MAHĀPIṬAKA
Newsletter New Series No. 28

January 1, 2023

EDITORIAL COMMITTEE of
the ENGLISH TRANSLATIONof the CHINESE TRIPIṬAKA
Bukkyō Dendō Kyōkai(Society for the Promotion of Buddhism)

Editor: Kenneth K. Tanaka

Table of Contents
Publishing Schedule
Published in 2022.................................................................................................. 1
Forthcoming titles ................................................................................................. 1
Review:
Yong’s Song of Actualizing the Way(Translated by A. Charles Muller)
By ISHI Kiyozumi ........................................................................................... 2
Observing the Mind, Awakening from a Dream(Translated by A. Charles Muller)
By MAEGAWA Kenichi ................................................................................... 4
Announcement:
Remarks on the Revised Guideline
By Kenneth K. Tanaka .................................................................................... 6
Revised Guideline
for the English Translation of the Chinese Buddhist Canon ........................ 6

Committee Members ........................................................................................................ 9

Publishing Schedule
Published in 2022:

THE FAYUAN ZHULIN (THE JADE GARDEN OF DHARMA FOREST)(法苑珠林 Hō-on-jurin, Taishō 2122)

Volume V (Fasc. 28–34)
Translated by Harumi Hirano Ziegler

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES)(中阿含經 Chū-agonkyō, Taishō 26)

Volume III
Translated by 關則富, 朱倍賢, 釋法曜, Marcus Bingenheimer, and 釋純因
Edited by Bhikkhu Anālayo and Roderick S. Bucknell
Forthcoming titles:

COMBINED VOLUME: THE DIAMOND NEEDLE/ THE TREATISE ON
DOCTRINAL DISTINCTIONS OF THE HUAYAN ONE VEHICLE/ THE KEY
TO THE SECRET TREASURY(金剛針論 Kongō-shin-ron, Taishō 1642/ 華嚴一乘教義分齊章 Kegon-ichijō-kyōgibunzai-shō, Taishō 1866/ 般若心経秘鍵 Hannyashngyō-hiken, Taishō 2203-A)
Translated by KAWAMURA Yūto and BAI Jinghao/ *Taitetsu Unno, Mark Unno,
and Monica E. McLellan/ Matthew McMullen

A FOREST OF PEARLS FROM THE DHARMA GARDEN(法苑珠林 Hō-on-jurin, Taishō 2122)

Volume VI (Fasc. 35–40)
Translated by Harumi Hirano Ziegler

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES)(中阿含經 Chū-agonkyō, Taishō 26)

Volume IVTranslated by 關則富, 朱倍賢, 釋法曜, Marcus Bingenheimer, and 釋純因
Edited by Bhikkhu Anālayo and Roderick S. Bucknell

THE TREATISE ON THE TEN GROUNDS(十住毘婆沙論 Jūjū-bibasha-ron, Taishō 1521)
Translated by Dharmamitra

FLOWER ORNAMENT SUTRA (AVATAṂSAKA-SŪTRA)(大方廣佛華嚴經 Dai-hōkō-butsu-kegon-gyō, Taishō 279)
Translated by Dharmamitra

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Review:

Yong’s Song of Actualizing the Way(Translated by A. Charles Muller)
ISHI Kiyozumi
Professor, Komazawa University
Besides the treatise officially called the Yong jia zhen jue da shi zheng dao ge (永嘉真覚大師証道歌),
a variant text called the Chan men mi yao jue (禅門秘要決) is extant among the Chan manuscripts fromthe Dunhuang collection. Although it is believed that the author is Yongjia xuanjue (永嘉玄覚 ?-713),
a disciple of Huineng (慧能 638-713) known as the Sixth Patriarch of Chan, this treatise is included as
an appendix in his collective works called the Yong jia ji (永嘉集). Accordingly, it was most probably
composed by someone else and attributed to Yongjia in the 9th century and onwards.
The treatise is written in elegant verses. In most cases, each verse consists of four phrases, andeach phrase consists of seven or six characters. In total, the text is comprised of more than 400 phrases
and 1,800 characters, although there are variant readings in the extant manuscripts.
The English translation by Prof. Muller is based on the text included in the Taisho canon, vol. 48,
which was originally included in the Bao en zang (報恩蔵) collection published in the Ming period andis critically edited in comparison with Japanese edition in 1694. In addition to this edition, since thistreatise was utilized by many Chan masters, we find the same text in the 30th volume of the Jing dezhuan deng lu (景徳伝燈録), the 30th volume of the Lian deng hui yao (聯灯会要), and the Chan men
zhu zu shi jie song (禅門諸祖師偈頌), since this treatise has been utilized by many Chan masters. A
close look at the texts mentioned above reveals several variant readings. According to a description of
the Zu ting shi yuan (祖庭事苑), the text seems to have been altered by many scholars based on theirown views.
From the latter half of the 9th century onwards, many people read this treatise and composedcommentaries. For instance, Nan ming quan (南明泉) wrote the Song yong jia zheng dao ge (頌永嘉證道謌, dated in 1047), Miao kong fo hai (妙空佛海) the Zhu zheng dao ge (註證道歌, 1146), Zhu yuanhong de (竺原宏徳) the Zhu zheng dao ge (註證道歌, 1340) during the Song and Yuan periods. In
addition, the Zu ting shi yuan mentioned above contains a word for word commentary.
Philosophically speaking, a Chan feature of the Sixth Patriarch in the Southern Song period isembodied in this treatise, namely, a basic idea of everyday life as essential truth (entity of ignorantbeings is nothing but Buddha-nature). This way of grasping reality is defined as “ru lai chan” (如来禅),
in which everyday activities, e.g., walking, sitting, talking, being silent, etc. are positively evaluated.
This is none other than an emphasis on the daily life that was originality explained in the Platform Sutra(六祖壇経)
As is mentioned above, the Chan men mi yao jue (禅門秘要決) which has the same contents as
the treatise under discussion, is extant among the Dunhuang manuscripts. This manuscript was
discovered and published by Hushi 胡適 in his ‘Haiwai dushu zaji (海外読書雑記)’ (=『胡適文存』
三集, 4). These fragments are listed as S2165, S4037, and S6000 in the Stein collection, while the2complete version is extant as P2104 in the Peliot collection. The volume 2 of the Collective Works of
Suzuki Daisetsu (鈴木大拙全集) contains a transliteration of the complete version, and the criticaledition and annotations are found in Libenthal’s article (Libenthal, Walter. 1941. “Yung-chia’s Song ofExperience the Tao.” Monumenta Serica 6: 1–39.)
It is to be noted that the Chan men mi yao jue is attributed not to Yongjia xuanjue but to Zhao jue
da shi yi su jue (招覚大士一宿覚). This attribution seems to have been developed into the episode of
Yongjia xuanjue and the Sixth Patriarch of Chan. This episode in the third volume of the Zu tang ji (祖堂集) is summarized as follows:
When Xuanjue (玄覚) visited the Sixth Patriarch, he immediately tried to go home as soon as his state oflife was acknowledged in his first greeting. The Sixth Patriarch stopped him and let him stay overnight at
the dojo. Xuan jue departed the next day, but when he left the gate, he chanted a line from the Zheng dao
ge and left. From now on people call him “Awakened after overnight” (一宿覚 Yisujue).

In Japan, Gidō Shūshin 義堂周信 (1325-1388) records in his Kūge nichiyō kubū ryakushū (空華日用工夫略集) that the Zheng dao ge and the Xinxin ming (信心銘) brought back by Ennin (円仁)from China to Japan were preserved on Mt. Hiheizan. It is also known that the commentaries on Zheng
dao ge, e.g., the Kottō shōdōka (骨董証道歌) by Nan’ei kenshū (南英謙宗), the Shōdōka tekiyōroku
(證道歌摘葉録) by Ryōtai-sōei (了諦僧英), etc. were composed in Edo period.
Incidentally, the names of two Sōtō-shū colleges, Sendanrin and Shisikutsu, in Edo period derivefrom the words in the Zheng dao ge respectively. Modern Zen masters utilize this treatise for theirlectures. Some of these lectures translated into European languages are listed below.
English:D.T. Suzuki. 1935. Manual of Zen Buddhism. Kyoto: The Eastern Buddhist Society.
Senzaki Nyogen. 1953. “Sho-Do-Ka by Yoka-Daishi.” In: Buddhism and Zen. New York:
Pilgrims Publishing.
R. H. Blyth. 1964. “The Cheng-Tao-ke.” In: Zen and Zen Classics, vol.1. Tokyo: Vintage.
French:Kôdô Sawaki. 1999. Le chant de l'éveil: le Shôdôka de Yôka Daishi commenté par un maître zen/ Kôdô Sawaki, traduit du japonais par Janine Coursin (Spiritualités vivantes). Paris: Albin
Michel.
Deshimaru Taisen. 1969. Vrai Zen: source vive, révolution intérieure; Sho do ka: chant del'immédiat satori, Taisen Deshimaru; traduit et commenté par T. Deshimaru. Paris: Courrier
du Livre.
German:Deshimaru Taisen. 1979. Satori: hier und jetzt: Yoka Daishis "Shodoka" / vollständig übertragenund mit Kommentaren versehen von Taisen Deshimaru. Zen-Textbibliothek; Bd. 4. Berlin:
Kristkeit.

