This paper is a sequel to the one that appeared in the last issue of this journal. The previous paper discussed the possibiliy of the word shi(実)haveing the meaning of 'fruit' and, at the same time, the purport of 'fo-zhi-jian'(仏知見), or Buddha's wisdom, in Zhu Dao-sheng's commentary ; it was concluded that there are cases in which shi is used anticipatively in a Buddhological sense. This paper picks up all the other Buddhological shis and examines their meanings and purports, judging from the commentary's context. It then concludes that these shis eventually come to have the meaning of 'fruit' and the purport of 'fo-zhi-jian' (or some times its verabal form, 'to attain fo-zhi-jian'. Another important word this paper examines is the compound word of shi, namely as shi-xiang(実相). The conclusion is that the meaning and purport of the word is the same shi in its noun form. Zhu Dao-sheng even indicates that xiang(相)is not essentially necessary but, rather, a rhetorical addition. It is quite intersting that Dao-sheng equates all the Buddhological shis to fo-zhi-jian. The equation even suggests it was done with a certain intention. The Miao-fa-lian-hua-jing(『妙法蓮華経』or, tentatively, The Sutra of the White Lotus of the Marvelous Teaching) holds fo-zhi-jian high above other various Mahayanist ideals. Fo-zhi-jian can be said to be the pivotal point which all discourses of the Sutra rotate. This seemingly intentional equation compels us to propose the hypothesis that Kumarajiva, the master-teacher of Dao-sheng, employed shi-xiang to express each of the central teachings of the Buddhist scriptures which he translated with the assistance of his Chinese disciples. For example, the purport of shi-xiang in The Sutra of the White Lotus of the Marvelous Teaching can be fo-zhi-jian ; this is strongly suggested by Dao-sheng's seemingly intentional equation. This hypothesis is based upon two main facts. One is that Kumarajiva looked upon all the Mahayana sutras and the Trpitaka as having equal value (as illustrared in his correspoudence with the Chinese monk Hui-yuan慧遠, Taisho 45.133b.19). This attitude, also found in Dao-sheng, was most probably taugt taught him by Kumarajiva. Another fact is that Kumarajiva is said to have initiated the use of sih-xiang, establishing it a Buddist term and expanding its meaning. Though the discussion about this hypothesis takes up less than a third of this paper, the hypothesis, if verified, will be signifiant in the history of Cinese thought with regud to The Sutra of the White Lotus of Marvelous Teaching.
