Introductory article, transl. with staroyap. and comment by N. N. TRUBNIKOVA

In the twelfth and thirteenth centuries, almost all Japanese authors, monks and laymen alike, lament the arrival of the "last age," the era of "The End of Buddhist Law-Dharma." Among the main signs of their era, they call the collapse of the monastic community, the general disregard for the precepts accepted from the Buddha. Some seek to resist the decline, others advocate the rejection of the old structure of the community, and seek new ways to liberate themselves in bad times. The answer to these arguments about the monastic community and doubts about its usefulness can be considered "Notes by the light of a lamp about the End of the Law" ( "Mappo: to: me: - ki" - the text that will be discussed in this article, dated at the end of the XII century) - its translation is proposed below. The "Records" set out the doctrine of a community in which there were "monks only in name". Such pretended monks are a true treasure of the " last age ", they should be honored and supported, because they are the ones who preserve what can still be preserved from the Law of the Buddha.

Keywords: Japanese Buddhism, the era of the "end of the Law", vinaya.

THE BUDDHIST COMMUNITY AT THE TIME OF THE "END OF THE LAW": A VIEW FROM JAPAN AT THE TURN OF THE XII-XIII CENTURIES.

In the story of the mentor Me:e ( 1173-1232) in the "Collection of Sand and Stones" ("Syase-

kisyu:", 1279-1283) expressed such a poetic wish:

Tonsei-no

Ton-wa shokiyo-ni

Kakshaen

Mukashi-wa nogare

Има-ва мусабору

"It's time to rewrite the word tonsei, 'hermit'. Previously, there was a ton/nogare sign in it - "leaving" (from the world), and now let it be a ton/musabor sign - "greedily reaching out" (to the world)."

These verses contain two seemingly contradictory views on the fate of the monastic community. First, stop turning a blind eye to the extent to which the monks have become worldly, and how completely they have forgotten their own commandments; when they "leave home," they do not give up either worldly pleasures or the struggle for power and fame. Secondly, rather than hide in temples from the world with all its troubles, than waste time on intrigues or on empty book studies, it would be better if monks actually went "into the world", taught lay people: by the word of the Buddha and by their own example. Both of these reproaches - monks too often behave like the worst of the laity, but take too little care of the needs of the laity - at the turn of the XII-XIII centuries are heard more and more often in the works of various authors. Monks and laypeople alike are beginning to play an increasingly important role in the life of the entire Buddhist community.

1 This article was prepared with the support of the Russian State Scientific Foundation, project code 11-03-00038a. The colon in Japanese word transcriptions indicates the vowel length.

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not serving monks from state temples, but real "hermits" who are no longer engaged in rituals or politics, but in preaching and charitable deeds for the sake of ordinary people (Matsuo Kenji, 1997).

At the end of the 12th century, the state structure and the whole way of life in Japan were changing. After several mid-century troubles and a devastating internecine war between the Taira and Minamoto clans, the capital's official power, led by the sovereign and his Fujiwara associates, is increasingly weakening. Next to her, a new military power is being built, led by the Minamoto Shogun and his associates. Troubles, war, confusion during the formation of the new dual rule, numerous natural disasters in Japan of those years are familiar to the reader from the poems of Saige: ( 1118-1190), notes of Kamo-no Cho:mei ( 1153-1216) and other monuments of Japanese literature of the XII century, translated into Russian. Almost all the monuments of this time repeat the words from the Buddhist instructions about the inevitable arrival of the" last age "of massa, the" End of the Law-Dharma " of Mappo:.

The" last Century " in Japanese sources, of course, has been discussed before. The teaching about it is described in many texts of the Chinese Buddhist canon adopted in Japan (see: [Marra, 1988; Trubnikova and Bachurin, 2009, pp. 294-301]). There are usually three epochs in the history of Buddhist Law-Dharma: after the departure of Shakyamuni Buddha to nirvana: 500 or 1000 years the "Correct Law" remains, then another 500 or 1000 years the "Semblance of the Law" remains, and after that the "End of the Law" lasts for another 1000 or 10000 years. Five periods of 500 years are also often discussed:

There is no generally accepted answer to the question of when the Buddha went to nirvana in Chinese and Japanese texts. Most often, the departure of the Buddha is attributed to 949 BC. e. Then the era of the End of the Law begins in 552 or in 1052. There are other calculations, but in all cases the Far Eastern teachers refer the life of the Buddha to the time of the righteous Chinese Zhou Dynasty-that is, much further in the past than is customary in current scientific Buddhology. After all, if (as it is now considered) Shakyamuni and his disciples were contemporaries of the Chinese era of the Contending Kingdoms, which would mean that the Buddha's benevolent influence in this world did not reach China... In addition, it was important for Chinese Buddhists that the Buddha lived earlier than Lao Tzu and Confucius.

According to the Annals of Japan (Nihon Seki, 720), the question of accepting Buddhism was first discussed at the court of a Japanese sovereign just in 552.Sometimes Japanese thinkers describe their country as a place where the Law-Dharma can survive, even if it is destroyed in the rest of the world. However, much more often in Japan they talk about the "last century", which has already come or is approaching, and it also threatens the Japanese. Often, the first year of the "End of the Law" is called 1052. From this year, the decline of the brilliant rule of the Fujiwara family began, and the state gradually began to incline to unrest.

It is important to note that all such arguments do not refer to the "end of the world" as a one-time event; The "last century" is conceived as a long period of decline, growing disasters. At the same time, Japanese authors usually do not distinguish the "End of the Law", the oblivion of Buddhist teachings and the disintegration of the community from the gradual destruction of the universe as a whole, which is also described in many Buddhist texts.

"Records by the light of a lamp" are an exception: they refer only to the" End of the Law " in the proper sense of the word.

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This short text is written in the genre of a treatise: in it, quotations from the sutras on the chosen topic alternate with brief arguments of the compiler and answers to questions of the intended interlocutor. The two main themes of the "Records "are the time of the" End of the Law "and the community of this time, in which there are no real monks left, but only" monks in name only " Together with the whole Law, the monastic charter comes to an end, there are no more commandments - which means that they can neither be observed nor violated.

For a long time, this work was attributed to the following authors: ( 767 - 822) - one of the first Buddhist thinkers in Japan, the founder of the Tendai school. According to the internal dating of the "Records", they were compiled in 801, that is, even before the Author visited China (in 804 - 805), and on his return founded his own school. Many Japanese Buddhists still consider the Notes to be an authentic composition.:2. Researchers date this text to the end of the 12th-13th centuries based on the peculiarities of the language and style, on the selection of sources, as well as on the content (Wakamizu Suguru, 1972). References to the" Records " were first made by Ho: nen ( 1133-1212); later, in the thirteenth century, they were quoted by many authors. In studies of Japanese Buddhism, the "Records" are most often referred to as the source cited by Shinran ( 1173-1263) and Nichiren ( 1222-1282). A special work on the Notes was published by Matsubara Yu: Zen in 1978; an English translation and a study by R. Rhodes were published in 1980.

In the 12th century, the Tendai School was the largest "temple house" in Japan, comparable in power to the most powerful official and military families. It was also the main center of Buddhist scholarship. The founders of the new schools of the 12th and 13th centuries, the so-called "Kamakura schools" of the Ho: nen, Shinran, Nichiren and others-studied there, and then left it. It was to the Tendai monks that the advocates of change in the Buddhist community turned their reproaches for secularism and senseless scribbling. However, within Tendai itself, it seems that the need for renewal was also realized - otherwise it would not have been possible to preserve the teaching during the time of troubles. In the 12th century, instructions were written down that had previously been transmitted orally, and often such texts were signed with the name of the Author: - or with the names of other mentors of past centuries (see [Trubnikova, 2010]).

