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心大如海 kokoro ōi naru koto umi no gotoshi A Heart as Great as the Sea

Japanese Scroll of A Heart as Great as the Sea (kokoro ōi naru koto umi no gotoshi) — Calligraphy by Eri Takase
心大如海 Original Scroll by Master Calligrapher Eri Takase

Abstract

心大如海, his mind was as vast as the sea, are four characters from the second chapter of the Vimalakīrti Sūtra 維摩詰所說經 in Kumārajīva 鳩摩羅什's Chinese translation of 406, where they stand in a list of the virtues of Vimalakīrti, a rich householder of the city of Vaiśālī who wears a layman's white, lives at home and shows a wife and children [1][2]. The two other Chinese versions word the place differently, and the early commentators explain the sea by its virtues, three in the remarks of Kumārajīva that Sengzhao 僧肇's commentary keeps and five in Sengzhao's own, the last that it is deep past measuring [3][4][5]. In Japan the earliest known use of the four characters said of a living man is in a postscript of 1344 by the Chinese monk Zhuxian Fanxian 竺仙梵僊 to the Zen master Musō Soseki 夢窓疎石's Muchū mondō 夢中問答, where a head monk praises the lay patron who had the book printed with two of Vimalakīrti's virtues in the sutra's order, and then names Vimalakīrti himself [6][7][8]. Japanese glosses divide on the reading of 大, ōi naru in three printed books (one of them quoting the four characters as Zhiyi 智顗 says them of the Buddha in his commentary on the Lotus Sutra) and dai naru in one, and in English the mind of the translations from Kumārajīva's Chinese becomes intelligence in those from the Tibetan and the Sanskrit [9][10][11][12][2][13][14][15].

A reading

My reading is that 心大如海 is praise of a layman's mind, and should be read with its layman: a mind wide enough to take in the world it lives in, and too deep for anyone to see its floor. In the Vimalakīrti Sūtra 維摩詰所說經, as Kumārajīva 鳩摩羅什 put it into Chinese in 406, the four characters stand in a list of the virtues of Vimalakīrti, a householder of Vaiśālī who dresses in a layman's white, lives at home and shows a wife and children, and keeps the monk's discipline all the same [1]. The sea is not left to the reader's fancy. The commentary of Sengzhao 僧肇, which keeps Kumārajīva's own remarks beside its own, gives the sea three virtues and then five, and closes that because the great man's wisdom is deep beyond measuring, the text says his mind is as great as the sea [5]. So I read 大 as both of the measures the commentators name, breadth and depth, and sign vast for it rather than great. The commentary on the sutra attributed to Prince Shōtoku 聖徳太子 reads the line, which it quotes as 心如大海, as his understanding, which reaches every occasion, and reads his living in Vaiśālī, and the deeds the sutra lists after it, as a trace he took on to save others; that is a commentator's reading, and the sutra itself shows a man at home in the world [16]. The earliest known Japanese use said of a living man keeps the subject: in 1344 a head monk, as the Chinese monk Zhuxian Fanxian 竺仙梵僊 records him, praised a lay patron in two of the sutra's phrases, in the sutra's order, and said that above all he had Vimalakīrti's air [6][17]. For the reading I sign kokoro ōi naru koto umi no gotoshi. It reads 大 as ōi, as two printed glosses of the sutra do and a third of Zhiyi 智顗's quotation of the line in his commentary on the Lotus Sutra, said of the Buddha; dai naru has one printed witness, and a print of 1647 points to ōki-, its second kana unclear [9][11][10][12][18]. The glosses also divide on whether to set の after 心, and the print of 1647 sets ノ there; I sign the form without it, which keeps to the four characters as they stand [9][11][18][12][10]. The lines set beside it, the Zen master Huangbo Xiyun 黄檗希運's mind like the great sea and the Shin commentators' reading of Shinran 親鸞's word 大心海, which they trace to the line, as the wisdom of the Buddha Amida, are in the historical record, as neighbors and not as sources.

