{"id":585,"date":"2021-03-15T18:30:12","date_gmt":"2021-03-15T18:30:12","guid":{"rendered":"http:\/\/www.shobogenzo.net\/?page_id=585"},"modified":"2021-03-16T12:20:52","modified_gmt":"2021-03-16T12:20:52","slug":"book-4-introductions","status":"publish","type":"page","link":"https:\/\/www.shobogenzo.net\/index.php\/text-1\/chapter-introductions\/book-4-toc\/book-4-introductions\/","title":{"rendered":"Book 4 Introductions"},"content":{"rendered":"\n

[73] SANJUSHICHI-BON-BODAI-BUNBO \u4e09\u5341\u4e03\u54c1\u83e9\u63d0\u5206\u6cd5
The Thirty-seven Auxiliary Bodhi Methods<\/em><\/h3>\n\n\n\n

Sanjushichi means \u201cthirty-seven.\u201d Bon\nmeans \u201ckinds.\u201d Bodai represents the Sanskrit bodhi, which means \u201cthe truth.\u201d\nBunbo means \u201cauxiliary methods.\u201d So Sanjushichibon Bodai Bunbo means \u201cthe\nthirty-seven kinds of auxiliary methods [for realizing] the truth.\u201d Generally\nspeaking, Buddhist study is divided into Hinayana Buddhism and Mahayana\nBuddhism. And the thirty-seven methods are usually said to belong to Hinayana\nBuddhism, because they are discussed in the Abhidharma-mahavibhasa-sastra,\nwhich is a fundamental sutra of Hinayana Buddhism. In Japan, and especially\namong Mahayana Buddhist masters, it was very rare for Buddhist monks to discuss\nthese teachings. But Master Dogen has his own view of Mahayana and Hinayana\nBuddhism. According to him, there is only one Buddhism, which Gautama Buddha\ntaught. So although there are distinctions between Mahayana Buddhism and\nHinayana Buddhism, the distinctions are due to the different ages in which the\ntwo kinds of Buddhism were taught. Therefore Master Dogen does not like to\ndiscriminate between the two Buddhist streams. In this chapter Master Dogen\nexplains the thirty-seven methods as Buddhist practice which is not divided\ninto Hinayana and Mahayana Buddhism, and which is based on practicing Zazen.<\/p>\n\n\n\n

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[74] TEMBORIN \u8ee2\u6cd5\u8f2a
Turning the Dharma Wheel<\/em><\/h3>\n\n\n\n

Ten means \u201cturn\u201d; ho means \u201cDharma,\u201d or\nthe Buddha\u2019s teaching, and rin means \u201cwheel,\u201d or in Sanskrit \u201ccakra.\u201d In\nancient India a cakra was a wheel with pointed spokes, used as a weapon. The\nBuddha\u2019s preaching was likened to the turning of a cakra, so temborin, or the\nturning of the Dharma wheel, means Buddhist preaching. In this chapter Master\nDogen explains the true meaning of Buddhist preaching. Before this explanation,\nhe quotes the words of several masters on what happens when someone realizes\nthe truth and returns to the origin. Master Dogen does this to illustrate the\nvalue of Buddhist scriptures written in China. Some people claim that only\nscriptures written in India can be called Buddhist scriptures, and that\nscriptures written in China cannot be called true Buddhist scriptures. But\nMaster Dogen takes a wider view: According to him, sutras quoted by true\nBuddhist Masters are true Buddhist scriptures, even if they are produced\noutside of India. They become true Buddhist scriptures by being quoted by true\nBuddhist masters. On this basis, Master Dogen, insists that the preaching of\nBuddhism can be done at all places and at all times. So in this chapter Master\nDogen explains the universal validity of Buddhist preaching. At the same time,\nhe insists that to preach true Buddhism is to spend one\u2019s life in a temple, and\nto practice Zazen in Zazen Halls.<\/p>\n\n\n\n

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[75] JISHO ZANMAI \u81ea\u8a3c\u4e09\u6627
Samadhi as Self Experience<\/em><\/h3>\n\n\n\n