Does "Writing by the Light of a Lamp" belong to the Tendai tradition? I think that the influence of Tendai in them can be traced, but nothing more.

Samantha: in his younger years, he spoke of his time as a sad time when " the sun of Shakyamuni has long since disappeared, and the moon of the Compassionate Revered god does not yet illuminate the earth." He rated his abilities as very low, calling himself a man" without the commandments " of mukai4, although he had already accepted the commandments during his monastic ordination. He promised to abstain from the work of a serving monk until he succeeded in self-improvement and was truly ready to take merciful care of all living beings ("Appeal to the Buddha with wishes" - "Gammon", 785, translated by A. N. Ignatovich, see: [Buddhism in Japan, 1993, p. 433 - 435]). In later works, the author: following the "Lotus Sutra" 5 places his time in "the last five hundred years of the dark and evil age", i.e., in the second half of the era of the "Similarity of the Law". About the monastic precepts of the Monastery: I wrote a lot - in the "Rules for Mountain School students" ("Sange Gakuse:- siki"), in the "Reasoning clarifying the commandments" ("Kankiron") and in other works of 818-820.; (see [Site:, 2006; Site:, 2007; Trubnikova, 2006]). Briefly summarizing their content, we can say: according to the Website: all Japanese people have "perfect" abilities, despite bad times, everyone in this country can follow the path of merciful asceticism of the bodhisattva. Serving Tendai monks who are called to perform rituals for the "protection of the country" do not need the precepts of the charter (250 for monks and 348 for students).

2 See, for example, the site of the Ho:rakuji Temple, which contains a large selection of Old Japanese texts on monastic precepts and community organization (http://www.horakuji.hello-net.info/index.htm).

3 of the Future Maitreya Buddha.

4 Only such monks, according to the "Records by the light of a lamp," exist at the time of the "End of the Law." The original essay says: this expression is already found, but clearly as a condemnation, and not as a statement of the inevitable.

5 Aka The Lotus Flower Sutra of the Wondrous Dharma, kit. "Miaofa lianhua-ching", Japanese " Me:ho: renge-kyo:", skt. "Saddharma-pundarika-sutra", TSD, vol. 9, N 262, the main revered text of the Tendai school (see: [Lotus Sutra, 1998]).

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nuns)6, designed to improve the monk himself, and the bodhisattva precepts (58 in total)7, aimed at caring for others.

In the ninth and twelfth centuries in Japan, most serving monks accepted the precepts of the rite of passage - except for Tendai monks, whose ordination was based on the bodhisattva's precepts. In addition, monks of the Shingon school, as well as students of other schools engaged in ritual work, mastered the "secret teaching", i.e. applied knowledge about rituals and their theoretical justification. To be initiated into the "sacraments," one had to accept the " commandments of the Lord." They describe not so much the behavior of the monk himself and his relations with the laity, but rather the interaction of the monk with a revered being (with one of the Buddhas, bodhisattvas, gods, etc.). As for those who accepted monasticism not for the sake of church service, but simply to leave the world, they could be given ten "good commandments": do not kill, do not steal, observe chastity, do not lie, do not slander, do not swear, do not talk in vain, avoid greed, anger and false beliefs. views 9.

So, it's hard to say that there were no commandments in Japan. However, the compiler of "Records by the light of a lamp" says that there are no commandments.

But how could the Buddha's Law be "exhausted" by itself-if not by the efforts of the careless monks themselves, who destroyed it? This question, according to the Records, should have been addressed to the people of earlier centuries, when the Law still existed. In the coming century, there is nothing to destroy, which means that there is no blame on the current monks. It is those who are only a monk in appearance, but live without the commandments, who are the true treasures for the "last age".

It is true that many sutras warn lay people against honoring bad monks, saying that the sovereign and officials, when they support a negligent Buddhist community, bring famine, pestilence and wars on their country, and on themselves-future punishment in hell. The author of the" Notes "proves that these arguments belong to the time of the "Correct Law". He suggests to abandon the excessive demands, to recognize that at the time of the "End of the Law" people are as they are, and in this deplorable state they still deserve both care and support , and reverence, if they have already shaved their heads and put on monastic cloaks. M. Bloom calls this "existential honesty" and He sees it as one of the reasons for the widespread popularity of "Recordings" in the 13th century (Bloom, 2006).

All people, including monks, should be measured by the standards of their time. If "The Law and people are not consistent with each other", this is not a reason to adjust people to the previous Law, which is meaningless. Rather, it is an excuse to re-read the texts of the teaching and find in them rules suitable for the "last age" - which is what the compiler of "Records by the light of a Lamp" does.

Perhaps this unknown author of the late twelfth century was an adherent of Amidaism, the doctrine that in the "last age" one can be saved by being reborn after death in the "Pure Land" of Buddha Amid. However, in explaining the meaning of the "last Age" teaching, the compiler of the" Records " does not himself refer to the "Pure Land" sutras and does not mention the name of Amid. It is also possible that this author belonged to the Tendai school , where the attitude towards accepting the world as it is was particularly strong. However, the "Lotus Sutra", the main source of Tendai teachings, is also never quoted in the" Notes". In favor of Tendai is the fact that the text was attributed on the Site:, and that it often refers to the "Nirvana Sutra", also highly revered in the Tendai school. In any case, here we have a good expert on the Buddhist canon, most likely a temple monk-scribe or hermit. He cites many sutras that Japanese authors had previously omitted or mentioned only occasionally.10 The title of the text probably comes from the Buddha's injunction, known from many sutras: "Be your own lamps when I am gone." Here, it seems, we are no longer talking about the general light of the community, but about the lamp that everyone can light for themselves, that is, "Notes" - rather personal notes, and not a school treatise. As a result, the author raises the question of the "End of the Law" in his own way, based on his own view of the monastic community.

6 are given in the" Four-part Charter "of Sibun-ritsu, TSD, vol. 22, N 1428.

7 are given in the Sutra of Brahma's Nets, Bommozhs:, TSD, vol. 24, No. 1484.

8 Go back to the Sutra of the Great Solar Buddha, Dainiti-ks:, TSD, vol. 18, N 848.

9 There were other lists of the ten commandments that might include, for example, abstaining from intoxicants, music and dancing, incense, etc.

10 He probably had copies of the sutras in his possession that were different from the modern version of the canon. This may explain the fact that the sources of some quotes given in the "Notes" cannot be identified. However, it is possible that the compiler or one of his teachers "invented" these quotes.

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RECORDS BY THE LIGHT OF A LAMP ABOUT THE END OF THE LAW

"MAPPO: THE:ME: - KI"*

On The Website:, shramana 1 of our country.

Whoever transforms the fluid world in proportion to the one essence is the Sovereign of Law 2. He who condescends to the manners of men, lighting up the land between the four seas , is a human sovereign.3 And if this is so, then the human sovereign and the Sovereign of the Law reveal each other - and reveal all things; true truth and worldly truth depend on each other - and expand the teaching. That is why secret instructions penetrate the world, and the Celestial Empire is filled with wise instructions.

Here we are, foolish monks-caught in the heavenly nets5, subject to the majestic articles 6. And it's still not the time for us to rest!

There are three times for the Law-Dharma 7. And people come in three categories: 8. Transformative instructions flourish and wither as the times change, and records of censure and praise are accepted or rejected according to the characteristics of the people. After all, in the fates of the three ancient sages, the rise and fall were not the same 9. The abilities for wisdom and insight in the five pentacentenaries of 10 also differ. Is it possible to trace them all in the same way, to evaluate them all on the same basis? Therefore, three times are arranged in a series: these are the times of the Right Law, the Similarity of the Law, and the End of the Law. Or they reveal the actions of monks who violate the commandments and keep the commandments.