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Sabine Hübner. 2005. Shinjinmei und Shôdôka: Das Lüwengebrüll der furchtlosen Lehre / Zwei
Urtexte des Zen mit Teishô-Kommentaren. Heidelberg: Kristkeitz Werner.
Sawaki Kōdō. 2016. Zen ist fuer nix gut: Kommentare zu Yôka Daishis Shôdôka. Frankfurt am
Main: Angkor Verlag.
Spanish:Begoña Aguiriano Barrón. Tr. 1981. El canto del inmediato satori: shodoka. Barcelona: Editorial
Kairós SA.
Prof. Muller’s translation in which an elegant verse style and sophisticated contents are
reproduced should be definitely added to this list.

Review:

Observing the Mind, Awakening from a Dream(Translated by A. Charles Muller)
MAEGAWA Kenichi
Professor, Soka University

Professor Charles Muller recently completed the translation of Ryōhen's Kanjin kakumu shō as part ofthe BDK Tripiṭaka Translation Project. This translation is of epoch-making significance as an
introduction to the Hossō doctrine, which developed uniquely in Japan.
In Japan, Yogācāra or Consciousness-only philosophy was introduced in the Nara period (710–794) and has been handed down to the present day within the Hossō sect. However, the development of
the Hossō sect can be seen only up to the Middle Ages. From the early modern period, the tradition has
been strictly adhered to, and any new doctrinal developments can be seen mainly in the writings ofscholar monks of other sects (e.g., Fujaku of the Jōdo sect).
It was when the doctrines of the Japanese Hossō sect were nearing completion that Ryōhen (1194–1252) made his appearance. His Kanjin kakumu shō , a compendium of the Hossō doctrines, is both an
introductory text and a compilation of the doctrines of the Japanese Hossō sect. Furthermore, it is ofgreat significance in the history of Japanese Buddhist thought in general, as Ryōhen was not limited to
doctrines of Consciousness-only philosophy but was also familiar with various trends in medieval
Buddhism, such as the precepts, Pure Land Buddhism, and Zen Buddhism.
The significance of the Kanjin kakumu shō in the history of thought is summarized by Professor
ŌTA Kyūki (ŌTA Kyūki. 1981. Kanjin kakumu shō, Tokyo: Daizō-shuppan). Based on this, and with
my own personal opinion, I would like to state the following under three points.

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1) An introduction to the general philosophy of Consciousness-only:This book covers and systematizes the various components of Consciousness-only philosophy (thetheory of Consciousness-only, the theory of the three natures, and the theory of meditational practice).
The Consciousness-only in Thirty Verses (唯識三十頌 Triṃśikā) by Vasubandhu and Xuanzang’s
synthtic translation of its commentaries, Cheng weishi lun (成唯識論), are considered the main texts of
the Consciousness-only philosophy, but Ryōhen did not follow them and, instead, systemized it in his
own unique way. In a very general way, he begins with a discussion of the hundred dharmas that makeup consciousness, then goes on to discuss the structure of consciousness and then to the theory of truth(three natures, three non-natures, and two truths). And after describing the theory of Consciousnessonly, Ryōhen discusses the theory of practice. It can be said that the book starts with relatively concrete
subjects and gradually moves on to more abstract items, which is one way of making it easier tounderstand the complex overall picture of the Consciousness-only philosophy.
2) An introductory text of the Japanese Hossō doctrine:
The descriptions in this book are based on the texts translated by Xuanzang and the subsequentcommentaries on them. However, this book also includes discussions of issues that were developed
independently in Japan, represented by “the Four Aspects of Consciousness” and “the Three Kinds of
Objects.” The former theory was inherited by Xuanzang from Indian Dharmapāla but was given special
attention in Japan. The latter theory was based on Kuiji’s theory, but it was treated as an orthodox theory
by his followers and also by the Japanese Hossō sect that adopted it. There are numerous other doctrines
based on Kuiji’s theory. This book provides concise and accurate descriptions of these unique doctrinesof the Japanese Hossō sect, and can be used as a helpful guide for reading other works of the Japanese
Hossō sect.
3) Discussion of Ryōhen’s unique interpretation of Hossō doctrine:
This text is not merely a handy summary of Hossō docrine but also presents Ryōhen’s uniqueinterpretation of the doctrines. The doctrine of the five predispositions (五姓各別) and the doctrine of
the three incalculable eons for Buddhahood (三祇成仏), included in the Consciousness-only philosophy
brought from India by Xuanzang, caused a great sensation and invited criticism from other Buddhist
sects. In Japanese Buddhism, the Sanron and Tendai sects promoted the dominant views that opposed
those of Hossō sect. Those dominant views included the doctrines of “all beings becoming Buddha” (一切皆成) and “immediate attainment of Buddhahood”(速疾成仏). Within this environment, Ryōhen
explained the doctrine of Consciousness-only philosophy from the perspective of “unification ofdifferences and equality” (不即不離) and refuted the criticism of the Consciousness-only philosophy as
being one-sided. His position deserves attention, not only in Japanese Buddhism but also in the history
of Buddhist thought as a whole.
This English translation by Professor Muller refers to Professor ŌTA’s lectures as well as toProfessor Weinstein's unpublished translation and is a fairly easy-to-read translation, which should be
helpful for Japanese readers in understanding the original text. In keeping with BDK Tripiṭaka editorial
policy, the notes are kept to a minimum, but the in-depth discussion of key terms and the inclusion of5