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Overview

The sense. In the sutra the four characters praise Vimalakīrti's mind, in a pair with the line before them, 住佛威儀, he dwelt in the Buddha's deportment [1]. The commentators say what the sea stands for, each in his own words. Kumārajīva, as Sengzhao's commentary keeps his remark: 海有三德，一曰深廣無邊、二曰清淨不受雜穢、三曰藏積無量珍寶, the sea has three virtues: it is deep and wide without bound, it is pure and takes in no filth, and it stores treasures without measure. Sengzhao: 海有五德, the sea has five virtues, the first that it is clear and takes no corpse, the fifth that it is deep past measuring; the great man's mind is pure and takes no corpse of broken precepts, brings forth the treasure of wisdom, receives the rain of the great Dharma without overflowing, is not worn away by the wind and sun of Māra and false teaching, and 其智淵深莫能測者，故曰心大如海, his wisdom is so deep that none can fathom it, and so the text says his mind is as great as the sea [5]. Huiyuan 慧遠 reads the pair as body and mind: 住佛威儀，身行同佛。心大如海，心行同佛, dwelling in the Buddha's deportment, his body's conduct is the Buddha's; his mind as great as the sea, his mind's conduct is the Buddha's [19]. The commentary attributed to Prince Shōtoku: 明達萬機無不遍照, clear and penetrating to the myriad occasions, there is nothing it does not illumine [16]. The same four characters are also said of others in the canon: Zhiyi 智顗 says them of the Buddha himself, as the great elder of the Lotus Sutra [20].

The words. 心 kokoro, mind or heart; 大, great or vast; 如, like; 海 umi, the sea. In the Chinese, 大 is the predicate of 心 and 如海 compares it: the mind great, like the sea. Japanese reads the line in the Chinese-reading style called kundoku, and the printed glosses give it as 心大なること海の如し or 心の大なること海の如し, the greatness of his mind is like the sea, with the reading of 大 as the point on which they divide: the ruby おほい, ōi, in a translation of 1911, in a book of 1915 that quotes the line of the Buddha, and in the 国訳大蔵経 of 1917 in its printing of 1935; the ruby だい, dai, in a translation of 1912 [9][10][11][12]. A print of 1647 sets キ and a second kana beside 大, the native reading ōki- [18]. The form 心如大海, a mind like the great sea, puts the characters in another order; it is the lemma of the commentary attributed to Prince Shōtoku, the form in which Zhiyi's commentary as Zhanran 湛然 abridged it first sets out the pair of lines (its explanation then has 心大如海), and the words of Huangbo's verse [16][21][22][23].

The text in English. The translators from Kumārajīva's Chinese give mind: Charles Luk in 1972, his mind was extensive like the great ocean, and Burton Watson in 1997, his mind was vast as the sea [13][2]. The translators from the Tibetan and the Sanskrit give intelligence: Robert Thurman in 1976, his superior intelligence was as wide as an ocean, and Luis Gómez and Paul Harrison in 2022, displayed an intelligence as vast as the ocean [14][15]. Thomas Yūhō Kirchner renders the 1344 postscript in 2015: resembles the sea in the vastness of his mind [17]. JMdict has no entry for the four characters [24].

The historical record

The line in the Chinese canon

406, the Vimalakīrti Sūtra 維摩詰所說經, in Kumārajīva's Chinese translation, chapter 2, 方便品, Skillful Means. The translation is dated 406 by its English translators [2][14][15]. The chapter opens on a householder of Vaiśālī, 爾時毘耶離大城中有長者，名維摩詰, at that time in the great city of Vaiśālī there was an elder named Vimalakīrti, and lists his virtues; three lines after 入深法門, he had entered the deep gates of the Dharma, in the line count of the Taishō edition, it reads [1]:

諸有所作，能善思量；住佛威儀，心大如海，諸佛咨嗟，弟子、釋、梵、世主所敬。

Whatever he did, he weighed it well; he dwelt in the Buddha's deportment, his mind was as vast as the sea; the Buddhas sighed in praise of him, and the disciples, Śakra, Brahmā and the lords of the world revered him. The same list goes on to his life at home: 雖為白衣，奉持沙門清淨律行；雖處居家，不著三界；示有妻子，常修梵行, though in a layman's white, he kept the pure discipline of the monk; though living at home, he was not attached to the three realms; though he showed a wife and children, he always practiced chastity [1].

The two other Chinese versions. The version of Zhi Qian 支謙 reads the place 覺意如海, his awakened mind like the sea [3]. The version of Xuanzang 玄奘, of 650, reads 入心慧海, he entered the sea of mind and wisdom [4][14]. Kuiji 窺基's commentary on Xuanzang's version reads 心 there as the true principle and 慧 as the wisdom of awakening, both deep and wide like the sea, and adds 舊曰「心大如海」，便闕此義, the old version says "his mind as vast as the sea", and so lacks this sense [25]. In this sutra the four characters are Kumārajīva's wording.

The Chinese commentaries. Sengzhao's commentary gives the sea three virtues in Kumārajīva's words and five in his own, and Huiyuan reads the pair of lines as body and mind (both quoted in the Overview) [5][19]. Jizang 吉藏 carries Sengzhao's five virtues without naming him [26]. Zhiyi's commentary, as Zhanran abridged it, first sets out the pair as 住佛威儀心如大海, in the other order, and then explains 「心大如海」者, in the sutra's order, by the eight wonders of the sea told in the great sutra, 大經明海有八不思議 [22].

The commentary attributed to Prince Shōtoku 聖徳太子, the 維摩經義疏. It quotes the line as 心如大海 and glosses the pair: 住佛威儀者。四威儀與佛不殊。此句嘆其身業。心如大海者。明達萬機無不遍照。此句嘆其心業, "dwelt in the Buddha's deportment": in the four postures he did not differ from the Buddha; this phrase praises the deeds of his body. "A mind like the great sea": clear and penetrating to the myriad occasions, there is nothing it does not illumine; this phrase praises the deeds of his mind [16]. It reads his living in Vaiśālī, and the deeds the sutra lists after it, as traces of skillful means taken on to save others, 方便之迹: 現居毘耶。非實生也, he appears to live in Vaiśālī; he was not truly born there [16]. The print of 1881 sets the sutra's text in large type as 心大如海 and the commentary's lemma beneath it as 心如大海, so the two orders stand on one page [21].

The line in Japan

1342 and 1344, two postscripts by Zhuxian Fanxian 竺仙梵僊 to Musō Soseki 夢窓疎石's Muchū mondō 夢中問答. Zhuxian (1292–1348) was a Chinese monk who came to Japan in 1329 [27]. The Muchū mondō is Musō's answers to the questions of Ashikaga Tadayoshi 足利直義, written in plain Japanese, and was printed in 1344 [28]. The first postscript, dated 康永改元, 1342, names the man who had the blocks cut: 在家弟子大高伊與太守者以鏤版, the lay disciple Ōtaka, governor of Iyo, had it cut on blocks [6][7]. The second is dated 甲申十月初八日, the eighth day of the tenth month of 1344 [6][8]. In it Zhuxian writes that the head monk who brought him the book told how Musō at first would not allow it printed, 始則國師不許, and how Ōtaka's argument won him over, 於是國師然其說故刊之, so the National Teacher accepted his reasoning, and it was printed [7]. Then [6]:

延復爲余曰大高伊与太守者號海岸居士入深法門心大如海殊有淨名之風饒益衆生誠未艾也

延 said to me again: "Ōtaka, governor of Iyo, is called the Layman of the Seashore. He has entered the deep gates of the Dharma, his mind is as vast as the sea, and above all he has the air of 淨名; his benefit to all beings has truly not come to an end." 淨名, Pure Name, is Vimalakīrti, and 入深法門 and 心大如海 stand in the sutra's list in that order, three lines apart in the Taishō edition [1]. Kirchner gives the passage as The head monk also said, "Lord Ōtaka is known as Kaigan Koji (Layman Seacoast). He has entered deeply into the gates of the Dharma and resembles the sea in the vastness of his mind. In manner he is similar to the layman Vimalakīrti and has ceaselessly continued his efforts to benefit all sentient beings …" [17]. The 大日本史料 sets the postscript in its entry for the death of Dainen Hōen 大年法延, founding abbot of the 高成寺 in Wakasa, on the second day of the tenth month of 1363, and its margin names him as the monk who asked Zhuxian for the postscript [8]; in the postscript itself he asks, 延曰請書以誌之, 延 said, "Please write it down" [7]. Dainen Hōen was Zhuxian's heir, and founded the 高成寺 at the invitation of Ōtaka Shigenari 大高重成, governor of Wakasa [29]. The praise of Ōtaka is the head monk's, in the words Zhuxian wrote down. It is the earliest known use in Japan of the four characters said of a living man: the earlier Japanese witnesses in this history quote them of Vimalakīrti, in the commentary attributed to Prince Shōtoku, or of the Buddha, in the Onkō kikigaki [16][10]. The text stands at a leaf of a Muromachi print, which the National Diet Library dates to the early Muromachi period, and in a print of 1647 reproduced in 1889 and the typesets of 1909 and 1931 [6][18][7][8].

1647, the Muchū mondō with reading marks. A print dated by its colophon 正保四丁亥年五月下旬吉日, an auspicious day late in the fifth month of 1647, as a book of 1889 reproduces it, sets reading marks beside the postscript: ノ beside 心, beside 大 the kana キ and a second kana, with a return mark to 如, and ノ beside 海 [18]. So this print reads 大 by its native reading, ōki-; the full reading is not legible (Notes).

1702, Zhuxian's own sea, in his recorded sayings 四明竺仙和尚語録. In an instruction to the master of a hermitage, the 正吉菴, headed 示正吉菴主 and printed in 1702 in the collection of his sayings, Zhuxian uses the sea in its other order: 更當使其心如大海無有邊際不宿死尸, he should further make his mind like the great sea, which has no bound and keeps no corpse [30]. The corpse the sea will not keep is the first of Sengzhao's five virtues [5].

The line read into Japanese

1911, 和訳維摩経, Wayaku Yuimagyō, a translation of the sutra with notes. 佛(ほとけ)の威儀(ゐぎ)に住(ぢう)し、心(こゝろ)の大(おほい)なること海(うみ)の如(ごと)く, he dwelt in the Buddha's deportment, and the greatness of his mind was like the sea: 大 read ōi [9].

1912, 維摩詰所説経評註, the sutra with the commentary of Yang Qiyuan 楊起元, read into Japanese. The kanbun carries the reading mark ナル beside 大, and the Japanese reading beneath it gives the line with the ruby こゝろだい over 心大, 心大(こゝろだい)なること, and 海の如し after it: kokoro dai naru koto, 大 read dai [12].

1915, the Onkō kikigaki 御講聞書, in a book of that year. The Onkō kikigaki, also called 日向記, is handed down as lectures of Nichiren 日蓮 on the Lotus Sutra recorded by a disciple in 1278–1280, and is judged by scholars to be a later work [31]. It quotes Zhiyi on the Buddha as the great elder, and the book of 1915 prints the quotation as 佛(ほとけ)の威儀(ゐぎ)を具(ぐ)して、心(こゝろ)大(おほい)なること海(うみ)の如(ごと)し, he has the Buddha's deportment, and the greatness of his mind is like the sea: the four characters said of the Buddha, with 大 read ōi [10][20].

