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T353 The Sutra of Queen Śrīmālā of the Lion’s Roar and The Vimalakīrti Sutra
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Chapter 11: Practices of the Bodhisattva
The Vimalakīrti Sutra
always singlemindedly seeking the various merits. These are the eight dhar-" mas.
When Vimalakīrti and Mañjuśrī explained this Dharma to the great congregation, a hundred thousand gods and humans all generated the intention to achieve anuttarā samyaksaṃbodhi,and ten thousand bodhisattvas attained the forbearance of the non arising of dharmas. 156
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1. Meanwhile, the Buddha had been explaining the Dharma in the garden of Āmrapālī. The land there suddenly expanded and became ornamented, and the entire assembly became gold in color. Ānanda asked the Buddha,
"World-honored One, due to what causes and conditions are there these propitious responses? This place has suddenly expanded and became ornamented, and the entire assembly has become gold in color!"
The Buddha told Ānanda,
"This is because Vimalakīrti and Mañ juśrī, together with the great congregations that surround and revere them, will decide they want to come here. It is in anticipation of this that these propitious responses have occurred.
"
2. Just then Vimalakīrti said to Mañjuśrī, "We should go together to see
the Buddha, to revere him and make offerings along with the bodhisattvas. "
Mañjuśrī said,
"Excellent! Let us go. This is just the right time. "
Vimalakīrti, using his numinous power, lifted the great congregations together with the lion seats in his right hand and proceeded to where the Buddha was. When he arrived there he placed them on the ground. He bowed his head to the Buddha's feet, then circumambulated him seven times. Holding his palms together single mindedly, he then stood to one side. The bodhisattvas all left their seats and bowed their heads to the Buddha's feet, then circumambulated him seven times, and stood to one side. The great disciples, Śakras, Brahmās, four heavenly kings, and so on, also all left their seats to bow their heads to the Buddha's feet, and then stood to one side. Then the World-honored One, according to custom, requested that the bodhisattvas all sit once again. They all followed these instructions, and the congregation sat and became settled.
3. The Buddha said to Śāriputra,
"Have you seen what this bodhisattva,
this great being, has done with his autonomous numinous power?" 157
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[Śāriputra said,] "Yes, I have seen. "
[The Buddha said,] "What do you think about it?" [Śāriputra said,] "World-honored One, I look upon what has been done as inconceivable. It is something that my mind cannot figure out and which my powers cannot even estimate. "
4. Then Ānanda addressed the Buddha, "World-honored One, the fragrance I smell now is one I have never experienced before. What fragrance is it?" The Buddha told Ānanda, "This is the fragrance from the pores of those bodhisattvas.
"
Then Śāriputra said to Ānanda, "Our pores are also emitting this fra-" grance.
Ānanda said,
"Where does it come from?" [Śāriputra] said,
"This elder, Vimalakīrti, brought the leftover meal from the buddha of the Host of Fragrances country to his house [for us to] eat, and so all our pores are fragrant like this. "
5. Ānanda asked Vimalakīrti, "How long will this fragrance last?" Vimalakīrti said,
"Until the food is digested. "
[Ānanda] said,
"When will the food be digested?" [Vimalakīrti] said,
"The energy of this food will be digested after seven days.
6.
"Also, Ānanda:
(i) "If a śrāvakawho has not yet entered the primary status [of Hinayana enlightenment] eats this food, it will only be digested after he enters the primary status. (ii) "If someone who has already entered the primary status eats this food, it will only be digested after his mind is emancipated. (iii) "If someone who has not generated the intention [to follow the] Mahayana eats this food, it will only be digested after he has generated that intention.
(iv) "If someone who has already generated the [Mahayana] intention eats this food, it will only be digested after he has attained forbearance of the birthlessness of dharmas. (v) "If someone who has already attained forbearance of the nonarising of dharmas eats this food, it will only be digested after he has reached his penultimate rebirth.
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(vi) "It is as if there were a medicine called 'superior flavor' that is digested only after all the poisons in the body of the person who takes it have been eliminated.
7.
"Like this, this food eliminates all the poisons of the afflictions and then is digested.
"
Ānanda addressed the Buddha,
"This is unprecedented! World-honored
One, can fragrant food perform the Buddha's work like this?" The Buddha said,
"Just so, just so, Ānanda.
8.
"There are buddha lands where the illumination of the Buddha performs the Buddha's work, or where the bodhisattvas perform the Buddha's work, or where conjured persons created by the Buddha perform the Buddha's work, or where the bodhitree performs the Buddha's work, or where the Buddha's clothing and bedding perform the Buddha's work, or where food performs the Buddha's work, or where groves and pavilions perform the Buddha's work, or where the thirty-two characteristics and eighty subsidiary marks perform the Buddha's work, or where the Buddha's body performs the Buddha's work, or where space performs the Buddha's work. Sentient beings respond to these conditions and are able to enter into the practice of the Vinaya. 9.
"There are [other buddha lands] where dreams, phantasms, shadows, echos, images in mirrors, the moon [reflected in] water, mirages during times of heat, and other metaphors perform the Buddha's work; or where sounds, words, and letters perform the Buddha's work; or where a pure buddha land is serene and silent, where the wordless, the explanationless, the manifestationless, the consciousnessless, the unconstructed, and the unconditioned perform the Buddha's work.
10.
"Thus, Ānanda, given the buddhas' deployment of the deportments and their various actions, there is nothing that is not the Buddha's work. "Ānanda, there may occur these eighty-four thousand gateways of affliction of the four Māras, which trouble sentient beings. 11.
"The buddhas use these dharmas to perform the Buddha's work— this is called 'to enter into the Dharma gates of all the buddhas. '
"When bodhisattvas enter these gates, even if they see all the pure and excellent buddha lands they do not become happy, do not desire them, and do not become elated; even if they see all the impure buddha lands, they do not become sad, do not become hindered, and do not become melancholy. 159
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They merely generate pure minds with regard to the buddhas, being joyful and respectful toward the unprecedented [teachings they encounter]. "The merits of the buddhas, the Tathāgatas, are universally same, and it is in order to convert sentient beings that they manifest different buddha lands.
