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I-Rt1Bl, yol. X,m2007

Hiroshi KANNO

A General Survey of Research Concerning Chinese Commentaries

on the Lotu Su-tra

The international Research hsmiute for Advanced Buddhology

Soka University

Tokyo 2007 Hachioji

JAPAN

2007

A GeneralSurvey of Research Coneermng Chinese

Corrmentaries onthe Lotus Sitra

Hiroshi EANNO

I. htroduction
1. Chinese Buddhism and Siitra Commentaries
BuddhisHexts began to be translated into Chinese around the mid-second century CE,

and as a result it became possible for the Chinese to study Buddhismthrough the
medium of the Chinese language. The Buddhist canon may be broadly divided into
scriptures (trG), treadses (abbidbd-a) and precepts (vinGyG), and ase study of Buddhism

graduauy advanced, commentaries began to be composed on works belonging tO each of

these three divisions. There already existed in China a long tradition of commentarial

wrltlngS Onthe Conhcian classics and philosophical works such as the LaoZ;i and Zbung2;i,
andis tradition may have smulated the composition of commentaries on Buddhist

texts. This commentarial literature, which aourished especially from the Northern and
Southern dynasties (Nanbeichao) period through the Suiand Tangdl7naSties,

was suchthat it even surpassedinbothquantlty and quahty commentaries on the Confucian

classics produced during the same period
Among Buddhist texts, the siitras were the most suited tothe study of Skyamuni's
thought, and so the greatest energy was devoted to composing COmmentaries one
sBtras. h addidon,there was also a strong tendency, probably infheneed by the above
mendoned native Chinese commentarial tradition, for Chinese Buddhists to glVe ereSSion

to their thought while adhering to the format of a scriptural commentary rather than by
composlan independent workl

For example, in the case of'Huiyuan(52 31592) ofJingying Monastezy,

Tiantai Zhi3d(538-597) and JiaxiangJizang(549-623),knownas the

three great Dharma-masters of the Sui,M commentaries on the sas account for a

considerable proportion of their writings In the case ofJizang weId that, among the
twentyve works that he wrote, eighteen were commentaries on the following eleven
Mahayana satras : A vatGka Su-tra, Vimalaki-ninirdefG Su-trH, Sn-ma-hi-devl-simbanG-da Su-tva,

Suvm7ZdPrabbL7-50ti-a Su-tyla, Lwger Sukba-vGtl-V3FbG, Gun wuliangsbou jing,

Pdncavtisa-A-ikG- PrHjhLipdrHmitG-, Vajraccbedika- Pryy'hG-pdramita- , Renwang bdnruO Pug

I However, it is important noHo overlook the fact that such collecdons as the HonBmi71gand

G672gbongmingjZ'preserve quite a fewindependent tracts and according to die Catalogue of the

Cbu sH72Zangjij'i, numerouseadses were compiled that are no longer extant today

ARIRL4B Vol. X (March 2007). 41 7-444.

2007 rRLAB, Soka UnlVerSityJAPAN.

, Sdddbanupu4-rk0-5u-ira and the A4ahIa Maba-panlnina-a Su-iriZ.

As may be inferredom the above, there exist in China a large number of

commentaries on the sras. It is thus not untualfor there to exist several commentaries
on the same siitra, and tracmg changes in the manner in which a pardcular sa was

interpreted in China becomes a topic for research The SGddbamapHmian-k0-5u-ira, Or

Lotus Su-ira, is a typical example of sllCh a sra.

2. Chinese Commentaries on the Lo5ira

lt goes withollt Saying that the Lotus Su-ira has beelwidely revered in hdia, China and
Japan as a stra representative of Mahyna Buddhism, and in China it was translated as

the ZbenglG buajing(Sa of the Flower of the Tnle Dha-a) in 286 hy Zhu Falm
(Dharmarak!a; born col 230, died at age of 78). But because his translation was

difBcult to comprehend and, more importandy, because the study of Buddhism was at
the time centered on Prajn-GIp0-ramitG- doctrine, it may be said ofis transladon of the
Lo Su-iriZ that it did not attract the attention of Buddhist circles to any great extent

But when it was subsequendy translated anew by JiumoluoshiPum5rajiva;

344-413 or 3501409) in 406 as the MiGOfd lZ'anbGjing(Sa of the Lotus

Blossom of the Wondrous Dha-a), itauy moved into themehght, as it were, and

came to be widely studied.

The oldest extant Chinese corr-entary on the Loins Su-ira is the Miaofd li'anbuGjing
sbu(Commentary on the Sa of the Lotus Blossom of the Wondrous
Dharma) by Zhu Daosheng(cG 3 55-434) Daosheng studied under Ktm5rajiva,
and he was highly appraised for his original and penetrng understanding of Buddhism
on account of hisviews supporting the attament of Buddhahood by iccbantikG &icbanii

) and sudden enlightenment (du-u) The version of the _Mahayana

MGb0-9-inirva-qZG Su-ir:a in 6 fascicles introdllCed to China by Faxian(DGbann2-buan

jing) expressed a negative atdtude towards the attainment of Buddhahood by

the lowly class of people cawed icrbaniikG But Daosheng, m spite Of being criticized for
gomg agamst the purport of the sa, nevertheless maintained that the iccbaniikG Was

also endowed with Buddha nature and would eventually attain Buddhahood, a position
that antlCIPatede thought of the A4ahyana MGba-pm'ninGIpG Su-ira in 40 fascicles

transhted by Tan-che(Dabannz'epanjing). Herermore asserted

a Buddhist truth was indivisible and unitary. AlOugh he admitted that there is a

gradual development in terms of pracdce, he cridcized theories of gradtLal enhghtemnent

g'ianwu) which held that tnlth was realized in partial and gradual stages. When it

came to the question ot enlightenment proper, he held that the crucial difference was
wheer one was edightened or not.

Nextere appeared the FGbud yZj'i(Commentary on the Lotus Su-ira) by

Faytm(467-529) of Guangzhai A4onastery, which was however not actua

Written by Faytm, but recorded by one of his disciples Fayun was one of the three great

Dharma-masters of Liang," alongwith Zhizang(458-522) and Sengmin

(467-527), and his exegesis of the Loins Su-ira Was held in highregard throughout the
Northern and Southern dynasties period (ie, from the era of contention in the early

418

fifcentury betweenthe Songdynasty l420-479] in Jiangnanin the south and

the Northern Weidynasty that unified northern China until the reunicadon of

the Northern and Southern dynasties by Emperor Wendiof the Sui dynasty in

589) Fayun's eminence was such that when interpreting the ten "wondrous
Dharma"(miGOfd) in his Fdbu xuanyi(profo-d Meaning of the Lotus
Su7), Zhiyi wrote, "of all the past and present interpretations, that of lFayun of]

Guangzgai [Monastery] is generany considered to be the best''CT no. 1 716, 3 3. 691cl9-20),

and, treating Fayun's interpretation as representative of earlier interpretations, made
hime target of his criticism.

Asfor Zhiyi himself, there is ascribed to him,inaddition to the above Fabud XuLmyi,
an annotated COIT-entarY On the Loal Suentided Fab- wenju(Commentary
on the Lotu Su-ira by Section and Sentence), but neither of these two works was in fact

written by Zhiyi, and they are said to be based on notes of Zhiyi's lectures taken by his
disciple Zhang'an Guanding(561-632), who later edited his notes and thus

brought these two works to completionAswill be discussed below, an epoch-making

study of their compilation has been made by Hirai Shlm'ei (see (10) below).

Jizang, who isknown for having completedthe formulation of the doctrines of the
Sanlunor "Three Treatises'school (which attached greatest importance to
Ngarjuna's MddkyGmakd-f6-stra and DUG-daf-itkbG-f6-Sira and the Sdtdka-fd-stra by his
disciple Aryadeva), was the most prolic of the Commentators on the LoSu-ira, Wrig

the Fabu8 -8nlunreatise on the Profundity of the Lotus Su-tva), Fabu yifbu

(Commentary on the Loins Su-tri7), FabuG yOiEyilucidation of the

Lotus Su-tYlit) and FLibu tonghie(Synopsis of the Lo Su-ira).

Lastly, Ci'en Ji(632-682) of the Faxiang(dbdmG-lakFaa) school

composed the Fabu -Gn2;dngulogy on the ProIdity of the Loiu Su-ira).
The abovegtwes were all Buddhists of renown in the history of Chinese Buddhism,

and they each engaged inthe smdy of the Lotus Su-trafrom their respective religious and
scholastic standpoints.

II Research History
ln thefollowlng I shall present a survey of the research that has been undertaken
hitherto onthe representadve commentaries on the LoSu-tri7 alluded to in theforegolng

section I shall, however, take up for consideradon only sttldies that have been published

in book form.

(1) Yamakawa Chi6, Hokke sbis0-sbij;0- no Nzlcbiren sb6nin

(Saint Nichiren in the history of Lotus thotlght). Tokyo: Shinch6sha, 1934

(repr Tokyo: J6my6 ZenshKank6kai1 978).

The aim of this work is to determine Nichiren's position in the history ofLotuS (or
Lotu Su-tva-Oriented) thought and to examine his own thought and religion, and in order
to accomplish the former ofese two objecdves the author exambesthe thought associated
withthe Lotu Su-tva in India and China That which concerns us here is Part 1, Secdon

419

3, dealmg with Loins Sdira thought in China. The contents of this section are as follows:
Chapter 1 : The Period Prior to the Establislment of Orthodox Loiu Thought
l. The Views ofZhu Fahu and His Disciples on the Loiu Su-ira
2. The ews ofJiumoluoshi and His Disciples on the Lotu Su-tva
3. The Views of Fayu of Guangzhaisi on the Lotu Su-tva
4. The Views ofJiaxiang Dashi Jizang one Loiu Su-trTa

Chapter 2 : The Establishment of Orthodox Lotu Thought

l. The ews of Tiantai Dashi Zhiyi on the Loiu Su-ira

2. The Views ofMiaole Dashi Zhanranon the Lotus Su-ira

3. The Views of Siming Zunzhe Zhihon the LoiuS Su-ira
Chapter 3 : The Emergence of Subsidiary Loiu Thought

l. The ews ofCi'en Dashi Kuijione Lo Su-tva

2. The Views of Xianshou Dashi Fazangand Qingliang Dashi

Chengguanon the Lotu Su-ira

3. The Views of Sanzang Shanwuweiand Daguangzhi Sanzang

Bukongon the Lotu Su-ira

Asis evidentom the above table of contents, Yamakawa regarded theviews of

Zhiyi and his successors as representing an Orthodox interpretation of the Loiu Su-tva,

whde theviews of people such as Daosheng, Faymand Jizang were considered to belong
to the "period prior to the establishment of orthodox Lotus thought," andinterpretations
differingom that of Zhiyi, such as those of Ji of the Faxiang school, Fazang and

Chengguan of the Huayanschool, and Shanwuwei (SubhakarasirPha) and Bukong

(Amoghavajra), bothkn0- as translators of Esoteric Buddhist scriptures, are dealt with

collecdvely as "subsidiary Lotus thollght" One distincdve feature of the method adopted
by Yamakawa in treating Of theviews of Chinese Buddhists on the Loiu Su-trG Was tO

examine their respective interpretadons of important doctrinal points expounded in each

of the twenty-eight chapters of the Lotu Su-iril.