The following discussion is divided into three parts: first, I will give the teaching about the times of the Right Law, the Similarity of the Law and the End of the Law, then I will determine the actions of monks who observe or break the commandments, and finally, I will support all this with excerpts from the books of our teaching.

First , the legacy of the doctrine of the Right Law, the Likeness of the Law, and the End of the Law. The interpretations here are not the same. I will first mention one of them: the Great Charioteer monk Kuiji 11 quotes an excerpt from the 'Kalpa Sutra of the Wise' 12 and says: "After the Buddha's nirvana, the Correct Law is preserved for five hundred years and the Semblance of the Law is preserved for a thousand years. And after these one thousand and five hundred years, the Law of Shakyamuni will be exhausted and disappear." He says nothing about the time of the End of the Law.

There is another interpretation: nuns do not fulfill the eight commandments of reverence, 13 they are lazy and careless, and therefore the Law will not stand at all.14 I will not rely on such interpretations 15.

And in the Nirvana Sutra, 16 it is said that at the time of the End of the Law, one hundred and twenty thousand great bodhisattvas will gather in a crowd and support the Law, so that it will not disappear. But this applies to the highest bodhisattvas, and I will not use this one either.

They ask: if so, then for one thousand five hundred years the deeds are as it was said, or not?

I answer that, if we follow the "Great Delusion Sutra" 17, then after the Buddha's nirvana in the first five hundred years, the great Kashyapa 18 and others who have mastered the seven stages of wisdom and holiness 19 will come one after another and live by observing the Right Law-and it will not disappear. After five hundred years, the Correct Law will be exhausted and disappear. The sixth century will pass , and the ninety-five outer paths 20 will arise and argue among themselves. Then Ashwaghosha 21 will come into the world and break all these outer paths. In the seventh century, Nagarjuna 22 will come to the world and break the banners of evil beliefs. In the eighth century, 23 bhikkhus will become complacent and lazy, and there will hardly be one or two people left who have attained the Path of the Buddha. It will be the ninth century, and the monks will begin to accept slaves, and the nuns-slaves 24. In thousands of years,

* Translated from [Mappo: to: me: ki, 1926].

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When monks hear about the contemplation of the impure, they will become angry and will not practice it.25 In the thousand hundredth years, monks and nuns will marry, scold and slander their rule, vinaya26. In the twelve hundredth years, all monks and nuns will have children. In the one thousand three hundredth years, they will paint their kashai capes white 27. In the one thousand four hundredth years, the four orders of Buddha's disciples 28 will become like hunter mentors 29, and will trade in Three Treasures 30. In the nineteen-fifties, there will be two monks in the country of Kausambi-they will argue with each other, and then they will kill each other. Then the Teaching, the Law will be hidden in the Dragon Chambers 32.

In the eighteenth scroll of the Nirvana Sutra, in the Sutra of the Benevolent Sovereign, 33 and in other books, there are such entries. If you use them, it turns out that one thousand five hundred years after the departure of the Buddha, there are no commandments, no perseverance, no wisdom 34.

Therefore, the Sutra of the Great Assembly 35 in the fifty-first scroll reads as follows::

"After I disappear, cross over to the other side of the river, for the first five hundred years, all bhikkhus, living according to my Correct Law, will hold fast to liberation. ("Liberation" here refers to when one first obtains the fruit of holiness. 37) For the next five hundred years, they will hold fast to steadfastness in contemplation. For the next five hundred years, they will hold fast to diligent listening. For the next five hundred years, they will hold fast to building temples. And in the next five hundred years, they will hold fast to strife and strife. White Law 38 will hide and disappear."

The meaning is this: the first three five-hundredth years are interpreted according to what has been said. The community holds fast to the three Laws - the commandments, steadfastness, and wisdom - and can abide by them. According to the excerpts from the sutras given above, these are two times: five hundred years of the Correct Law and a thousand years of the Similarity of the Law. After the "building of temples", the time of the End of the Law is already coming.

Therefore, Kuiji, in his Interpretation of the Disputed Passages of the Diamond Sutra of Prajna Paramita 39, says: "Five hundred years of Right Law, a thousand years of the Likeness of the Law, and after these one thousand and five hundred years, the Right Law fulfilled in asceticism will be exhausted and disappear." From this we can understand that the times since the "pagoda building" date back to the end of the Law.

They ask: if so, to which of the times would it be correct to refer our present century?

I answer that: many people interpret the number of years that have passed since the Buddha's disappearance in different ways, but I will give you two main interpretations. The first - in Fashang Law Preceptor 40 and others-is set out on the basis of "Records of the Unusual in the Books of the Zhou Dynasty"41: "The Buddha passed away in the year of the elder water and monkey, in the fifty-third year of the reign of the fifth king of Zhou, Mu-wan Man." 42 Based on this interpretation, 1750 years have passed from that year of the elder water and monkey to this year of the younger metal and snake, the twentieth year of Enryaku 43.

The second interpretation, by Fei Zhang-fang [44] and others, is based on the" Springs and Autumns "of the land of Lu [45]:"The Buddha passed away in the year of the elder water and rat, in the fourth year of the reign of the twenty-first sovereign Zhou Kuan-wan [46]." Based on this interpretation, 1,410 years have passed from that year of the elder water and rat to this year of the younger metal and snake, the twentieth year of Enryaku. Then the present age is the very end of the time of the Law's Similarity. The acts of this time are already the same as they will be at the end of the Law.

Namely, at the time of the End of the Law, only words of instruction remain, and asceticism and testimony are no more. If there were a Law establishing the commandments, there might be a violation of the commandments. The law establishing the commandments is no longer there. What commandments can you break? Therefore, there is no violation of the commandments either. And even more so - what commandments can be observed?!

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Therefore, the Great Assembly Sutra says: "After the Buddha's nirvana, those who do not have the precepts will fill all the lands." 47
They ask: the sutras and statutes everywhere prohibit the violation of the commandments, it excludes access to the community. So it is for those who break the commandments. And of course-for those who did not accept the commandments at all! How do you now speak again and again about those who live without commandments at the time of the End of the Law? How can the Law be wounded if no one wounds it?

I answer that: such a foundation is not suitable. Acts performed at the time of the Right Law, the Likeness of the Law, and the End of the Law are discussed everywhere in the sutras. Inside and out of the community, on the Road and in the world-who won't notice if they just open up? How could I, even if I zealously justified my own bad life, conceal the Correct Law that supports the state? But here's what I was saying just now: at the time of the End of the Law, there are only bhikkhus who are only called bhikkhus by name. This name is the true treasure of our age, and there is no other "happy field"for us. 48 Let's say that at the time of the End of the Law there would be people who keep the commandments. That would be very strange! Like tigers in the marketplace. Who would believe that!

They ask: in many sutras we see the deeds of the times of the Right Law, the Likeness of the Law, and the End of the Law. And from what holy books did you deduce that at the time of the End of the Law, those monks who are monks only in name are considered true treasures?