12.
"Ānanda, when you observe the buddhas' countries, the lands are numerous but space is not (i.e., there is only one "space"). Likewise, when you observe the form bodies of the buddhas, they are numerous but their unhindered wisdom is not.
13.
"Ānanda, regarding the buddhas' form bodies; their awesome characteristics and qualities; their morality, meditation, wisdom, emancipation, knowledge and vision of emancipation; their powers, fearlessnesses, [and other] exclusive attributes [of the buddhas]; their great sympathy, great compassion, and the practices of the deportments; their lifespan, explanation of the Dharma, and teaching; and their purification of buddha countries where they accomplish [the emancipation of] sentient beings— "all [the buddhas] are identically replete in all these Buddha-Dharmas. Therefore, they are called samyaksaṃbuddha,they are called tathāgata,they are called buddha.
"Ānanda, if I were to explain the meanings of these three [Sanskrit] phrases extensively, you would not be able to experience them completely even if you had the lifespan of a kalpa! Even if all the sentient beings in the trimegachiliocosm were, like Ānanda, paramount in erudition, and retained them mindfully with dhāraṇī, and even if they had lifespans of a kalpa,they would not be able to experience them completely! Thus it is, Ānanda, that the anuttarā samyaksaṃbodhiof the buddhas is limitless, and their wisdom and eloquence is inconceivable!"
14. Ānanda addressed the Buddha,
"From now on I will not be able to
consider myself erudite.
"
The Buddha told Ānanda,
"Do not become discouraged. Why? I have
explained that you are the most erudite among the śrāvakas. I did not say [among the] bodhisattvas. But stop, Ānanda! The wise should not [attempt to] evaluate the bodhisattvas. How could the total depth of the ocean be calculated? All the merits of the bodhisattvas' meditation, wisdom, dhāraṇī, and eloquence are immeasurable.
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"Ānanda, you [śrāvakas] have forsaken the practices of the bodhisattva. The power of numinous penetration that Vimalakīrti has manifested on this one occasion would be impossible for śrāvakas or pratyekabuddhas to do by their powers of transformation even in a hundred thousand kalpas. "
15. At that time the bodhisattvas who had come from the Host of Fragrances world held their palms together and addressed the Buddha, "Worldhonored One, when we first saw this land we generated the concept of its inferiority. Now we are ashamed of ourselves and have abandoned this attitude. Why? The skillful means of the buddhas are inconceivable. In order to save sentient beings, they manifest different buddha countries in accordance with the responses of [sentient beings].
"Please, O World-honored One, bestow upon us a bit of your Dharma as we return to the other world, so that we might remember you. "
16. The Buddha told the bodhisattvas,
"You should learn the teaching
of the emancipation of the exhaustible and inexhaustible. What is the exhaustible?
"It is the conditioned dharmas. What is the inexhaustible? It is the unconditioned dharmas. If you are bodhisattvas, you should neither exhaust the conditioned nor abide in the unconditioned.
17.
"What is it not to exhaust the conditioned? It is neither to transcend great sympathy nor to forsake great compassion, to profoundly generate the aspiration to achieve omniscience and never forget it even momentarily. It is to teach sentient beings without ever becoming tired, to be constantly mindful of following the teaching of the four attractions. It is to defend the correct Dharma without fear for one's own life, to plant good roots without becoming fatigued. It is for one's intent to always be on peaceful abiding and one's skillful means rededicated [to anuttarā samyaksaṃbodhi]. It is to seek the Dharma without tiring and explain the Dharma without parsimony, and to energetically make offerings to the buddhas.
"By doing so one will enter samsara without fear, be without sad ness or joy regarding the various honors and disgraces, not be little the unlearned and revere the learned as if they are buddhas, cause those who have fallen into the afflictions to generate correct mindfulness, distantly transcend pleasure and not consider it valuable, not be attached to one's own pleasure yet celebrate the pleasure of others, have the concept that being in the dhyānas is like 161
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being in the hells, and have the concept that being in samsara is like being in a garden or pavilion.
"One will have the concept that seeing one coming to make a request is like [seeing] an excellent teacher, have the concept that to forsake one's various possessions is to be replete in omniscience, have the concept that to see transgressors is to generate salvific protection, have the concept of the pāramitās (perfections) being one's parents, and have the concept of the [thirty-seven] factors of enlightenment being one's subordinates. One's generation of practices and [planting of] good roots will be limitless. One will create one's own buddha land with the various ornamentations of the pure countries [of different buddhas].
"Practicing limitless charity, one will become replete in the [thirty-two primary] characteristics and [eighty subsidiary] marks. Eliminating all evil, one will purify one's body, speech, and mind. Being born and dying for countless kalpas, one will remain courageous [throughout]. Hearing of the immeasurable merits and intention of the buddhas, one will never become tired. With the sword of wisdom one will destroy the 'bandits' of the afflictions, and one will emerge from the skandhas, realms (dhātus), and entrances (āyatanas). "One will bear the burden of sentient beings and always make them become emancipated. With great exertion one will subjugate the armies of Māra. One will always seek the practice of wisdom of the real characteristic of no-mindfulness. One will know satisfaction through minimal desire regarding the worldly dharmas. One will seek the supramundane dharmas without tiring. Yet one will be able to accord with the profane, without either forsaking the worldly dharmas or breaking the deportments. One will generate the sagacity of numinous penetration and entice sentient beings [to salvation]. One will not forget what one has heard through the dhāraṇīof memory. One will discriminate well [between] those of the various capacities and eliminate the doubts of sentient beings. One will expound upon the Dharma without hindrance, taking pleasure in one's eloquence. One will be pure in carrying out the ten types of good and experience the blessing of gods and humans. One will cultivate the four unlimiteds and open up the path to the Brahmā heavens. One will exhort and request [others to] explain the Dharma and be accordingly joyous in praising its excellence.