Yamakawa must be given credit for his achievement in having stLrVeyed for the First

time the various interpretations of the Lotus Su-tva foundinChina h addition, there is
sdll much that merits our attendon todayinhis observadons on these diverse interpretadons

of the Lotus Su-ira and in his understanding of individual thinkers But his view that
Zhiyi's interpretation represented the orthodox interpretation, as a result of which he set
less value on other interpretations, was not necessarily based on an objecdve comparison

of Zhiyi and the other commentators, and there is no denying the impression that his

comments do at times tend towards the extreme. h particular, given that it has now been
demonstrated by Hirai Shun'ei (see (10) below) that there is considerable evidence of the
inence of Jizang's commentaries in the Fabua xuanyi and Fabua wenju compiled by

Guanding, Yamakawa's examination ofJizang is outdated when considered in the light of

the current state of research. Furthermore, since he dealswith theviews of a considerable
number of people on the Loiu Su-ira withinthe space of only a limited number of pages,

his presentadon as a whole assumes the character of a very general oudine

420

(2) Kusaka Daichi, TGigHku bisbin-Hokke gengi teiko-

(A guide to Tiantai studies:Anexposition of the Fabua -Lmyi)A Kyoto: K6ky6 Shoin

, 1936 (repr. Kyoto= Hyakka'en , 1976)

This work is an exposidon of the content of the FGbiE6 -8nyi aS a Whole

(3) Shioda Gisen, Hokke ky0-gdkubi no kenkyu(A study of

e history of Lotus doctrine)A Tokyo: Chih6 Shoin, 1960

This work resembles that by Yamakawa Chi6 (see (i) above) in that it too is a study
of the history ofLotu Suthought in lndia, China and Japan The contents of Part 2

("History of Studies in China"), the secdon relevant to the subject of research on Chinese
commentaries of the Lo Su-ira Withwhich we are concerned here, are as follows:

Chapter 1 : Chinese Translations and the Study of the Lotus SuJtra

L Chinese Transladons of the Lotu Su-trG

1 2.AnOverview of Studies on the Lotus Sziira

Chapter 2 : Early Chinese Commentators

l. Daosheng's FGbujZ'ng sbu

2 FaytLn's Fahuylli

Chapter 3: The Period of the Reveladon of the True Meaning of the Los Sic-triZ

l. The Doctrines ofNanyue Huisi

2. Tiantai Zhiyi's Three A4ain Works onthe Loiu Su-tva

Chapter 4: The Period of Exchangewith Exoteric Buddhism

l. SanlunJizang's Commentaries on the Loiu Sdtru

2. Faxiang Kuiji'S FLlbu xuGn2;Gn

3. Hua yam Weonhyo'SBeopbwGjonByO(Doctrinal Essentials of

the Lotus Ssitra)

Chapter 5: The Period of Exchangewith Esoteric Buddhism

l. YixingAearya's DLm'jing bu(Commentary on the

Maba-vdirocanL5-5u-tva)
2. Bukong Sanzang's Fabua guanzbi yigui(Ritual NIanual for

lAttaining] the Wisdom of the Lotus Sultra)

Asis evident from the above table of Contents, Shioda's perspecdve isthe same as
that of Yamakawa insofarthat he considers Zhiyi's three main works to have revealed the
true significance of the Los Su-tra This book still merits reference today, however, in
that Shioda summarizes in sllCCinct terms theviews of each thinker on the Lotu Su-tra,

but his presentation as a whole is inevitably introductory ln natureAsregards the

reladonship between Zhiyi's three main works and Jizang's commentaries, the comments

made on Yamakawa's study applyinthis case too

(4) Sato Tetsu'ei, TendLZi DGisbi no kenkyu(A study ofTiantai

Dashi) Kyoto: Hyakka'en, 1961 A

This work essays a textual cridque of all works ascribed to Zhiyi hhself or tradidonally
considered to represent records of his lectures, and it is a study that broke fresh ground

421

in the history of research on Tiantai doctrine, Part 3 ("A Study of the Three Main

works of the Tiantai School'') examines in detail the process whereby Zhiyi's three main
works were compiled, and Sate Points out links between the FabuG Xudnyi and Jizang'S
FGbuG manlun and between the FabuG Wynju and Jizang's Fabua xuGnlun and FGbu yisbu
But as is noted in Hirai's cridcism discussed below, Sat6 does not go far enolh in

clariBTing the manner in which Guanding composed the Fabu wenju by referring to and
modeling himself on JizaIg's commentaries

(5) 6ch6 Enichi(ed), Hokke sbis6(Lotus thought). Kyoto: Heirakuji

Shoten, 1969.
This is a volume of collected papers, ande papers relating to the subject tnder

consideradon here are Och6 Enichi, ``Chgoku ni okeru Hokke shis6 sh"

(The history of Lotus thought in China lPart 1, Chapter 3]), andAnd6

Toshio, "Hokeky6 to Tendai ky6gaku''(The Lotus Sulira

and Tiantai doctrine lPart 2, Chapter 2, Secdon l]),

h Section 1 ("Lotus Doctrine at the Time ofJiumohoshi's Translation") in the

fomer of these two papers `ch6 deals very briey withe views of KrLmarajiva, Sengru1

, Zhu Daosheng, Daorongand Huiguanon the Loins Su-ira; this is

because he deals in greater detailwithis subject in (7) below h Section 3 0fthe same

paper ("The Study of the Lotus Su-ira in China") `ch6 examineseviews of Fayuzl,
Jizang, Zhiyi and Kuiji one Lotus Su-ira His presentation is on the whole of a general,

introductory nature

(6) Sakamoto Yhkio(ed.), Hokekyo- no Cbdgokuteki tenkdi

(The Lotus SH-iril and Chinese Buddhism) Kyoto: Heirakuji Shoten, 1972
This is a volme Of couected papers, and it contains a number of papers relating to

the subject under consideradon here Enghsh summaries of the papers are appended to
the end of the volume, and I shall accordingly give Only the Enghsh des of the relevant

papersith some minor emendations)

Partl
Chapter 1 : Sakamoto Yhkio, A History of Studies of the Lotus Su-ira

PartZ
Chapter 1 :

Och6 Enichi, "Zhu Daosheng'S ew on the Lo Su-irG"

Chapter 2 :

Tamura Yoshir6, Fayun'S FabZla ylj'i"

Chapter 3: Sat6 Tetsu'ei, "The Fdbua xuanyi and Fabua wenju''

Chapter 4:

SatomiTai'on, "Jizang's FabHajZ'ng xuGnlu''

Chapter 5:

A4aruyama Takao, "Jizang's Fabua yisbu"

Chapter 6:

Hirakawa Akira, "Daoxuand the Loiu Su-traj'

Chapter 7:

Sugtzro Shinj6, "Kuiji'S Fabua xuGn2;an"

Chapter 8: Hibi Nobumasa, ``Zhanran's FGbuG u'ubaZ'ven lm

.''
chapter 9: Miztmo K6gen"Jiehuan'SFabuGjingyaojie

422

."
Chapter 10:Asai End6, "Zh'SFabuajing bi"

(7) Och6 Enichi, Hokke biso- no kenu(Studies in Lotu

thought). Kyoto Heiraknji Shoten, 1975

This is a volume of collected papers and contains two papers relating tothe subject
der consideradon here: "Jiku D6sh6 sen Hokekyo- sbo no ke"
(A snldy of Zhu Daosheng'S Fabua jing ba) and "Hokke ky6gaku ni okeru

busshin muj6 setsu''(The theory of the impermanence of

the Buddha's body in Lotus doctrine)

The former paper is divided into two parts, withthe introduction, entitled "Zhu
Daosheng's Philosophical Background, " consisting Of the following SIX SeCtions

1. Zhu Daosheng's Philosophical Status

2. The Study of the Zbendd bujing during the EasternJinPeriod

3. The Bllddhist Studies of Zhidunin Jiangnan

4. The Buddhist Studies of Daoanin Chang'an
5. The Views of Huiyuan and Uium0uoshi on the Lotu Su-tva
6. The ews of Uiumo]luosh's Disciples on the Loiu Su-tva

The main body of this paper, entitled "Zhu Daosheng's Fabujing Sbu," consists of
e fbuowing nine sections=

1. The Origins of the Organization and Composidon of Daosheng's Commentary

2. Doctrinal Organization
3. The Ultimate lmplicadons of the Lotu Su-tva

4. The hterpretadon ofe Tide

5. The Subdivision of the Text

6. The Understanding of Its Diction

7. The Theory of the Three Carts, andthe One Vehicle as an Expedient Means
8. The Meaning Of Longevity and the NinaJa Su-tra

9. Conclusion

This paper constinlteS the most reliable study of Daosheng's Fabitajing ba, and as

such it has served as a firm base for subsequent research by other scholars Its exposition
of theviews of Kumrajiva and his disciples on the Lotu Su-ira may also be considered to

retain its value even today

The second paper noted above deals with Fayun's views that the Buddha's body as
described in the Lo Su-ira is impermanent in nature and that the eternity Of the

Buddha's body wasrst expounded in the Mahyana MGba-parinir7,aa Siitra andwith

Jizang's and Zhiyi's criticism of these views `ch6's treatment is very much to the point
and laidthe foundations for subseqllent research on this subject, bllt more detailed
studies have now appeared

423

(8) hariNissen, Hoke0- kblj'ol sbiso- no kenkyul, (A sttldy

of the One Vehicle thought ofe LoiHS Surira). Tokyo: Sankib6 Busshorin, 1975
This work contains a discussion of the difFereIt Ways ln Which the text of the Loiu

Su-ira was Subdivided in China, and it also dealswith various interpretations of the
concept of the One Vehicle In content it is of an introdtlCtOrY rlature

(9) Maruyama Takao, Hokke ky0-gaku keu-joseisu-Kicbi2"- m'okeyu juyo- to

tenkGi(Anintroduction to the study of

LoizIS docte: Its acceptance and development in the case ofJizang) Kyoto: Heirakuji

Shoten, 1978.

