T1488 The Sutra on Upāsaka Precepts

Chapter XXV

On Endurance

Sujata said, "World-honored One, the Buddha has previously explained the perfection of giving and the perfection of precepts. How does a bodhisattva achieve the perfection of endurance?" The Buddha said, "Good son, there are two kinds of endurances: worldly endurance and world-transcending endurance. To endure hunger, thirst, cold, heat, suffering, and happiness is called worldly endurance. To endure faith, precepts, giving, hearing [of 1073a the Dharma], wisdom, and correct views without fallacy; to be patient with the Buddha, Dharma, and Sangha; to endure reproach, beating, coarse language, bad things, and others' greed, hatred, and stupidity; to bear what is unbearable, give what is difficult to give, and do what is difficult to do are called world-transcending endurance. Good son, if eople beat, slight, slander, speak harshly to, or scold a bodhisattva, he does not think of revenge. Although the bodhisattva can endure all these, he does it not for present but for future benefit. The evil that causes good result [for the person to whom the evil is done] does not reach him.

"Good son, there are imperfect endurance, perfections other than that of endurance, perfected endurance, and that which is neither perfected nor endurance. The imperfect endurance is worldly endurance, which is practiced by sravakas and pratyekabuddhas. A perfection other than that of endurance is the perfection of meditation. The perfected endurance refers to the occasion in which if one has one's head, eyes, hands, or feet cut off, one does not arouse even one hateful thought. The perfections of giving, morality, and wisdom [are perfections] other than that of endurance. The practice that is neither perfected nor endurance is the 191

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practice of keeping precepts or giving by a sravaka or a pratyekabuddha. "Good son, he who wishes to practice endurance should first break arrogant, hateful, and ignorant thoughts and should not perceive a self or things possessed by a self or their permanent value. If e reflects as such, you should know that he can cultivate endurance. After this cultivation, he will feel joyfiil. When a wise person encounters scolding, he should reflect, 'The scolding words do not come all at once; and when the first scolding word bursts out, the second word has not come into existence. When the second word is spelled out, the first word is already gone. If [scolding words] do not have existence all at once, how can they be scolding? It may just be like the blowing of the wind. Why should I become angry? My body is composed of the five aggregates. If four aggregates are lacking, there is no one to be scolded. The aggregate of matter is made up of combinations. Thought of such combinations changes instantaneously. If hought never stops, who is there to be scolded? The scolding is just like the blowing of the wind. There are two kinds of wind, internal and external wind. I do not even become angry with external wind, how much less with internal wind. Worldly scolding is of two kinds, true and false. If I truly deserve the scolding, why should I become angry? And if someone makes false accusations against me, he is the one who deserves scolding. It has nothing to do with me, so why should I become angry? If I become angry, I am creating unwholesomeness. And why is this? Because of anger, one will be reborn in the three evil realms of existence. To suffer in the three evil realms is my own doing and so I have to undergo retribution. Therefore it is said that all good or evil depends on oneself.'

"Good son, there are five ways to bring forth endurance: (1) not returning evil with evil, (2) perceiving impermanence, (3) cultivating kindness and compassion, (4) the mind not becoming lax, and (5) eliminating anger. Good son, he who achieves these five practices can cultivate endurance. He who speaks gently, purifies physical and verbal activities, greets people with a peaceful and happy expression, and contemplates the causes and conditions of 192

On Endurance

all suffering and happiness can cultivate endurance. If a person practices the samadhi of mptiness, perceives that sentient beings and sufferings are all impermanent, and when being insulted sees the insulter as insane, ignorant, or unwise, he can cultivate endurance. A wise person should reflect, "With those stronger than I, I should not become angry when they reproach me. And why is this? If I do, they might kill me. With those who are not as strong as I am, I should not avenge myself. And why is this? They are not my equals. If I take revenge, I am insulting myself. For example, if someone gives poison to others who refuse to take it, and he himself then takes the poison, people will laugh at him. The same is true of me. If I become angry with others, I will undergo suffering in the future and be reproached by all sages. Hence even if y body is cut up, I should not become hateful; instead, I should reflect on my previous karma and cultivate kindness and compassion with regard to all sentient beings. If I cannot endure even a small insult, how can I regulate sentient beings? Endurance is the primary cause of bodhi, and unsurpassed, complete enlightenment is a direct result of endurance. If I do not sow the seed, how am I going to reap the fruit?'

"Good son, the wise person who joyfully practices endurance always looks peaceful and happy and has a good sense of humor. People like him and never become tired of seeing him. He does not become attached to those whom he teaches. When a wise person sees a foe come with ill will, he should make a goodwill wish, 'I hope that my foe will become my parent, brother, or relative in future lives and never have ill will toward me.' He should further reflect, 'It is due to hatred that people become handicapped, ugly, or poor. How can I not practice endurance now?' Therefore the wise deeply cultivate the virtue of endurance.

"Good son, when a bodhisattva mahasattva practices endurance, he always looks into the faults of amsara; happily cultivates the Dharma; diligently reads and copies the Buddhist scriptures; makes offerings to teachers, elders, and virtuous ones; takes care of he sick; and has compassion for all. When he sees people suffer, he helps free them from suffering. He always likes to leave the 193

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1073c home life to the end of his life. He seriously keeps precepts and disciplines the six sense organs so as to prevent the arising of afflictions. He would rather die than violate precepts. He takes delight in helping others manage their business, always has a sense of shame, and happily praises others' virtues. In order to regulate sentient beings, he is willing to endure suffering. He is able to be patient with the vicious things done by foes, let alone by dear ones. He can endure two kinds of anger, the anger of sentient beings and the anger of nonsentient beings. He gives away his musical instruments to make others happy. He does not remember great ill will and never forgets small amounts of good. He avoids hypocrisy and keeps silent about others' shortcomings. He speaks of he faults of afflictions so that others do not talk about unpleasant things behind people's backs. He purifies his body, speech, and mind, and rids himself of offensive karma. If he commits offenses out of adventitious afflictions, he feels shame and regret. "Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to cultivate endurance purely, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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Chapter XXVI: On the Perfection of Vigor

1074a Chapter XXVI

On the Perfection of Vigor

Sujata said, "World-honored One, of the six perfections that the bodhisattva mahasattva practices, which is the primary cause?" "Good son, if a good son or a good daughter diligently practices in order to sever aroused evil, to prevent the appearance of evil that has not yet been aroused, to arouse undeveloped good, and to increase aroused good, this is called vigor. Vigor is the primary cause of the cultivation of the six perfections. It can help one transcend the realm of all afflictions. Good son, he who endures the suffering of the three evil realms can truly cultivate the perfection of igor with impartiality and without haste or tardiness. "There are two kinds of vigor, the correct and the incorrect. A bodhisattva should avoid the incorrect and cultivate the correct kind of vigor. To cultivate faith, giving, morality, hearing [of the Dharma], wisdom, and compassion is the correct kind of vigor. To practice sincerely during the three periods of the day without regret, never to feel that one has had a surfeit of wholesome dharmas, and to study worldly and world-transcending dharmas are correct ways of vigor. Although a bodhisattva does not spare his body and life, in order to protect the Dharma he should care for his body and life. He should always properly cultivate the four awesome deportments and should not become lax when cultivating good dharmas or reject the Dharma even at the cost of is body and life. The cause of he achievement of he six perfections is vigor. To practice vigorously for oneself is to read, recite, copy, and ponder the twelve divisions of the scriptures. To practice vigorously for others is to transfer one's practices so as to regulate sentient beings. To practice vigorously for enlightenment is to cultivate the 195

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path of enlightenment. To practice giving; to keep precepts; to hear much of the Dharma; to practice wisdom; to learn worldly dharmas; to make offerings to parents, teachers, and virtuous ones; to practice calmness (samatha) and discernment (vipasyana); to read and copy the twelve divisions of he scriptures; and to avoid greed, hatred, and stupidity: all these are called correct vigor, the primary cause of the six perfections.