I answer that, in the ninth scroll of the Sutra of the Great Assembly, 49 it says so:

"Let's compare it. True gold is considered a priceless treasure. When there is no true gold, then silver is considered a priceless treasure. When there is no silver, then a substitute gold, brass, is considered a priceless treasure. When there is no substitute gold, then red and white copper 50, iron, tin in an alloy with copper, lead or simple tin are considered priceless treasures. Similarly, in all ages, the Buddha is a priceless treasure. If there is no such treasure as the Buddha, then the highest is the one who understands the connections of causation.51 If there is no one who understands the connection of causes, then the highest is the arhat52. If there is no arhat, then all other wise people are considered the highest. If there are no such sages, then ordinary people who have gained steadfastness are considered the highest. If no one among the ordinary people has gained steadfastness, then those who keep the commandments in purity are considered the highest. If no one is pure according to the precepts, then bhikkhus who deviate from the precepts are considered the highest. If there are no monks who have deviated from the precepts, then the highest is considered to be the one who simply shaved his head, put on a kashaya, who is only a monk by name. Compared to the ninety-five other paths, of course, his path is the most excellent. Accordingly, he accepts offerings from the people of his age and can become a "happy field"for everyone. Why is that? But because when it destroys itself, it is terrible for all living beings. If you give him protection, shelter and food, then in the near future the giver will reach the stage of patience 53".

There are eight different levels of priceless in this entry. As stated, these are the Tathagata Buddha; the pratyekabuddha who understands the connection of causes; the arhat who listens to the voice of the Buddha; the sage who obtains the first three fruits of life; the ordinary person who gains steadfastness; the monk who keeps the precepts; the monk who breaks the precepts; the monk in name only, who lives without precepts. If you follow this sequence, it turns out that in each of the times - the Right Law, the Similarity of the Law and the End of the Law-there are priceless treasures. The first four are in the time of the Correct Law. The next three are in the time of the Law's Similarity. And the last one is at the time of the End of the Law. According to this, it should be explained that both those who break the commandments and those who live without the commandments are all true treasures.

They ask: if you look carefully at the previous entry, you can see that the violators of the commandments and monks only by name can not be true christians-

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cabbage soup. For some reason, the Nirvana Sutra, the Great Assembly Sutra, and other sutras say that if the sovereign of a country and great dignitaries offer gifts to monks who violate the commandments, they bring three calamities upon their country, 55 and after death they are reborn in underground dungeons.56 So it is said about monks who break the commandments. What can we say about those who live without the commandments at all? And if this is so, then it turns out that the Tathagata blames and praises the same violation of the commandments. How could a Single Sage make the mistake of contradicting himself?

I'm responding: this basis is incorrect. In the Nirvana Sutra and other sutras, breaking the commandments is always condemned when it comes to the time of the Right Law. This does not apply to bhikkhus of the time of the Semblance of the Law and the End of the Law. The name "monk" is the same, but there is a difference between the tenses. Censure, on the other hand, is consistent with time. These are the instructions of the Great Sage. So the worshipper of the worlds does not contradict himself.

They ask: why is it that in the Nirvana Sutra and other sutras, breaking the commandments is frowned upon and forbidden only for the time of the Right Law? How do we know that this does not refer to the times of the Similarity of the Law and the End of the Law?

I answer that, I am interpreting this passage from the Sutra of the Great Assembly; its testimony is consistent with what has been said about the eight levels of true treasures. Each time has its own true treasures, and therefore the Buddha strictly forbids and condemns the violation of the commandments only for the time of the Right Law, and does not allow monks who stain its purity to enter the community.

The third scroll of the Nirvana Sutra 57 says:

"Now the Tathagata, by its highest Correct Law, binds together kings, great dignitaries, counsellors, bhikshus, bhikshunis, upasakas, upasikas; these kings and great dignitaries, together with the four parts of the community, should encourage the disciples to work hard, help them to acquire unsurpassed precepts, perseverance and wisdom; and if they do not study this three-part Law 59 If they are lazy and break the commandments, that is, they destroy the Right Law, then the kings, dignitaries and the four parts of the community together must severely punish them. In this way, kings and dignitaries will gain immeasurable merits and not suffer the slightest damage.60 After my nirvana, there will be some bhikkhus who will go in the right direction and observe the precepts; they will preserve and maintain the Right Law, and if they see one who destroys the Law, let them not hesitate to blame and punish him! These are my students, the true listeners of the voice. So know this: these people will find immense happiness. But if the good bhikkhus, seeing the destroyer of the Law, leave him without reproaching or punishing him, and do nothing, then know that such people, according to the law of the Buddha, deserve wrath."

Further, in the twenty-eighth scroll of the Sutra of the Great Assembly, 61 it says:

"If the sovereign of the land, seeing the destruction of my Law, abandons it and does not defend it, then all that he has gained during the immeasurable centuries of improvement in alms, commandments and wisdom will completely disappear; three misfortunes will appear in his country, and at the end of his life he will be reborn in large underground dungeons."

In the same sutra, in the thirty-first scroll 62, it says so.

"The Buddha said:

"Oh, great sire! Protect one bhikkhu who follows the Law, do not protect an immeasurable number of bad bhikkhus. An exception can be made only for two categories of people. The first are worthy arhats who have attained all eight types of liberation.63 The second group is the srotapannas that are part of Stream 64."

Such prescriptions abound everywhere. And all these precepts clarify the Right Law, they do not refer to the teachings for the times of the Similarity of the Law and the End of the Law.

And the times of Similarity between the Law and the End of the Law are as follows: if there is no fulfillment of the Right Law, then there is no violation of the Law. What could be called a violation

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A law that doesn't exist? There are no commandments that can be broken. Who could be called a commandment-breaker?

Further: at this time, there is no asceticism that a great sovereign could defend; how could he bring three calamities upon the country, and lose the merits of alms, precepts, and wisdom?

And further: at the time of the Similarity of the Law and the End of the Law, there are no such people who have found fruit, testified to enlightenment. How, then, can we interpret the words about exclusion for two categories of people? Therefore, you should know that the sermon given above refers to the age of the Right Law, a time when it is possible to keep the commandments, and therefore it is possible to break the commandments. Then, in the millennium of the Semblance of the Law, in the first five hundred years, the observance of the commandments gradually weakens, and the violation of the commandments gradually increases. There are still commandments and asceticism, but there is no longer any evidence or fruitfulness.

Therefore, the Nirvana Sutra in the seventh scroll 65 says so.

"Bodhisattva Kashyapa, addressing the Buddha, said:

"World-honored one! According to the Buddha's sermon, there are four breeds of demons.66 If there is what the demons preach and what the Buddha preaches, then how can I tell which is which? After all, all living beings may be following demonic deeds! Or maybe there are some who follow the Buddha's message. How do I find out which side is which?

The Buddha replied to Kasyapa:

"It will be seven hundred years after I pass into nirvana , and gradually the demons of papia67 will begin to appear, to corrupt and pervert my Correct Law. Just as his hunter mentors corrupt and pervert him. They wear the garb of the Law for show , and so will the papii demon kings. They will become like bhikkhus, bhikshuni nuns, lay upasakas, and lay upasikas; they will also pretend to be srotapannas who have entered the stream; they will even pretend to be perfect arhats; they will assume the carnal form of Buddhas. By accepting such fluid images, the demon kings will create non-fluid bodies, pervert my Correct Law. These papiya demons, perverting the Correct Law, will say this: The Buddha, while staying in the land of Shravasti in the Jetavana grove, allegedly allowed bhikkhus to have slaves and servants, keep cows, sheep, elephants and horses, as well as copper and iron cauldrons, large and small copper vessels, and all sorts of other things. He allowed them to plow the fields and sow seeds, trade in the markets, and store grain in barns. And all this is supposedly because of great mercy - the Buddha, feeling sorry for living beings, allowed them to accumulate all this... Now, all such sutras and regulations are demon sermons."

So it says here: after seven hundred years, papias will gradually appear. Therefore, one should know that for the bhikkhus of this time, they create such false interpretations, gradually allowing them to greedily accumulate the eight impure things.70 These are the demon sermons. In this sutra and others, years and centuries are clearly indicated, and deeds are fully interpreted. Can there be any doubts? I gave only one entry. You can also find out about the rest of them here.