Asis indicated by the subdde, this work brings together the author's research on
Jizang's commentaries on the Lotus Su-irG Since the amount of research on Jizang's
commentaries prior tO the publication ofis volume was by no means substandal, it may

be considered to have gready stimulated subsequent research. Chapter 2 of the

``Introduction" contains a convenient overview of previous research on Jizang's
commentaries on the LoF Su-endtled "The study of Chinese Lodoctrine in modern

Japan:with a focus onJizang" The main body of the book is divided into two parts, and
Part 1 (``The acceptance and developmeIt Of the idea of the integradon of three vehicles

into one vehicle in the Lotus Su-iri7") consists of the fonowing six chapters:
Chapter 1 : A summary of Jizang's conception of the integradon of three vehicles
into one vehicle in the Loiu Su-ira

Chapter 2: Theve vehicles and three inductions in the FGbu -Gnl-

Chapter 3: The five vehicles and the three herbs and two trees in the chapter
``Parable of.edicinal Herbs''

Chapter 4: The theoryat the ole Vehicle is true and the two vehicles are provisional
and the theory that the one vehicle is true ande three vehicles are provisional

in the FabuG yisbu

Chapter 5: The inclusio1 0f the one vehicle in theree vehicles and exclllSion of

e one vehiclefrome three vehicles in the FGbua3IOu3ri

Chapter 6 Theview of the Buddha's bodyinthe FabuayouyZ

Part 2 (`VariotqueStions in the study of Loins doctrine'') consists of fotu chapters,

and the chapters of relevance here are asfoows:

Chapter 2: Jizang's view oferee periods of the True Dharma, hitadve Dharma
and Latter Dharma] and the subsequentve hndred years
Chapter 3: The concept of the Last Days of the] Dha-a and the subsequentve

hmdred years in China

This book closes with an annotated Japanese transladon of the FabuG yOuyi (ine

traditional kundokustyle).

(10) Hirai Shn'ei, Hokke mongu no seirit5mi kansuru keu

424

(A study of the compilation of the Fabu wenju) Toky-o: ShunjiBsha, 1985

The objective of this work is to demonstrate that the FL7bu wenju, Counted among
the three main works of the Tiantai school, was composed after Zhiyi's death by his
disciple Guanding, who based himself completely on Jizang's FabuG XuGnlun and Fabu
yifto which he referred and on which he modeled the Fabu wenju The text-Critical

study of Zhiyi's writings had been initiated by Sate Tetsuei (see (4) above), but it was
snot totallyfree of the constraints of sectarian loyaldes and it had not been sufBeiently

thorough-going aS textual criticism per se But as a result of Hirai's study, the dependence
of the FGbua -wenju on Jizang's commentaries was hJly elucidated Sincemis work represents
an epoch-making study of the relationship obtaining between Zhiyi's and Jizang's
corrmentaries one Loiu Su-ira, I shall discuss it in some detail. The table of contents is

as fouows:

part i : Introducdon: Zhiyi and Jizang-Problems Surrounding Their Commentaries

on the Ssiiras

Chapter 1 : Zhiyi and Jizang's Commentaries on the Su-iraf

chapter 2: Various Problems concerning Zhiyi's Commentaries on the

VimalaktJninirdefG

Chapter 3: The FL7bua -anyi and Fabu -anlun

part 2: Criticisms of the Compilational Background and Tradition of the Fabua

wenju

Chapter 1 : Compilational Background of the Fab- wenjzL

Chapter 2 : Textual Editions of the Fabua wenlu

chapter 3 : Problems concerning theAnalytical Breakdownof the Stra

chapter 4: The Meaning Ofthe Fotq A4ethods of interpretation Employed in

the FGbua wenju and Jizang's Pow A4ethods of Interpretadon
Chapter 5: Quoted Works Found ine Fabua -wenju and Fabua manlm

Chapter 6: Accotmts ofJizang Found in Shoshin's HokkeSbo sbiki

part 3: Quotations from Jizang's Commentaries and Treatises in the Fabua 7Venju
Secdon i The FL7bu wenju and FGbua -anlm

Secdon 2: The FL7buG Wenlu and Fabuyisbu

h Chapter i of Part 1 Hirai criticizes Sate Tetsuei'S study of the commentaries on

the VajraLrbedikG- PrGjn0-pa-Tlamita- ascribed to Zhiyi and Jizang and puts forward a new

view. It is believed that thejingmg Bam10jing sbu(Commentary on the

vajrwcbedik6-1Prajn-a-pG-ramit6--5u-ira) in 1 fascicle ascribed to Zhiyi was not actually

composed by Zhiyi, and when it is compared with the 3ingHng B6-0 bu

(commentary on the Vajraccbedika- Prajka-pG-ramitd-) in 4 fascides by Jizang, a considerable

number of parallel passages are found in both works According to Sat, when this is

taken into consideration with the fact that the author of passages kom the commentary

ascribed to Zhiyi is cridcized by Jizang and referred to as "a certain person," it would
suggest thaHhe commentary ascribed to Zhiyi predates that by Jizang Sate maintains,
moreover, that since Jizang'eS SO far as to adopt in toto the sa subdivisions of the

commentary ascribed to Zhiyi, it may be assumed thatthe real author of this commentazy,

425

alough dcult to pinpoint, was someone whom Jizang held in highregard

By carehlly comparing the two texts, however, Hiraidemonstrates that the author

of the commentary ascribed to Zhiyi plagiarized the "views of a certain person" in

Jizang's correntarY, Citing them as ifey were his own, and that he based himself

completely on Jizang's commentary, referring to it and modeling his own corrmentary

on it. It is thus shown that the Jingdng B8-10jing sbu, traditionally ascribed to Zhiyi,
was, as already recognized by Sate, an apocryphal work and that its real author was not
someone predag Jizang, as maintained by Sate, but an adherent ofe Tiantai school

postdag Jizang
Chapter 2 deals with Zhiyi's commentaries on the Vimalakzlninsu-ira (Weimo

jing mGn,Profound Commentary on the V3'mdlalkl-913]-Su-ira; 6 fasc.] and

fascicles25 ofe Weimojing wensbu,[Annotated Commentary on the

VimGlalk3-Yii] -su-ira; 2 8 fasc.]), to which great importance has been traditionally attached
since they have been regarded as representadve of the few works actually composed by

Zhiyi. h S98, the year following Zhiyi's death, they were presented by Guanding and
PumingtoKing Guang ofJin(who later became the emperor Yangdi
), and since Jizang, who wasen in Chang'an, Would have written his conentaries on

the Vimdlakzly%inirldd8-3u-ira Uingming xuGnlunlTreatise one Prohndity of

the VZ'mLdak3-91i; 8 fasc, Weimo jingesbuBrief Commentary on the

Vl-malalk3-vii]-su-iy7m; S fasc] and Weimo jing yisbuCommentary on the
VimdGlk3-nil-szt-iyla; 6 fasc,]) no earlieran 599, it is properly speakiLlg inconceivable that

there should be evidence of any inence ofJizmg's commentaries h Zhiyi's commentaries.

But grvlen that Zhiyi himself expected his disciples to make additions and corrections to
his commentaries andat there is a strong possibilthat Gllanding and Jizang met in

Chang'an, it is possibleatere may be evidence of inuenceom Jizang's commentaries

in Zhiyi's commentaries, and when the commentaries of both are compared, it is in fact

possible to discover a number of passages in Zhiyi's commentaries, althollghfew in

nllmber, where reference has been made to Jizang's commentaries. By this means Hirai
seeks to demonstrate that even Zhiyi's commentaries on the VZ'malGkz-ninSu-trd are
not lmtOuChed bye general tendency evident in Zhiyi's su-tri7 COmmentaries, namely,

the tendency to be marked by the inAuence ofJizang's commentaries.

Chapter 3 dealswith the FLgbuG Xuanyi, a work which according oe later tradidons

of the Tiantai school represents either a record of notes taken by Guanding of lectures
given by Zhiyi on speciac dates at speciAc places or a record of Zhiyi's lectures to which
Guanding added his own views But according to Hi, the Fabua xuanyi is of a totally

different character, and he entertains strong suspIC10nS that the endre work was composed

by Guanding himself and that Zhiyi played no part whatsoever in its compositionAsis
discussed below, Hirai entertains similar susplCIOnS in regard oe FGbua 7Uenju, and in
is latter instance they arey borne out by his arentS. But in the case of the

Fabua xuanyi they are not adeqllately proven and remain no more than susplCIOnS He
ascertains the inence of the FGbuG XZlanlm on Fabu xuanyi, already pointed out by
earher scholars, and also discussesesI evidence of this inence, demonstrating that

the secdon "htrodllCing Old hterpretadons''amonge four sections on "Revealing the

Essence of the Loins Su-iril''in the Fabua manyZ Was COmPOSed on the basis of the FGbua

426

manlun. But since these secdons that have come under the inauence of the Fabu
xuGnl- Constitute bllt a Small portion of the Fdhua manyi aS a Whole, One is forced to

conclude that Hirai's suspICIOnS have not been adequately proven.

h Chapter I of Part 2 Hirai surf-ariz,es the results of his research on the compiladon
of the Fabu wenjiE Guanding himself states that he heard Zhiyi lecture on the Lotu

Su-trd Only once atJinlingGianye) when he was 27 years old (587) and that he

later revised his notes atthe age of 69 (629), tlms producing the Fabila Wenju. When
compared withthe Fab- -an3Fi, however, the FGbu wenju COntains in its extant form an
incomparably larger number of passages that were written on the basis ofJizang's Fabu

xuanlun and FdbuyLfbu The text of the Fabled Wenju Was, moreover, made pubhc only

in 629, considerably laterthan the Fabud -anj,i, and it is alsoknownthal Guanding's

revised text of the Fabua wenju was so confused that Zuoxi Xuanlang(673-754)

had to reedit it.

On the basis of the above facts, Hirai conJectures that the stance of Zhiyi, a
revoludonary pracddoner of rare genius whose exposidons of the Lo Su-trd Were marked
by piiness and proIdity, would have been in direct eontrasHo that of the traditional
expositors of the ju-Eras, Whose expositions were always literal, and heerefore suggests

that Zhiyi himself did notinfact give any lectures expounding the su-- text word-by-word
or, if he did, it would have been only in a very ulCOmPlete form If this should have been
so, iten becomes possible to explaine reasons fr the considerable delay in the

compilation of the Fab- wenju and forthe marked infhenee ofJizang's commentaries.

