MAHĀPIṬAKANewsletter New Series No. 13
January 1, 2008

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

Editor: MAYEDA Sengaku

New Year Greetings for 2008
We extend our best wishes to each and everyone of you. May the light of the Buddha
reach every corner of darkness and may the new year be a time of happiness andfulfillment.
MAYEDA Sengaku

John R. McRae

Chair, Editorial Committee
Tokyo, Japan

Chair, Publication Committee
Tokyo, Japan

Table of Contents
New Year Greetings
By MAYEDA Sengaku & John R. McRae........................................................... 1
Publishing Schedule
Published in 2007................................................................................................. 2
Forthcoming titles ................................................................................................ 2
Review: The Baizang Zen Monastic Regulationstranslated by Shohei Ichimura
By Charles Willemen........................................................................................... 3
Revised Guidelines for the English Translation of the Chinese Buddhist Canon
By Editorial Committee....................................................................................... 5

Publishing Schedule
Published in 2007:

1. THE LOTUS SUTRA (Reprint)(妙法蓮華經 Myōhōrengekyō, Taisho 262)
Translated by KUBO Tsugunari & YUYAMA Akira

2. SHŌBŌGENZŌ: THE TRUE DHARMA-EYE TREASURY
Volume 1(正法眼藏 Shōbōgenzō, Taisho 2582)
Translated by Gudo Nishijima & Chodo Cross(Reprint of the book published by Windbell Publications in 1994.)

Forthcoming titles:

1. SHŌBŌGENZŌ: THE TRUE DHARMA-EYE TREASURY
Volumes 2, 3, and 4(正法眼藏 Shōbōgenzō, Taisho 2582)
Translated by Gudo Nishijima & Chodo Cross(Reprint of the books published by Windbell Publications in 1996, 1997, and 1999)

2. SUTRA ON THE CONCENTRATION OF SITTING MEDITATION(坐禪三昧經 Zazensanmaikyō, Taisho 614)
Translated by YAMABE Nobuyoshi & SUEKI Fumihiko

3. IN PRAISE OF BUDDHA’S ACTS
(佛所行讃 Busshogyōsan, Taisho 192)
Translated by Charles Willemen

Digital BDK English Tripiṭaka (dBET)
Beginning in summer 2008, the Numata Center for Buddhist Translation and Research
will make available
searchable and downloadable digital versions (PDF's)of BDK English Tripiṭaka volumes
on the website, www.numatacenter.com <http://www.numatacenter.com>.

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Review:The Baizhang Zen Monastic Regulationstranslated by Shohei Ichimura(BDK English Tripiṭaka Series, published in 2006)
Charles WillemenInternational College for Postgraduate Buddhist Studies
Shohei Ichimura's long experience as a translator and as a historian of Zen literature is well known.
His contributions about Buddhist thought and Madhyamaka are widely studied. In this volume hepresents a complete translation of Taishō ed. XLVIII 2025, (Chixiu) Baizhang Qinggui, Baizhang's(Revised) Rules of Purity. The Chinese text is said to present Baizhang's rules as revised and enlarged
by Dongyang Dehui, and edited by Xiaoyin Daxin (var. Dasu) in 1335, during Emperor Shun, end of
the Yuan dynasty (1279-1368). The title of the volume clearly says what the text is about: Zenmonastic regulations. The text belongs both to Chinese and to Japanese culture.
Baizhang Huaihai (Hyakujō Ekai) (749, var. 720-814), was from Changle in Fuzhou, Fujian
Province. He stayed on Daxiong Shan, or Baizhang Shan, in Xinwu, Jiangxi Province. He was a
disciple of Mazu Daoyi (Baso Dōitsu) (709-788), who, as a disciple of Nanyue Huairang (NangakuEjō) (677-744), initiated one of the two main lines of transmission after Huineng (E'nō) (638-713).
Mazu, Baizhang, Huangbo (Ōbaku), and Linji (Rinzai) all used this means of instruction.
Baizhang was the master of Guishan (or Weishan) Lingyou (Isan Reiyū) (771-853), the first master ofthe house of Gui-Yang, at the end of the Tang dynasty (618-907). Its style was characterized by actionand silence. Of the five houses at the end of the Tang Linji also belongs to the line of Mazu, but theother three: Caodong (Sōtō), Yunmen (Unmon), and Fayan (Hōgen), all belong to the other main lineof transmission, the line of Shitou (Sekitō) (700-790). Baizhang appears in "cases" of both the Biyan
Lu (Hekigan Roku), The Blue Cliff Record, and the Wumen Guan (Mumon Kan), Wumen's Gate. He
spoke the words which will be true as long as there are humans: "Only one whose insight surpasses histeacher's is worthy to be his heir". His posthumous title was Dazhi Chanshi (Daichi Zenji), Chanmaster of great knowledge.
An original of Baizhang's monastic regulations certainly did not exist in 1103, when theMonastic Regulations of the Chan Garden, Chanyuan Qinggui, known as the Chongning (era1102-1106) Monastic Regulations, end of the Northern Song dynasty (960-1127), were brought out.
Dōgen (1200-1253), founder of the Japanese Sōtō school of Zen, used the Chanyuan Qinggui for hisEihei Shingi (1237-1249), for his own monastic regulations. His three pillars of communal practicewere and are: 1. Practice of zazen, zuochan; 2. Study of the dharma, as taught by the master; 3.
Communal work, e.g. cleaning.
During the Southern Song, and especially during the Yuan dynasty Chan was linked withthe state, an evolution which apparently is natural in China. The Chanyuan Qinggui is neverthelessconsidered to uphold the original spirit of Baizhang. The text was, together with Weimian's Xianchun