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"Attaining the Buddha's voice, one will be good in [acts of] body, speech, and mind. Attaining the deportments of the Buddha, one will profoundly cultivate the good qualities, with one's practice becoming increasingly excellent. With the Mahayana teaching, one will become a bodhisattva monk. Without mental laxity, one will not fail in the host of goods. Practicing a Dharma such as this, one is called 'a bodhisattva who does not exhaust the conditioned. '
18.
"What is a bodhisattva who does not abide in the unconditioned? "It is to cultivate [the emancipation of the] empty without taking the empty as one's realization. It is to cultivate [the emancipations of] signlessness and wishlessness without taking the signless and the wishless as one's realization. It is to cultivate non activation without taking nonactivation as one's realization. It is to contemplate impermanence without having aversion for the roots of goodness. It is to contemplate worldly suffering without considering samsara evil. It is to contemplate no-self while teaching people without tiring. It is to contemplate extinction without undergoing permanent extinction. It is to contemplate transcendence while cultivating the good with mind and body.
"It is to contemplate the absence of any refuge while going for refuge in the dharmas of goodness. It is to contemplate the birthless, yet to bear the burden for all [sentient beings] using the dharmas of birth. It is to contemplate the flawless, yet not eliminate the flaws. It is to contemplate the absence of any practice, yet to teach sentient beings using the dharmas of practice. It is to contemplate emptiness and nonexistence, yet not to forsake great compassion. It is to contemplate the position of the correct Dharma, yet not to follow the Hinayana.
"It is to contemplate the empty falsity of the dharmas, which are without solidity, without selfhood, without subject, and without characteristic. It is not to consider merit, meditation, and wisdom to be in vain when one's original vow has not been fulfilled. Practicing a Dharma such as this, one is called 'a bodhisattva who does not abide in the unconditioned. '
19.
"Furthermore, in order to be complete in merit one should not abide in the unconditioned; and in order to be complete in wisdom one should not exhaust the conditioned.
"In order to [achieve] great sympathy and compassion, one should not abide in the unconditioned; in order to fulfill one's original vow, one should 554c
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not exhaust the conditioned. In order to accumulate the medicines of the Dharma, one should not abide in the unconditioned; in order to bestow medicines according [to the needs of sentient beings], one should not exhaust the conditioned. In order to understand the illnesses of sentient beings, one should not abide in the unconditioned; in order to extinguish the illnesses of sentient beings, one should not exhaust the conditioned. O good sirs, a bodhisattva who cultivates this Dharma does not either exhaust the conditioned or abide in the unconditioned. This is called 'the teaching of the emancipation of the exhaustible and inexhaustible.
' You should learn this.
"
20. When those bodhisattvas heard the explanation of this Dharma they were all extremely happy, and they scattered hosts of wondrous flowers of several colors and fragrances throughout the trimegachiliocosm, making offerings to the Buddha, this teaching, and the bodhisattvas [of this world]. They bowed their heads to the Buddha's feet and exclaimed at this unprecedented [teaching], saying, "Śākyamuni Buddha is able to perform the skillful
means of this excellent practice in this [world].
" Saying this, they suddenly
disappeared, returning to that other country.
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Chapter 12: Vision of Akṣobhya Buddha
Chapter XII
Vision of Akṣobhya Buddha
1. At this point the World-honored One asked Vimalakīrti, "When you wish
to see the Tathāgata, in what ways do you view the Tathāgata?" Vimalakīrti said,
"As if contemplating the real characteristic of my own body—so do I view the Buddha.
"When I view the Tathāgata, he does not come in the past, does not go in the future, and does not abide in the present.
"I neither view him as form, nor view him as the suchness of form, nor view him as the nature of form. I neither view him as feeling, conception, process, or consciousness; nor view him as the suchness of consciousness; nor view him as the nature of consciousness.
"He does not arise from the four great elements and is identical to space. He has no accumulation of the six sensory capacities, and his eyes, ears, nose, tongue, body, and mind have already passed beyond and are not within the triple world.
"Having transcended the three defilements, he is in accord with the three emancipations. Complete in the three illuminations, he is equivalent to ignorance.
"He is neither the single characteristic nor different characteristics. He is neither a self-characteristic nor an other-characteristic. He is neither without characteristics, nor does he grasp characteristics. "He is not of this shore, nor of the other shore, nor of the current [of samsara] in between, yet he converts sentient beings. I view him in extinction, yet he is not permanently in extinction. He is neither this nor that, and he neither uses this nor uses that.
"He cannot be understood with wisdom, nor can he be known by consciousness. He is without darkness (i.e., ignorance), without brightness (i.e., understanding), without name, and without characteristic. He is without 165
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strength, without weakness, and neither pure nor defiled. He does not occupy a region, nor does he transcend the regions.
"He is neither conditioned nor unconditioned. He is without manifesting and without explaining.
"He is neither charitable nor stingy, neither observant nor transgressive [of the precepts], neither forbearant nor angry, neither energetic nor lazy, neither composed nor perturbed, and neither wise nor foolish. He is neither sincere nor dissembling, neither coming nor going, neither exiting nor entering. All the paths of words are eliminated.
"He is neither a field of blessings nor not a field of blessings. He is neither one worthy of offerings (i.e., arhat) nor not one worthy of offerings. "He neither grasps nor forsakes; he neither has characteristics nor is without characteristics.
"He is identical to the true limit and equivalent to the Dharma-nature. "He is indescribable, incalculable; he transcends appellations and measures. He is neither great nor small. "He is neither vision, nor hearing, nor perceiving, nor knowing; he transcends the host of fetters. He is equivalent to the various types of wisdom and identical to sentient beings. He is without discrimination with regard to the dharmas.
"He is entirely without failing, without impurity, without vexation, without intentionality (lit.,
"unconstructed"), without activation, without generation, and without extinction; without fear, without sorrow, without joy, without dislike, and without attachment; without past, without future, and without present. He cannot be discriminated or manifested using any verbal explanations at all.
"World-honored One, such is the body of the Tathāgata, and thus do I perform its contemplation. To use this contemplation is called the correct contemplation. If [one uses some] other contemplation, this is called the incorrect contemplation.
"
2. Śāriputra then asked Vimalakīrti,
"Where did you die to become born
here?"