Hirai also makes the bold suggestion that Guanding waited until aflerthe death of
Jizang (623), author of the Fabua -anlun and Fabuayisbu on which the FL7bu wenju is
totay dependent, before making public the text of the Fabua wenju

Asfor Guanding's modvation in composing the Fab- wenju, Hiraiperceives here a

strong desire on the part of Guanding to exalt the achievements of Zhiyi, a revoludonary
pracddoner of rare qualities, by further attributing to him the status of a traditional Su-irG

commentator h addition, Hirai also speculates that Guanding himself wrote only a part
of the extant text of the Fdbua wenjlt and that it may have been revised and expanded by
later seholars in Chapter 2 Hirai collates the Mingedition of the Fabua wenju, used
as the base text Ofthe Taish6 edidon, with the H6ryii-jimanuscript (also referred

to bythe editors of the Taish6 edition) andthe manuscript fo-erly kept at lshiyama-dera
and thought to date from the early Heianperiod (with only fasc. 1 extant),

and he presents some fresh material based on his colladon offascicle 1.

Chapter 3 dealswiththe subdivision of the text of the Lotus SuJtra as presented in

the Fab- wenjit, Where it is divided intothe essential teachings (benmen) and trace
teachings Q-imen), both of which are hther subdivided into an introductory section,

a main section and a closing section Hirai sllggeStS that this method of subdivision is not

based on Zhiyi's exposition, but was devised anew by Guandingwith reference to Jizang's
FGbud yisbu, and he also makes the comment that it is not as logically consistent as

Jizang's subdivision of the text.

In Chapter 4 Hirai examinesthe four methods of interpretation employed in the

FGbua -wenju b,uan-sb, yujia0-sbi, benji-sbiand gudnXin-bi

#), maintaining that as methods of scriptural exegesis they have neitheruniversality- nor
427

vahdity, and he suggests that when one takes into account the similarides between the
basic ideas behindese meods of interpretation and Jizang's fourfold interpretation,
consisg of3m'ming-sbi(interpretation according to key consent terms, Or
ordinary interpretation based on literal meaning), yinj,Haw-Sbi(interpretation on
the basis of caed condidon, or interpretadonfocusmg one semandc interdependence
between one concept and another and on their interdependence), lljiao-sbi

(interpretation according to principle and teaching, or interpretation that presents by

means of concepts theulate truth trancending conceptual understanding) and wufGngsbi(unlimited interpretadon, or interpretation that takes cognizance of theee

phy of ultimate truth from the standpoint of ultimate truth), there is a possibihty that
they were formulated by Ganding under the inAuence ofJizangZ

h Chapter S Hirai compares the works quoted in the FabuG Wenjuwith those
quoted in the FGbua xuaniun and, pomtlng Out that not only do boworks share a

considerable ntmber of sources, but there are also many identical passages quoted in

2 seemo nroshi, "Hokke mongu ni okeru shishushaktl ni tstdte (On the ``FotLr hterpretadons" of die

FGbuG Venju)," IndogGku Bukky0- gGku kenkyul 541(December ZOOS); 79-87 This paper reconsiderse
apphcabihty of H's cridcal assessment of the "four interpretaS" of the FGb2W Wenju: (1) interpretadon
according to cause and condidon (), (2) interpretation On the basis of doctrinal teaching (),

(3) interpretadonome perspecdve of original grotnd and manifest trace), and (4) interpretadon

from theperspecdve of contemplag the md () One basis ofe substandal resemblance of

Jizang'S "four interpretadons" to the ``fotu interpretations''ofe Fabu venju, inchdingeir conOn

adoption of ``four''Categories, Hirai inferred thate system of the FGbuG Venju Was formedough
reference to Jizang'S %ur interpretadons", namely, (1)(or on the basis of key terms) (2)

(or through mutual reference; alternatively, through mutual conditioning), (3)

interpretadonwiintendon to revealultimate reahty(or), and (4) Hirai hther

notedate ``four interpretations" ofe FGbua wenju lacked bolversahty and suitabihty as a
meodfor scriptural exegesis in comparison to Jizang's system

However, the atlthor has ascertained that dinterpretation on the basis of doctrinal teaching''and
"interpretationom the perspecdve of contemplag themindwere already established ine Weimo

7Ve32Sbu (Intedinew Comme7ltaVy On the VimGIGkl-ni Su-ira), and that forms of interpretation can be found
ere which also possibly antlCIPatee development of ainterpretation according to caused condidon

and ``interpretationome perspecdve of originalOtnd and manifestce" Therefore, even thotlghit

is conceivable thate four interpretadons ofe FGbuLZ Wenju were inAuenced by Jizang's four forms of
interpretadon, the author thinks that they were not a "totay poindess act of plagiarism''as Hiraihas

conchded. A4oreover,e simarity ofe two systems of interpretation suggested by Hi (t is to say,

efour interpretadons of die FGbuG VenjH andefoW interpretations ofJizang) are shown to be largely

grotindless
we were to ask whether the four interpretadons are apphed systematicay throughe ene text of
e FGbuG WeH,en one cannot say dlat this ise case, for it mtBt be admitted thatere are instances

wheree apphcation is unsuccessfuL When it comes to this kind of scripturalexegesis, the authorinb
that perhaps we should be satisedwisimply presenting the basic idea and providing a few exemplary
apphcadons on behaof the reader. h point of fact, interear stra commentaries consistalmost endrely

of analytic parsing Of s-a text and explanadon of the meamng of individual words
Finauy,e author points out thatee ofJizang's four interpretadons are not only presented as a

discrete set in Htm'SDOSbeMg Silun xunyijibut that the beginnings of the

"mIimited interpretation" can also be seenere Moreover, the form of interpretation in Jizang's system

that properly corresponds tointerpretadonome perspective of contemplag the mindis noe

"lnlited interpretation" but, in fact,e ``contempladon of non-arising () that appears in the

FGbuGnglde

428

both works, he suggests thatthis too is the result of the author of the Fabu wenju having
referred to the FabuG Xuanlun.
Chapter 6 dealswith the Hokke sbo sbiki(Private Notes for a Coentary
onthe LpSu-irw by theJapanese scholar Hocehib6 Sh6shin(12thcent.-arly
1 3th cent), and, nog that this work refers to Jizang's Fabu -awl-, Hirai points out

that Sh6shin levels severe criticism at A4iaole Dashi Zhanran(71 I-782)

for having presented erroneous interpretadons in his Fabuaenju ji(Notes

on the FL7buG Wenju) as a result of his failure to refer to the Fdbud manlun.
Part 3 constitutese central part of Hirai's book, and in Secdon 1 he compares

parallel passages in the Fabita 7Venju and FabsLa manlm and demonstrates thaHhe Fdbua
wenlu Was Written aer the model of the Fab- X-nlun, while in Secdon 2 he compares

parallel passages in the FGb- -wenju and FabitL7 yishu and similarly demonstrates that the

Fab- wenju Was Writtenwith reference to the Fabu yifbu too, althoughits dependence
onthe Fdbltayisbu is not as great as its dependence on the Fabua manlun.

Asa result of Hirai's research, it has now become necessary to undertake careful
comparisonswithJizang's commentaries on the Loiu Slitra when studying Zhiyi'S FGbu
wenju, andis is greatly facilitated by the fact that Hirai's book presents allthe material

from Jizang's commentaries on whichthe Fabu wenju draws.3

(1 i) Tada K6sh6, Hokke gengi(The Fabua xudnyZ). Tokyo: Daiz6

Shuppan, 1985

This work presentsthe original text of fascicle 1 of the Fabu xunyZ tOgetherwith a
rendition in the traditional A-doku style, a modern Japanese translation, notes, and an
exposition of its content

(12) A4uranaka Ysh6, Tendai kanmon no kicbo(The keynote

of Tiantai practice) Tokyo: Sankib6 Busshorin, 1986.

Tbis is a )lume of collected papers, andose of relevance here aree fbllong

papers dealing primarily with Jizang's commentaries on the Lotu Su-tva:

1 A Consideration of the Formation ofJiaxiangDashi's Concept of "Two

Canonieal Divisionsn
2. Jiaxiang Dashi's ideas on Doctrinal Classidcadon
3 I The Development ofJiaxiang Dashi's Ideas on Doctrinal Classicadon

4 The Compiladon and Revision ofJiaxiang Dashi's Su-trH CoIIlmentaries

(13) Hirai Shun'ei, Hokke genron no cbu-sbLgkuteki kenkya(An

annotadve study ofe FL7bu -ankm) Too: Slmnjsha, 1987.

This work represents a study ofJizang's Fabua -anlm Part 1 ("Study") consists of

five chapters Chapter I ("The Compilation of the FabuLg -Lmlun") surveysthe history

3 concerning an impact of Hirai's book and responses from other scholars, see Okuno Mitsuyoshi,
"Tendai to Sanron - Hokkengu nO eiritsu m'kansuru kenkyu- kank6 nijnen ni chinande-," Ko7m2;GVG

tankiigGku bukkyo- roTarbul 1 1, 2005, pp 1 39-1 57

429

of the sttldy of the Lotus SuririZ Prior to Jizang and discusses the stance and methodology

ofJizang's cofrmentary in the FabHa XuGniun Chapter 2 ("The FnbuG XuGnlun and FGbua

yljlZ") focusses on the cridcism of Fayun's FGbua ylj'i in the FGbHG XZlaniun, and Hirai
discusses in particular Jizang's criticism of Fayun's view that therst half of the Loins
su-iyIG reVealse cause and the second half reveals the effect and his criticism of Faytm's

view that the Buda's body as described ine Lor Sziirjg is impermanerlt Chapter 3

(``The Transmission of the FGbuG XuGnlun") is a study of the transmission of the FGbuG
xudnlHn ine Japanese Sanronsect (Corresponding to the Chinese Sanlun school)
h Chapter 4 (``The Fabua xuanlun and Subsequent Commentaries on the LoSu-ira")

Hirai examinese inence of the Fabua manlun on Weonhyo's BeopbwGjongyo

, Ji's FabuG mG912'an and Prince Sh6toku'SHokke gisbo(Commentary

one LoSu-wa). Chapter 5 (``The Text of the Fabua xuanlud') describes the various

manuscripts Of the FGbua xZlGnlHn

part 2 (``AmOtated Translation") presentsthe text oferst 4 fascicles of the 10

fascicles of the FabuG XuGnlun togetherwith a Japanese translation in the traditional

kundbku style and notes h pardcular, the elucidation in the notes of sources quotedin
e Fdbua xuanluis the result of considerable effort on the part of the author andwin
be of great benet to hture researchers

(14) Young-ho Km, Ta0-sbeng' CommentG37 0n ike Lotus Su-ira: A Sidy and Tranidn

Albazly: State UhiversltY Of New York Press, 1990

This work presents a study and annotated English translation of Daosheng's

coentary One Loins Su-ww Since Daosheng's commentary has not yet been translated
into modern Japanese, this represents itsrst rendition into a modern language There

has akeady appeared, however, a Japanese translation in the traditional kundoku style
(sankoI Bunkanu-3'o Nenp6, Nos 9 [1976] and 12 [1979]), and a
single-character concordance has also been published privately by Okuno A4itsuyoshi

and Hareyama Shun'ei0uly 1992) The table of contents ofKim's

work is asfoows:

Part I: htroduction
Chapter L TaoISheng's Prehistory: The State of Buddhist Studies in China
Chapter 2. Tao-sheng's Biography

Chapter 3. Tao-sheng's Works

Chapter 4 Tao-sheng's Doctrines

Chapter S Tao-sheng's hfhence and thelmpact of His Doctrines

Part : A Cridcal Study of Ta0-sheng's Commentary on the Loins Su-ira

Chapter 6 Tao-sheng and the SaddG-aPun-ka

Chapter 7 , Literary Aspects

Chapter 81 CentraHdeas
Chapter 9 Traces of Tao-shang's Doctrines
Chapter 1 O Conclusions
Part : Transladon

430

(lS) PaulL. Swanson, Fomddtions of T`ien-t'ai Pbilosopby Berkeley:Asian Humanities

Press, 1989.