Then - the second half of the time of Similarity of the Law. There are few who keep the commandments, and many who break the commandments.

Therefore, the Nirvana Sutra in the sixth scroll 71 says:

"The Buddha replied to the bodhisattva:

"Good son! Let's say there are a lot of capaci72 trees in a grove. And among these kalaki trees, there is only one tree called tinduka73. The kapaki and tinduka trees have fruits so similar that you can't tell them apart. When the fruit was ripe, a woman gathered it all. For nine parts of the kalaka fruit - one part of the tinduka fruit. The woman did not know this, so she collected everything, brought it to the market and began to sell it. Fools and small children did not distinguish between them, so they bought kalaka fruits, got poisoned and died. Knowledgeable people

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When they heard about it, they asked the woman, " Where did you get these fruits?" She showed me where. Then the experts said: there are innumerable kalaka trees in that grove, and only one tinduk tree. When people heard about this, they laughed and threw away all the fruits. Oh, good son! For our large community, the law of eight impure deeds 74 is similar to this. Let's say there are many people in the community who do and accept eight things that are unclean according to the Law. And there is only one person who keeps the commandments clean. He does not accept the eight works that are unclean according to the law. He knows very well that people collect and accumulate things that are forbidden by law, but he still acts the same way: he does not abandon the community, does not part with it. Isn't it like the only tindouke tree in the grove?"

In addition, the Sutra of the Ten Circles 75 says:

"If you take refuge in my Law, go out of the house, but do evil deeds, then you are not sramana, although you are called sramana, although your deeds are called Brahma's deeds, 76 you are not doing Brahma's deeds.

Nevertheless, a bhikkhu who is only like a monk, who opens and shows to the celestials, nagas, yakshasthe treasury of merit of all the Good Law, becomes a good friend to all sentient beings by introducing them to the Law. Although his desires are not small and he is not content with few things, yet he has shaved his head and put on the robe of the Law. Because of these causes and conditions, he cultivates good roots for the sake of living beings, opens and points out the good Path for the sake of all the celestials and people. And even a bhikkhu who violates the precepts, even if he is dead as a monk, is still useful, like cow's bile , because of the residual influence of the precepts. The cow is dead, but people take her bile. Or like deer musk: it's still useful after the deer is dead."

So there is a tinduk tree in the kalaka grove-so it is said. This comparison means that when fate has already reached the age of Similarity, the world is full of monks who break the precepts, but one or two bhikkhus still keep the precepts. And further: a bhikkhu who violates the precepts, even if he himself has already died as a monk, still exudes a fragrance -just as the musk of a dead deer is useful even after his death. "Useful even after death" means: for sentient beings, he becomes a wise friend 78. It should be clearly understood that at such a time, one gradually begins to allow the violation of the commandments, and the violators become a "happy field" for their age-as was said above, in the"Sutra of the great assembly".

And later, after the time of Similarity, there are only those who live without the commandments at all. Knowing the fate of this time, the Buddha, in order to help lay people in the last age, praises those who are monks only by name, making them a "happy field" for their age.

Further, in the Sutra of the Great Assembly, in the fifty-second scroll 79, it says:

"Let's say that in the future, in the last century, within my Law, monks who have shaved their heads and put on a cloak-kashayas, bhikkhus only in name-will find a donor, and he will faithfully make offerings to them. He will find happiness for immeasurable asamkhyas. " 80
The Sutra of the Wise and Foolish 81 also says:

"Let's say a lay person lives in the future Last Century, when the Law is gradually being exhausted. Bhikkhus of proper conduct, even if they are married and have children, should be honored by that person - monks only in name, four in number or more - as if they were like Sariputra and the great Maudgalyayana. " 82
The Great Assembly Sutra 83 also says:

"If those who break the precepts or live without the precepts at all are beaten and persecuted, this offense is equal to shedding the blood of Buddhas in the number of ten thousand and ten times ten thousand. Let's say that some living beings shave their heads and put on kashai cloaks for the sake of my Law. Although they don't keep the commandments, they are all already sealed with the seal of nirvana. These people point the way to nirvana for all people and celestials. Among the Three Treasures, these people are such that faith and reverence are born in their hearts, and they conquer all the ninety-five outer paths. Such people are incessant-

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Mennos will soon enter nirvana, surpassing all lay people who stay at home, not counting only those who gain patience and diligence by staying at home. Therefore, even to those who break the commandments, people and heavenly beings must bring gifts."

The Sutra of Great Compassion 84 says:

"Addressing Ananda 85, the Buddha said:

"In the next Last Century, at a time when the Law is almost gone, within my Law bhikshus and bhikshunis will find this 'way out': they will wander, leading their little children by the hand, from one drinking establishment to another; within my Law, their deeds will not be the deeds of Brahma. But even when they are subject to the reward of drinking, within the kalpa of the wise 86, they will all be able to gain entrance to nirvana. In the kalpa of the wise there will be a thousand Buddhas, all of them appearing in succession to the world. I am the fourth of them. After me, there will be Maitreya 87, he can take my place. And so it will continue until the Tathagata Rocana 88. Such is the sequence of Buddhas. Know that, Ananda! Within my Law, there may be people who are sramana only by nature, and who defile the deeds of sramana-but they are called sramana, they are similar in appearance to sramana, and they wear a kashaya cape. Within the kalpa of the sages, from Maitreya down to Tathagata Rocana, such sramanas, standing by the Buddha who has entered nirvana without a trace, will also enter nirvana one by one, and also without a trace. Why? Among all thesesraman anyone who once calls upon the Buddha by name, even once engenders faith in himself, will gain merit that will not be wasted in the end. For I, through the wisdom of the Buddha, know the worlds of the Law from all sides."

The Vimalakirti Sutra 90 says:

"Among the ten praises of the Buddha, 91 happiness from hearing the first three is not exhausted even after the kalpa when the Buddha preaches widely."

This and other sutras all indicate the year and age and state that those who are bhikkhus by name only become teachers of their age when the Last Age arrives. If we measure those who are monks only by name and live in the age of the End of the Law, by the standards of records dating back to the time of the Right Law, then the teaching and abilities of people will not correspond to each other, people and the Law will not coincide. Based on this, the statutes state: if the rules apply to something that is not subject to the rules, then these rules are not consistent with what is written in the three sets of clear instructions 92. Can there be any wrongdoing here?

This concludes the excerpts from sutra 93.

In conclusion, if we take the teaching and compare it with the experience of our age, then the end of the Law is when the Law is like this, when the Right Law is destroyed and distorted. Three acts 94 cannot be described, four types of rules 95 are violated.

As stated in the Sutra on Doubting the Inheritance of the Likeness of the Law. 96:

"Let's say, further: there are people who build pagodas and temples, give them to the Three Treasures, but at the same time do not generate serious veneration. They call monks and lodge them in temples, but do not give them food, drink, clothing, decoctions and medicines. And vice versa: they themselves ask for gifts, eat the food of monks, regardless of whether they are poor or rich. Inside the whole crowd of monks create a shortage of supplies, deliberately arrange discord and turmoil. A crowd of such people will descend for a long time on the three bad roads 97".

If you look at the current lay people, they are doing such things in abundance. This is the very fate of time, because of people this does not happen. The givers no longer have the determination to give. Who could blame the monks for not making monastic asceticism?

And in the "Sutra of the Bequeathed Teaching" 98 it is said:

"If you ride in a cart or on a horse for one day, it destroys the merit of fasting meals for five hundred days. Does this reveal the transgression of an ascetic in our age, the merit of fasting?"