Ji means \u201cself,\u201d sho means \u201cto\nexperience,\u201d and zanmai means \u201csamadhi,\u201d or \u201cthe balanced state.\u201d So jisho\nzanmai expresses samadhi, as the state of self-experience. In this chapter\nMaster Dogen explains the meaning of jisho zanmai, or \u201csamadhi, as\nself-experience.\u201d At the same time, he criticizes the wrong understanding of\nMaster Dai-e Soko and his disciples. They understood that jisho zanmai means\ngetting so-called enlightenment, and they made their efforts to get so-called\nenlightenment on an intellectual level. Master Dogen did not agree with their\nidea, and so in this chapter he strongly criticizes Master Dai-e Soko in order\nto show the true meaning of jisho zanmai.<\/p>\n\n\n\n

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[76] DAI SHUGYO \u5927\u4fee\u884c
Great Practice<\/em><\/h3>\n\n\n\n

Dai means \u201cgreat,\u201d and shugyo means \u201cpractice.\u201d\nSo dai shugyo means \u201cgreat practice.\u201dThere is a famous Chinese story about\nMaster Hyakujo Ekai and a wild fox; the story concerns the relation between Buddhist\npractice and the law of cause and effect. This relation is explained in two\nways, each totally at odds with the other. The first explanation says that\nsomeone of great practice \u201cdoes not fall into cause and effect\u201d; in other\nwords, it denies the influence of cause and effect upon someone of great\npractice. The other explanation says \u201cdo not be unclear about cause and effect\u201d;\nin other words, it affirms the influence of cause and effect upon someone of\ngreat practice. But Master Dogen considered the difference between these two\nexplanations to be only a matter of intellectual thought, not the situation in\nreality. He explained that someone of great practice transcends both the\nnegation and the affirmation of the law of cause and effect, by acting in the\nreal world.<\/p>\n\n\n\n

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[77] KOKU \u865a\u7a7a
Space<\/em><\/h3>\n\n\n\n

Ko means \u201cvacant\u201d or \u201cvoid,\u201d and ku\nmeans \u201cair,\u201d \u201cspace,\u201d or \u201cemptiness.\u201d So koku means \u201cspace.\u201d Space and time\nhave been most important concepts in philosophy since ancient times, and even\nin ancient India people frequently discussed the problem of space and time. And\nthis tradition influenced Buddhism, so the problem of space and time became\nvery important in Buddhism in India. The tendency was also accepted by Chinese\nBuddhism, so there are many stories of Chinese Buddhist masters discussing\nspace and time. In this chapter Master Dogen discusses space. He first quotes a\ndiscussion about space between Master Shakkyo Ezo and Master Seido Chizo. Then\nhe gives his own explanation, quoting a poem by Master Tendo Nyojo, a\ndiscussion between Master Baso Do-itsu and a monk called Seizan Ryo, and the\nwords of Master Vasumitra.<\/p>\n\n\n\n

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[78] HATSU-U \u9262\u76c2
The Patra<\/em><\/h3>\n\n\n\n

Hatsu represents the Sanskrit patra,\nand u means bowl or bowls. In India, Buddhist monks ate their meals from a\nlarge bowl called a patra And the word patra was translated into hatsu-u in\nChina. So hatsu-u means the Buddhist food bowls used in China. In this chapter,\nMaster Dogen explained the importance of the patra, which has traditionally\nbeen revered very highly as a symbol of Buddhist life.<\/p>\n\n\n\n

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[79] ANGO \u5b89\u5c45
The Retreat<\/em><\/h3>\n\n\n\n

An means \u201cpeaceful\u201d and go means \u201creside.\u201d\nAngo means the ninety-day summer retreat. In India, the rainy season lasts for\nabout three months in the summer. Buddhists in ancient India used this time for\nconcentrated practice of Zazen, and this period was called varsika in Sanskrit.\nThe tradition was imported into China, and so when Master Dogen went to China\nhe experienced the concentrated practice of Zazen for three months in the\nsummer and felt his mission to introduce it into Japan. So he wrote this\nchapter.<\/p>\n\n\n\n

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[80] TASHINTSU \u4f57\u5fc3\u901a
The Power to Know Others\u2019 Minds<\/em><\/h3>\n\n\n\n

Ta means \u201cothers,\u201d shin means \u201cmind,\u201d\nand tsu (short for jinzu) means \u201cmystical power.\u201d So tashintsu means \u201cthe\nmystical power to know others\u2019 minds.\u201d In some Buddhist theory it is said to be\npossible for Buddhist practitioners to attain a mystical power to know others\u2019\nminds. Related to this matter there is a famous story about questions and\nanswers between Master Nanyo Echu and an Indian monk called Daini Sanzo. And\nfive famous Buddhist masters discussed the meaning of the story. But Master\nDogen was not satisfied by the explanations of the five famous masters. So in\nthis chapter Master Dogen criticizes the views of the five masters, and in the\nprocess he expresses his own view.<\/p>\n\n\n\n