Vimalakīrti said,
"Are there death and birth in the dharmas as you apprehend (lit., "attain") them?"
Śāriputra said,
"There are no death and birth [in the dharmas].
"
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[Vimalakīrti said,] "If the dharmas are without the characteristics of death and birth, why do you ask 'Where did you die to become born here?' What do you mean? It is as if a magician conjures up a man and a woman— do they die and become born?" Śāriputra said,
"They do not die and become born. "
[Vimalakīrti said,] "But can you not have heard the Buddha explain that the dharmas are like conjured characteristics?" [Śāriputra said,] "So I have. "
[Vimalakīrti said,] "If all the dharmas are like conjured characteristics, why do you ask 'Where did you die to become born here?' Śāriputra, death is the characteristic of the destruction of false dharmas, and birth is the characteristic of continuity of false dharmas. Although bodhisattvas die, they do not exhaust their roots of goodness, and although they are born they do not nurture the various evils. "
3. Then the Buddha told Śāriputra, "There is a country called Wondrous Joy (Abhirati), where the Buddha is entitled Akṣobhya (Immovable). Vimalakīrti died in that country prior to being born here. "
Śāriputra said,
"This is unprecedented! World-honored One, this person is able to forsake a pure land and come take pleasure in this place of great anger and harm.
"
Vimalakīrti said to Śāriputra, "What do you think? When the sun's light appears, is it conjoined with darkness?" [Śāriputra] answered,
"No. When the sun's light appears, the darkness disappears.
"
Vimalakīrti said,
"Why does the sun come to Jambudvīpa?" [Śāriputra] answered,
"To illuminate it and eliminate the darkness. "
Vimalakīrti said,
"Bodhisattvas are like this. Even though they are born in impure buddha lands in order to convert sentient beings, they are not therefore conjoined with the darkness of stupidity. They merely extinguish the darkness of the afflictions of sentient beings. "
4. At this time the great congregation eagerly wished to see the Wondrous Joy world, Akṣobhya Tathāgata, and his congregations of bodhisattvas and śrāvakas.
Vimalakīrti,
Knowing what the entire assembly was thinking, [the Buddha] told "Good man, on behalf of this assembly, manifest Won drous Joy 555b
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world, Akṣobhya Tathāgata, and his congregations of bodhisattvas and śrāvakas. The congregations all wish to see them. "
Vimalakīrti then thought to himself,
"Without getting up from my seat
I should lift the Wondrous Joy world, including its Iron Ring Mountains; streams, rivers, oceans, springs; [Mount] Sumeru and the other mountains; the sun, moon, and stars; the palaces of the gods, dragons, demonic spirits, and Brahmā gods; its congregations of bodhisattvas and śrāvakas; the cities, towns, villages, men and women, adults and childen; and even Akṣobhya Tathāgata with the bodhitree and its wondrous lotus flowers, which are able to perform the Buddha's work throughout the ten directions. There are three jeweled stairways from Jambudvīpa to the Tuṣita Heaven, and the gods descend these jeweled stairways. They all worship Akṣobhya Tathāgata and listen to his Dharma. The people of Jambudvīpa also climb those stairways, ascending to Tuṣita to see the gods there.
"The Wondrous Joy world is composed of such immeasurable merits, from the Akaniṣṭha Heaven above to the water limit (i.e., the disk of water) below. I will grasp it in my right hand, as a potter does a wheel, bringing it into this world like carrying a flower garland, to show all the congregations. "
5. Thinking this thought, [Vimalakīrti] entered samādhiand manifested the power of numinous transformation. With his right hand he grasped the Wondrous Joy world and placed it in this land.
6. Those congregations of bodhisattvas and śrāvakas [in that Wondrous Joy world], as well as the other gods and humans who had attained numinous penetration, all said,
"O World-honored One, who is taking us away? Please save us!"
Akṣobhya Buddha said,
"This is not my doing. This is being done through
the numinous power of Vimalakīrti.
The others, who had not attained numinous penetration, were unaware of where they were going.
Although the Wondrous Joy world entered this land, it did not expand or contract. At this the [sahā] world was not constricted, but unchanged from before.
7. At this point Śākyamuni Buddha told the great congregations, "You
may view the Wondrous Joy world, Akṣobhya Tathāgata, and the ornamentations of that country, and the pure practices of the bodhisattvas and purity of the disciples.
"
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They all said,
"Yes, we see them.
"
The Buddha said,
"Bodhisattvas who wish to attain pure buddha lands
such as this should learn the path that has been practiced by Akṣobhya Tathāgata. "
When this Wondrous Joy world was manifested, fourteen nayutas of people in the sahāworld generated the intention to achieve anuttarā samyaksaṃbodhi,all wishing to be born in the Wondrous Joy buddha land. Śākyamuni Buddha predicted for them, saying,
"You will be born in that country.
"
Then the benefits in response of having the Wondrous Joy world in this country were finished, and it returned to its original place, as seen by the entire congregation.
8. The Buddha told Śāriputra,
"Did you see this Wondrous Joy world
and Akṣobhya Buddha?"
[Śāriputra said,] "Yes, I saw them. World-honored One, I wish that every sentient being could attain a pure land like that of Akṣobhya Buddha and obtain the power of numinous penetration like Vimalakīrti. "World-honored One, we have quickly attained good benefit, seeing these people and making offerings directly to them. Those sentient beings who hear this sutra, either now [while you are] present or after the Buddha's nirvana, will also attain good benefit. How much more so if, after hearing it, they devoutly understand, accept, recite, explain, and practice according to it! 9.
"Those who get hold of this sutra will attain the [entire] storehouse (i.e., treasury) of the Dharma jewel.
"If one reads, recites, explains its meaning, or practices according to its explanation, one will be protected and remembered by the buddhas. To make offerings to such a person—understand that this is to make offerings to the Buddha. To copy and maintain these fascicles of scripture—understand that the Tathāgata is present in that room. Those who hear this sutra and are able to become joyful accordingly will achieve omniscience. If one is able to devoutly understand this sutra, even just a single four-phrase verse (gāthā), and explain it to others—understand that such people will immediately receive a prediction of [their future achievement of] anuttarā samyaksaṃbodhi. "
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Chapter 13: Dharma Offering
Chapter XIII
Dharma Offering
1. At this time Śakra Devānām Indra, who was in the great congregation, announced to the Buddha,
"World-honored One, although I have listened to
a hundred thousand sutras by yourself and Mañjuśrī, I had never heard this scripture of the definitive true characteristic of the inconceivable, autonomous, numinous penetration.