up-to-date references are very informative and helpful to the readers. The Translator’s Introduction
contains a succinct explanation of the basic concepts of Consciousness-only philosophy and its
development since India. This together with a substantial Glossary provides much convenience for eventhe less knowledgeable reader. It is hoped that this translation will be read by many readers, including
scholars of Indian Buddhism, and lead to a recognition of the importance of Japanese Hossō doctrine.

Announcement:

Remarks on the Revised Guideline
Kenneth K. Tanaka
Editorial Committee Chair
What follows is the latest version of a Revised Guideline for the English Translation of the Chinese
Buddhist Canon. The purpose of this version is not intended to change our translation policy but tomodernize several old-fashioned expressions in the articles.
Our goal is for all translations to be submitted by December, 2027. The Editorial Committee
continues to seek the cooperation of all the translators and the supporters of our project.

Revised Guideline for the English Translation of the Chinese Buddhist Canon1.

The primary aim of the English translation of the Chinese Buddhist canon is propagation of the
Buddhist tradition and furthering Buddhist studies.

2.

The primary text for translation purposes is the Taishō Daizōkyō. Texts not included in the Taishō
Daizōkyō are to be based on publications from the Meiji period (1868–1912) onwards.

3.

In principle the texts are translated whole rather than in sections, and are to be always accompanied bya translator’s introduction which should include some discussion of the text in its historical context andplace in the Canon, and provide pertinent biographical information on authors and original translators,
and list any other versions of the text in Chinese, Tibetan, and other languages.

4.

Endnotes may be provided to aid the reader in understanding the text. However, extensive annotation
is discouraged. Endnotes should be concise and should not be used only to provide definitions oftechnical terms; these should be included in a glossary provided by the translator(s). As with thetranslation, the Editorial and Publication Committee will retain editorial rights over endnotes.

5.

The translator(s) will be clearly credited.

6.

Chinese transliterations of Sanskrit terms are to be translated into English, except in the case of proper
nouns where the original name is to be maintained in so far as possible. For dharanis and mantras, suchas those found in esoteric scriptures, the Sanskrit form is to be supplied (in parentheses) within the6translation.

7.

Chinese proper nouns are to be transliterated in the Pinyin system of romanization. Although the WadeGiles system of romanization is also accepted it will be converted to Pinyin by our editors. Japaneseproper nouns are to be transliterated using the modified Hepburn system of romanization.

8.

On the cases and title pages of the books, the titles will appear in normative English, and volume titles
will be used in instances of volumes containing multiple texts. The English and Sanskrit/ Chinese/
Japanese titles will appear on the modified title pages before each individual text.

9.

The bibliography should include a list of all previous European-language translations from the Chinese(or other sources) with their titles, names of translators, publishers, and years of publication. For journal
articles please provide the volume number, year of publication, and other essential bibliographic
information.

10.

No Chinese characters are to be included in the main body of the translations. However, Chinesecharacters may be used sparingly in translator’s introductions, endnotes, bibliographies, and glossaries.

11.

