masters, Part 6-8:
Eighth Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping (61 persons).
Fascicle 19:
Biographies of the Masters, Part 6-9:
Ninth Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping.
Fascicle 20:
Biographies of the Masters, Part 6-10:
Tenth Generation of Fazhi:
Three houses: Guangzhi, Shenzhao, and Nanping.
(Note: In the original text of the Basic Annals, the Biographies of the Masters had only ten fascicles. The table of contents and the general guidelines both listed eleven fascicles, assigning fascicle 21 to it, which was an error on the compiler's part. Therefore, if one arranged them fascicle by fascicle following the earlier table of contents, there would be 55 fascicles, whereas the Basic Annals ends at 54. Now, following the Basic Annals, since there is no text for the eleventh fascicle of Biographies, its title is removed from the table of contents. Fascicle 22 of the table of contents is changed to 21, and up to 55 is changed to 54, so as to match the number of the Basic Annals.)
Fascicle 21:
Miscellaneous Biographies of the Masters, Part 7:
Jingjue;
Shenzhi;
Cao'an.
Fascicle 22:
Biographies of Uncertain Lineage, Part 8:
The Great Being of Dongyang (41 persons below).
Fascicle 23:
Chronological Tables of the Transmission of the Teaching, Part 9.
Fascicle 24:
Genealogical Tables of the Buddhas and Patriarchs, Part 10.
Fascicle 25:
Treatise on the Mountain School's Scriptural Canon, Part 11.
Fascicle 26:
Treatise on Establishing the Pure Land Teaching, Part 12-1:
Seven Patriarchs of the Lotus Society;
Eighteen Worthies of the Lotus Society;
One Hundred and Twenty-Three Persons of the Lotus Society;
Various Worthies Who Did Not Enter the Society.
Fascicle 27:
Treatise on Establishing the Pure Land Teaching, Part 12-2:
Eminent Monks Attaining Rebirth.
Fascicle 28:
Treatise on Establishing the Pure Land Teaching, Part 12-3:
Eminent Nuns Attaining Rebirth;
Misc. Assemblage Attaining Rebirth;
Dignitaries and Nobles Attaining Rebirth;
Scholars and Commoners Attaining Rebirth;
Women Attaining Rebirth;
Evil Persons Attaining Rebirth;
Birds and Fish Attaining Rebirth;
Supplement to Rebirths.
Fascicle 29:
Treatise on the Foundation of Teachings of Various Schools, Part 13:
Bodhidharma;
Xianshou;
Ci'en;
Guanding;
Nanshan.
Fascicle 30:
Treatise on the Arising of [Buddhas in] the Three Times, Part 14:
One Thousand Buddhas of the Past Glorious Kalpa;
One Thousand Buddhas of the Present Auspicious Kalpa;
Minor Three Calamities;
One Thousand Buddhas of the Future Constellation Kalpa;
Major Three Calamities.
Fascicle 31:
Treatise on the Names and Substance of the Realms of the World, Part 15-1:
Diagram of the Lotus Store World;
Diagram of the Ten Thousand Billion Sumerus;
Diagram of the Nine Mountains and Eight Seas;
Diagram of the Great Thousand [World] and Three Realms;
Diagram of the Heavenly Palace of Trāyastriṃśa;
General Discussion on the Heavens.
Fascicle 32:
Treatise on the Names and Substance of the Realms of the World, Part 15-2:
Geographical Map of Eastern China;
Map of the Various Countries of the Western Regions;
The Five Indias of the Western Land;
Diagram of the Eight Hot Hells;
Diagram of the Sixteen Additional Hells;
Diagram of the Eight Cold Hells.
Fascicle 33:
Treatise on the Glorious Manifestation of the Dharma Gate, Part 16.
Fascicle 34:
Treatise on the Prosperity and Decline of the Dharma, Part 17-1:
Zhou;
Qin.
Fascicle 35:
Treatise on the Prosperity and Decline of the Dharma, Part 17-2:
Western Han;
Eastern Han;
Three Kingdoms.
Fascicle 36:
Treatise on the Prosperity and Decline of the Dharma, Part 17-3:
Jin;
Song;
Qi.
Fascicle 37:
Treatise on the Prosperity and Decline of the Dharma, Part 17-4:
Liang;
Chen.
Fascicle 38:
Treatise on the Prosperity and Decline of the Dharma, Part 17-5:
Northern Wei;
Northern Qi;
Northern Zhou.
Fascicle 39:
Treatise on the Prosperity and Decline of the Dharma, Part 17-6:
Sui (Emperor Wen, Emperor Yang, Emperor Gong);
Tang (Gaozu, Taizong, Gaozong, Empress Wu).
Fascicle 40:
Treatise on the Prosperity and Decline of the Dharma, Part 17-7:
Tang (Zhongzong, Ruizong, Xuanzong, Suzong).
Fascicle 41:
Treatise on the Prosperity and Decline of the Dharma, Part 17-8:
Tang (Daizong, Dezong, Shunzong, Xianzong).