This work contains an annotated English translation of part of the Fabua xuanyi
(from towards the end offascicle lb lT nol 1716, 33 69la] to the end offascicle 2b)I
(16) Kanno Hiroshi, Hokke to wa nGni ka-Hokkeyu-i oyomu-
- (What is the Lotu?: Reading the Fabua youyl) Tokyo: Shunjjisha,

1992.

This work presents a translation in modern Japanese of the Fabu youyi together
with a renditioninthe traditional kundoku style, notes, and an exposidon of its content

(17) Kanno Hiroshi, Cbu-goku Hokke biso- no kenu-(A

study of Chinese Thought on the Lotus SuJtrG) Tokyo: Shunjasha, 1994

This work brings together the author's research on Chinese Commentaries on the
Lotu Su-trG. It mainly researches commentaries of Daosheng, Fayun, and Jizang and

marginally refers to the Fab- Wenju and Fabua xuanyi of Zhiyi and Guanding The table
of contents is as follows:

Introduction: The Structure of the Work

pART 1 : Commentaries on the Lotus Su-tva Prior to Jizang

chapter 1: The Views of Kumarajiva, Huiguan, and Sengrui

on the LoaE Su-tva

l Dehingthe Problem
2. Kumrajiva's Views on the Lotus Su-ira as Presentedinthe Dasheng dai 2'bang

3 Huiguan's Views on the Lotu Su-ira as Seen in the Fabu zongydO -

4. Sengrui's Views on the Lotu Su-ira as Seen in the FabuGjing bo-

chapter 2: Daosheng'SMiaofa lianbuajing blt

htroduction
L Daosheng's Understanding of the Structure of the Lotu Su

2. The Method of Scriptural Exegesis Used by Daosheng in the MidOfG lianhua

jmg Sbu
3. Daosheng's Concept of3i'(, ``SalviClmpetus") and Ganying(, "Resonant

Stimulus and Response")

4. The Concept of Li (, "Noumenal Principle") in the MiaofG lidnbuGjing sbu

supplement I: Examples of Daosheng's Usage ofLiine Zbu weimojiejing

Supplement 2: Examples of Daosheng's Usage of Li in the Dabanmepanjlngjljle

chapter 3 : The Fragments of Liuqiu'SZbufdbuajing

chapter 4: A Study ofe Fab-ylj'iFayun

431

Introduction
l. The Lecturer, Fayun, and the Recorder ofe FabuGyZj1

2. A Study of the Comprehensive Explanadonsat htrodllCe the FdbuG yZj'i

3. The lnterpretadon of the Concept of the One Vehicle Offered in the Fabu

yZj'i: The Theory of Provisional Wisdom and Real Wisdom and the Theory
of Cause and Effect
4. A Comparative Study of Faytm's Fabua yZjli andanuscrlPtS Bearing the

Tide, "Fabua ylj'l''Discovered at Dunhuang

Chapter 5: Htdsi'SFabuajZlng dnkxingyi

PART 2: The Commentaries on the Lotus Su-ira Composed byJizang

Chapter 1 : Preliminary TexCritical Research on Jizang's Commefltaries one

Lo SH-ira

htroducdon
l. The Reladve Order of Composition ofJizang's Commentaries on the Loiu

SuJira

2. hdividual Stmaries ofJizang's Corrmentaries on the Lotus Su-ira

3. An Analysis ofJizang's hterpretation ofe First Chapter of the Lotus SZt-ira

According to the Fabua tongld'e

Chapter 2: Jizang's System of Doctrinal ClassicatioI and His ews one Lotus

Su-iriZ

htrodllCdon
l. Jizang's Views on the SBtras

2. The Three Dha-a-wheels ofJizang

3. Jizang's Notion of the Four Discipes
4. Jizang's Notion of the Bodhisattva who Proceeds Direcdy to the _Mahyna
and the Bodhisattva who Switches from the Hbayana to the A4:ahyna
S. Jizang's Comparisons of the Loiu Su-ira WiOther Aaaha Siitras
6. Jizang'S ew of the Concept of Btlddha-nature of the L Siri1
7. Jizang'S ew of the Zong("Principal Purport") of the Loins Su-ir7m
Chapter 3 : The hterpretadon of the Tide of the Lotu Su-iyla, ``MZ'GOfd lZ'anbuGjing"

htroducdon
l. The hterpretation of the Word "Miao"("Subdety")
2. The lnterpretadon of the Term "Fa''("Dharma") and the Theory ofe

Etermty of the Btlddha

3. The hterpretadon of the Term ``Lianhn''(``Lotus blossom")

PART 3 : The hterpretadon of the Ajlegory in the Belief and Understanding Chapter
ofe Lotus Suland its Bearing on DoctrinalClassication

Introduction
Chapter 1 : The Aegory in Daosheng's MiGOfG h'anbZiGjz'ng sbu
Chapter 2: TheIegory in Fayun's FGbuLlyl32
Chapter 3: TheIegofy in Jizang's Commentaries on the Lotus Su-irw

l. The Auegory in the FGbuLg Xuanlun

2. The AJlegory in the FdbuGykbu

3 The Auegory in the FGbuG tOngl&

432

chapter 4: TheAllegory in the Fabua wenju of Zhiyiand Guanding

This book is a study of representative Chinese exegetical works on the Miaofd

liGnbujing, Kumrajiva'S (344-41 3 or 350-409) transladon of the SaddbamGPudan-k0su-trH Or "Lotus Su-tri7nAmonge various exegedcal works on the Lotus Su-irG extant
today, the earliest is the MiGOfa liGnbuajing sbu by Zhtl Daosheng (355434) Next in

e comes the FGbu ylj'i by master Fayun (467-529) of GuangzhaiA4onastery, and

aher that, the Fabu xuanlun, FGbu yisbiE, Fabu yoltyl'and Fabua tonglde-all of which
are works by Jizang (549-623), the grand master ofJiaxiang Jizang was the great

systematizer of the Saul- (Three TreatifeS) line ofteacbing, as well as the most proliac
author of commentaries on the Lotus.
ALler Jizang we havee FGb- xunyi and Fabua wenju These two works are both

attributed to Zhiyi but may be more accurately described as compilations produced in

eooperationwith Zhiyi's disciple, Zhang'an Guanding (561-632) Finally, there is the

FGbujing xunzGn by Ji, the grand master of Ci'enA4onastery] and a major
Ggure in the Faxiang (dba-a-lad) school

Daosheng, Fayun, Jizang, Zhiyi, Guanding, and Ji were all illustrious figures in
chinese Buddhism who,om various religious and scholasdc perspectives, can be said to
have contributed substandally to the study of the Lotu Su-ira The aim of this book isthe

study of their commentaries on the Lotus Su-tva in China. However, since it is not
possible to cover all of the exegetical treadses on the Lotu usted above, the author has

decided t f.cus n the Lotw commentaries of Daosheng, Fayun, and Jizang This study

is organized according tothree main parts, which contain a total of twelve chapters
part one, ded "Commentaries one Loiw Su-iril Prior to Jizang,''mainly researches

Lotw commentaries composed prior to JizangAsmentioned above, this part does not
include the FabHa Xuanyi and FabuG WenjlB Of Zhiyi and Guanding because they were
written under the influence of Jizang's Loins commentaries Even though Kumrajiva,

Huiguan and Sengrui did not write Lotus commentaries, there are some materials which
enable us to investigate their views on the Lotus Su-trd and i have used those materials

This part consists of Bve chapters

chapter one, "The ews of Kumarajiva, Huiguan and Sengru1 0n the Lotus Su-trd,"
contains a study of the DGSbengi zbang, a compendium of exchanges between Kum5raJlVa

and Lushan Huiyuan(334-416) Containing materials that allow us to elicit

Kumrajiva'Sviews on the Lotus Su-trd h addition, we have Huiguan's Fdbu zongyGO a
and Sengrui's Fabu jing bouxIE, two Short prefaces by students of Kumrya Which

iuuminate their respectiveviews onthe Lotus Su-tra

chapter two, "Daosheng's Miaofd lianb-jing sblE" Consists offour sections Because

it is an important precondition for clari*ng hisviews on the Lotus Su-tva,the first

secdon, tided "Daosheng's Understanding of the Strucmre of the Lotus Stra,examines

how Daosheng understands the structural arrangement of the twenty-seven chapters of

e Lotu Su-ira. Prior to embarking on its passage-by-passage explanation of the sra's
temal content, Daosheng discussesthe placement and signiance of the chapter within
e overau st,Ira. Therefore the author considers how Daosheng understandsthe structural

arrangement of the Lotus Su-ira using his discussions as basic sourse materials

433

Bearing m minde historical development of sa exegesis as it unfolded in China,

in section two, ``The Method of Scriptural Exegesis Used by Daosheng in the Mimfa
lz'anbuGj2'ng sbZl,''the author clariFleS the method of sa exegesis found in the MiGOfd

iZ.anbua jz'ng sbu, thereby laying the foundadon for pursumg the comparative study of

commentaries of later periods4 First the author looks at the formal features of his
comlnentary, including sllCh points as: (a)e retention of a section that resembles the

secdon on explanation of the ``intention or modve behind the sBtra's origin" (lGZj,i)
that wed in later commentaries;) evidence of explicit segmentation or division of
the sa text; (C) indication ofe passage that is to be explained (throughcitadon of its
opening and closing bnes); (d) eIanatory notes on transliteradons; and (e) inclusion of
alternative interpretations that differom that of Daosheng Secondly, the author inquires
into Daosheng's explanations of the sra's versesI Thirdly, the author clarifTleS the

ndamental orientation and theoretical organization of the interpretations of the sBtra

Section three, ``Daosheng's Concept ofJi and GGPying," examines the important
te-, 'jli" ("salviGc impetus"), which serves as a theoredcalamework for Daosheng's

scriptural exegesis, and places itwithin the context of its associationwith the concept of
gdnyingor ``resonant ss and response." The author clariesat the salviGc

impetus, which was founded as a Buddhist terminology in Chinese Buddhism, represents

e Constmcdve aspect of the sentient being that moves the Buddhas and bodhisattvas

to manifest and, subsequendy, receives that response."