"Good son, lazy people do not always practice giving, keep precepts, practice meditation vigorously, endure hardship, nor distinguish good from evil. Therefore the six perfections are rooted in vigor. Good son, there are imperfect vigor, perfections other than that of vigor, perfected vigor, and that which is neither perfected nor vigor. Imperfect vigor is the incorrect vigor [of ommon people] and the correct but imperfect vigor practiced by sravakas and pratyekabuddhas. An example of the perfections other than that of vigor is the perfection of wisdom. The perfected vigor is [the vigorous practice] of he five perfections of iving, precepts, endurance, vigor, and meditation. That which is neither perfected nor vigor is the good dharmas of giving, precepts, endurance, meditation, wisdom, and so forth practiced by common people, sravakas, and pratyekabuddhas.

"Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to practice vigorously, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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Chapter XXVII

On the Perfection of Meditation

Sujata said, "World-honored One, a bodhisattva mahasattva cultivates the perfection of meditation. What does meditation mean? "Good son, meditation means morality, kindness, compassion, joy, equanimity, leaving behind all defilements, and cultivating good dharmas. Good son, one cannot achieve even worldly matters without concentration, let alone world-transcending ones. Hence one should earnestly practice meditation. The bodhisattva who wishes to achieve the perfection of meditation should first draw close to truly beneficial friends and practice the skillful means of samadhi and the precepts. Through the practice of precepts we discipline the sense organs and remove improper ways of living. One should abide in the Dharma, follow the instructions of one's teacher, never feel that one's practice of good dharmas is enough, never take rest when cultivating wholesomeness, always enjoy 1074b quietness, avoid the five obstructions, take delight m contemplation, and question the faults of samsara. One should constantly practice good dharmas without interruption; have correct views; not be lazy; and avoid excessive talking, sleep, and food. One should purify one's mind and body, not associate with bad friends, and avoid unwholesomeness and the enjoyment of orldly pleasures. One should be aware of he [right] time, comprehend the Dharma, understand oneself, and know the ways of mental contemplation. One should be aware of any feelings of oy, sorrow, hate, softness, or firmness in one's meditation, just as a goldsmith is aware of old and heat and remains detached from them. One should not lose the pleasant sweet-dew flavor of meditation. Although one is involved in worldly matters, one should not be disturbed by them, just as 197

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Mount Sumeru is not moved by the four winds. One should have a firm correct view and be aware of the faults of all that is conditioned. Anyone who joyfully and tirelessly cultivates samddhi in this way can accomplish the perfection of meditation, just as fire is easily made by continuing to bore wood.

"Good son, there is no such thing as achieving worldly dharmas and world-transcending bodhi without samddhi. Good son, samddhi is the basis of all good dharmas. Hence one should concentrate one s mind, just as when holding up a mirror one can see all good and bad. Therefore, samddhi is called the ornament on the path to enlightenment. Physical and mental bliss is called samddhi; neither increasing nor decreasing is called samddhi; from the initial meditation on white bones up to the attainment of unsurpassed, complete enlightenment are all called samddhis. There are four conditions for samadhi: (1) wish, (2) vigor, (3) mind, and (4) wisdom. Immeasurable blessings as well as all good are' attained from these four conditions. Also, there are three conditions: (1) hearing, (2) reflecting, and (3) cultivating. From these three conditions samddhi gradually arises. There are three occasions on which samddhi is realized: at the time of starting [the practice], at the time of ontinuing, and at the time of ntensifying. "Good son, there are in the desire realm seeds of samddhi from which enlightenment is realized. There are cases in which the samddhi regresses, remains [at the same level], or increases. At the heaven of he fourth dhydna, samddhi is firm and strong. From the heaven of the first dhyana to that of neither thinking nor nonthinking, the upper heaven is superior to its next one. There is bliss and happiness in the fundamental dhydna heaven, but not in the medial stages of dhydna. The same is true of the six supernatural powers, which are possessed in the fundamental dhydna heaven but not in other places. Samddhi is the adornment of enlightenment. Because of the practice of samddhi, the bodhisattva attains the path of learning and the path of no more learning [i.e., arhatship], the four immeasurable minds, the three emancipations, the immeasurable supernatural power that benefits oneself and others, the power of eading others'minds that can 198

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subdue sentient beings, immeasurable wisdom, the five roots, and concentration. Those with dull [faculties] become sharp and thus sever birth, decay, sickness, and death. They accomplish complete wisdom and perceive the nature of all dharmas as they see lo-hu [i.e., the material used to make the garments of the gods]. "Good son, a wise person should reflect like this: 'All afflictions are my big enemies. And why is this? It is because they can destroy me and others. Hence I should cultivate compassionate thought so as to benefit sentient beings and to obtain immeasurable pure good dharmas. It is said that there is no such thing as achieving good dharmas without compassion. Compassion can destroy unwholesomeness and cause sentient beings to be free from suffering, to enjoy happiness, and to destroy the realm of desire. The kindness that is tied with the desire realm is called the kindness of the desire realm.'

"Good son, sentient beings who can accumulate compassionate thought will gain immeasurable merits. When cultivating a kind mind, if ne provides safety for one's foes, this is called the cultivation of kindness. Good son, all sentient beings have three kinds of relationships with others: (1) bitter, (2) close, and (3) neutral. All these three are called the objects of one's kindness. A cultivator of kindness usually wants to make his dear ones happy. After this is done, he extends his kindness to his foes. Good son, a kind mind arises from precepts or from giving. To take foes as one's own sons is kindness. Good son, kindness can only increase affinity but cannot relieve suffering. Compassion is not so. It not only increases affinity but also relieves [pain].Good son, if a person can see even one hair's breadth of oodness in his foes rather than their unwholesomeness, you should know that he is practicing kindness. When his foes are suffering from illness, if e goes visiting, takes care of them, and gives them what they need, you should know that he is cultivating compassion.

"Good son, you should know that the cultivation of olerance is the causal condition of the cultivation of kindness, which [in turn] is the causal condition of all peace and happiness. A cultivator of kindness can break all causal conditions of arrogance and can 199

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practice giving, morality, endurance, vigor, meditation, and wisdom in accordance with the Dharma. You should know that he who cultivates meditation is cultivating pure blessings and virtues from which he attains a pure body. If a person perceives the faults of samsara and the merits of nirvana, even the dirt under his feet should be saluted, for he can endure what is hard to endure, give away what is hard to give away, and do what is hard to do; and he can cultivate the four dhyanas, the four emptinesses, and the eight liberations.