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(era 1265-1274) Regulations of 1274, and with Yixian's Zhida (era 1308-1311) Regulations of 1311, amajor source for Dehui and Daxin. Dehui (Tokki) from Dongyang in Zhejiang Province, stayed on
Mount Baizhang in Jiangxi Province, and he again gave prominence to Baizhang's Regulations. The
editing of this text was done by Xiaoyin Daxin (var. Dasu) (Shōin Daikin[1], or Daisu) (1284-1344), amonk of the Linji school, who stayed in Jinling (Nanjing). Dehui introduced quite openly secularauthority into religious affairs. The titles of chapters in his work leave no room for doubt. E.g. Chapter
II: Discharging Indebtedness to the State. Baizhang's reputed attitude and views do not seem to fully
agree with this development. His rules may no longer survive, but the regulations of Zen monasteries
are derived from his rules.
It took centuries for the Chan community to develop its own specific rules. Bodhidharma[2]may be considered to be the first patriarch in China, but Daoxin (Dōshin) (580-651), the fourth
patriarch, is known to have set up for the first time rules for the daily life of his "five hundred"disciples. The history of the Chan school is therefore said to begin with him. Manual work wasimportant for him. Huineng, of southern rustic reputation, the sixth patriarch, performed physical labor.
But Baizhang is said to have formulated the Chan work ethic: A day without work is a day without
eating. Chan monasteries were largely self-sufficient, but begging, as a mental exercise, was neverabolished. Even when Chan monasteries were supported by the government, when they were wealthy,
the spirit of community work did not stop.
These Regulations are a very late vinaya development. The Dharmaguptaka vinaya of the
text-based Vinaya school, Lüzong, in China, is still present in Baizhang's Regulations, but other social,
practical, and also doctrinal considerations play an important role. The vinaya, on an equal level withthe dharma, both Buddha's word, is quite different.
The importance of this volume for Zen communities cannot be overestimated. It is an
important contribution to our knowledge of monastic life in China and in Japan. We are now looking
forward to further contributions by Shohei Ichimura in the field of monastic regulations. His
experience and knowledge guarantee valuable work.
Notes
[1]

See Zengaku Daijiten. 1978. Tokyo: Komazawa Daigaku. S.v. Daikin, p. 789d.

[2]

The Zutang Ji (Sodō Shū) of 952, and the Jingde Chuandeng Lu (Keitoku Dentō Roku) of 1004, mention
that he was a son of the ruler of the land of Xiangzhi (Kōshi) in southern India. Is southern India mentioned
because of the link with the Laṅkāvatārasūtra? Furthermore: Brahmans belong to a different caste thanrulers. Xiangzhi would be a very good translation of Gandhavatī.

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REVISED GUIDELINES FOR THE ENGLISH TRANSLATION
OF THE CHINESE BUDDHIST CANON (January 1, 2008)
1.