And in the "Sutra on Matters of Law" 99 it says:

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"My students! Do not accept 100 separate invitations, do not go to the land of the sovereign of the country, do not drink water on the land of the sovereign of the country. Let five hundred great demons constantly crowd there in front of you, and five thousand great demons constantly follow and chase you, calling you great robbers of the Buddha's Law."

And in the "Mother Deer Sutra" 101 it says:

"If five hundred arhats are invited separately for the ceremony, they again cannot be called a 'happy field'. If you just give alms to one bhikkhu, even if it is a fake one, a bad one , you will find immeasurable happiness."

In this century, people who follow the Path are already used to separate invitations. And where, on what field then to grow happiness? People who kept the commandments, how can you compare with them? They did not enter the sovereign's land, and they were not allowed to drink the sovereign's water. The five thousand great demons would immediately expel them as great plunderers. Oh, the monks who kept the commandments must have been able to do all this...

And in the "Sutra of the benevolent sovereign" 102 it is said:

"If my students serve the authorities, they are not my students. Establish large and small orders of 103 for monks, co-subordinate them. At such a time, the Buddha's Law is exhausted and disappears. This is considered the destruction of the Buddha's Law, the cause of the destruction of the state."

If we rely on the" Sutra of the Benevolent sovereign " and other sutras, then a lay person, recognizing monastic ranks, destroys the community. And the Great Assembly Sutra and other sutras speak of monks without precepts as a treasure that saves the world. So, is it better to see monks as locusts that devour the country - and give up the treasure that, on the contrary, protects our home?

There is no need to distinguish between these two categories: together they taste something that has a single taste. What remains of the community of monks and nuns should not be destroyed. No time to waste while the bells are still ringing!

This is the doctrine of the End of the Law - and may it show the way to the preservation of power!

comments

Shramana 1 (Skt., Yaman. syamon) is a Buddhist monk.

2 "One essence" - Japanese itine - the one true nature hidden behind the diversity of phenomena, it is also the "Buddha nature" in all beings and things of the impermanent world. Lord of the Law yap. Ho: o: - Buddha.

3 Human sovereign yap. ninno: - an earthly ruler who adheres to the Buddhist teachings.

4 "The True Truth" in shintai, "mirskaya pravda" in zokutai.

Tammo: 5 the nets of the celestial Brahma, they are also the rules of merciful asceticism set forth in the Sutra on Brahma's Nets.

gonri -6 laws of the state.

7 See below.

8 Correspond to three times in the history of the Buddha's Law, see below.

9 The three ancient sages here are Fuxi, Wen-wang, and Confucius.

10 See below.

11 Kuiji is the founder of the Chinese Faxiang School, which continues the legacy of Yogachara, one of the Mahayana directions, the "Great Chariot". See note 40 below.

12 "The Sutra of the Kalpa of the Wise "Chinese" Xiantse-ching", Japanese " Kenge: - ke:", TSD, vol. 14, N 425.

13 "Eight precepts of reverence" in Japanese hachikei - eight rules for nuns: 1) even a hundred-year-old old nun should respectfully recognize the mentor in a monk, even if he was young, and give up her seat to him; 2) a nun should never scold a monk; 3) a nun should not denounce the bad deeds of a monk 4) only a monk can accept a nun into the community; 5) a nun should not hide her misdeeds from the nuns and monks; 6) a nun should ask the community members to appoint her a monk as a mentor for ordination; 7) nuns should never spend the summer seclusion together with monks (in another way on the contrary, during the rainy season, nuns should not shut themselves up in seclusion without a monk's mentor); 8) at the end of the summer retreat, nuns should report to one of the monks about their behavior. Such requirements are contained in the "Four-part Charter"

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( Chinese: "Sifeng-lui", Japanese: "Shibun-ritsu" [TSD, vol. 22, N 1428, 923a-b]), adopted in the Japanese monastic community.

14 Many Indian Buddhist texts quote the Buddha's prediction: the community of his disciples will not stand, because they will accept women. However, the Buddha did allow women to become monks at the request of his foster mother, Mahaprajapati.

15 The author of the Notes rejects these sources because they do not refer to the last of the three times , the time of the "End of the Law."

16 "The Nirvana Sutra" Chinese: "Nepan-ching", Japanese: "Nehan-ge:" [TSD, vol. 12, N 374]. Reference to the place: [TSD, vol. 12, N 474a].

17 "The Great Delusion Sutra" kit. "Dashu-jing", Japanese for " Daijutsu-kyo:", aka kit. "Mohe moe-ching", Japanese: "Maka mai-ke:" [TSD, vol. 12, N 383]. The compiler of the" Notes " does not quote verbatim, but retells a passage from the sutra [TSD, vol. 12, N 1013c].

18 Kasyapa yap. Kass: - one of the closest disciples of the Buddha.

19" The Seven Steps of Wisdom and Holiness " by Siti Kenjo:, are called differently in different sources, the usual list is as follows: faith, keeping the commandments, listening carefully to instructions, shame for your own misdeeds, regret for the misdeeds of others, rejection of worldly vanity and wisdom [Digital Dictionary of Buddhism...].

20" External paths " by yap. gaido: - non-Buddhist teachings.

21 Ashvaghosha yap. Mame:, is identified with the Indian Buddhist thinker Ashvaghosha (I-II centuries AD).

22 Nagarjuna yap. Ryu: ju, identified with the Indian Buddhist thinker Nagarjuna (II-III centuries AD)

Bhikkhus 23 (Skt., yap. biku) - Buddhist monks.

24 "Slaves" in Yakko, "slaves" in hasitame. Initially, the charter did not allow personally unfree people to enter the community. In Japan, this provision was also confirmed by secular legislation, although an exception was made for slaves who already knew the texts of the Buddhist canon well. (see: [Code of Laws "Taihore" 1985, pp. 65-73]). Another interpretation is possible: monks will get servants, and nuns-maids.

25 Contemplation of the unclean Japanese fujo: kan - one of the ways of asceticism, focusing on disgusting objects: dead decomposed bodies, etc.

Vinaya 26 (skt., yap. bini), monastic rule.

Kasaya 27 (Skt., yap. kesa) - a monk's cloak, worn thrown over the left shoulder. Its color (according to the charter - yellow, mud color, etc.) goes back to the color of the hunter's clothes, with which the Buddha changed clothes after leaving home. In Japan, white robes were worn by monks engaged in the state rite, in contrast to the dark robes of hermit monks.

28 Monks, nuns, laymen, laywomen.

29 "Mentor-hunter" jap. re: si - a person dressed as a monk, but breaking the commandments. This expression in the Notes is an indirect reference to the Lotus Sutra, which says that a devotee of the Buddha does not enjoy getting close to butchers, hunters, and other evil people; see [Sutra on Innumerable Meanings..., 1998,298].

30 Three Treasures of Japanese Sambo: - Buddha, his Teaching and Community. Being a Buddhist means taking refuge in these Three Treasures.

31 Kausambi (Japanese: Kusemmi-koku) is a city and country in India, one of the places where the Buddha once wandered.

32 Dragon Chambers of yap. Ryuhu: - a tower guarded by naga dragons. According to legend, from this tower Nagarjuna (see above) obtained some texts of the Mahayana teachings.

33 "The Sutra of the Benevolent sovereign" Chinese: "Renwang banjo-ching", Japanese: "Ninno: hanna-ke:" [TSD, vol. 8, N 245-246].

34 Keeping the precepts, perseverance in contemplation, and wisdom are the three major parts of the Buddhist path, Skt. shila - samadhi - prajna. Fourth is liberation, skt. vimukti.