"[Furthermore, a bodhisattva should reflect:] 'I shall undergo for sentient beings all their retributions of suffering from physical, verbal, and mental evils in the future, and I shall share with all sentient beings the good reward from my good karma.' The extent of kindness and compassion thus depends on the extent of the objects it reaches. There are three kinds of kindness and compassion, namely, superior, medium, and inferior. There are another three kinds: (1) extending to dear ones, (2) extending to foes, and (3) extending to neutral ones. Also, there are another three kinds: (1) extending to the greedy, (2) extending to sentient beings, and (3) extending to nonsentient beings. To extend [kindness to objects] like these is called samadhi. The same is true of compassion, joy, and equanimity.

"Good son, there are imperfect meditation, perfections other than meditation, perfected meditation, and the practices that are neither perfected nor meditation. Imperfect meditation is worldly meditation or the meditation practiced by sravakas and pratyekabuddhas. Perfections other than meditation are giving, morality, endurance, and vigor. The vajrasamadhi (diamond samadhi) is perfected meditation. [The practices] that are neither perfected nor meditation are all the good dharmas arising from listening and thinking practiced by all sentient beings, sravakas, and pratyekabuddhas. "Good son, there are two kinds of bodhisattvas: lay and ordained. It is not difficult for the ordained bodhisattva to practice pure meditation, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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Chapter XXVIII

On the Perfection of Wisdom

Sujata said, "World-honored One, how does a bodhisattva cultivate the pure perfection of isdom?"

"Good son, [if a bodhisattva practices in the following way, he will attain wisdom.] He keeps precepts, is vigorous, hears much [of the Dharma], has a right livelihood, cultivates endurance, has compassion toward sentient beings and a sense of shame, and avoids jealousy. He truly comprehends skill in means. When suffering for others, he does not become regretful. He happily gives, skillfully disciplines sentient beings, and knows the major and minor offenses well. He diligently exhorts sentient beings to create karma of blessings. He knows words and their meanings but does not become arrogant. Drawing near beneficial friends, he benefits himself nd others. He pays respect to the Three Treasures, teachers, monks, elders, and virtuous ones. He does not think lightly of self-enlightenment and can perceive the profound virtues of enlightenment. He understands the nature of good and evil, the worldly and world-transcending, theories of grammar and logic, causes and their effects, and skillful means and their basis. "Wisdom arises from three factors: (1) from hearing, (2) from thinking, and (3) from cultivating. To get meaning from words means wisdom arising from hearing. To get meaning from thinking means wisdom arising from thinking. To get meaning from cultivation means wisdom arising from cultivation. Wisdom is obtained from studying the twelve divisions of the Tathagata's scriptures, which disperse doubts, and from reading the secular treatises, which distinguish good from bad. Wisdom is to discern well the twelve divisions of the scriptures; the meanings of the 201

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1075b causes and effects of the aggregates; the realms (dhatus); the entries; the characteristics of almness and discernment; the inferior, medium, and superior forms; the good, bad, and neutral; the four errors; the stage of beholding the truth; and the stage of cultivating the way. To discern all these well is called wisdom. "Good son, a wise person seeks the ten powers, the four fearlessnesses, great compassion, and the three mindfulnesses. He always stays close to the Buddha and his disciples. In the era of o Buddha Dharma, he feels happy to leave the home life and studies with the heretics. Although he follows a deviant path, he likes to seek the right path. He constantly cultivates the thought of kindness, compassion, joy, and equanimity, and the five supernatural powers. After having attained the five supernatural powers, he contemplates impurity and impermanence, talks about the faults of conditioned dharmas, and has sentient beings study theories of grammar and logic for correct language. He helps sentient beings eradicate physical and mental diseases, enjoys teaching secular studies to others, and excels in what he does, such as in [reciting] mantras or [practicing] medicine. He can skillfully accumulate wealth. After acquiring wealth, he manages it and gives it away in proper ways. Although he is very knowledgeable, he is not arrogant. Gaining great meritorious virtues, he does not feel satisfied. He teaches sentient beings to have faith, giving precepts, learning, and wisdom. He comprehends wholesome, unwholesome, and neutral [dharmas] and skillful means, and he understands well the stages of learning and practice. He knows the path to enlightenment and its adornment. He also knows the superior, medium, and inferior faculties of sentient beings, and secular theories of grammar and logic; but he is not attached to them. He knows the right time to discipline sentient beings. He also knows the world of sentient beings and the physical world, and he consciously follows the six perfections.

"Good son, there are imperfect wisdom, perfections other than wisdom, practices that are both perfect and wisdom, and practices that are neither perfect nor wisdom. Imperfect wisdom is worldly wisdom, or the wisdom practiced by sravakas andpratyekabuddhas. 202

On the Perfection of isdom

There is no such thing as a perfection that is not wisdom. [The practices that are both] perfection and wisdom are all of the six perfections. [The practices that are] neither perfect nor wisdom are those of giving, precepts, and vigor that are practiced by sravakas andpratyekabuddhas. Good son, he who diligently cultivates these six perfections is making offerings to the six directions and can increase his wealth and life. Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained bodhisattvas. It is not difficult for the ordained bodhisattva to cultivate pure wisdom, but it is for the lay bodhisattva. And why is this? Lay people are bound by more unfavorable conditions."

When [the Buddha] had spoken this Dharma, Sujata and thousands of updsakas aroused the aspiration for unsurpassed, complete enlightenment. After having aroused the aspiration, they rose from their seats, bowed to the Buddha, and withdrew to their own places.

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Back Matters

Glossary

agni: fire.

Ajatasatru: the son of King Bimbisara. Akanistha: the highest heaven of the form realm. / Anathapindika: a wealthy elder of Sravasti, famous for his gift of the Jetavana, with its gardens and buildings, to the Buddha. Angulimala: a disciple of the Buddha. When he was a Brahman, he made a wig out of the fingers of those whom he had killed. When he was about to kill the thousandth person, the Buddha converted him. arhat: the perfect saint who has eliminated all passions and desires, who is forever freed from the bonds of samsara, and who has reached the fourth or last stage of Hinayana enlightenment. Asaiksa: one who has completed all one's religious training, another name of an arhat who has nothing more to learn. asamkhya: infinite, innumerable.

asura: a jealous and ferocious spirit or demon-god. Avici: the hell of uninterrupted suffering. ayatana: "sense-field."

Bhagavan: "Excellent," "Revered"; an epithet of a Buddha. bhiksu: the fully ordained Buddhist monk. bhiksuni: the fully ordained Buddhist nun. bhumi: earth or stage, level.

bodhi: "awakening," enlightenment, the special knowledge of a Buddha, the ultimate goal of Buddhist practice, bodhisattva: one who aspires to the attainment of enlightenment for the sake of all living beings. There are many stages in the bodhisattva path, but both the beginner and the enlightened saint can be regarded as bodhisattvas.

cakravartin: a ruler of the world, the wheels of whose chariot roll everywhere without obstruction.

candala: the lowest class of the Indian caste system. Devadatta: a cousin of Sakyamuni, who tried to usurp the leadership of the Sangha by murdering the Buddha.

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Glossary

Dharma: the teaching of he Buddha, the truth. dhatw. a realm or sphere.

dhyana: meditation; a state of perfect concentration. DIpamkara: the Buddha who was the twenty-fourth predecessor of Sakyamuni Buddha.

duskrta: a class of offenses against the Buddhist precepts, requiring confession before a virtuous monk. elapattra: a kind of tree with a very bad odor. Gandhara: an early locale of the Sarvastivadin School of Buddhism. It is known for beautiful art works.

garuda: king of irds.

gati: one of the six realms into which one may be reborn. Indra: a Hindu god.