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[81] O SAKU SENDABA \u738b\u7d22\u4ed9\u9640\u5a46
A King\u2019s Seeking of Saindhava<\/em><\/h3>\n\n\n\n

O means \u201cking,\u201d saku means \u201cto seek,\u201d\nand sendaba is a phonetic rendering of the Sanskrit saindhava. Saindhava means \u201cproducts\nof the Indus river basin.\u201d In the Maha-parinirvana-sutra there is a story which\nexpresses the multiple meanings of words and the ambiguity of reality. When a\nking needs to wash his hands and seeks saindhava, his servant will bring water.\nWhen the king is eating a meal and seeks saindhava, the servant will bring\nsalt. When the king wants to drink water and seeks saindhava, the servant will\nbring a cup. And when the king wants to go out and seeks saindhava, the servant\nwill bring a horse. Buddhist monks in China often used this story to discuss\nthe multiple meanings of words and the ambiguity of reality. So Master Dogen\nexplained the meaning of \u201cA King\u2019s Seeking of Saindhava\u201d on the basis of his\nown thoughts.<\/p>\n\n\n\n

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[82] JI-KUIN-MON \u793a\u5eab\u9662\u6587
Sentences To Be Shown in the Kitchen Hall<\/em><\/h3>\n\n\n\n

Ji means \u201cto show,\u201d kuin means the\nKitchen Hall of a temple, and mon means \u201csentences.\u201d So Ji-kuin-mon means \u201cSentences\nTo Be Shown in the Kitchen Hall.\u201d This chapter was not originally included in\nShobogenzo, but when Master Hangyo Kozen edited the 95-chapter edition in 1690,\nhe included this chapter along with Bendowa and Ju-un-do-shiki. Master Dogen\nesteemed the value of cooking very highly in Buddhist temple life. He wrote a\nbook called Tenzo-kyokun or \u201cInstructions for the Cook.\u201d The reason Master\nDogen wrote this book, and the reason he revered the work of cooking in a\nBuddhist temple, is his experience in China. Just after arriving in China, he\nmet an old monk who was proud to be the cook of his temple, and who explained\nthe value of cooking in a temple as Buddhist practice itself. Later, Master\nDogen saw another old monk who was working very diligently to dry seaweed for\nmonks\u2019 meals, and he realized how important it was for Buddhist monks to cook\nmeals for the other practitioners in a temple. So Master Dogen expressed the\nsame idea in this chapter.<\/p>\n\n\n\n

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[83] SHUKKE \u51fa\u5bb6
Leaving Family Life<\/em><\/h3>\n\n\n\n

It was the custom in ancient India that\npeople who wanted to pursue the truth left their family, and this custom was\nretained in Buddhist orders. First of all, it is said that Gautama Buddha\noriginally left his family life and began the life of a monk when he was 29\nyears old. Therefore, in the Buddhist order, people highly revere transcendence\nof family life in order to pursue the truth. This chapter explains the custom.<\/p>\n\n\n\n

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[84] SANJI-NO-GO \u4e09\u6642\u696d
Karma in Three Times<\/em><\/h3>\n\n\n\n

San means three, ji means time and go\nmeans conduct. In this case, sanji means three kinds of time lags and go means\nboth conduct and its effects. As you know, belief in cause and effect is a very\nimportant theory in Buddhist philosophy. So Master Dogen wrote a chapter of\nShobogenzo titled Shinjin-inga, or \u201cDeep Belief in Cause and Effect.\u201d He\ninsisted that all things and phenomena in the Universe are governed by the law\nof cause and effect, perfectly and without any exception. According to this\ntheory, we should deny the existence of any indeterminate event. But in our\ndaily life it often seems that such accidents happen. So if Buddhism insists\nthat the law of cause and effect is totally perfect, it is necessary for\nBuddhism to explain the apparent existence of many accidents. Buddhism explains\nsuch apparent accidents with the theory that there are three kinds of time lag\nbetween our conduct and the effect of our conduct. After we act, sometimes the\neffect manifests itself at once, sometimes the effect manifests itself with a\nshort time lag, and sometimes the effect manifests itself with a very long time\nlag. In the second and third cases, people usually doubt whether the law of\ncause and effect perfectly governs this world. But if we recognize the three\nkinds of time lag between conduct and its effects, we can affirm the existence\nof the law of cause and effect in all cases without exception. Master Dogen\nexplained this problem in the following chapter.<\/p>\n\n\n\n