2.
"According to my understanding of the meaning explained by you, if there are sentient beings who hear this sutra and who devoutly understand, accept and maintain, and read and recite it, they will definitely attain this Dharma, and will not doubt it. How much more so if they cultivate according to its explanation! Such people will immediately close off the host of evil destinations and open the gateways of good. They will always be protected and remembered by the buddhas. They will subjugate the heterodox teachings and demolish the vengeful Māras. They will cultivate bodhiand reside peacefully in the place of enlightenment. They will walk in the very footsteps the Tathāgata has trod.
3.
"World-honored One, if there are those who accept and maintain, read and recite, and cultivate [this sutra] as it has explained, I and my subordinates will make offerings and serve them.
"As to the villages, towns, mountain forests, and wildernesses where this sutra is found, I and my subordinates will go to those locations in order to listen to the Dharma. I will cause those who do not yet believe to believe, and those who already believe will be protected.
"
4. The Buddha said,
"Excellent, excellent! Heavenly emperor, it is as
you have spoken. I am happy for you!
"This sutra extensively explains the inconceivable anuttarā samyaksaṃbodhi of the buddhas of the past, present, and future. Therefore, heavenly emperor, if good men and women accept and maintain, read and recite, and 171
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make offerings to this sutra, that is tantamount to making offerings to the buddhas of the past, present, and future. 5.
"Heavenly emperor, even if the entire trimegachiliocosm were filled with Tathāgatas as numerous as the sugar cane, bamboo, reeds, rice, hemp, and forests, and if a good man or woman were to revere, honor, praise, make offerings, and provide all their needs for a kalpaor even less than a kalpa, until after the nirvana of those Tathāgatas; "After [the nirvana of those Tathāgatas], if he or she erected a stupa of the seven treasures above the relics of every one of those Tathāgatas' bodies, as long and wide as a single fourfold world and as tall as the Brahmā heaven, [with each stupa constituting] a field ornamented with all [manner of] flowers, incense, garlands, banners, and musicians, paramount in most subtle wonder; and
"If [that good man or woman] made offerings to [these stupas] for a kalpaor less than a kalpa—
"What do you think, heavenly emperor? Would the blessings planted by that person be great or not?"
Śakra Devānām Indra said,
"They would be great, World-honored One! One could not fully explain their merit, even in a hundred thousand koṭis of kalpas.
"
6. The Buddha told the heavenly emperor, "You should understand, the
good man or woman who hears this scripture of the inconceivable emancipation and who devoutly understands, accepts, recites, and practices it will have blessings even greater than the former person. "Why? The enlightenment of all the buddhas is born from this. The characteristic of bodhi is immeasurable, and based on this the blessings are immeasurable.
"
7. The Buddha told the heavenly emperor, "At a time immeasurable
asaṃkhyeyas of kalpas in the past, there was a buddha named Medicine King (Bhaiṣajyarāja), a Tathāgata, Arhat, Fully Enlightened One, One Endowed with Wisdom and Conduct, Well-gone One, Knower of the World, Supreme Master of Discipline, Teacher of Gods and Humans, Buddha, and Worldhonored One. His world was called Great Ornamentation. His kalpa was called Ornamentation.
"That buddha's lifespan was twenty small kalpas. 172
Chapter XIII
"He had a śrāvakasangha of thirty-six koṭis of nayutas [of members], and a bodhisattva sangha of twelve koṭis.
"Heavenly emperor, at the time there was a wheel-turning sage king named Jeweled Canopy, who was endowed with the seven treasures [of the cakravartin] and ruled the fourfold world. The king had one thousand sons, who were handsome, courageous, and able to subjugate their enemies. 8.
"At the time Jeweled Canopy and his subordinates made offerings to Medicine King Tathāgata, providing all that he needed for a full five kalpas. After five kalpas he told his thousand sons, 'You should also make offerings
to the Buddha with a profound mind, like me. ' Then the thousand sons, accepting their father's order, made offerings to Medicine King Tathāgata, and they provided for his needs for another full five kalpas. 9.
"One of those sons, named Moon Canopy, sat alone, thinking 'Might there be some offering that would exceed even this?' "Through the Buddha's numinous power, a god's voice was heard from space,
'Good man, the offering of the Dharma surpasses all other offerings. '
"[Moon Canopy] then asked,
'What is an offering of the Dharma?'
"The god said,
'You may go ask Medicine King Tathāgata. He will give you an extensive explanation of offerings of the Dharma. ' Prince Moon
Canopy immediately proceeded to Medicine King Tathāgata and bowed to his feet, then stood to one side and addressed the Buddha, 'World-honored
One, of all the offerings, offerings of the Dharma are superior. What are offerings of the Dharma?' 10. Buddha [Medicine King] said,
"Good man, offerings of the Dharma
are those made to the profound sutras explained by the buddhas. "In all the worlds, these are difficult to believe in, difficult to accept. They are subtle and difficult to see, pure and without defile ment. They cannot be attained with only discriminative thinking. "They are contained in the storehouse of the Dharma of the bodhisattvas. They are sealed by the seal of dhāraṇī.They take one to [the stage of] nonretrogression and to the accomplishment of the six perfections. "They discriminate the meanings well, and they accord with the dharmaof bodhi.They are supreme among the host of sutras and induct one into great sympathy and compassion. They transcend the affairs of the hosts of Māras and the various heterodox views. They accord with the dharmaof causes and conditions. 173
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The Vimalakīrti Sutra
11.
"They are without self, without person, without sentient being, without lifespan. They [teach the three emancipations of] emptiness, signlessness, wishlessness and nonactivation.
"They are able to make sentient beings take their seat in the place of enlightenment and turn the wheel of the Dharma.