Tsana: the name of a heavenly being inhabiting the sixth heaven of the desire realm.

_ /

Isvaradeva: a title of Siva, king of he devas. Jambudvipa: the name of a great island to the south of Mt. Sumeru which is, according to the Buddhist cosmological view, the world in which we are living.

Jetavana, Jeta Grove: "Grove of Prince Jeta," a monastery built for the Buddha by Anathapindika.

kalpa: an aeon.

karma: an act, action, or deed performed by body, speech, or mind, which will have a set consequences experienced in this life or in a future rebirth.

_ /

Kasyapa: one of the seven Buddhas preceding Sakyamuni. Kubera: another name ofVaisravana, one of the Four Quarter Kings. Mahabrahma (or Brahma): the Hindu God, who considers himself to be the creator of the universe.

mahasattva: a great bodhisattva who has reached the advanced stage of enlightenment.

Mahayana: the school of the Great Vehicle, sometimes called northern Buddhism. It stresses faith, devotion, compassion, altruistic practices, and so forth. f /

Mahesvara: an epithet of Siva.

Mahlsasaka: a school derived from the Sthavira School about three hundred years after the Buddha's nirvana. Mahoraga: a god whose head is that of a snake; one of the eight kinds of beings who protect Buddhism.

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Glossary

Maitreya: the future Buddha who is now living in the Tusita heaven. Mrgaramatr: a daughter of a rich man in Anga, and a devoted believer in the Buddha.

nayuta: a very large Indian numerical unit. nirvana: the stopping or cessation of all passions and desires; the state of liberation.

nonretumer (anagamin): one who will attain enlightenment after death. once-retumer (sakrddgamin)-. one who will attain enlightenment in one more lifetime.

paramita: perfection; practice of a virtue to the point of supremacy, especially by a bodhisattva.

Paranirmita-vasavartin: the sixth and highest heaven in the realm of desire (kama-dhatu).

Prasenajit: the Indian king of Kosala, who was a patron of Buddhism. Pratimoksa: the code of precepts in the Vinayapratyekabuddha: "solitary buddha," who attains enlightenment on his own.

sabdavidya: linguistic studies, one of the five studies in India. Sakyamuni: an epithet of Siddhartha Gautama, the historical Buddha. samadhi: concentration, a synonym for dhyana. samatha: calmness in meditation.

Samjlva: the hell of repetition of painful life. The first of the eight great hells.

samsara: continuous rebirth in the phenomenal world, which is considered undesirable.

Sangha: the Buddhist mendicant community, or the assembly of monks and nuns. uddhist

/

Sariputra: one of the leading disciples of he Buddha, who is known as the foremost in wisdom among the Buddha's disciples. Sarvastivada: one of the twenty schools of the Hinayana, holding that dharmas have a real existence, although denying the existence of an atman in sentient beings.

sila: morality, virtue, conduct conducive to progress on the path to nirvana. sramana: a novice Buddhist monk.

sravaka: a disciple of the Buddha, or one who hears and follows the teaching of the Buddha.

/ _

Sravasti: the capital of Kosala.

stream-enterer (srotapanna): one who has entered the stream of the Buddha's teaching and is on the path of enlightenment. 207

Glossary

stupa: a memorial mound constructed over relics of the Buddha. Sumeru: the highest mountain in the world. sutra: "thread"; a Buddhist text. Tathagata: "Thus-come," a title of the Buddha. Trapusa: a merchant in North India, the first lay devotee of he Buddha. Trayastrimsa: the thirty-three gods who live on the top of Mt. Sumeru in the second heaven of the realm of desire. Tusita: the fourth of the six heavens in the realm of desire. udumbara: the name of a legendary tree that is thought to blossom once in three thousand years.

upasaka: a Buddhist layman.

upasika: a Buddhist laywoman.

Varanasi: an ancient city in Central India. vasana: "the process of erfuming." In Yogacara, habits are created by the influence ("perfuming") of past karma. vipasyana: intuitive observation taking place during deep meditation. Visnu: a very popular deity in Hinduism who has been taken into the Buddhist pantheon.

Yama-raja: the king of the world of he dead. 208

Selected Bibliography

Buddhaghosa. The Path of urification (Visuddhimagga). Translated by Bhikku Nanamoli. Colombo: A. Semage, 1964.

Homer, I. B., trans. The Book of he Discipline. 6 vols. London: Luzac and Co. for the Pali Text Society, 1938-1966.

Groner, Paul S. "Saicho and the Bodhisattva Precepts." Ph.D. diss., Yale University, 1979.

Saddhatissa, H. Buddhist Ethics. London: Allen and Unwin, 1970. Tz'u Huang. Yo-po sai chieh ching chiang chi (Commentary on the Sutra on Upasaka Precepts). Taipei: Tai Wan Yin Ching Chu, 1960. 209

Index

Agada, 181, 183

Aggregates, 122, 141,202 five, 98, 105, 115-21,175,190,192 Agni, 5

Angulimàla (transgressor), 150 Ajàtasatru (king), 142 Akanistha (heaven), 10, 20 Anàgdmin, 10. See also Nonreturner(s) Anathapindika (wealthy elder), 5, 143, 151

Arhat(s), 10, 67, 90, 96, 114, 155, 175, 178, 179, 181

Arhatship, 198

Asaiksa, 138

Asamkhya kalpa(s), 30, 47, 48 Asuras, 142, 164

Avici (hell), 21, 66, 158, 187, 189 Ayatana. See Entrances, twelve Bhagavan, 91

Bhiksuis), 5, 21, 73, 80, 81, 82, 83, 107, 127, 138,140, 153, 155, 173, 176, 177

BhiksunKs), 5, 21, 73, 80, 81, 82, 127, 138, 168

Bhumi, 101

Birthlessness, 37, 48 Blessings

field(s) of, 23, 58, 62, 93, 105, 107-9, 113, 114,122-24, 127, 130-31, 157, 175,178, 180, 181

Bodhi, 6, 193, 198

Bodhisattva(s), 1-3, 6-11, 17, 20-25, 28-35, 36, 38, 39-41, 43-46, 48-51, 53-55, 57-69, 71, 73, 83, 87, 89, 91-92, 93-96, 101, 104-105, 107-10, 123, 135, 138, 144, 147, 156,157, 160, 162-63, 190-91, 193-94, 195-98, 200, 201, 203

future, 105, 186

lay, 1, 2, 9,10, 17, 24, 28, 34, 38, 41, 46, 54, 55, 60, 64, 66, 67, 68, 69, 71, 83, 87, 92, 96, 104, 135, 144, 147, 156, 162, 190, 194, 196, 200, 203

(non)retrogressing, 9, 10. See also Nonretrogression;

Retrogression

path, 44

practice(s), 1, 38, 48 precepts, 2, 73, 91, 101 Brahman(s), 8, 9, 28, 50, 72 Cakravartin, 30, 95, 164 candala, 65, 76, 79 Cause(s)

and conditions, 7, 57, 59, 61-63, 74, 91,116-19, 123, 171, 175, 181, 189, 192

and effect, 8, 13, 38, 60, 69, 85, 108, 126, 130-31, 149, 152, 167, 181 major and minor, 115 twelve finks of, 13, 26, 36, 63, 90, 95