1917, the 国訳大蔵経, Kokuyaku daizōkyō, the canon in Japanese reading. In the volume of 1917 that holds the sutra, read in its printing of 1935: 佛(ほとけ)の威儀(ゐぎ)に住(ぢう)して、心(こゝろ)の大(おほい)なること海(うみ)の如(ごと)し, with 大 read ōi [11].

What is not a source

Huangbo's verse. The Zen master Huangbo Xiyun 黄檗希運, who died between 847 and 860, answered a verse of praise from the lay Buddhist Pei Xiu 裴休 with one of his own that begins 心如大海無邊際, my mind is like the great sea, without bound [32][33][23]. It stands in the 天聖廣燈錄, whose preface is dated 1036, and in case 11 of the Hekiganroku 碧巌録 (The Blue Cliff Record) of 1125 [23][34][35]. It is a master speaking of his own mind, in the other word order; it is not the sutra's line and does not praise a layman.

Linji's sea. The recorded sayings of Linji Yixuan 臨済義玄 have a sea that keeps no corpse, but its 心 belongs to the verb before it: 莫錯用心，如大海不停死屍, do not use your minds mistakenly; like the great sea, which does not keep a dead body [36]. It does not say 心如大海.

Shinran's 大心海. Shin Buddhist commentators trace Shinran 親鸞's word 大心海, the great mind-sea, to this line and read it as Amida's wisdom: a lecture on his hymns printed in 1883–84 says 大心海ノ言ノ出處ハ維摩經二左ニ心大如海ト云ヘリ, the source of the word 大心海 is the Vimalakīrti Sūtra, leaf 2 verso, which says 心大如海, and explains it as Amida's wisdom, deep without bottom and wide without shore [37]. Inagaki's dictionary of 1989 gives 大心海 as the great mind-ocean, the mind of Amida, and names no source in the sutra [38]. That is the commentators' reading of Shinran's word, not a reading of the sutra's line, which is said of a layman.

The line in English

1972, Charles Luk's translation from Kumārajīva's Chinese, read in its printing of 2002, Ordinary Enlightenment, p. 15. While dwelling in the Buddha's awe-inspiring majesty, his mind was extensive like the great ocean. He was praised by all Buddhas and revered by Indra and Brahmā [13].

1976, Robert A. F. Thurman, The Holy Teaching of Vimalakīrti, from the Tibetan, p. 20. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean; on the same page, He wore the white clothes of the layman [14].

1997, Burton Watson, The Vimalakirti Sutra, from Kumārajīva's Chinese, p. 32. He maintained the dignity and authority of a Buddha, and his mind was vast as the sea. All the Buddhas sighed with admiration [2].

2015, Thomas Yūhō Kirchner, Dialogues in a Dream, pp. 370–371. The postscript of 1344, quoted above [17].

2022, Luis O. Gómez and Paul Harrison, Vimalakīrtinirdeśa, from the Sanskrit, p. 17. he carried himself with the comportment of a buddha, and displayed an intelligence as vast as the ocean [15].

The English divides by the text translated: from Kumārajīva's 心 the translators give mind, and from the Tibetan and the Sanskrit intelligence; Xuanzang's Chinese, too, adds 慧, wisdom, where Kumārajīva has 心 alone [4].

Today. JMdict has no entry for 心大如海 [24]. The house title, A heart as great as the sea, renders 心 as heart, which the Japanese word also means, and 大 as great; this history renders 心 as mind, as both translations from Kumārajīva's Chinese read here do, and 大 as vast, for the breadth and the depth the commentators read in the sea. A rendering should keep the sea, and the man the sutra says it of.

Notes

The commentary attributed to Prince Shōtoku quotes the line as 心如大海, in the other order from the sutra's 心大如海; the print of 1881 has both on one page, the sutra's in its text and the commentary's in its lemma [16][21].