35 "The Sutra of the Great Assembly" kit. "Taiji-ching", Japanese " Daishu: - kyo:". In fact, the 55th Sutra scroll is quoted [TSD, vol. 13, N 397, 363a-b].

36 The Buddha here speaks of his departure for nirvana.

37 A note from the compiler of the "Notes" inserted inside a quote from the sutra. "Fruit of holiness" se: ka-enlightenment.

38 Byakuho's" White Law": - the pure, clear Law of the Buddha.

39 "Interpretation of disputed passages in the Diamond Sutra prajna paramita" kit. "Jingang banjo lunhui-shu", Japanese: "Kongo: hannya ronkai-shaku" [TSD, vol. 40, N 1816, 736a].

40 This refers to Faiyun, a Chinese tutor who worked in the Song Dynasty (XII century), i.e., probably an older contemporary of the compiler of the "Notes". Faiyun compiled one of the most complete dictionaries on Chinese Buddhist terminology - "A collection of meanings of words translated or written down in hieroglyphs" Chinese "Fanyi mingyi-ji", Japanese "Hong-yaku me:gi-shu:" (1143) [TSD, vol. 54, N 2131, 1100c].

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41 "Records of the unusual in the books of the Zhou Dynasty "Chinese:" Zhou shui-ji", Japanese: "Xiu sei-ki" - a text presumably of the fifth century A.D., has not been preserved, and is cited in many Buddhist writings as a source for calculating the lifetime of Shakyamuni Buddha.

42 Dates here and below in the" Collection " are given according to the Far Eastern system of chronology: the years of the sixty-year cycle (called by the elements and signs of the zodiac) during the reign of certain sovereigns (Chinese or Japanese). The estimated years of Mu-wan Man's reign are 947-927 BC (DCC 2009 IV, 856). Here, his years of rule are calculated differently, we are talking about 949 BC.

43 Enryaku-the motto of the reign of the Japanese sovereign Kammu, 782-806. Thus, the estimated year of writing the notes is 801st.

44 Fei Zhang-fang (VI century A.D.) - a famous Chinese scribe, also known as a Taoist miracle worker. He compiled "Notes on Three Treasures in Changing Epochs" (Chinese: "Lidai Sanbaoji", Yang: "Rekidai Sambo:-ki " [TSD, V. 49, N 2034, 23b].

45 "Spring and Autumn "Chinese" Chun Qiu", Japanese "Xiongxiu" - chronicle of the kingdom of Lu by Confucius.

46 Years of Kuan-wan Ban's reign - 612 - 607 BC, the fourth year of his reign - 609 BC.

47 The quoted place was not found.

48 Fukuden's "happy field", suitable for cultivating good "seeds", is a creature whose care will give the greatest merit. Such" fields " are called the Buddha and his Community, mentor, parents and the poor. It is believed that giving gifts to the Buddha and his community will be especially rewarding, because the ts perform the greatest number of good deeds for all sentient beings, and through the gifts, the lay person becomes a participant in these deeds.

49 The quoted passage is actually the 55th scroll [TSD, vol. 13, N 363b].

50 Copper and nickel proper.

51 "The one who has grasped the connection of causes" by enkaku, skt. pratyekabudda.

Arhat 52 (Skt., yap. rakan) - a follower of the Buddha, going to liberation from the cycle of birth and death.

53 "Patience stage" Japanese ninja - a stage of enlightenment, free from the chain of rebirths.

54 Three fruits - three stages of perfection on the path of becoming an arhat. See below, note 65.

55 The three plagues of Sanzai are famine, pestilence, and war.

56 Underground dungeons of Jigoku, skt. naraka, the Buddhist "hell", is the worst place of rebirth.

TSD, 57 vol. 12, N381a.

58 Monks, nuns, laymen and laywomen, they are also the four parts of the community.

59 The three parts of the law are sutras (Buddha's sermons), statutes, and interpretations.

60 You can't harm monks at all, but you can harm bad monks, and it won't have any bad consequences.

61 Cited places were not found.

TSD, 62 t. 13, N216a.

63 "Eight types of liberation" Japanese hachi gadatsu-eight levels of concentration: 1) desires arise, but are overcome by considering their subject matter as impure (cf. above, approx. 25); 2) there are no desires, the object of contemplation is pure; 3) concentration on the pure and achieving freedom from desires; 4) contemplation of infinite space; 5) contemplation of infinite knowledge; 6) contemplation of nothing; 7) contemplation in which there is neither thought nor thoughtlessness; 8) complete exhaustion of all sensations and emotions. distinctions ("A Treatise on Yoga "in the Yuga-ron language [TSD, vol. 30, N 1579, 328c]).

Srotapanna 64 yap. sudaon, "entered the stream" - "listener to the voice of the Buddha", who has reached the first stage of cultivation (the second - "returning once", the third- "not returning", the fourth-arhat). Srotapanna gets rid of false views, and the stream of his existence rushes to enlightenment.

TSD, 65 t. 12, N 402s.

66" The four breeds of demons " yap. shishu-no ma - four sources of suffering for living beings: 1)" demons of false passions " yap. bonnot:-ma, skt. klesha-mara; 2) "demons of aggregates" in Yap. un-ma, skt. skandha-mara, the five sets of dharmas that make up changeable experience-bodily sensations, perception of images, their discrimination and evaluation, the "driving forces" of cognitive activity and consciousness as such; 3)" demons of death " in Japanese si-ma, Skt. mritya-mara; 4) "demons are children of the celestials" in Japanese tenshi-ma, Skt. devaputra-mara; these include the demon lord-" The demon Lord from the sixth heaven", Japanese Rokuten-mao: aka Paranirmita-vasavartin Japanese. Taka-jid-zaishen. He and his helpers-demons prevent people from doing good deeds ("Treatise on Yoga" [TSD, vol. 30, N 776b]).

67 Papia yap. Hasyun, aka Mara, the tempter demon.

68 Shravasti yap. Syay-koku is a city and country in India where the Buddha traveled.

69 Jastavana yap. Gidaseisha grove near the city of Shravasti, where the Buddha preached many sermons.

70 yap. hachi fujo:butsu, - eight types of property unsuitable for a monk: 1) gold; 2) silver; 3) slaves; 4) female slaves; 5) cattle; 6) warehouses with supplies; 7) goods for sale; 8) grain stocks.

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TSD, 71 t. 12, N 401a.

Kalaka kara - black persimmon with poisonous fruits (probably one of the species of the genus Diospyros, its wood is known as "black tree").

Tinduka ) is an edible persimmon (Diospyros embryopteros).

74 Eight unclean works - handling eight unclean things; see above, note 71.

75 "The Sutra of the ten circles", Chinese "Shilun-ching", Japanese "Ju: rin-kyo" [TSD, vol. 13, N 410, 694b].

76 "The Deeds of Brahma" by jap. Bonge:, skt. brahmacharya-the name for the correct behavior of a monk, strict observance of the commandments, in India was common among followers of the Buddha and Brahmin priests. Priestly "brahmacharya" is the time of discipleship, and many of the precepts for brahmin students are the same as for Buddhists, for example, chastity. See note 6.

Nagas 77-snake-like creatures, yakshas-cannibal demons.

78 The "wise friend" of the Japanese Zen master, Skt. kalyana Mitra, is a mentor from whom people can learn about Buddhist teachings.

79 In fact, the 55th scroll is quoted [TSD, vol. 13, N 363b].

Asamkhyeya 80 yap. aso: gi , is an immeasurably large number, 10 52.

81 "The Sutra of the Wise and foolish "Chinese" Xianyu-ching", Japanese " Kengu-ke: "[TSD, vol. 4, N 202, 434a].