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[85] SHIME \u56db\u99ac
The Four Horses<\/em><\/h3>\n\n\n\n

Shi means \u201cfour\u201d and me means \u201chorses,\u201d\nso shime means four horses. In a very old Buddhist scripture called Sa\u00b5yukta\ngama, we can find a story about four kinds of horses: horses that know the\nrider\u2019s intention at the sight of the whip, horses that know the rider\u2019s\nintention when the whip touches their hair, horses that know the rider\u2019s\nintention when the whip touches their flesh, and horses that know the rider\u2019s\nintention when the whip reaches their bones. These differences between four\nkinds of horses are used as a simile of the differences between Buddhist\nstudents in their intuitional ability to study Buddhism. Buddhism is not always\nstudied by the intellect, but is sometimes studied with the intuition. So it is\nvery important for Buddhists to have the intuitional ability to realize their\nmaster\u2019s teachings. Therefore Master Dogen explained the meaning of shime, or\nthe four kinds of horses, in this chapter.<\/p>\n\n\n\n

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[86] SHUKKE-KUDOKU \u51fa\u5bb6\u529f\u5fb3
The Merit of Leaving Family Life<\/em><\/h3>\n\n\n\n

Shutsu means \u201cto get out of\u201d or \u201cto\ntranscend.\u201d Ke means \u201chouse,\u201d \u201chome\u201d or \u201cfamily life.\u201d Kudoku means \u201cmerit.\u201d So\nshukke kudoku means the merit of transcending family life. In this chapter\nMaster Dogen praised and emphasized the merit of transcending family life. We\nhuman beings are generally brought up in families, and so we can say that the\ninfluence that our family has on us is incredibly strong. The aim of studying\nBuddhism is to get the truth. So if we would like to get the truth it is\nnecessary for us to transcend our family life, because when we are accustomed\nto family life, we are sometimes influenced by family life and cannot\ndiscriminate what the truth is. Therefore the merit of transcending family life\nis much revered in Buddhism, and Master Dogen explained the merit of\ntranscending family life, following the Buddhist tradition.<\/p>\n\n\n\n

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[87] KUYO-SHOBUTSU \u4f9b\u990a\u8af8\u4ecf
Serving Offerings to Buddhas<\/em><\/h3>\n\n\n\n

Ku-yo means \u201cto serve offerings\u201d and\nshobutsu means \u201cbuddhas\u201d so Kuyo-shobutsu means \u201cServing Offerings to Buddhas.\u201d\nThere is a tradition in Buddhism that Buddhist believers serve offerings to\nbuddhas. Buddhas are people who have attained the truth, so it is very natural\nfor Buddhist believers to serve offerings to buddhas. But people who have a\nspiritual viewpoint might say that it is not necessary to serve material\nofferings, purely spiritual reverence being sufficient. Buddhism, however, is\nnot a spiritual religion but a religion of reality. Buddhism reveres conduct.\nSo Buddhism values the service of real offerings, and recognizes the sincere\nattitude of belief in that service. Of course, the offerings need not be\nexpensive. The service of offerings is valuable because it is just Buddhist\nconduct.<\/p>\n\n\n\n

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[88] KIE-SANBO \u5e30\u4f9d\u4e09\u5b9d
Taking Refuge in the Three Treasures<\/em><\/h3>\n\n\n\n

Ki-e means \u201cdevotion to\u201d or \u201ctaking\nrefuge in\u201d and sanbo means \u201cthe Three Treasures\u201d: Buddha, Dharma, and Samgha.\nBuddha means Gautama Buddha and other people who have attained the same state\nas Gautama Buddha. Dharma means reality. Samgha means the Buddhist community of\nmonks, nuns, laymen, and laywomen. The Three Treasures are of supreme value in\nBuddhism and Master Dogen emphasized the importance of devoting ourselves to\nthe Three Treasures, because devotion to the Three Treasures is the beginning\nand end of Buddhism.<\/p>\n\n\n\n