"They are praised by all the gods, dragons, [demonic] spirits (yakṣas), gandharvas, and so on.
"They are able to make sentient beings enter the store[house] of the Buddha-Dharma.
"They accommodate all the [types of] wisdom of the worthies and sages. They explain the path practiced by the host of bodhisattvas. They rely on the meanings of the true characteristic of the dharmas. They illuminate the dharmas of impermanence, suffering, emptiness, no-self, and extinction. "They are able to save all sentient beings who commit infractions. They can render afraid the Māras, heretics, and those attached to desire. "They are praised by all the buddhas, worthies, and sages. They reject the suffering of samsara and reveal the joy of nirvana. They are explained by all the buddhas of the ten directions and three periods of time. "One who hears such sutras, and devoutly understands, accepts and maintains, and reads and recites them, will with the power of skillful means explain them clearly and with discriminative understanding for sentient beings. This is because that person will be maintaining and protecting the Dharma. This is called the 'offering of the Dharma.
'
12.
"Furthermore, when one practices as is explained in the Dharma, one will be in accord with the twelve [factors of] causes and conditions, transcend the heterodox views, and attain forbearance of the birthlessness of dharmas. There is definitively no self and no sentient beings, and within the retributive results of the causes and conditions there [will be in such persons] no disagreement, no contention, and the transcendence of all the qualities of self. "They will rely on meanings, not on words. They will rely on wisdom, not on knowledge. They will rely on sutras of comprehensive meaning and not rely on sutras of incomplete meaning. They will rely on the Dharma and not rely on a person. They will be in accord with the characteristics of the Dharma, without anywhere that is entered, without any refuge. Ignorance will be thoroughly extinguished, and hence the processes will be thoroughly 174
Chapter XIII
extinguished. Thus birth will be thoroughly extinguished, and hence old age and death will be thoroughly extinguished.
"If one performs such a contemplation, the twelve [factors of] causes and conditions will be without the characteristic of being exhausted. One will not generate views again. This is called the 'offering of the supreme Dharma.
'"
13. The Buddha told the heavenly emperor,
"When Prince Moon Canopy
heard this Dharma from Medicine King Buddha, he attained the forbearance of compliance. Taking off his jeweled robe and bodily ornaments, he offered them to the Buddha, saying 'World-honored One, after your nirvana I will practice the offering of the Dharma and defend the correct Dharma. Please use your numinous charisma compassionately, so that I will be able to subjugate the vengeful Māras and cultivate the practices of the bodhisattva. '"
Knowing the profound thoughts in [the prince's] mind, [Medicine King] Buddha made the prediction,
"At the very end, you will defend the Dharma
city.
"
14. [The Buddha told the] heavenly emperor,
"Prince Moon Canopy
then saw the purity of the Dharma. Hearing the Buddha bestow a prediction [of future buddhahood] on him, he developed faith and left home. After cultivating the good Dharma with exertion for not very long, he attained the five numinous penetrations and became a bodhisattva. He attained dhāraṇī and unending eloquence. After the nirvana of that buddha, using the power of the numinous penetrations, dhāraṇī,and eloquence that he had attained, he disseminated the wheel of the Dharma that Medicine King Buddha had turned for a full ten short kalpas. Through his diligent practice and exertion in defending the Dharma, in that lifetime Moon Canopy bhikṣuconverted a million koṭis of people, who became irreversible in their [quest for] anuttarā samyak saṃbodhi.Fourteen nayutas of people generated the profound inspiration to become śrāvakas and pratyekabuddhas. Immeasurable sentient beings gained birth in the heavens.
"Heavenly emperor, was not the Prince Jeweled Canopy of that time an unusual person! As of now he has attained buddhahood and is entitled Jewel Mirage Tathāgata. Those thousand princes became the thousand buddhas of the bhadrakalpa.The first achieved buddhahood as Krakucchandra, and the last will be the Tathāgata named Ruci. Moon Canopy bhikṣuwas I myself. 175
557a
Chapter 14: Bestowal
The Vimalakīrti Sutra 15.
"Thus, heavenly emperor, you should understand this essential point: the offering of the Dharma excels all other offerings. It is supreme, incomparable. Therefore, heavenly emperor, you should use the offering of the Dharma to make offerings to the buddhas. "
176
Chapter XIV
Bestowal
1. At this point the Buddha told Maitreya Bodhisattva, "Maitreya, I now
bestow on you this Dharma of anuttarā samyaksaṃbodhi, which I have accumulated over immeasurable koṭis of asaṃ khyeyas of kalpas. Sutras of this type should, during the final period after my nirvana, be circulated extensively throughout Jambudvīpa by you and others with your numinous power, so [the Dharma] is not cut off.
"Why? In the future time, there will be good men and women, as well as gods, dragons, demonic spirits, gandharvas, rakṣasas, and so on, who will generate the intention to achieve anuttarā samyaksaṃbodhiand take pleasure in the great Dharma. If they are unable to hear sutras such as this, they will lose its good benefit. When people such as this hear these sutras, they must with great faith and joy realize their rarity and accept them with humility, explaining them extensively according to the benefits that sentient beings will receive from them.
2.
"Maitreya, you should understand that bodhisattvas [may] have two [inferior] characteristics. What are these two? The first is the fondness for miscellaneous phrases and literary embellishment. The second is their lack of fear of penetrating deeply into the actualities of profound meanings. "You should understand that it is novice bodhisattvas who are fond of miscellaneous phrases and literary embellishment. Those who lack the fear of entering into profound scriptures that are without defilement and without attachment, and who upon hearing them become pure in mind and accept and maintain, read and recite, and practice them as explained—you should understand that these [bodhisattvas] have been cultivating the path for a long time. 3.
"Maitreya, there are two other dharmas (i.e., characteristics) regarding how those who are called novices are unable to be definite about the extremely profound Dharma. What are these two?
177
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The Vimalakīrti Sutra
(i) "The first is that when they hear profound sutras for the first time, they become fearful, generate doubts, and are unable to follow [those sutras]. Reviling them and lacking faith in them, they say 'I have not heard this before. Where did it come from?'