Sectionfotzr, "The Concept ofLi in the MiGOfd iz'GnbuGjing sbu,"focuses on the

concept of lZ(``noumenal principle''), another term thatICtions as an important
theoredcalchpinfor Daoshng's scriptural ejeegeSis The author indicates all the examples

of Daosheng's usage in the MiGOfG IzlanbllGjing sbll, the Zbu weimojiejing, and Dabanniepan
jZngjZjZe
Chapter three, "The Fragments of Liu Qiu'SL Zbu FGbuG jing," assembles
kagments ofLiu qiu'S (438-495) Zbu FGbuajZ'ngom the Lotus Su-irG COmentaries of
Jizang and investigates one aspect of hisotlghtLiu Qiu was a Buddhist layman in
southe- Qiand even though his Zbu fdbuajing is not extant, forttulately wend
approximatelyy citations in Jizang's L Su-iylG COmmentaries.
Chapter fotq, "A Study of the Fab- yZj.i of FA-," Consists of the following four
secdons h section one, "The Lecturer, Faytm, and the Recorder of the FGbuG yZjz',''the

author considers how the FGbua yljli dealswithe theories of Fayun and which were

transmitted to his academic genealogyI As a result of this consideration, the author

posdates thate FGbuayZjZ IS L10t Just a Verbarecord of Fay's lecmres, but that, in
fact, one can detect traces of where the disciple who actuauy wrote do Fayun's FGbu
ylj'i substantiated his own efforts at exegetical interpretadon based oFayun's eplanadons.

h section two, uA Study of the Comprehensive Explanations that htroduce the

FabuG yZj'i," the author provides a complete translation of the introductory section of the
FabllLl yZj'i, which offers the most comprehensive exposidon of Faytm's views on the Lotus

Su-ira. Then, through additional critical analysis and commentary, I investigate Fayun'S
4 see nroshi Ranno, "Chinese Buddhist Sutra Commentaries of the Early Period,' in: AnnuGi Report of
The lntemGtional ReseGrCb lnsiite for AdvLmCed Buddbology at Soka Um'verSifor the Academic Yew 2002,

ol., 2003, pp. 3020.

434

ideas concernlng doctrinal elassiGcation and his explanation of the tide and structural
divisions of the sra.

Secdon three,The interpretation ofe Concept ofe One Vehicle Ored in

the Fabua ylj'i: The Theory of Provisional Wisdom and Real Wisdom and the Theory of
Cause and Effect," investigates how Fayun understandse idea of the one vehicle (One
of the central concepts of the Lotu Su-tva) as expounded inthe Skillhl Means chapter of

the Loins.Asthe basis for this study, I rely on the two main theories that serve asthe
framework for the interpretation of the One Vehicle devised personally by Fayun-that

is, his theory of provisionalwisdom and realwisdom and his theory of cause and effect
h section four, "A Comparadve Study of Faytn's FL7bua yij-i and A4anuscrlptS Bearing

the Title, `FabuLg ylj'3'Discovered at Dunhuang," the author examines differences in the
concepts of doctrinal classification found in Fayun'S FGhua Jijg and the Dunhuang

manuscripts of the Fabuaylji (S 2733 and S 4102)I In addition, the author attempts to
compare the two by establishing various topical secdons that deal with their respective
forms and methods of scriptural exegesis
Chapterve, tidedHuisi's Fabua jlng anlexlng yi,examinesviews on the Lotus
Su-tYla, uSlaS its source his Fab-jing anlexingyl, a treatise dedicated to topic of the

Lotw Su-trds "course of ease and bliss."

Part Two, "The Commentaries on the Lotu Sdtra Composed by Jizang," considers
Jizang's views on the Lotu Su-tra Jizang is the most prolific author of commentaries on

the Lotu including the FL7bua x-nlun (10 volumes), FLlbu yisbu (12 volumes), FGbuG

youyi (2 volumes or one volume), and Fabua tonglde (6 volumes) Also there is the Fdblun bu, namely, a commentary on the MiaobZtd liLmb-jingyoubotisbe

Olereaer referred as the FabuLZ lun), which was written by Vasubandhu

and translated by Bodhirud This part contains three chapters

Chapter one, "Preliminary Text-critical Research on Jizang's Commentaries onthe

Lotu SuJtra," is divided into the followingree sections: Section one, "The Relative

Order of Composition ofJizang's Commentaries on the Lotus Su-twig," takes up the

question of the order of composition ofJizang's five works on the Lo, including the

FGbua lun ba. In particular, I cridque previous scholarly theories that the Fabu tongide

took shape aher the FGbua lan sbu, and offer proof that the Fab- tongliie was compiled
before the Fabua lun sbu. Secdon two, "individual Summaries ofJizang's Commentaries

on the Lotus Su-tva," provides a brief overview of the smcttLre, Special features, and prior
texCritical research on Jizang's four Lotus commentaries

Section three, "AnAnalysis ofJizang's hterpretation of the First Chapter of the

Lotit Su-trla According to the Fab- tongliie,investlgateS new interpretadons of the Lot7t

Su-ira that appear in the FabuL"Onglde for the firsHime but are not found in the FdbyifbHere I rely especially on the FabuLZ tOngliie's explanation of the Preface chapter of

the Lotu for my prlmaZy material h particular I consider such ideas as the contempladon
of non-arising (Wwbeng gudn) and the notion of the Lotus Su-trds four locations

and seven assemblies (sichu qibm.)

Chapter two, "Jizang's System of Doctrinal Classification and His Views on the
Lotu Su-tva," contains seven sections. Section one, "JiZang's Views on the StLtraS," examines
Jizang's tendency to ascribe equal value to all of the Mahyna satras, as well as various

435

Other related isslleS. The author considers Jizang's answer to the problems such as why

Hinayana s-as are eXCludedfrom the groups possessing equal value and why there exist
mazIY Mahayana sas, if they are equal in value

section two, ``The Three Dharma-wheels of Jizang,"5 considers the process by

whiche concept of the three dh-a-wheels (original dharma-wheel, derivae
dhma_wheeland dhama-wheel that assimilates the derivadve intoe ornal
) took shape, the three dharma-wheels being a scheme of doctrinal
classication devised fore purpose of proving that the Avataqwaka Su-ira and the Loins
su-tva are of equal value, on the basis of the standpoint thatall of the Mahy5na sas are

equal in value Various conceptual issues perta-ng to the three dharma-wheels are also
examined.

secdon three, "Jizang's Notion of the Four Disciphnes," addresses the meaning of
the four discipes and the process by which they wereformulated The concept of the

four disciplines was devised by Jizang and is used to describe four fo-S of teaching that

occur between the Buddha's preaching of the AvdtGWGkd Su-ira and the Lotus SH-iyla-ie,
(1) the teaching of humans and gods, (2) the teaching of the two vehicles, (3) the
teaching for oneself, and (4) the teaching for oers

secdon four, "Jizang's Notion of the Bodhisattva who Proceeds Direcdy to the
Mahayna and the Bodhisattva who Switches kom the Hinayna to the Mahayna,
clariese meaning ofJizang's concept of the two types of bodhisattva, as weu as the

process by which it took shape The bodhisattva who proceeds directly to the Mahayana
refers to beings who are bodhisattvasfrom the start; the bodhisattva who switchesom
the H-nayna oe A4ahayna refers torvakas who convert to the Mahayana upon
encounteringe Lo Su-ira
sectionve, "Jizang's Comparisons of the Lotus Sziirawith Other Mahay5na sas,"
examines Jizang's attempts to make specic comparisons of the Lotus SH-trG Withe
AvdtGWGka Su-ira,e Prabi8- SliirG, the Nirua-pG Su-im, and the Sr3-mm-hi Su-ira Here the

author addresses Jizang's concrete cridcisms of the sudden, gradual, and five-period
schemes of doctrinalclasscation, all of which estabhsh differences in value among the

ahya sas
section six, "Jizang'S ew of the Concept of Btlddhamature of the LoSu-,''
investigates the meOds by which Jizang substantiates his claim that the doctrine ofe
Buddha-nattue, which is unique tO the NZ'rua Su-ira, is also expounded in the Loins

su. h this respect, it is also a comparadve study ofJizang'Sviews one Lo and the

Nl'na-pa Su-ira.
section seven, "Jizang's View of the Zong ofe Lo Su-tva," examines Jizang's
crltlque Of prevaihg theories regarding the zongor ``prlnCipal prpOrt" of the Loins
su-ira, aS Weas the most sahentfeatures ofJizang's thotht

chapter three, ``The hterpretadon of the Tide of the Lotus SH-ira,''examines Jizang's
interpretation of theve characters that make up the Chinese tide of the LoSZl-ie,

MidOfa A-Gnuajing Explaining the sa tide is the important method of Chinese siitra

5 see mroshi XArmO, "The Three Dharma-wheels ofJizang," BUDDHISM AND mL4N S7)mS

In HONOUR ofProfeSSW Soda MORI, Hamamabu, Japan, 2002: Kokusai Bukkyo Kyokai, pp 399-41 2
436

exegesis The chapter itself is dividedinto three sections, according to the three words

``miL10," "fG," and "h.anbua," respectively i review Jizang's evaluation of the points of
difference between the tide of the Lotu as translated by Kumrajiva (i,e, Miaofd lianbua

jing) and translated by Zhu Fahu (i,e, ZbenBiTd buajing), especiallywith respect to the
two terms "miao" and "2;beng" h addition i investigate Jizang's notion of "relative
subtlety" (xiangdai miao) and "absolute subtlety" BfudLu- miao) and their

relationship to the interpretation given them by Zhiyi and Guanding in the FLlbu
xudny6 and i examine the content ofJizang's critique of Fayun's theory that the Loiu