Characteristics

of dharmas, 62, 69, 178 eighty excellent, 89, 95 general and particular, of Dharma nature, 25

seven, 63

sixteen, of speech, 51 Compassion, 2, 7, 12, 13-17, 19, 22, 23, 27, 30-37, 39-40, 44, 48, 50, 57, 59, 60, 62-64, 67, 68, 85, 87, 89-91, 95, 98, 100-10, 122, 124, 126, 127, 129, 130, 140, 141,151, 154, 155, 157-62, 192, 193, 195, 197, 199-202

Conditions. See Cause(s), and conditions

211

Index

Contemplation, 16, 79, 90, 95, 99, 102, 146, 150,151,154, 159, 160, 188, 197

Contentment, 51, 66

Devadatta (monk), 21, 142 Dharma(s)

Buddha-, 5, 65, 155

characteristics of, 62, 69, 178 eighteen uncommon, 48 king, 36

nature, 25

state of armth, 79-80 Dharmadhatu, 138

Dharmaguptaka (school), 178 Dharmaraksa (translator-monk), 1 Dhatu(s), 202

Dhyanai ),

heaven, 37, 188-89, 198 four, 90, 200

four fundamental/primary, 184 Dipankara (Buddha), 30 Directions

six, 2, 5-7, 12, 71, 72, 97, 203 ten, 23, 65, 96

Doubt(s), 26, 39, 41, 52, 110, 113, 123, 128, 140,151,157, 165,172,174, 201

Dragon(s), 28, 45, 177 Duskrta, 80

Effect. See Cause(s), and effect Effort(s), 86, 99, 120, 185 Elapattra-naga (transgressor), 150 Elapattra seeds, 129 Elephant(s), 2, 26, 27, 32, 45, 82, 89, 106,107, 108, 129, 145 fragrant, 26, 27, 28, 66 Emptiness(es), 90, 95,187, 193, 200 Endurance, 4, 6, 17, 22, 37, 40, 48, 61, 63, 68, 98, 99,101-4, 151, 154, 157, 160, 161, 191-94, 196, 200, 201. See also Perfection(s), six Enlightenment

aspiration for, 1, 2, 7-13, 20, 23, 35, 39, 63, 67, 73, 96, 203 complete/perfect, 8, 17, 22, 29, 30, 39, 73, 74, 90, 93,101,102, 104, 142, 144, 151, 159, 163, 193, 198

path of, 11, 47, 105, 110, 196 supreme/unsurpassed, 39, 62, 63, 86, 133, 147,155

three kinds of, 2, 25, 28, 63,155 Entrances (ayatanas), twelve, 123, 175. See also Sense-fields, twelve Equanimity, 41, 86, 87, 110, 154, 197, 200, 202

Existence(s), 9, 14, 99, 117,120, 122, 143, 163, 164, 165, 174, 182, 185, 186, 189, 192

cyclic, 7, 15, 29, 91, 112, 123, 124, 142, 159, 163, 183. See also Realm(s), (three) evil; Samsara Faith(s), 39, 40, 49, 50, 52, 63, 65, 67, 72, 85, 106-8, 110, 112, 114, 125, 127, 128, 131,137, 138, 149, 151, 153, 154,161,164, 191,195, 202 Faithlessness, 111

Fearlessness(es), 57, 58, 74, 90, 107, 151

four, 14, 27, 48, 95, 202 Fo-tg, 118

Friends

bad, 16, 35, 39, 44, 67, 154, 160, 162, 197

beneficial, 12, 16, 20, 23, 31, 32, 35, 36, 40, 50, 54, 71, 72, 87,110, 125,131, 149,154, 181,197, 201 Gandhara, 145

Ganges (river), 11, 23, 26, 30,120, 151, 152,159

Garuda (king of irds), 45 Gati, 116. See also Realm(s), (three) evil; Samsara

Ghee, 95,117

Ghost(s), hungry, 15, 112, 114, 128, 129, 164, 169, 171, 182, 183, 187, 188

God(s), 6, 7, 10, 11, 22, 27, 40, 49, 74, 90, 91,101, 112, 117, 120, 127, 129,139,141-43, 151, 152, 158, 159, 164, 169, 172, 182, 183, 186, 199

Godanlya (bodhisattva), 160 Harmonies, six, 59, 68 Hell(s), 15, 16, 21, 37, 66, 74-76, 111, 128, 142, 158, 164, 169, 171,182, 183, 186-89

212

Index

Heretic(s), 7, 8, 10, 12, 21, 36, 39, 40, 43, 45, 48, 60, 74, 95, 124, 140—43, 152, 153, 167, 168, 202. See also Teachers, six heretical Impermanence, 41, 60, 108,114, 131, 154, 172, 192, 202

Inconceivability, 7, 44-^6, 89, 90 Indra, 27, 89

Isana (heavenly being), 143 Isvaradeva, 8, 74,141, 143. See also Mahesvara; Siva

Jambudvlpa (continent), 131, 188 Jeta Grove, 5

Joy, 33, 77, 87, 98, 110, 111, 151, 154, 197, 200, 202

ground of, 22

Kalasutra (Black Rope Hell), 171, 187 Kalihga (kingdom), 145 Kalpa(s), 12, 21, 30, 39, 44, 47, 48, 143,147, 164, 187, 188 Karma(s), 7, 9, 12-15, 17, 21, 29, 35, 36, 39, 44, 46, 49, 69, 74-76, 91, 109, 121-22, 141-43, 149,150, 154,158, 159, 163,165, 167-71, 173-76, 180-86, 188-90 ten, 165, 167, 168, 183-86, 190 Kasyapa (Buddha), 30

Kindness, 34, 36, 40, 43, 44, 59, 62, 87, 90, 93, 98, 99, 107, 109, 110, 122,127, 130,151,154,155, 157, 162,175, 178, 192, 193, 197, 199-200, 202

Kings

Four Heavenly, 10, 164, 186, 187 Wheel-turning, 164. See also Cakravartin

Kubera (heavenly king), 5 Liberation, 2, 12, 19-22, 24, 27, 28, 45, 48, 53, 62, 63, 64, 66, 89, 90, 111, 112, 114, 124, 137, 139, 140, 142—44, 151, 152, 156, 159, 164, 169, 183, 185, 200

Mahabrahma (god), 143 Mahasattva, 21, 29, 30, 35, 36, 43, 45, 46, 49, 53, 54, 57, 62, 63, 64, 66, ' 108, 160, 163,193, 195, 197 Mahesvara (god), 143. See also Isvaradeva; Siva

MahJsasaka (school), 178 Mahoraga (god), 8

Maitreya (future Buddha), 146 Mantra(s), 53, 132,181,183, 202 Marks, thirty-two (excellent), 3, 9, 29-35, 89, 95

Medicine tree, 45

Meditation, 4, 6,17, 21, 40, 48, 61, 62, 63, 90, 91, 95, 99-104, 156, 159, 160,191, 196-98, 200