Who printed the Muchū mondō of 1344 is told three ways: both postscripts say Ōtaka had it cut [6][7]; the 改訂新版 世界大百科事典 says Zhuxian published it himself, though its own entry on Ōtaka calls him famous for its printing [27][39]; and the 日本人名大辞典+Plus says Dainen Hōen had it printed, having asked Zhuxian for the postscript [29]. This history follows the postscripts.

The patron's name divides in the dictionaries: the 世界大百科事典 reads 大高重成 Daikō Shigenari and puts his death after 1375, the 日本人名大辞典+Plus reads Ōtaka Shigenari and dates his death 1362, and Kirchner writes Ōtaka Shigenari (d. 1362) [39][17]. The postscripts name him 大高伊與太守, Ōtaka, governor of Iyo; the Muromachi leaf writes the second character of the province 与 [6].

In the print of 1647, the second kana beside 大 is not legible at the size the 1889 reproduction allows; it reads キナ or キサ [18].

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Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of A Heart as Great as the Sea (kokoro ōi naru koto umi no gotoshi) in a block font by Master Japanese Calligrapher Eri Takase
心大如海VB5JBlock
Japanese Scroll of A Heart as Great as the Sea (kokoro ōi naru koto umi no gotoshi) in a cursive font by Master Japanese Calligrapher Eri Takase
心大如海VC5JCursive
Japanese Scroll of A Heart as Great as the Sea (kokoro ōi naru koto umi no gotoshi) in Master Japanese Calligrapher Eri Takase's own style (Eri's Choice)
心大如海VD5JEri's Choice
Japanese Scroll of A Heart as Great as the Sea (kokoro ōi naru koto umi no gotoshi) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
心大如海VS5JSemi-Cursive

Sources not seen

The first print of the Muchū mondō, of 康永3 (1344), the 五山版, held at the Tōyō Bunko 東洋文庫 (Iwasaki collection) and at the Tenri Central Library 天理図書館 (as 夢中問答跋, one scroll), as the 国書総目録's holdings line records them (NIJL work 60617, https://kokusho.nijl.ac.jp/work/60617). It would settle whether the postscripts' words stand in the first print as they stand in the Muromachi one.

A reader with access to any of these is invited to write to Takase Studios at Tim@Takase.com.

