Yīnglǐzōng jiètú shìwén chāo 應理宗戒圖釋文鈔
Glossarial Subcommentary on the Yogācāra-Vinaya School’s Precept Chart by 叡尊 (撰)
About the work
A single-fascicle glossarial commentary by Eison 叡尊 (1201–1290) on a (no-longer-extant) precept chart of the Yīnglǐzōng 應理宗 — the Korean Yogācāra-Vinaya school of Tàixián 太賢 (Silla, late 7th – mid 8th c.) whose principal precept treatise (the Púsà jièběn zōngyào = KR6k0193) is the doctrinal pillar of the Saidai-ji 西大寺 Vinaya revival. Yīnglǐzōng (“the school in accord with the principle”) is the Yogācāra/Faxiang lineage’s self-designation in East Asia. The work explicates the chart’s headings by translating each into a Yogācāra grammar of 境-行-果 (object, practice, fruit).
Abstract
The source carries no explicit colophon, and the work’s date can only be bracketed by Eison’s productive Saidai-ji period (c. 1236–1290). The textual character — mature systematic exegesis with the Yīnglǐzōng framework fully internalized — places it most naturally among Eison’s late 13th-century works alongside KR6t0053; without firmer evidence the bracket notBefore = 1240, notAfter = 1290 is conservative.
The work proceeds by lemmatic gloss. It opens with the general title: the Yogācāra-bhūmi-śāstra (《瑜伽師地論》), citing the Saiśrēṣṭhya 最勝子 colophon on Xuánzàng’s translation and the Lüè-zuǎn 略纂 of Kuījī. The author then unfolds the four-fold meaning of “bhūmi” (境界 object, 所依 basis, 所行 practice, 所攝 subsumption) from the Lún-jì 倫記 (Dunlun’s Yogācāra-bhūmi commentary), giving in each case the Sanskrit transcription (阿遮羅 ācārya for “teacher”; 歩彌 bhūmi for “ground”; 舍薩怛羅 śāstra for “treatise”; 慍羅 uttara? for “fundamental”; 婆祇 bhāgya? for “division”).
The body of the work then takes up the title’s secondary lemma 菩薩地 “Bodhisattva-bhūmi,” giving the standard four-line definition: “aspiring to the great awakening, sympathizing with sentient beings, or seeking bodhi with steadfast and intense vow, cultivating long-time practice and lasting attainment, transcending the world by great practice and great fruit — this is called ‘bodhisattva.‘” The terminal pages address the ten qualities of correct precept-reception drawn from the Yogācāra-bhūmi’s precept section: (1) initial good-reception for śramaṇa-bodhi alone, (2) non-torpor and non-elation, (3) absence of laxness, (4) seclusion-fitting precepts received, (5) right-vow precepts, (6) regulated conduct, (7) right livelihood, (8) detachment, (9) perpetual emancipation, (10) lossless-and-deficiency-free preservation of all previously received vows. These ten are subdivided by the five-fold practice-supplement (五加行) and four-fold practice-pure-form (四清淨) familiar from Asanga’s analysis. The work thus operates as a Yogācāra reading of the bodhisattva precept-code, in conscious contrast to the Tendai yuán-dùn 圓頓 reading that dominated contemporary Tendai Vinaya thought.
The work supplements Eison’s larger compilation KR6t0053 Púsà jièběn zōngyào fǔxíng wénjí and shares its commitment to Tàixián’s Yogācāra Vinaya as the canonical foundation of the Shingon-Risshū movement.
Translations and research
- No complete Western-language translation located.
- Lori Meeks, Hokkeji and the Reemergence of Female Monastic Orders in Premodern Japan (Honolulu: University of Hawaiʻi Press, 2010), for the wider Saidai-ji context.
- Matsuo Kenji 松尾剛次, Eison 叡尊 (Kyoto: Mineruva, 2004) — biography.
- Tanaka Hisao 田中久夫, Eison Ninshō 叡尊・忍性 (Yoshikawa Kōbunkan, 1983).