Translators should indicate changes in page and column numbers in the Taishō source text in the bodyof their English translation at the approximate point of the column change. These should be inserted inbrackets and in boldface, for example: “[452b].”12.

Translations should be submitted to the Editorial Committee in both a digital and a printed hard copy (orPDF file) format.

1)

Digital formatsi)

The document(s) should be saved in one of the following three formats:

A. Native application format, preferably Microsoft Word.
B. RTF (rich text format).
C. ASCII text file(s).

2)

13.

ii)

Concerning the font(s) used in the above document(s), enough information should be provided.
Font files are to be sent together if necessary.

iii)

This is to be e-mailed to bdk@bdk.or.jp.

Printed hard copyi)All editorial marks and/or Sanskrit/Chinese/Japanese diacritical marks are to be properly shown inthis hard copy.

ii)This printed hard copy can be replaced by a PDF file(s) in which the above- mentioned conditions
are fulfilled.

All final editorial decisions are made by the Editorial and Publication Committees. During the editorial
process, the translator(s) will be fully consulted, which will give the translator(s) the opportunity toreview all copyediting that has been done.

14.

The translator(s) will be informed of the remuneration rate (excluding special circumstances) directlyby the Editorial Committee. Please note that the sum paid to the translator(s) is net. Expenses incurredby the translator(s) for royalties, postage, word processing, etc., will not be compensated.

15.

For elaborate works requiring more than two years to complete, the translator(s) may submit a partial
or year’s work worth of manuscript (i.e., 20 to 30 pages of the Taishō Daizōkyō).

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16.

All copyrights for translations performed under the auspices of the Editorial Committee are held andreserved by the Bukkyō Dendō Kyōkai. The Publication Committee shall enforce all copyrights.

1)

Manuscripts received from translators will not be returned.

2)

The remuneration is understood to include the copyright transfer cost.

3)

If the translator(s) should wish to publish another version (i.e., with detailed notes for academic purposes),
they may do so only after obtaining approval from the Bukkyō Dendō Kyōkai. After approval to publish
outside the Translation Project has been granted, the translator(s) may then choose a publisher.

4)

The separate academic publication must be distinctly different from the Bukkyō Dendō Kyōkai
publication.

Notes
If there is no response to the written request for translation sent from the Editorial Committee by the designated deadline, itwill be considered as an indication of declination and another translator will be selected.
Appendix

1. The articles of this guideline were implemented on June 1, 1983.
2. The articles of this guideline were implemented on October 1, 1985.
3. The articles of this guideline were implemented on May 1, 1986.
4. The articles of this guideline were emended on January 1, 1987.
5. The articles of this guideline were emended on September 25, 1997.
6. The articles of this guideline were emended on January 1, 1999.
7. The articles of this guideline were emended on January 1, 2004.
8. The articles of this guideline were emended on April 1, 2007.
9. The articles of this guideline were emended on January 1, 2008.
10. The articles of this guideline were emended on December 17, 2015.
11. The articles of this guideline were emended on February 19, 2016.
12. The articles of this guideline were emended on December 13, 2018.
13. The articles of this guideline were emended on December 9, 2022.

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Committee Members
Editorial Committee, Tokyo:
Kenneth K. Tanaka (Chairperson), Professor Emeritus, Musashino University
ICHISHIMA Shōshin, Professor Emeritus, Taisho University
KATSURA Shōryū, Professor Emeritus, Hiroshima University
MINOWA Kenryō, The University of Tokyo
Muller, A. Charles, Musashino UniversitySAITŌ Akira, International College for Postgraduate Buddhist Studies
SHIMODA Masahiro, The University of TokyoWATANABE Shōgo, Toyo University
YONEZAWA Yoshiyasu, Taisho University
Publication Committee, Berkeley:
A. Charles Muller (Chairperson), Musashino University
Carl W. Bielefeldt, Professor Emeritus, Stanford University
Marianne Dresser, BDK America
Hudaya Kandahjaya, BDK America
Brian Kensho Nagata, BDK America
Robert H. Sharf, University of California, BerkeleyMAHĀPIṬAKA
Newsletter New Series No.28
EDITORIAL COMMITTEE of
the ENGLISH TRANSLATION of the CHINESE TRIPIṬAKA
c/o Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism)
4-3-14 Shiba, Minato-ku, Tokyo 108-0014, JAPAN
Tel: +81-3-3455-5851
Fax: +81-3-3798-2758
E-Mail:bdk@bdk.or.jp
URL: http://www.bdk.or.jp

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