Merit(s), 4, 22, 62, 93, 94, 95, 96, 97, 109, 110, 113, 123, 128, 141, 145, 146,147,149, 155, 176, 178, 185, 199, 200, 202

transference of, 98

Mindfulness(es), 3, 49, 50, 61, 89-92, 95, 131, 146, 150, 151, 153, 158, 161,184

six, 36, 50, 61, 65, 154 three, 14, 27, 48, 202 Morality, 4, 5, 17, 21, 32, 48, 49, 61, 63, 90, 91, 98, 100,102-6, 127, 128, 183, 191, 195, 197, 200. See also Precepts

Mrgaramatr (devout Buddhist), 147, 155

Neither thinking nor nonthinking (realm or heaven), 16, 154,183, 187, 198

Nirmanarati (heaven), 186 Nirvana, 19, 20, 21, 40, 41, 93, 94, 109,123, 126,132, 138, 139, 178 200

Nirvana School, 1

Non-self, 15, 36, 108, 117, 132, 140, 153

Nonexistence, 9,187

Nonretrogression, 8-10, 21. See also Bodhisattva(s), (non)retrogressing; Retrogression

Nonreturner(s), 10, 78-80, 181. See also Anagamin

Nyagrodha (tree), 8, 32 Obstruction(s), 12, 36, 114, 151, 178

of afflictions, 90, 102 five, 52,108, 197

213

Index

four, 108

three, 142

two, 27

to wisdom, 12, 27, 90, 102 Offense(s), 80-83, 98, 120, 124, 125, 139, 142,146, 150, 152, 153, 158, 159, 161, 164-66, 168-81, 184, 194, 201

Once-retumer(s), 10, 124. See also Sakrdagamin

Paramitas, 103. See also Perfeetion(s) six, 2-4

Paranirmita-vasavartin (heaven), 164, 186

Perfection(s), 2-6, 17, 22, 27, 48, 63, 89, 90, 97-105, 108, 111, 114, 128, 131,157, 160-62, 191, 195-98, 200-3. See also Paramitas

six, 4-5, 17, 22, 39-40, 45, 61, 63, 95, 97, 103-5, 195-96, 202-3

Poverty, 67, 74, 77, 93, 105, 112, 130, 131, 157

field of, 62, 93

Powers, 95

five (or six) supernatural, 7, 90, 198, 202

ten, 14, 27, 48, 90, 202 Prasenajit (king), 67, 113 Pratimoksa, 184-86

Pratyekabuddhais), 1, 2, 8, 10, 11, 20-21, 25-28, 35, 47^9, 87, 89-91, 96, 138, 160, 168, 191, 192, 196, 200, 202, 203 Precepts

eight, 4, 19, 73, 81, 140, 145^7, 149-50,159,178

five, 4, 78, 79, 149, 151-53,159, 177, 178

ten, 73

Purity, 27, 58, 78, 91,131,140, 146, 151

Ratnasikhin (Buddha), 30 Realm(s)

desire, 10, 20, 21, 33, 154, 169, 181, 182, 184, 198, 199

Dharma, 54

eighteen, 62, 175

five, 22, 116

form, 20, 21, 182

formless, 20, 21,187 (three) evil, 6, 20, 21, 61, 73, 78, 99, 122, 128, 152, 154, 170, 171, 183, 192, 195. See also Existence(s), cyclic; Samsara Refuge(s), 74, 78-79, 86, 87, 111, 132, 133, 137-44

Three, 4, 78, 132, 137-39, 141-46, 149-50,159,163. See also Treasures, Three

Regulating, stage (or ground) of, 22 Remorse, 32, 39, 75, 97, 149, 158 Retribution(s), 16, 59, 74-76, 98, 100, 105,116-19, 121-22, 125, 133, 135, 139, 141, 142, 146, 149, 150, 152, 154,158, 161, 163,165,169, 171, 175,176, 178, 180-83, 186, 188, 192, 200

Retrogression, 43-44. See also Bodhisattva(s), (non)retrogressing; Nonretrogression;

Sabdavidya, 52

Sakra, 5

Sakrdagamin, 10. See also Onee-retumer(s)

Sakyamuni, 30

Samddhiis), 15, 16, 21, 29, 65, 90, 95, 103, 104, 155,193, 197-98, 200 Samatha, 103, 196

Samjiva (Equally Reviving Hell), 171, ' 187

Samsara, 19, 20, 22, 23, 32, 36, 37, 39, 40, 45, 58, 62, 86, 103, 114, 124, 139, 152, 154,158, 185,193,197, 200. See also Existence(s), cyclic; Realm(s), (three) evil Sangha, 8, 37, 54, 61, 62, 66, 73, 74, 78, 81, 83, 85, 93, 94, 96, 107, 110, 126, 130, 133, 134,137-40, 155, 168, 173, 179, 191. See also Refuge(s), Three; Treasures, Three

Sariputra (Sakyamuni's disciple), 21, 90, 124

Sarvastivada (school), 179 Scriptures

twelve divisions of, 19, 36, 40, 47, 52, 53, 60, 65, 66, 96, 214

Index

103, 138, 159, 161, 195, 196, 201

Seed(s), 8, 22, 115-16, 121, 129,131, 189, 193,198

four, of nlightenment, 22 Self

-mastery, 15, 35, 38, 61, 90, 108, 109, 114, 125, 131, 142, 149, 155, 157

-nature, 117, 132

true, 143

Sense organs, six, 121,168, 171 194

Sense-fields, twelve, 62. See also ' Entrances, twelve Siva, 143. See also Isvaradeva; Mahesvara

Skillful means, 19-20, 37, 39, 40, 53, 61, 86, 91, 132, 160, 165, 172, 197, 201, 202

Speech, sixteen characteristics of, 51 Sramanais), 2, 28, 50, 72, 129, 134, 154

Sravakais), 1, 2, 8, 11, 20-23, 25-28, 35, 47-49, 89-91, 138, 143, 160, , 191, 192, 196, 200, 202, 203 SravastI (capital city), 5, 67 Srotapanna, 10. See also Stream-enterer(s)

Stream-enterer(s), 10, 67, 78-80, 96, 105, 124,151, 155. See also Srotapanna

Stupa(s), 93-95, 106, 107, 133, 173 Sudarsana (city), 27 Suddhavasudeva, 20 Sujata (elder's son), 1, 2, 5, 11, 13, 19, 20, 25, 29, 35, 39, 43, 47, 57, 61, 65, 71, 85, 89, 93, 97, 105,137, 145, 149,157,163, 191,195,197, 201, 203

Sujata-sutra, 1

Sumeru (mount), 12, 17, 41, 111, 186, 189, 198

Sutra(s), 1, 2, 13, 23, 40, 54, 58, 68, 90, 114, 124, 131, 152, 176, 177, 182

Sutra on the Worship of he Six Directions by Sujata, 1 Tathagata(s), 6, 7, 12, 13, 23, 25-28, 30-31, 40, 53, 68, 78, 89-91, 93, 95-96, 103, 112, 137-39, 152, 155, 159, 162, 163,176, 178, 201

Teachers, six heretical, 5, 6,13, 14. See also Heretic(s) T'ien-tg, 118

Transmigration, 159 Trapusa (elder), 138 Trayastrimsa (heaven), 27 Treasures, Three, 4, 22, 36, 37, 39, 41, 52, 57, 58, 59, 66, 67, 68, 74, 78, ' 79, 81, 83, 93-96, 97, 130, 132, 133, 138, 140—42, 149, 150, 152, 155, 159, 168, 201. See also Refuges, Three