Su-tva presents the Buddha as non-eternal This invesdgates the methods by which Jizang
substandates his claim that the doctrine of the eternal Buddha, which is unique tO the
NinaG Su-tTla, is also expounded in the Loiu Su-tra h this respect, it is also a comparadve

study ofJizang'Sviews on the Lo andthe NirvdJG Su-tri7

part Three,The Interpretation of the Allegory in the Belief and Understanding
chapter of the Loins Su-ira and its Bearing on Doctrinal Classification,focuses on the

role that the allegory of the prodigal son in the fourth chapter of the Lotuultimately

played in the development of Chinese Buddhist doctrinal classification According to

Jizg,the Lotus Su-ira organizes the span of the Buddha's career according to a pedagogical

strategy that proceeds from one vehicle to three vehicles and back agaln tO One Vehicle
This ideafrome Lo Su-Wd Provided one of the basic radonalesfor docal classicadon

in China. However, in so far as the stltra provides onlythe barest oudine of this scheme,
it could not immediately account for such things as the reladonship between the Hinayana
and Mahyna, much less the complex relationshipthat pertains among the massive

collection of Mahyna scriptures themselvesAsa result, attention was focused on the

allegory in the Belief and Understanding chapter, in which the Buddha tells the tale of
the lengthy and multi-staged training of the prodigal son (who represents thervaka)

Here lies the reason why many commentaries on the Lotus Su-trd elaboratetheir most
detailed renecdons on doctrinal classiGcation in explanations of the prodigal son allegory
Moreover, in thisthird part I clari&the realities of Loiu commentarial exegesis

examined in die previous two parts The author dealswith the MZ'dOfd liLmbuajing sbu of
Daoshenginchapter one,the FL7blEG ylj'i of Fayn in chapter two, the FGbuLZ Xuanlun,

FabHG yisbsE, and FGbu tonglde ofJizang in chapter three, and the FL7b- -anyi of Zhiyi

and Guanding in chapter four

(18) Kanno Hiroshi, Hokke gengi64n annotated transILWion oftbe

Fabu mdnyi, 3volumes) Tokyo: Daisanbunmei-sha, 1 995

This work presents a translation in the traditional kundoku stylewith notes

(19) Hirai Slmn'ei, Zoku Hokke genron no cbuJsbakuteki kenkyiL
64n annotGtives Study oftbe FLZbu -anl-) Tokyo ShunjBsha, 1996

This work presents an annotated translation (in kltndoku style) of fascicles 5 to 10 of

Jizang's FGbu xuanlun Withis book Hirai completed his translation of the text

6 see Hiroshi Kanno, "`Relative Subdety'and `Absolute Subdety'in Zhiyi and JiZang: Conceming their
hterPretadons ofe Word `Subdety'(miGO) ine Tide of the Lotus Su-irt7," HokekT6 to Daij'0-kyo-ten no

kenkyu(The LbSu-ira and related system), Tokyo Sankib6 Busshorin, 2006

437

(20) Fang guangchang(ed), ZGngWGi fojz'ao 7VenXiGn, the second

volume (The Buddbisi Texts Not Contained SIN the Trips.tGka). Beijing: Zonjiao wenhua
chubanshe, 1996, pp. 293-354.

This work includes a transcrlpt10n Of the commentary on the Loins Su-ira entitled
"Fabuajing yen vdi", which is preserved in a Dunhuang manuscript kept
in the Shanghaiseum7

(21) Kanno Hiroshi, Hokke giki (An antated translation of the FGbuG yZjz)

Tokyo: Daiz6 Shuppan, 1996

This work presents a translation in the traditional A-doku style with notes and an
exposidoL-i its contents

(22) Li Zhih(ed.), Miaofd ll.Gnbuajing mGnyi yanjiu(A

Study of The Profound Meaning of the Lotus Sll-tva) Taiwan: Zhonghua foiiao wenxian
bianzhuan she, 1997.

This work presents a new punctuated and segmented edition of the FabuG XuGn3,i

and allows llS tO understand the text more easily. Moreover, this work provides the
sotudCeS Of quotadons of Btlddhist scriptures in the text, summaries of all the contents,
introductions to important passages, comments, explanations of the text, collected

commentaries on the text, annotations of important terms, and a clariScation of the

profound siicance of the text on the basis of modern academic thollght Collected

commentaries cover many Chinese and Japanese commentaries. I think this work is very
helpl for understanding the text

(23)nL10 Hiroshi, Hokke gengi nyu-mon(Introduction to The

PvlDfound Meaning oftbe Lotus Su-tr:a) Too: Daisanbl-ei-sha, 1 997
This work presents an introductory eOSition of the Fabua xuanyz m its enety

(24) Kanno Hiroshi, Hokke t0-9TGku(An annotated trimdGtion ofibe

FabuG tOngl&, 2 volumes) Too: Daiz6 Shuppan, 1998, 2000

This work presents an annotated A-doku-style translation and a transcripdon of a

better mamscript kept in Shinpuku-jiin Nagoya ofJapan Even thoughthe text
included in Dainippon zokuz6ky6lacks the exgesis of three chapters, ie.,

"the Parable of the A4edicinal Herbs'', "Bestowal of Prophecy", and "the Parable of the
Phantom City," the new manuscript Preserves these parts

7 see Kanno Hiroshi, "Hokeky0-mow gegi keljosetsu (Prehnary Study one FGbuGjing wi in
Dunhuang)," Ihdogdku Buk0- gGku kenkyul 5 5 I 1 (December 2006): 499-492 This text is not an lnterlinear
commentary on the Loins Su-ira, but a kind of coz7-entarY Which takes up some impont isslleS COnCer-g
the Loiu Sulira and develops dlem iI a question-and-answer fomaL This mantlSCrlpt Was COpied by a

monk in 545 according to the colophon. Needless to say,e text must have been compiled earlieran

545. Therefore it is very important materialwith regard to the study of Chinese commentaries on the
LoSu-ira. This paper provides a general stLrvey Ofe text.

438

(2 5) Zhu Feng'ao, MiaofG lianbujing wenjujiaosbi(Amotation

oftbe Fabu wenju) Beijing: Zonjiao wenhua chubanshe, 2000

This work presents a new punctuated and annotated edition of the Fabua -LUen]u

(26) Okuno Mitsuyoshi, Bbo- biso- no tenkGi-Kicbiz0- o Cbu-shin to bita

Hokkeron''juy0-sbi(The

development of Buddha-nature: The history of the acceptance of the Fabud i- by

Jizang). Tokyo: Daiz6 Shuppan, 2002

This work presents JiZang'Sviews on the Lotu Su-ira and naturally researches Jizang's

commentaries on the Lotus Su-ira. The table of contents is as fouows:

Preface

part 1 : The Use of the Fabzui lan and the idea of Buddha-nature byJizang and Later

Writers
Chapter 1: On the FL7bila lm
Chapter 2 Jizang's Theories and the Fabud lm

l. The Chracterestics ofJizang's Use of the Fabu lan

2. Jizang's Actual Use of the Fabud lan: Concerningthe Sentence "There are
theories of Buddha-nature in seven places in the Lotu Su-tra]"

3. Jizang's hterpretation of 'Yo 2;blj'ian"

chapter 3: Jizang on the Aminment of Buddhahood by Srvakas

chapter 4: Jizang and the Idea of Buddha-nature

Chapter 5: Tiantai Theories andthe Fabua lm

l. The Acceptance of the Fabua i- in Tiantai: A Comparison with Jizang

2. Saich6's ideas concemig the Prediction to Buddhahood

3. Enchin and Jizang Concerning their Interpretations of the FabuG fun

4. The interpretation of the FGbua lun in lcbij'0-yo-keuuEspecially

Fcused on the Predicdon of Srvakas to Bllddhahood
supplement 1: Recent Studies on the Mabd-parininGa Su-trH: Foeused on the

lcchantika Theory
supplement 2 On the Sam-byo1-d0--giattributed to Saich6

part 2: A Study of the Formadon ofJizang's Thought

chapter l : Jizang on the Transformation of Fixed Kama

chapter 2: "Aquisition" and "Non-acquisition" according to Jizang: Acquisition as

e First Gate to Non-aquSltlOn

Chapter 3 : Jizang on "Non-dispute"

chapter 4: Jizang's Understanding of the Four SiddbGJnta,

Chapter S= Jizang's Theories and the AvatdWdka SfiwH

chapter 6= Jizang's Theories and the Theory of the Realization of Buddhahood by
Grasses and Trees
This book is organized according to two main parts, which contain a total of eleven

chapters Part one, tided "The Use of the Fabu lun and the Idea of Buddha-namre by

Jizang and Later Writers" consists of Gve chapters Chapter one, "On the Fdbua fun"
439

presents a recdon of past research one FGbuG lan, which is the central focus of this

book, a bibliographical essay and also expresses the author's perspecdves

Chapter two, `'Jizang's Theories and the FGbua fun," consists of three sections This
chapter clares why Jizang incorporates the idea of Buddha-nature into hisinterpretadon

of the LoiHS Sulira and where in the FGbZW lan he reads the idea of Buddha-nature in it.

The author especially discusses chafaCterisdcs of Jizang's interpretadon of the Lotus

Sira focusing on the te- "fo 2;blj'iGd'in the Skinful -Means chapter of the Lotus Su-ira

CIapter three, "Jizang on the Attainment of Btlddhahood by Srvakas,''Cmicizes

the study of Suemitsu Yasumasa8 that the theory ofve different natures, which the
Consciousness Only school established arotnd the fotLrcentury in hdia, can be seen
in Jizang's thought This chapter ande following chapter, "Jizang and the ldea of

Buddha-nature," is the central part of this book. The author examines the theory proposed
by Sllemitsu and concludes that Jizang takes a stanceat alHiving beings can attain

Buddhahood even though hisought includes various factors.

Chapterfour clariaes Jizang's understanding of Buddha-nature, showing that it is

dose to the idea that the e)hdon ofe phe10menal world occtmom tGibaiG- (Suchness)
usinge section on explanation of the ``intendon or motive behind the sBtra's origin"

(hlyi) of the SbengmGn bGOku(Commentary on the Sn-mG-la- Su-ira) as its

main source materials The author shows that in this respect his consideration is very
differentom the idea of the Consciousness Only school that tGtbGiG- is static and does

not evolve into the phenomenal world

Chapterve, ``TiantaiTheories and the FGbua iun,''consists offour secdons This
chapter Surveys Zhyi's actual llSe Of the FGb2W fun and discusses how andom what

perspectives the FGbuG fun has been used in the Tiantai school from Zhiyi to Genshin
(942-101 7) inJapan. This chapter also includes a comparison withJizang.

Part two, tided ``A Study of the Formation ofJizang's Thought" corlSists of six
chapters. This part considers how the thollght ofJizang, who incorporates the idea of
Buddha-nature into his interpretation of the Lotus Su-tyla, develops throughspecc

problems such as "the transformation of GjEed karma", "contemplation of 3%inyatd-'', "the

reazadon of Buddhahood by grasses and trees,''and so on.