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[89] SHINJIN-INGA \u6df1\u4fe1\u56e0\u679c
Deep Belief in Cause and Effect<\/em><\/h3>\n\n\n\n

Shin means deep and shin (in this case\npronounced jin) means belief. In means cause, and ka (in this case pronounced\nga) means effect. So shinjin-inga means deep belief in cause and effect. It is\nobvious that there is belief in cause and effect in Buddhist theory. But many\nso-called Mahayana Buddhists say that the Buddhist theory of belief in cause\nand effect belongs to Hinayana Buddhism, and that Mahayana Buddhists can\ntranscend belief in cause and effect. This idea, however, is wrong. Master\nDogen insisted that, to understand Buddhism, it is very important for Buddhists\nto believe in the law of cause and effect, and so he emphasized the importance\nof belief in cause and effect in this chapter. In Chinese Buddhism there is a\nvery famous story about a Buddhist priest who had fallen into the life of a\nwild fox because he negated the law of cause and effect, but who was saved by\nthe words of Master Hyakujo Ekai. Many Buddhist students misunderstood this\nstory as an example which taught the transcendence of cause and effect. But\nMaster Dogen indicated their mistakes in this chapter. He clearly explained the\nmeaning of the story and he explained profound belief in cause and effect in\nBuddhist theory.<\/p>\n\n\n\n

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[90] SHIZEN-BIKU \u56db\u7985\u6bd4\u4e18
The Bhiksu in the Fourth Dhyana<\/em><\/h3>\n\n\n\n

Shi means four. Zen represents the\nSanskrit word dhyana, which means Zazen or the state in Zazen. Biku represents\nthe Sanskrit word bhiksu, which means a Buddhist monk. Shizen-biku, or the\nbhiksu who had attained the fourth state in Zazen, was a monk who mistook his\nown state for the state of an arhat, the fourth and ultimate stage of a\nBuddhist practitioner. When he was dying this monk saw an image usually seen by\nsomeone who has attained the fourth state in Zazen, so he thought that Gautama\nBuddha must have deceived him. And because of this wrong idea, he fell down\ninto hell. Master Dogen quoted this story as an example of a wrong approach to\nBuddhism. In addition, he strongly insisted in this chapter that it is a very\nserious mistake for Buddhist students to believe that Buddhism, Confucianism,\nand Taoism are the same in their teachings.<\/p>\n\n\n\n

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[91] YUI-BUTSU-YO-BUTSU \u552f\u4ecf\u4e0e\u4ecf
Buddhas Alone, Together With Buddhas<\/em><\/h3>\n\n\n\n

Yui means \u201conly\u201d or \u201csolely,\u201d butsu\nmeans \u201cbuddha\u201d or \u201cbuddhas\u201d and yo means \u201cand\u201d or \u201ctogether with.\u201d Therefore\nYui-butsu-yo-butsu means \u201cbuddhas alone, together with buddhas.\u201d\nYui-butsu-yo-butsu are very famous words in the Lotus Sutra. The sentence of the\nLotus Sutra which includes the words yui-butsu-yo-butsu is \u201cbuddhas alone,\ntogether with buddhas are directly able to perfectly realize that all dharmas\nare real form.\u201d In this chapter, Master Dogen explained what buddhas are.<\/p>\n\n\n\n

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[92] SHOJI \u751f\u6b7b
Life-and-Death<\/em><\/h3>\n\n\n\n

Sho means \u201clife\u201d and ji means \u201cdeath,\u201d\nso shoji means \u201clife and death.\u201d We have the words \u201clife\u201d and \u201cdeath,\u201d but\nMaster Dogen did not recommend us to understand intellectually what our life\nand death are. He found value in our real day-to-day life itself. So in this\nchapter Master Dogen explained life-and-death as the real momentary state of\nour daily life in which life and death are combined.<\/p>\n\n\n\n

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[93] DOSHIN \u9053\u5fc3
The Will to the Truth<\/em><\/h3>\n\n\n\n

Do, which means \u201cway\u201d or \u201ctruth,\u201d is a\ntranslation of the Sanskrit word bodhi, and shin means \u201cmind\u201d or \u201cwill.\u201d So\ndoshin represents the Sanskrit bodhicitta. In this chapter, Master Dogen\npreached the will to the truth, devotion to the Three Treasures, the making of\nbuddha-images, and practicing Zazen. The teachings of this chapter are rather\nconcrete and direct, and so some Buddhist scholars have supposed that this\nchapter might have been preached for laymen and laywomen.<\/p>\n\n\n\n