(ii) "The second is that, when there are those who defend, maintain, and explain profound sutras such as these, [the novices] are unable to associate with [those teachers], make offerings to them, and revere them. Or, at times they talk about [the teachers'] transgressions and errors. "You should understand that those who have these two dharmas are novice bodhisattvas. They only harm themselves, and they are unable to control their minds within the profound Dharma. 4.
"Maitreya, there are two other dharmas concerning bodhisattvas who devoutly understand the profound Dharma, but who still harm themselves and are unable to attain forbearance of the non arising of dharmas. What are these two?
(i) "The first is to belittle novice bodhisattvas and not instruct them. (ii) "The second is to understand the profound Dharma, but with a discrimination that grasps at characteristics. "These are the two dharmas.
"
5. When Maitreya heard this explanation he addressed the Buddha, "World-honored One, this is unprecedented! It is as you have explained. "I will distantly transcend such evils and maintain the Dharma of anuttarā samyaksaṃbodhi that the Tathāgata has accumulated over innumerable asaṃkhyeyas of kalpas.
"If in the future there are good men and women who seek the Mahayana, I will make certain that they get hold of such sutras. Using their power of mindfulness, I will cause them to receive and maintain, read and recite, and extensively explain them for others.
"World-honored One, if in the latter age there are those able to receive, maintain, read, recite, and explain them for others, one should understand that these will all be established by Maitreya's numinous power. "
The Buddha said,
"Excellent, excellent, Maitreya! It is as you have explained. I am happy for you!"
6. At this all the bodhisattvas held their palms together and addressed the Buddha,
"We too, after the Buddha's nirvana, will extensively disseminate 178
Chapter XIV
the Dharma of anuttarā samyaksaṃbodhi throughout the countries of the ten directions. We will also guide those who explain the Dharma and cause them to obtain this sutra.
"
7. Then the four heavenly kings addressed the Buddha, "World-honored
One, in every place, whether city, village, mountain forest, or wilderness, where there are those who read and recite and explain these fascicles of scripture, we will lead our palace retainers in proceeding to those places, to listen to the Dharma and protect those people. For an area of a hundred yojanas we will make it convenient [to hear their explanations] without seeking. "
8. At this point the Buddha said to Ānanda, "Accept and maintain this
sutra, and disseminate it extensively. "
Ānanda said,
"Assuredly. I have already accepted and maintained its essentials. World-honored One, what is the name of this sutra?" The Buddha said,
"Ānanda, this sutra is named the 'Discourse of Vimalakīrti. ' It is also
called the 'Dharma Gate of the Inconceivable Emancipation. ' As such you
should accept and maintain it. "
When the Buddha finished explaining this sutra, the Elder Vimala kīrti, Mañjuśrī, Śāriputra, Ānanda, and all the great congregations of gods, humans, and asuras, hearing what the Buddha had explained, rejoiced greatly. End of Fascicle Three
179
Back Matters
Bibliography
Boin, Sara, trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa). London: Pali Text Society, 1976. English translation of Étienne Lamotte's French translation, listed below.
Lamotte, Étienne, trans. L'
enseignement de Vimalakīrti.Louvain: Bibliothèque du Muséon, 1962.
Luk, Charles (Lu Ku'an Yü), trans. The Vimalakīrti Nirdeśa Sūtra.Berkeley, CA: Sham bhala, 1972. Nattier, Jan.
"The Teaching of Vimalakīrti [Vimalakīrti nirdeśa]: A Review of Four English Translations,
" Buddhist Literature2 (2000): 234-258. Takasaki, Jikidō, and Kōshō Kawamura, trans. "Yuima-gyō,
"Yuima-gyō, Shiyaku Bonten
shomon kyō, Shuryōgon zammai kyō[Vimalakīrti Sutra, Questions of the Brahmā (Deva) Viśeṣacinti Sutra, and Śūraṃgama-samādhi Sutra], Monju kyōten[Mañjuśrī Scriptures] no. 2. Tokyo: Daizō shuppan, 1993. Thurman, Robert A. F., trans. The Holy Teaching of Vimalakīrti: A Mahāyāna Scripture. University Park, PA and London: Pennsylvania University Press, 1976. Watson, Burton, trans. The Vimalakīrti Sutra. New York: Columbia University Press, 1997.
181
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Glossary
anuttarā samyaksaṃbodhi:Complete, perfect enlightenment. See also bodhi. arhat ("one who is worthy" of offerings): A saint who has completely eradicated the passions and attained liberation from the cycle of birth and death (samsara); arhatship is the highest of the four stages of spiritual attainment in the Hinayana. See also Hinayana; samsara.
asura:A class of supernatural beings; a demigod. bodhi:Enlightenment; the state of the highest perfection of wisdom; the state of undefiled purity and eternal bliss.
bodhicitta:Lit.,
"mind (citta) of enlightenment (bodhi), " the aspiration or intention to
attain enlightenment undertaken by a bodhisattva in order to help other sentient beings to liberation. See also bodhisattva. bodhisattva ("enlightenment being"): One who has engendered the profound aspiration to achieve enlightenment (bodhicitta) on behalf of all sentient beings, through the practice of the perfections (pāramitās). The spiritual ideal of the Mahayana. See also bodhicitta;Mahayana; perfections.
bodhitree: The tree under which a buddha attains enlightenment. buddhahood: The state of becoming or being a buddha; the goal of the bodhisattva path. buddha land: A cosmic world or realm in which a particular buddha dwells. Also called buddha country.
buddha-nature: The potentiality of becoming a buddha; the essential nature of a buddha inherent in all sentient beings.
deva:A class of supernatural beings; a god or divine being. dhāraṇī:Generally, a powerful verbal incantation or mantra; also, "to hold,
" as a container
for good spiritual qualities. In earliest Mahayana texts the term refers to a mnemonic device for the recollection of Buddhist doctrine. dharma:Any phenomenon, thing, or element; the elements that make up the perceived phenomenal world.
Dharma: The truth, law; the teachings of the Buddha. 183
Glossary
Dharma body (dharmakāya): The manifestation of the Buddha as ultimate reality or suchness. See alsosuchness.