82 Shariputra yap Syaributsu, Maudgalyayana yap Mokuren - the closest disciples of the Buddha.

83 Scroll 53rd [TSD, vol. 13, N 354a].

84 "The Sutra of Great Compassion" kit. "Dabei-ching", Japanese: "Daihi-kyo:" [TSD, vol. 12, N 380, 958a].

85 Ananda yap. Anan - the closest disciple of the Buddha.

86 "Kalpa of the Wise" in Gengo, skt. bhadrakalpa is the present time; it is so called because a thousand Buddhas will appear in it, cf. below.

87 Maitreya yap. Miroku.

88 Rochana yap. Rosia.

89 "Nirvana without a trace" - complete, final liberation.

90 "The Vimalakirti Sutra" kit. "Weimo-ching", yap. "Yuima-ge:" [TSD, vol. 14, N 474-475]. The quoted place was not found.

91 Ten magnifications of the Buddha yap. Butsu-no ju: go: 1) So Came yap. Nerai, skt. Takhagata; 2) Worthy of Offerings jap. O: ku, skt. Arhat; 3) All Truly Knowing Japanese Se: khenti, skt. Samyak-sambuddha; 4) Walking the Light Path yap. Me: ge: soku, skt. Vidya-karana-sampanna; 5) In Kindness, The Outgoing Japanese Zensei, Skt. Sugata; 6) The Knower of the World yap. Sekenkai, skt. Lokavid; 7) The Most Enduring Husband of the Japanese Mujo:hi, skt. Anuttara; 8) Everything Is Worthily Arranged in Japanese. Te: gojo: fu, Skt. Purushadamya-saratha; 9) The Teacher of Gods and Men in Tanninsi, Skt. Shastadsvamanushyanam; 10) Buddha yap. Budu, Enlightened - or Worshiped in the Worlds yap. Sason, skt. Bhagavan (translated from: [Sutra on innumerable meanings..., 1998, p. 481]).

92 yap. samme: there are three parts of the Law here, see note 60.

93 In fact, the compiler of the Collection goes on to cite a few more quotations, not to substantiate his point, but simply as examples.

94 Physical, verbal, and mental problems.

95 Rules for walking, standing, sitting, and lying down.

96 "The Sutra on Doubting the Legacy of the Similarity of the Law "Chinese" Xiangfa juei-ching", Japanese " Dzo:bo: ketsugi-kyo: "[TSD, vol. 85, N 2870, 1337b].

97 Worlds of hell, hungry spirits and animals, the worst paths of rebirth.

98 "The Sutra on the Bequeathed teaching" Chinese: "Ijiao-ching", Japanese: "Ike: - ke:" [TSD, vol. 12, N 389] contains the last instructions of the Buddha before leaving for nirvana, including instructions on the observance of the commandments. The quoted place was not found. This and the following quotations show that the daily life of the Japanese community has long been inconsistent with the Buddha's teachings. Monks ride horses, live in state churches on the sovereign's allowance, and all monks accept "special invitations" in one way or another, i.e. perform rituals ordered by lay people and receive a reward that is not shared by the entire community.

99 "The Sutra on Matters of Law" kit. "Facin-ching", Japanese "Ho: ge: - ke:" [TSD, vol. 15, N 649.]. The cited place was not found.

100 "Individual invitation" by J. basse: - an invitation to a lay person of a particular monk, and not the entire community (or any monk by the decision of the community). The "four-part charter" prohibits accepting such invitations [TSD, vol. 22, N 657a].

101 "The Doe Mother Sutra" Chinese: "Luzimu-ching", Japanese: "Rokushibo-ching" [TSD, vol. 3, N 182a-182b]. The quoted place was not found.

TSD, 102 t. 8, N 833c.

103 "Orders for monks" jap. so: to: - hierarchy within the community, prescribed by the secular authorities for the convenience of supervising monks.

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LIST OF ABBREVIATIONS

DKK 2009 IV Spiritual Culture of China. Encyclopedia. Vol. IV. Moscow: Vostochnaya litra Publ., 2009.

(A large repository of sutras, re-compiled in the Taisho years:) TSD-Taisho: shinshu: daizo: kyo: Vol. 1-100, Tokyo, 1960-1977.

list of literature

Buddhism in Japan / Edited by T. P. Grigorieva, Moscow: Nauka Publ., 1993.

Kamo no Temei. Notes from the cell / Trans. so staroyap. N. I. Konrad // Classical Japanese prose of the XI-XIV centuries. Moscow: Khudozhestvennaya literatura, 1988.

Saiga. Mountain hut / Trans. so staroyap., preface. and comments by V. Markova, St. Petersburg: Hyperion, 1997.

Website: (Dange: - daishi). Rules in six and eight articles / Translated by N. N. Trubnikova / / Religious Studies. Scientific and theoretical journal. Moscow-Blagoveshchensk Publ., 2007, No. 2.

On the Site:. From the "Reasoning that clarifies the Commandments" ("Kenkai-ron", 820) / Translated by N. N. Trubnikova / / Historical and Philosophical Yearbook-2006. Moscow, 2006.

Taihore Code of Laws. 702-718 gg. I-XV zakony [Laws of the First and 15th centuries]. and comments by K. A. Popov, Moscow, 1985.

The Sutra of innumerable meanings. The Lotus Flower Sutra of the Wondrous Dharma. Sutra on comprehending the deeds and Dharma of the Bodhisattva Comprehensive Wisdom / Edition prepared by A. N. Ignatovich. Moscow, 1998.

Trubnikova N. N. The tradition of "primordial enlightenment" in Japanese philosophical thought. Moscow: ROSSPEN, 2010.

Trubnikova N. N. The teaching of the "Bodhisattva precepts" in Japanese Buddhism of the Tsndai school // Questions of philosophy. 2006. N 8.

Trubnikova N. N., Bachurin A. S. Istoriya religii Yapanii IX-XII vv [History of Religions of Japan in the IX-XII centuries].

Matsuo Kenji. What is Kamakura New Buddhism // Japanese Journal of Religious Studies. 1997. 24/1 - 2.

Digital Dictionary of Buddhism / Ed. by A.Ch. Muller // http://www.buddhism-dict.net/ddb/

Rhodes R.F. Saicho's Mappo Tomyoki: The Candle of the Latter Dharma, Translated with an Introduction // The Eastern Buddhist. 1980. 13:1 (http://nichirenscoffeehouse.net/books/Candle.html).

Marra M. The development of mappo thought in Japan (II) // Japanese Journal of Religious Studies. 1988. 15/4.

Blum M.L. The Sangoku-Маррo construct. Buddhism, nationalism, and history in medieval Japan // Discourse and Ideology in Medieval Japanese Buddhism / R.K. Payne and T.D. Leighton (eds). L. -N.Y., Routledge, 2006.

Wakamizu Suguru "Mappo: to: me:-ki" seiritsu ko: (Reflections on the emergence of "Records in the light of the lamp about the end of the law") / / Ibaraki jo: shi tanks daigaku kiyo: (Proceedings of the Ibaraki Women's School) 1. Tokyo, 1972.

Mappo: to: me:ki / / Denge: - daishi zenshu: (Complete works of Denge: - daishi). Vol. 1-5. Tokyo: Hieizan to: sho: kankohe, 1926. Vol. 3. (http://www.horakuji.hello-net.info/lecture/nippon/mappoutoumyouki/kundoku.htm).

Matsubara Yu: Zen "Mappo: to: me: - ki" - no kenkyu: (Study of "Notes by the light of a lamp about the end of the law"). Tokyo: Ho: dzo: kan, 1978.

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