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[94] JUKAI \u53d7\u6212
Receiving the Precepts<\/em><\/h3>\n\n\n\n

Ju means \u201cto receive,\u201d and kai means\nthe Buddhist precepts, so jukai means receiving the precepts. Traditionally in\nBuddhism people who want to enter the Buddhist order receive the Buddhist\nprecepts. So we can say that receiving the Buddhist precepts is a ceremony of\nentry into the Buddhist order, or of becoming a Buddhist. Master Dogen esteemed\nthe value of receiving the precepts very much. Therefore in this chapter he\nexplained the value of receiving the precepts and outlined an example of a\nceremony for receiving the precepts.<\/p>\n\n\n\n

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[95] HACHI-DAININGAKU \u516b\u5927\u4eba\u899a
The Eight Truths of a Great Human Being<\/em><\/h3>\n\n\n\n

Hachi means eight. Dainin means a great\nhuman being, that is, a buddha. And kaku, pronounced here as gaku, means an\nintuitive refllection or truth. The eight truths of a great human being were\npreached in Yuikyo-gyo and the teaching was the last teaching of Gautama\nBuddha, given just before he died. Master Dogen also preached this chapters\nwhen he felt his death was not far away, and he did not preach any more after\nthis chapter. So this chapter became the last chapter of the 95-chapter edition\nof Shobogenzo.<\/p>\n\n\n\n

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[Appendix 1] BUTSU-KOJO-NO-JI \u4ecf\u5411\u4e0a\u4e8b
The Matter of the Ascendant State of Buddha<\/em><\/h3>\n\n\n\n

The words butsu-kojo-no-ji describe the\nfact that even after getting the truth, Buddhist masters continue their daily\nlife as if they have not had any enlightenment at all. Comparing the following\nchapter from the 28-chapter \u201cSecret Shobogenzo\u201d and the chapter which appears\nin the 95-chapter edition, we find much difference between the two chapters.\nThe one in the 95-chapter edition is made up of many stories of Chinese\nBuddhist masters relating to butsu-kojo-no-ji. This chapter has a rather long\nphilosophical explanation of butsu-kojo-no-ji and just a couple of related\nstories. Therefore, it may be valuable to read the following chapter from the\n28-chapter edition in order to get more exact knowledge about butsu-kojo-no-ji,\nor \u201cthe matter of the ascendant state of buddha.\u201d<\/p>\n\n\n\n

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[Appendix 2] IPPYAKUHACHI-HOMYOMON \u4e00\u767e\u516b\u6cd5\u660e\u9580
One Hundred and Eight Gates of Dharma-Illumination<\/em><\/h3>\n\n\n\n

Ippyaku-hachi means one hundred and\neight. Ho means Dharma, that is, the Buddha\u2019s teachings or the Universe. Myo\nmeans clarity, brightness, or illumination. Mon means gate, that is, a means to\nsomething, or a partial aspect of something. So ippyakuhachi-homyo-mon means \u201cone\nhundred and eight gates of Dharma-illumination.\u201d In compiling this chapter\nMaster Dogen quoted two long paragraphs from the sutra Butsu-hongyo-jikkyo,\nwhich is a biography of Gautama Buddha. The chapter is the 11th chapter of the\n12-chapter edition of Shobogenzo, but it cannot be found in either the\n95-chapter edition or the 75-chapter edition.<\/p>\n\n\n\n

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[73] SANJUSHICHI-BON-BODAI-BUNBO \u4e09\u5341\u4e03\u54c1\u83e9\u63d0\u5206\u6cd5 The Thirty-seven Auxiliary Bodhi Methods Sanjushichi means \u201cthirty-seven.\u201d Bon means \u201ckinds.\u201d Bodai represents the Sanskrit bodhi, which means \u201cthe truth.\u201d Bunbo means \u201cauxiliary methods.\u201d So Sanjushichibon Bodai Bunbo means \u201cthe thirty-seven kinds of auxiliary methods [for realizing] the truth.\u201d Generally speaking, Buddhist study is divided into Hinayana Buddhism and Mahayana Buddhism. And … <\/p>\n

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