(27)mo Hiroshi, Hoke6 5bkousbi kwa manabli Buk6

(Leaning Buddhism based on the history of developIent Ofe Lotus Su-iTla thought)

Tokyo: DaiZ6 shuppan, 2003

This is a volume of collected papers and contains three papers relating to the

subject under consideradon here These have already been translated into English, as
fllows:

1. A Comparison of Zhiyi's and Jizang'S ews of the Lotus Su-trd: Did Zhiyi, aer
all, Advocate a "Lotus Absolutism''?, in: Annual Repoof The lniemational

Resewrb Institute fw Advanced Buddbology Gt Soka Universifor ike ACGdemic

8 stlemitsu pubhshed a series of ten afticleswiths tide in 3gomGZaWO dGigGku Bukky0-gwkubu kenkyu- klj,0andema2;87VGigdku Bukky0-gGkdu ronsbu- begilg in 1987 See especiany "Kchiz6 no j6 h36butsu
kan,''Komazawaig21ku Bukku0-gGkubu kenkyu- kZy0- 45 (1 987), pp. 2 75129 1 I

440

Year 1999, 2000, pp 125-147

2. The Reception of Lotu Siiira Thought in China, in: The journal of Oriental

Studie ll, 2002, pp1 106-122

3. The Pracdce of Bodhisattva Never Disparalg in the Loins Su-ira and its Reception

in China and Japan, in: Tbe30umal ofOrientdl Studie 12, 2002, pp 104-122

(2 8) Shen Haiyan, The Profolmd Meaning oftbe LoSu-ira: T ien-tai Pbil050Pby ofBuddbm ,

2 volumes. Dehi: D K Fine APress P Ltd, 2005.

This work consists of two volumes. Therst volume is a study of the FGbiEL7 -Gnj,i

and Tiantai philosophy as seenthfOugh the text, andthe second volume is an Enghsh
translation of the text in its endrety The table of contents of the bst volume is as
follows:

Acknowledgement
Foreword
Preface

htroducdon
chapter One: The Life and dmes of Chih-i as an htroductory Background
l. The Historical Background

2. TheLife of CHm-i
chatper Two: The Achievements of the Profound Meaning Of the Lotus Satra

I. HOW DOES CHIH-i ORGANIZE His WORK HSUAN-I TO

INTERPRET THE LOTUS SOTRA IN ORDER TO PRESENT HIS
SYSTEA4 0F THOUGHTP
l The primary Structure Of the Han-i-General hterpretadon
2 The prary Structure Of the Hj7ian-i-Specic hterpretation

3. The formula of Chih-i's Beld of discourse

4. Conclusion of therst issue in quesdon

II. HOW DOES CHIH-I CONNECT HIS ALL-ENCOA4PASSING

THEORIES TO MAKE THEM COHERENT AND COA4PLETE, AND

wHAT THECHNIQUE DOES HE EMPLOY TO MARE THEM

FLAWLESS AND IRREFUTABLE?
1. Teclmique of polarity
2. A Teclmique of denidon

31 A Technique of Complete crltlque and evaluation of theories of others

4. A Teclmique of comparison
S A Techique of describing exhaustive and Comprehensive lists of various
nodons and concepts

6. A Teclmique of Sign hterpretation

ConclllSion ofe second isslle in qlleSdon

III. WHAT ARE THE THEORIES AND SYSTEA4S CHIH-i

FORMULATES TO DISPLAY THE CHARACTERISTICS OF
syNCRETISM AS THE BACKBONE OF HIS PERFECT AND

HAMONIZING PHILOSOPHY?
441

L System of Classig the Teaching of the Buddha

2 System of integradon
3 System of weeding oute old and bringing forth the new

ConchlSion of the third issue in question

General Conchsion
This )h-e consists of three questios amde author,s answers to them Conce-
therst quesdon, she writes, "The Lotus S-a (SdddbamapudGr3-km3u-ira) in order to

present his system of thought, serves to provide an overview of the text in terms f its
structure and its content This is provided by drawing an oudine and a general stmcttue

of the text Throughthis quesdon, a generaldescrlPt10n Of the hemeneudcal approach

Chih-i employs to interpret the Lotus Su-irw, and to present his thought is Offered."
Conceming the second quesdon, she writes,The second question --serves to explore

six techniques: 1 technique of polarity, 2 teclmique of clear deGnidon, 3 technique of

complete critique and evahadon of the theories of others, 4, technique of comparison, fl
technique of descrlPtlOn Of exhaustive and comprehensive lists of various notions and

concepts, and 6l teClmique of sign interpretadon Throughthese techiques, what Chih-i

intends to convey in the hght of his own philosophicalking (which carries soteriological

imphcadon) becomes transparent''conceming the third quesdon, she writes, ``The last
question ----"oncems epIStemOlogical perspecdve, namely, the syncretism in his
presentadon that reAects Chinese episteme The theories and systems that reveal this
characteristic are summarized as follows: 1 system of classicadon, 2 integration, and 3.

system of weedingoughe old to bring forth the new Through this quesdon, not

only the third perspective of epistemological issue conceming the formation of Chih-i,s
pbilosophy that exhibits pracdcal signicance is examined, but its relation to therst

perspective of hermeneutical approach that assumes educational implication and the

second perspecdve that bears soteriological signicance is unraveled as wen,, b viH)

I am convinced that her book advances researches of Tiantai philosophy, hut I

would like her to refer to research results of Japanese scholors. F.r in.rder t. C.nduct
an academic research of Tiantai posophy, we should now consider the relationship

between Zhiyi and Jizang concemingeir interpretadons of the Loizw Su-irG For example,
conceming two kinds of ``subdetyof urelative subdeqf, and "absolute subtlety", wed
en in both Zhiyi's Fabua xuanyi and Jizang's Fabua xuGnlun.9

(29) Daniel Bmce Stevenson aLnd mroshi-0, The Meaning ofzbe L Su-ira,I Cow"e

ofEGSe and BlZ'snAnAnnotated Transladon and Study of Nanyue Huisi,S (515-577)

FGbuGjing Gnlexingyi, Bibotheca Polodca et PhJosophica Buddhica, vol , Tokyo:
The hternadonal Research hste for Advanced Buddhology'Soka Uhiversity, 2006
This work presents an aLmOtated translation of the FGbuajZng Gnlexing3'i
(The MeanZ'ng of the i- Su-ira's Course of Ease and Bliss), papers by the two

authors, and a corrected and punctuated edition of the text. The table of contents is as
foows:

9 see Knnooshi, (17), pp 5451559. Also see note 6.

442

Preface and Aeknowledgements

Abbreviations and Convendons

Part I: Daniel B. Stevenson, "Nanyue Huisi (5 15-577) - Recollecdons, Works, and

Motifsn
Chapter i : Nanyue Huisi in Buddhist History

Chapter 2: The Works of Huisi: Their Textual History, Filiadons, and Problems
of hterpretadon

Chapter 3= Only Beween One Buddha andAnother: Huisi's Views on Knowing

the True Dharma
Part II: Hiroshi Kanno, Huisi's Perspective on the Lotu Sit-tra as Seen throughthe

Meaning oftbe Lotu Su-trd C0-5e ofEase and Bliss

Part III: Daniel B. Stevenson and Hiroshi Kanno, Amotated Translation of Huisi's
Medning oftbe Lotu Su-trd' Cowse ofEase and Bliss

Part IV: Hiroshi K-0, Corrected and Punctuated Edition of the Fabujing anlexing
_yLI

Bibliography

The Meaning oftbe CoIWSe OfEase and Bliss is not a work devoted to interlinear
explanation of the teual contents of the Lotu Su-trG, but a work that centers topically

on the course of ease and bliss as a distinctive conceptual theme, which is expounded in
die fourteenth chapter ofe Loiu Su-ira, dded "Course of Ease and Bhss" Dan Stevenson's

approach to the Meaning oftbe Cowse of Ease dud Bliss seeks to situate the content and
rhetoric of the text within the largeramework of Huisi's collected wrltlngS, With
addidonal attendon to currents of Buddhistought and pracdce partieularto the historical

milieu in which Huisi operated. Hiroshi Kanno's perspective stems prlmarilyfrom an

interest in the Meaning oftbe Cowse ofEae and Bh'Ss as an example of early medieval

Chinese Buddhist exegesis and commentary on the Lotus Su-tra

Amonge studies of Chinese commentaries on the Lotu Su-ira, i have inthe above

surveyed representative works that have been published in book form, Lastly, I wish to
comment briey onthe present state of research as reected in annotated translations of
e representative commentaries on the Lotu Su-wd

Asnoted above, an English translation and single-character concordance of

Daosheng's commentary have already been published lsee (14) above]Asfor Fayun's
Fab- yljli, i have published an annotated uanslation (in kilndoku style) of the text lsee

(21) above]. h regard to the Fabud Wenju, there has appeared only a kundoku-style
translation, while in the case of the Fdbua -anj,i there have also appeared,inaddidon to
a kundoku-style translation, an annotated translation of fascicle I in modern Japanese lsee

(I l) above], an annotated English translation of the text in its entirety lsee (28) above],
and an annotated English translation of the final third of fascicle lb and all of fascicle 2

lsee (1 5) above].AsforJizang's Fabua mGnlun, there has appeared an annotated kundokustyle transladon of the text see (1 3) and (19) above), while in the case ofe Fabuayisbu

a kundoku-style translation is available, and there have already appeared translations of

443

the FGbuayoHyi in bomodern Japanese and kundbk% stylewith notes (see (9) and (16)
above).As for the FGbua toe, there has appeared a kundbku-style rendidon ofe text

lsee (24) above].

There have also been published many academic papers dealing with Chinese
commentaries on the Loins See-ira, but space has not permitted me to discuss these here
Recent years have seen a burgeoning of research in Japan on Jizang's commentaries on
the Lo SulirG, and onis sllbject reference may be made to the bibliography appended

to Hirai Shun'ei (ed.), Samn ky6gaku no kenkyu-(Studies in Sanldbcirine; Too: ShunjBsha, 1 990)

Aerword

Thest part ofis paper up to the introdllCtion to (16) has been pllbhshed in ACTA

ASL4TICA 66 (1994, pp. 87-103) as "An Overview of Research on Chinese Commentaries

of the Lotus Su-irig), i have made some minor correcdons here. h this paper, i havegiven

Chinese names and terms according to the Pinyin system throllghout Where certain
authors used the Wade-Giles system, I have retained that system only in the tides and
tables of contents of their books. I would like to offer my appreciation to Prof Jam
Natder for her assinCe in correcting the English in the new pordon of this paper

444