Fascicle 42:
Treatise on the Prosperity and Decline of the Dharma, Part 17-9:
Tang (Muzong, Jingzong, Wenzong, Wuzong, Xuanzong, Yizong, Xizong, Zhaozong, Jingzong);
Five Dynasties:
Liang;
Tang;
Jin;
Han;
Zhou.
Fascicle 43:
Treatise on the Prosperity and Decline of the Dharma, Part 17-10:
Song (Taizu, Taizong).
Fascicle 44:
Treatise on the Prosperity and Decline of the Dharma, Part 17-11:
Song (Zhenzong).
Fascicle 45:
Treatise on the Prosperity and Decline of the Dharma, Part 17-12:
Song (Renzong, Yingzong, Shenzong).
Fascicle 46:
Treatise on the Prosperity and Decline of the Dharma, Part 17-13:
Song (Zhezong, Huizong, Qinzong).
Fascicle 47:
Treatise on the Prosperity and Decline of the Dharma, Part 17-14:
Song (Gaozong, Xiaozong, Guangzong).
Fascicle 48:
Treatise on the Prosperity and Decline of the Dharma, Part 17-15:
Song (Ningzong, Lizong).
Fascicle 49:
Treatise on Famous Writings Illuminating the Teaching, Part 18-1:
Stele of Tiantai Chanlin Monastery (by Liang Su);
General Outline of Tiantai Cessation and Contemplation (by Liang Su);
Treatise and Biography of Master Zhizhe (by Liang Su);
Stele of Preceptor Wuxing of Sheng'an Monastery (by Liu Zongyuan);
Inscription on the Reverse of the Stele of Preceptor Wuxing (by Liu Zongyuan);
Record of the Pure Land Cloister at Longxing Monastery (by Liu Zongyuan);
Stele of the Deeds and Conduct of Master Fazhi (by Zhao Bian);
Record of the Essentials of Sitting Meditation for Cessation and Contemplation (by Chen Guan);
Eulogy on the Approaches to the Three Thousand (by Chen Guan);
Letter to Dharma Master Mingzhi (by Chen Guan);
Record of the Pure Land Cloister at Nanhu (by Chen Guan).
(From "Stele of Tiantai Chanlin Monastery" to "Letter to Tribute Scholar Yu", there are 17 pieces in total. The Southern Canon table of contents included them in Fascicle 50, and included 7 pieces from "Essential Meaning of the Beginning and End" to "Deliberations on Honoring the Patriarchs in the School" in Fascicle 51. Now corrected according to the Basic Annals: Fascicle 49 collects the first 11 pieces, and Fascicle 50 collects the latter 13 pieces.)
Fascicle 50:
Treatise on Famous Writings Illuminating the Teaching, Part 18-2:
Preface to the Commentary on the Benevolent Kings Prajñā Sūtra (by Chao Shuozhi);
Stele and Critique for Dharma Master Mingzhi (by Chao Shuozhi);
Encomium for Master Zhizhe of Nanhu (by Upāsaka Zhenyin);
Petition for Faming Monastery at West Lake of Yongjia (by Ye Shi);
Preface to the Re-edition of the Condensed Cessation and Contemplation (by Wu Keji);
Letter to Tribute Scholar Yu (by Wu Keji);
Essential Meaning of the Beginning and End (by Chan Master Zhanran of Tang);
Preface to the Commentary on the Sūtra of Forty-Two Chapters (by Gushan);
Letter to Censor Luo (by Gushan);
Preface to Nanyue's Cessation and Contemplation (by Ciyun);
Writing on the Sash (Analects: Zizhang wrote them on his sash);
Diagram of the Ten Dharma Realms of Perfect and Sudden Cessation and Contemplation (by Ciyun);
Deliberations on Honoring the Patriarchs in the School (by Śramaṇa Zhipan).
Fascicle 51:
Treatise on Essential Compendia Across Dynasties, Part 19-1:
Sovereigns Reverencing the Dharma;
Successive Dynasties Bowing to the Buddha;
Imperial Writings and Compositions;
Sage Rulers Protecting the Dharma;
Ordaining Monks through Scriptural Examination;
Ordaining Monks by Special Favor;
Ordaining Monks through Contributions;
Literati Entering the Sangha;
Conferring Titles of Nobility on Śramaṇas;
Monastic Offices and Master Titles;
Not Bowing to Sovereign or Parents;
Monks Not Calling Themselves Subjects;
Reverencing and Honoring Lofty Conduct;
Books Written by Śramaṇas.
Fascicle 52:
Treatise on Essential Compendia Across Dynasties, Part 19-2:
Past Lives and Previous Rebirths;
Releasing Life and Prohibiting Killing;
Praying and Supplicating during Disasters and Anomalies;
Dynastic Precedents;
Tributes and Missions from Various Countries.