Truth(s), 9, 75, 174, 179, 202. See also Dharma

of birthlessness, 37 conventional, 41, 90, 175 Four Noble, 25, 26, 144, 149, 154 165, 167

three, 96

two, 90, 175

ultimate, 90

Tusita (heaven), 186 Udraka Ramaputra (Sakyamuni's teacher), 21, 142

Udumbara (flower), 24 Usnisa, 29

Updsakais), 3, 5,13, 17, 21, 31, 58, 59, 71-74, 76-83, 89, 91, 93, 100, 127, 138, 139, 140, 146, 149, 150, 153, 177, 203

Upasika(s), 80-82, 127, 138, 139 Uttarakuru (continent), 20, 30, 169, 173, 188

Vajrasamadhi (diamond samadhi), 200

Varanasi (country), 145 Vasana (habits), 26 Vigor, 4, 6, 17, 48, 61, 63, 99, 101-4, 160,195-96, 198, 200, 203. See also Perfection(s), six

Vipasyana, 103,196 Virtues, ten, 163-65, 169, 183 Visnu (god), 143

Vow(s), 3, 35-38, 44-45, 59, 111, 157, 176, 177, 185

215

Index

Wisdom(s), 3, 4, 5, 6, 9,13, 15,16, 17, 22, 25-27, 37, 40, 44, 48, 50-52, 59, 61-63, 72, 75, 89-91, 95, 100, 102—4, 106, 112,126-28, 131, 132, 139, 160, 161, 180, 181, 184, 191, 195, 196, 198-203. See also Perfection(s), six eight, 51, 52

five, 95

seven, 95

Yama (city), 188 Yama-raja (king), 5 Yugamdhara (mount), 27, 189 216

A List of the Volumes of the BDK English Tripitaka(First Series)

A List of the Volumes of the BDK English Tripitaka (First Series)

Abbreviations

Ch.: Chinese

Skt.: Sanskrit

Jp.: Japanese

T : Taishö Tripitaka Vol. No. Title T. No. 1,2 Ch. Ch'ang-a-han-ching (Ä H 'al!) Skt. Dirghägama 3-8 Ch. Chung-a-han-ching (cf3l®I'a'Ä) Skt. Madhyamägama 1

26

9-1 Ch. Ta-ch'eng-pen-sheng-hsin-ti-kuan-ching 159 9-II Ch. Fo-so-hsing-tsan (ttP/fffeS) Skt. Buddhacarita 192

10-1 Ch. Tsa-pao-ts'ang-ching (ffiltiim) 203 10-11 Ch. Fa-chü-p'i-yü-ching 211 11-1 Ch. Hsiao-p'in-pan-jo-po-lo-mi-ching 227

Skt. Astasähasrikä-prajnäpäramitä-sütra 11-11 Ch. Chin-kang-pan-jo-po-lo-mi-ching 235

Skt. Vajracchedikä-prajiiäpäramitä-sütra 217

BDK English Tripitaka

Voi. No. Title T. No.

ll-III Ch. Jên-wang-pan-jo-po-lo-mi-ching (tæ isÆ ift S*)

Skt. Kärunikäräj -prajnäpäramitä-sütra (?) 245

n-rv Ch. Pan-jo-po-lo-mi-to-hsing-ching rfSÆ U i ^À'ft) 251 Skt. Prajnäpäramitährdaya-sütra 12-1 Ch. Ta-lo-chin-kang-pu-k'ung-chên-shih-san-mo-yeh-243 ching

Skt. Adhyardhasatikä-prajnäpäramitä-sütra 12-11 Ch. Wu-liang-shou-ching 360 Skt. Sukhävativyüha

12-III Ch. Kuan-wu-liang-shou-fo-ching (IIftM fe) 365 Skt. Amitäyurdhyäna-sütra 12-IV Ch. A-mi-t'o-ching (l®f'!liP£fe) 366 Skt. Sukhävativyüha

12-V Ch. Ti-ts'ang-p'u-sa-pên-yüan-ching (ÂifrïïiSE-fcffilS) 412 Skt. Ksitigarbhapranidhäna-sütra (?) 12-VI Ch. Yao-shih-liu-li-kuang-ju-lai-pên-yüan-kung-têching (êfêKPïjÎÊï® Skt. Bhaisajyaguruvaidüryaprabhäsapürvapranidhänavisesavistara 450

12-VII Ch. Mi-lê-hsia-shêng-ch'êng-fo-ching (ììfSKlT 454 Skt. Maitreyavyäkarana (?) 12-VIII Ch. Wên-shu-shih-li-wên-ching CfcftffiWJP3il) 468 Skt. Manjusripariprcchä (?) 13-1 Ch. Miao-fa-lien-hua-ching (ftHÈlSSft) 262 Skt. Saddharmapundarika-sütra 13-11 Ch. Wu-liang-i-ching ( Ü i f e ) 276 13-III Ch. Kuan-p'u-hsien-p'u-sa-hsing-fa-ching m n w w tm m m

277

14-19 Ch. Ta-fang-kuang-fo-hua-yen-ching (^JtW H lR S)

Skt. Avatamsaka-sütra

278

218

BDK English Tripitaka Voi. No. Title T. No. 20-1 Ch. Shêng-man-shih-tzü-hou-i-ch'eng-ta-fang-pienfang-kuang-ching (BtÉÉüîT-iÇL—

Skt. Srimalädevisimhanäda-sütra 353

20-11 Ch. Chin-kuang-ming-tsui-shêng-wang-ching 665

Skt. Suvarnaprabhäsa-sütra 21-24 Ch. Ta-pan-nieh-p'an-ching Skt. Mahâparimrvâna-sùtra 374

25-1 Ch. F -ch'ui-pan-nieh-p'an-liao-shuo-chiao-chieh-389 ching

25-n Ch. Pan-chou-san-mei-ching Skt. Pratyutpaimabuddhasammukhâvasthitasamâdhisütra 418

25-III Ch. Shou-lêng-yen-san-mei-ching Skt. Sürahgamasamâdhi-sütra 642

25-IV Ch. Chieh-shên-mi-ching ($?i£ïufe) Skt. Samdhinirmocana-sütra 676

25-V Ch. Yü-lan-p'ên-ching Skt. Ullambana-sütra (?) 685

25-VT Ch. Ssü-shih-êrh-chang-ching (W h l-ylr) 784 26-1 Ch. Wei-mo-chieh-so-shuo-ching (IÌSIpPJ tIÌÌS) Skt. Vimalakîrtinirdesa-sütra 475

26-11 Ch. Yüeh-shang-nü-ching Skt. Candrottarädärikäpariprcchä 480

26-III Ch. Tso-ch'an-san-mei-ching (Al-Still fc M) 614 26-IV Ch. Ta-mo-to-lo-ch'an-ching Skt. Yogäcärabhümi-sütra (?) 618

27 Ch. Yüeh-têng-san-mei-ching Oi S M) Skt. Samâdhirâjacandrapradipa-sütra 639

28 Ch. Ju-lêng-ch'ieh-ching (Àft!ffllft) Skt. Lankävatära-sütra 671

219

BDK English Tripitaka

Voi. No. Title T. No.