The primary aim of the English translation of the Chinese Buddhist canon is propagation of theBuddhist tradition, and to further Buddhist studies.

2.

The primary text for translation purposes is the Taishō Daizōkyō. Text not included in theTaishō Daizōkyō will be taken from publications dated after the Meiji Period (1868–1912).

3.

In principle, the texts are translated whole, rather than in sections, and are always accompanied
by a translator’s introduction, which should include some discussion of the texts in its historicalcontext and place in the Canon, and provide pertinent biographical information on authors andoriginal translators, and list any other versions of the texts in Chinese, Tibetan, etc.

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 of technical terms; these should be included in a glossary provided by the translator.
As with the translation, the Editorial and Publication Committees will retain editorial rights overendnotes.

5.

The translator(s) will be clearly credited.

6.

Chinese transliterations of Sanskrit terms are to be translated into English except in the case ofproper nouns, where the original name is to be maintained in so far as possible. For dhāraṇīsand mantras, such as those found in esoteric scriptures, the Sanskrit form is to be supplied (inparentheses) within the translation.

7.

In the case of Chinese proper nouns, Pinyin system is to be given. Although Wade-Giles
system is also accepted, it will be converted to the Pinyin by our editors. For Japanese proper
nouns, the Romanized Japanese transliteration will be used.

8.

In the event that there are multiple Chinese versions of a particular text, in principle, only one
will be translated, but translator should mention other versions in his/her introduction.

9.

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 andSanskrit/Chinese/Japanese titles will appear on the modified title pages before each individual
text.

10.

The bibliography should include a list of all previous translations from Chinese (or othersources) into other European languages. All bibliographic entries should include the title of themanuscript or text, name(s) of translator(s), publisher, and year of publication. In the case ofjournal articles, please provide volume number, year, etc.

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11.

No Chinese characters will be printed in the books. Please remove all Chinese characters fromtext files before submission.

12.

Translations should be submitted to the Editorial Committee in both digital data and printed
hard copy (or PDF file).
1)2)

Digital datai)
The document(s) should be saved as/in
A. the native application format, preferably Microsoft Word.
B. RTF (rich text format).
C. ASCII text file(s).
ii) Concerning the font(s) used in the above document(s), enough information
should be provided. The font files are to be sent together if necessary.
iii) The data are to be sent by means ofA. Removable Media, e.g., 3.5 FD diskette(s) and CD-R (to 3-14, Shiba
4-chome, Minato-ku, Tokyo, 108-0014 Japan) or
B. E-mail (to bdk@bdk-jp.org )Printed hard copyi)
All editorial marks and/or Sanskrit/Chinese/Japanese diacritical marks are to beproperly shown in this paper printout(s).
ii) This printed hard copy can be replaced by PDF file(s) in which theabove-mentioned conditions are fulfilled.

13.

All final editorial decisions are made by the Editorial and Publication Committees. During theeditorial process, the translator will be fully consulted, which will give the translator theopportunity to review all copyediting that has been done. A copy of the “Editorial Style
Guidelines” used by the Publication Committee in Berkeley is available upon request totranslators.

14.

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

15.

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

16.

All copyrights for translations performed under the auspices of the Editorial Committee are held
and reserved jointly by the Bukkyō Dendō Kyōkai and the Numata Center for Buddhist
Translation and Research. The Publication Committee and the Numata Center 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 should wish to publish another version (i.e. with detailed notes foracademic purposes), they may do so only after requesting permission in writing from both
copyright holders, and obtaining approval from both the Bukkyō Dendō Kyōkai, and the6Numata Center for Buddhist Translation and Research. After approval to publish outside
the Translation Project has been granted, the translator may then choose a publisher.
4) This second publication is permissible only after five (5) years have passed since theoriginal BDK translation has been published.
5) The separate academic publication must be distinctly different from the BDK/NumataCenter publication.
Notes
If there is no response to the written request for translation sent from the Editorial Committee by the designateddeadline, it will be considered as an indication of declination and another translator will be selected.

7MAHĀPIṬAKANewsletter New Series No.13
EDITORIAL COMMITTEE ofthe ENGLISH TRANSLATION of the CHINESE TRIPIṬAKAc/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-jp.org
URL: http://www.bdk-jp.org