Fascicle 53:
Treatise on Essential Compendia Across Dynasties, Part 19-3:
The Northern Celestial Buddha's Tooth;
The Śarīra of Mount Mao;
The Buddha Bone of Fengxiang;
The Buddha Finger of Chenliu;
Auspicious Images Responding to the World;
Sages and Worthies Appearing to Transform [Beings];
Erecting Altars and Receiving Precepts;
Installing Images and Placing Sūtras;
Constructing Monasteries and Erecting Stūpas;
Seeking the Dharma in the Western Heaven;
Translating Sūtras in the Eastern Land;
Catalogues of Scriptures and Census of Monks;
Tiantai Transmitting the Teaching;
Chan Forests Transmitting the Lamp;
Vinaya School Laying Down Norms;
Miraculous Nuns and Extraordinary Conduct;
Famous Mountains and Superb Sites;
Resonance and Efficacy of the Sacred Teaching;
Deep Merit of Recitation and Chanting;
Traveling West to the Land of Bliss.
Fascicle 54:
Treatise on Essential Compendia Across Dynasties, Part 19-4:
The Arising of the Three Teachings;
Adversity and Persecution of the Three Teachings;
Spurious Forgeries Concerning the Three Teachings;
Discussions and Debates among the Three Teachings;
Monks and Daoists Contending in Arts;
Monks Preceding and Daoists Following;
Internal Vinaya Dividing Property;
Monastic Regulations and Punishments;
Monk Registries and Corvée Exemption;
Bestowing Posthumous Titles and Enfeoffing Stūpas;
Honoring and Commiserating at Death;
Auspicious Signs at the Point of Death;
Rulers and Ministers Despising the Dharma;
Han [Yu] and Ou[yang Xiu] Rejecting Buddhism;
Spurious Sūtras on Converting the Barbarians;
Demonic Cults and Heterodox Cliques;
Evil Retribution for Destroying the Dharma.
1.65
Table of Contents of the Comprehensive Record of the Buddhas and Patriarchs (End)
1.66
Compiled by the Śramaṇa Zhipan of Donghu in Siming during the Jingding era of the Song
1.67
Basic Annals of the Founder of the Teaching, the Buddha Śākyamuni, Part 1-1
1.68
Clarifying the Origin and the Traces
1.69
The preface states: When the sage Tathāgata favorably appeared in the world, there was necessarily the marvel of lowering the origin to project the traces, and opening the traces to reveal the origin. Now, the "origin" refers to the Dharmakāya. The "traces" refer to the eight aspects [of the Buddha's life] (the meaning is seen in the Shiqian). From the Dharmakāya the eight aspects are projected; through the eight aspects the Dharmakāya is revealed. Origin and traces interpenetrate, both being inconceivable. Were it not for the Lotus Sūtra's teaching of opening the near to reveal the distant and opening the traces to reveal the origin, it would be impossible to understand this principle deeply. Therefore, I comprehensively set forth the eight aspects and separately narrate the five periods, widely citing various sūtras to harmonize and return them to the One Reality, in order to clarify the significance of the beginning and end of the teaching events throughout his single lifetime. Thus, whether origin or trace, nothing remains obscured.
1.70
The Miaofa lianhua jing xuanyi explains origin and trace through six meanings: The origin is the fundamental principle, which is the ultimate path of the true nature of reality (the Dazhidu lun says: "The Buddha declared that there is only one ultimate path, not many ultimate paths"). The traces are everything other than the true nature of all phenomena; all are termed traces. Furthermore, both principle and phenomena are termed the origin (the section outline says: "principle is absolute truth, phenomena are conventional truth"). Speaking of principle and speaking of phenomena are both termed the teaching (the Shiqian says: "The absolute and the conventional are principle; expounding this absolute and conventional is teaching"). Furthermore, the teachings of principle and phenomena are both termed the origin, while practicing according to the teaching is termed trace. Just as when a person relies on a place there are footprints, and by following the footprints the place can be found. Furthermore, practice can realize the essence; essence is the origin. Arising into function relying on the essence; function is the trace. Furthermore, the true realization of essence and function is termed the origin; the expedient provision of essence and function is termed the trace. Furthermore, that which is revealed today is the origin, while what was previously taught is the trace. These six meanings generally discuss the origin and traces of all Buddhas. Specific discussion applies only to the present Buddha, which also has six meanings: First, clarifying origin and trace in terms of principle and phenomena: All phenomena are established from the non-abiding origin. The principle of non-abiding is precisely the true nature of reality at the origin, which is absolute truth (paramārtha-satya). All phenomena are precisely the manifold array of things at the origin, which is conventional truth (saṃvṛti-satya) (this explains the characteristics of origin and trace; the Shiqian says: "Ignorance serves as the origin for all phenomena. Ignorance is precisely Dharma-nature. Ignorance again takes Dharma-nature as its origin. One should know that all phenomena also take Dharma-nature as their origin. Dharma-nature is precisely ignorance; Dharma-nature again takes ignorance as its origin. Dharma-nature is precisely ignorance; Dharma-nature has no abiding place. Ignorance is precisely Dharma-nature; ignorance has no abiding place. Although ignorance and Dharma-nature are both non-abiding, they serve as the origin for all phenomena. Therefore it is said that all phenomena are established from the non-abiding origin. Since the non-abiding origin is universal, absolute truth points to principle, and all phenomena are phenomena").
First 70 of 107 passages. Read on
Linked texts (1)
- 佛祖統紀 — 志磐, Classical Chinese