29-1 Ch. Ta-fang-kuang-yüan-chio-hsiu-to-lo-liao-i-ching (.-kummmmmTmm

842

29-11 Ch. Su-hsi-ti-chieh-lo-ching 893 Skt. Susiddhikaramahätantrasädhanopäyika-patala 29-III Ch. Mo-têng-ch'ieh-ching !") 1300 Skt. Mätahgi-sütra (?)

30-1 Ch. Ta-p'i-lu-chê-na-ch'êng-fo-shên-pien-chia-ch'ih-848 ching

Skt. Mahävairocanäbhisambodhivikurvitädhisthänavaipulyasütrendraräja-näma-dharmaparyäya 30-11 Ch. Chin-kang-ting-i-ch'ieh-ju-lai-chên-shih-shê-tach'eng-hsien-chêng-ta-chiao-wang-ching 865

Skt. Sarvatathägatatattvasamgrahamahäyänäbhisamayamahäkalparäj 31-35 Ch. Mo-ho-sêng-ch'i-lü 1425 Skt. Mahâsâmghika-vinaya (?) 36^2 Ch. Ssü-fen-lü (ES^ft) 1428 Skt. Dharmaguptaka-vinaya (?) 43,44 Ch. Shan-chien-lü-p'i-p'o-sha 1462 Pàli Samantapâsâdikâ

45-1 Ch. Fan-wang-ching (/îfflfe) 1484 Skt. Brahmajâla-sütra (?) 45-11 Ch. Yu-p'o-sai-chieh-ching (fï#H)$;$c) 1488 Skt. Upasakasila-sütra (?) 46-1 Ch. Miao-fa-Uen-hua-ching-yu-po-t'i-shê 1519 Skt. Saddharmapundarïkopadesa 46-11 Ch. Fo-ti-ching-lun (ffiHÈfepra) 1530 Skt. Buddhabhümisütra-sâstra (?) 46-III Ch. Shê-ta-ch'eng-lun (ÎH^C^om) 1593 Skt. Mahäyänasamgraha

47 Ch. Shih-chu-p'i-p'o-sha-lun ( + ) 1521 Skt. Dasabhümika-vibhäsä (?) 220

BDK English Tripitaka Voi. No. Title T. No. 48, 49 Ch. A-p'i-ta-mo-chii-shè-lun Skt. Abhidharmakosa-bhàsya 1558

50-59 Ch. Yii-ch ieh-shih-ti-lun ( ic iO Éip til ra ) Skt. Yogàcàrabhumì 1579

60-1 Ch. Ch'èng-wei-shih-lun Skt. Vìjnaptimàtratàsiddhi-sàstra (?) 1585

60-11 Ch. Wei-shih-san-shih-lun-sung Skt. Trimsikà 1586 60-III Ch. Wei-shih-èrh-shih-lun (Pflft—+1« ) Skt. Vimsatikà 1590 61-1 Ch. Chung-lun (cP§n) Skt. Madhyamaka-sàstra 1564

61-11 Ch. Pìen-chung-pien-lun (Mf titsm) Skt. Madhyàntavibhàga 1600

61-III Ch. Ta-ch'eng-ch'èng-yeh-lun (^ffifiKUlij) Skt. Karmasiddhiprakarana 1609

61-IV Ch. Yìn-ming-ju-chèng-li-lun (EfflÀIEiflm) Skt. Nyàyapravesa 1630 61-V Ch. Chin-kang-chèn-lun (<È futura) Skt. Vajrastici 1642 61-VI Ch. Chang-so-chih-lun (MPfxiUm) 1645 62 Ch. Ta-ch'eng-chuang-yen-ching-lun (^^SEitfllm.) 1604

Skt. Mahàyànasùtràlamkàra 63-1 Ch. Chiu-ching-i-ch'eng-pao-hsing-lun 1611

Skt. Ratnagotravibhàgamahàyànottaratantra-sàstra 63-11 Ch. P'u-t'i-hsing-ching (HrìtfrS) Skt. Bodhicaryàvatàra 1662 63-III Ch. Chin-kang-ting-yii-ch'ieh-chung-fa-a-nou-to-losan-miao-san-p'u-t'i-hsin-lun 1665

63-IV Ch. Ta-ch'eng-ch'i-hsin-lun ?«) Skt. Mahàyànasraddhotpàda-sàstra (?) 1666

221

BDK English Tripitaka Voi. No. Title

63-V Ch. Pali

64 Ch. Skt.

65 Ch. Ch. Shih-mo-ho-yen-lun (#$s"Tfirsm) 66-1 Ch. li-to-hsin-ching-yu-ts L'ISffl*) 66-11 Ch. 66-III Ch. Ch. San-lun-hsùan-i (—eraìIÉ) 66-IV Ch. CA. Chao-lun (Sam) 67, 68 Ch. Miao-fa-lien-hua-ching-hsiian-i 69 Ch. Ch. Ta-ch'eng-hsiian-lun pkM.~£m) 70-1 Ch. 70-11 Ch. Ch. Yiian-jèn-lun OW. AÉ) 70-III Ch. Hsiu-hsi-chih-kuan-tso 70-IV Ch. 71, 72 Ch. 73-1 Ch. 73-11 Ch. (AfJUc&iPriW lfe) 73-III Ch. Huang-po-shan-tuan-chi-ch'an-shih-ch hsin-fa-yao (ftlit lilB)fl^W-6iPW'L'S^) 73-IV Ch Ch. Yung-chia-chèng-tao-ko (^cSnSil®C) 74-1 Ch Chen-chou-hn-chi-hui-chao-ch'an-shih-(filfflBSfBtSa»»»«) 74-11 Ch. Ch. Wu-mèn-kuan (SPIil) 222

T. No. 1670

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1716

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1934

2008

2012 A 2014

1985

2005

BDK English Tripitaka

Voi. No. Title T. No.

74-III Ch. Hsin-hsin-ming (flHlifj) 2010 74-IV Ch. Ch'ih-hsiu-pai-chang-ch'ing-kuei «fS)

2025

75 Ch. Fo-kuo-yüan-wu-ch'an-shih-pi-yen-lu (ÄSBtnifiW irÄlfi)

2003

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78 Ch. Kao-sêng-ch'uan (ÂfËlW) 2059 79 Ch. Ta-t'ang-hsi-yü-chi (Àffffiltsl) 2087 80 Ch. Hung-ming-chi 2102

81-92 Ch. Fa-yüan-chu-lin ('/Uiiïl#) 2122 93-1 Ch. Nan-hai-chi-kuei-nei-fa-ch'uan (i*&HÜ[*J?£«)

2125

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T No.

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2887

BDK English Tripitaka

Voi. No. Title T. No.

105-1 Jp. Ken-jö-do-shin-jitsu-kyö-gyö-shö-mon-rui 2646 105-n Jp. Tan-ni-shö Ci'rEk\'() 2661 106-1 Jp. Ren-nyo-shö-nin-o-fumi A f f l i A ) 2668 106-11 Jp. O-jö-yö-shü (ÎÈÆ 5Â) 107-1 Jp. Has-shü-kö-yö (A9nffil£) 2682 iÄ $ 1 -107-11 Jp. San-gö-shl-ki (EMCÏb'J#) 107-III Jp. Map-pö-tö-myö-ki

107-IV Jp. Jü-shichi-jö-ken-pö (+ EWrà.ìi) 225