References

  1. 鳩摩羅什 tr., 『維摩詰所說經』, 方便品第二, T14n0475, p. 539a08–a20, at CBETA. https://cbetaonline.dila.edu.tw/T14n0475_p0539a14
  2. Burton Watson, tr., The Vimalakirti Sutra, Columbia University Press, New York, 1997, introduction and p. 32; read in the Motilal Banarsidass reproduction, Delhi, 1999.
  3. 支謙 tr., 『維摩詰經』, 善權品第二, T14n0474, p. 520c28–521a01, at CBETA. https://cbetaonline.dila.edu.tw/T14n0474_p0520c28
  4. 玄奘 tr., 『說無垢稱經』, T14n0476, p. 560b12–b13, at CBETA. https://cbetaonline.dila.edu.tw/T14n0476_p0560b12
  5. 僧肇, 『注維摩詰經』, T38n1775, p. 339b08–b16, at CBETA. https://cbetaonline.dila.edu.tw/T38n1775_p0339b08
  6. 『夢中問荅集』, a print of the early Muromachi period, the two postscripts, scans 28–29, at the National Diet Library. https://dl.ndl.go.jp/pid/2532130/1/29
  7. 朝倉亀三 編, 『日本古刻書史』, 1909, pp. 82–83, scan 71, at the National Diet Library. https://dl.ndl.go.jp/pid/897221/1/71
  8. 東京大学史料編纂所 編, 『大日本史料』 第6編之25, 1931, pp. 224 and 228–229, scans 137 and 139, at the National Diet Library. https://dl.ndl.go.jp/pid/3450571/1/139
  9. 田岡嶺雲 訳注, 『和訳維摩経』, 1911, p. 16, scan 22, at the National Diet Library. https://dl.ndl.go.jp/pid/818345/1/22
  10. 加藤文雄 編, 『御義口伝・日向記』, 1915, pp. 24–25, scan 120, at the National Diet Library. https://dl.ndl.go.jp/pid/933682/1/120
  11. 国民文庫刊行会 編, 『国訳大蔵経』 経部 第10巻, 1917; read in the fourth printing of 1935, p. 16, scan 26, and the colophon, scan 436, at the National Diet Library. https://dl.ndl.go.jp/pid/1207375/1/26
  12. 楊起元 注, 加藤咄堂 訳, 『維摩詰所説経評註』, 1912, pp. 18–19, scan 16, at the National Diet Library. https://dl.ndl.go.jp/pid/818329/1/16
  13. Charles Luk, tr., Ordinary Enlightenment: A Translation of the Vimalakirti Nirdesa Sutra, Shambhala, Boston, 2002 (copyright 1972), p. 15; at the Internet Archive. https://archive.org/details/ordinaryenlighte0000unse
  14. Robert A. F. Thurman, tr., The Holy Teaching of Vimalakīrti: A Mahāyāna Scripture, The Pennsylvania State University Press, University Park, 1976, introduction and p. 20.
  15. Luis O. Gómez and Paul Harrison, tr., Vimalakīrtinirdeśa: The Teaching of Vimalakīrti. An English Translation of the Sanskrit Text Found in the Potala Palace, Lhasa, Mangalam Press, Berkeley, 2022, introduction and p. 17.
  16. attributed to 聖德太子, 『維摩經義疏』, T56n2186, p. 30a28–b13, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2186_.56.0030a28:0030b13.cit
  17. Thomas Yūhō Kirchner, Dialogues in a Dream: The Life and Zen Teachings of Musō Soseki, Wisdom Publications, Somerville, 2015, pp. 370–371.
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  20. 智顗, 『妙法蓮華經文句』, T34n1718, p. 66b25–c01, at CBETA. https://cbetaonline.dila.edu.tw/T34n1718_p0066b25
  21. 聖徳太子 著, 『維摩経義疏』, 1881, scan 49, at the National Diet Library. https://dl.ndl.go.jp/pid/818330/1/49
  22. 智顗 說, 湛然 略, 『維摩經略疏』, T38n1778, p. 599a03–a09, at CBETA. https://cbetaonline.dila.edu.tw/T38n1778_p0599a03
  23. 李遵勗 編, 『天聖廣燈錄』, 卷8, X78n1553, p. 452c11–13, and the preface, p. 426a23, at CBETA. https://cbetaonline.dila.edu.tw/X78n1553_p0452c11
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  26. 吉藏, 『維摩經義疏』, T38n1781, p. 932b05–b11, at CBETA. https://cbetaonline.dila.edu.tw/T38n1781_p0932b05
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  38. Hisao Inagaki, A Dictionary of Japanese Buddhist Terms, Heian International, Union City, 1989, p. 485, s.v. Daishinkai.
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Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios, LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Checked · Takase Studios (an address check by script), 2026-11-01, citations — the cited addresses opened; the addresses the script could not open were opened by hand, and every quoted word looked for at its page or line · two fresh-context readers per round (Claude), 2026-11-01, every claim in the page's summary block traced to its source, claim by claim: round 1 FAIL on two wrong facts (a priority claim the body's own earlier witnesses denied; a teacher-and-disciple tie no source carried); round 2 PASS, both, and their wordings applied

Research depth: step 3 of our 10-step ladder, foundation complete · November 2026

Cite as: Tim Jackowski and Ten, "Philology of 心大如海 (kokoro ōi naru koto umi no gotoshi)," Takase Studios, 2026, https://takase.com/library/philology/kokoro-oi-naru-koto-umi-no-gotoshi.