Dharma-nature: The essential nature of all that exists, same as true suchness and the Dharma body. See alsoDharma body; suchness.
dhyāna:Meditation; a state of meditative concentration and absorption. emptiness (śūnyatā): The absence of substantiality or inherent existence of the self and all phenomena (dharmas); all dharmas arise only through the dependent origination of causes and conditions (pra tītya samutpāda). Direct insight into emptiness is the attainment of prajñā(transcendental wisdom). See alsodharma; prajñā.
enlightenment. See bodhi.
entrances (āyatanas): The six sense organs of eyes, ears, nose, tongue, body, and mind and their six corresponding objects—form, sound, smell, taste, tangible objects, and mental objects, totaling twelve. See also realms; sense organs; senses.
evil destiny/destination: Refers to rebirth in one of the three lower realms of samsaric existence, the realms of animals, hungry ghosts (pretas), or hell. See alsosamsara. four continents: According to Buddhist cosmology, the four large land masses in the ocean around Mount Sumeru, each in one of the cardinal directions, which comprise the world of human beings. See alsoMount Sumeru. four correct postures: The four basic physical postures of walking, standing, sitting, and lying down; a Buddhist practitioner strives to maintain mindfulness in all of these postures. See alsomindfulness.
four elements: The four physical elements that constitute material things (dharmas)— earth, fire, water, and wind.
four heavenly kings: The guardian gods of the four cardinal directions, rulers of the four continents. See alsofour continents.
four noble truths: The basic doctrine of Buddhism: (1) the truth of suffering, (2) the truth of the cause of suffering, (3) the truth of the cessation of suffering, and (4) the truth of the path that leads to nirvana. See also nirvana. four unlimiteds (brāhma-vihāras): Four mental states or qualities to be cultivated by bodhisattvas—sympathy (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā). Also called four unlimited states of mind. gandharva:A heavenly musician.
garuḍa:A mythological being in the form of a giant bird.
184
Glossary
Hinayana ("Small Vehicle"): A term applied by Mahayana Buddhists to various early schools of Buddhism whose primary soteriological aim is individual salvation. Hinayana followers are grouped into the two categories of śrāvakas and pratyekabuddhas and there are four stages of spiritual attainment, culminating in arhatship. See alsoarhat; Mahayana; non-returner; once-returner; pratyekabuddha; śrāvaka; stream-enterer.
kalpa:An eon, an immensely long period of time.
kiṃnara:A class of mythological beings, half bird and half human, that make celestial music.
lion's roar: A metaphor for great eloquence in teaching the Dharma. Mahayana: ("Great Vehicle"): A form of Buddhism that developed in India around 100 B.C.E. and which exalts as its religious ideal the bodhisattva, great beings who aspire to enlightenment on behalf of all sentient beings. See also bodhisattva. mahoraga:A class of snake-like mythological beings.
Maitreya: The future Buddha, currently still a bodhisattva. See also bodhisattva. Mañjuśrī: The bodhisattva who represents wisdom. See alsobodhisattva. Māra: The Evil One, the personification of the realm of desire; a symbol of the afflictions that hinder progress on the path to buddhahood. mindfulness: A fundamental Buddhist practice of maintaining awareness and clear observation during all one's activities, physical or mental, in order to bring the mind under control and to a state of rest and provide a stable basis for more profound knowledge and insight. Mount Sumeru: In Buddhist cosmology, the highest mountain rising from the center of the world, surrounded by an ocean in which the four continents that comprise the world of human beings are situated. See alsofour continents. nirvana: Liberation from samsara, a state in which all passions are extinguished and the highest wisdom attained; bodhi, enlightenment. See also bodhi; samsara. non-returner (anāgāmin): The third of the four stages of spiritual attainment in the Hinayana; one who has attained this stage is no longer subject to rebirth in the realm of desire. See alsoHinayana; triple world.
once-returner (sakṛdāgāmin): The second of the four stages of spiritual attainment in the Hinayana; one who has attained this state is subject to rebirth only once in each of the three realms of the triple world before attaining nirvana. See also Hinayana; nirvana; triple world.
One Vehicle (ekayāna): The Buddha vehicle, the Mahayana teaching that leads to complete enlightenment and attainment of buddhahood, contrasted with the 185
Glossary
teachings of the two Hinayana vehicles. The One Vehicle includes and transcends all three vehicles of the śrāvaka, pratyeka buddha, and bodhisattva paths. See alsovehicle.
pāramitā.Seeperfections.
perfections (pāramitās): Six qualities to be perfected by bodhisattvas on their way to complete enlightenment—(1) charity or giving (dāna), (2) discipline or morality (śīla), (3) forbearance or patience (kṣānti), (4) exertion or perseverance (vīrya), (5) meditation (dhyāna), and (6) wisdom (prajñā). See also bodhisattva. prajñā:Transcendental, liberative wisdom; one of the perfections. See alsoperfections. Prātimokṣa:A part of the Vinaya which contains the disciplinary rules for monastics. See alsoVinaya.
pratyekabuddha("solitary enlightened one"): One of the two kinds of Hinayana sages, along with śrāvakas, who seek to reach the stage of arhat and attain nirvana. A pratyekabuddhaattains liberation through direct observation and understanding of the principle of dependent origination without the guidance of a teacher, and does not teach others. See alsoarhat; Hinayana; nirvana; śrāvaka. psychophysical elements, forces (skandhas): The five elements of form, feeling, conception, mental process, and consciousness which comprise the personality and give rise to the mistaken view of a permanent, inherent self. rakṣasa:A type of demon.
realms (dhātus): The realms of sensory experience brought about by the interaction of the six sense organs with their corresponding objects, and their resulting consciousnesses, totaling eighteen. See also entrances; sense organs; senses. Śākyamuni: The historical Buddha, who lived in India in the fifth century B.C.E. and whose life and teachings form the basis for Buddhism.
samādhi:A mental state of concentration, focusing the mind on one point; also a transcendent mental state attained by the repeated practice of concentration. samsara: The cycle of existence, the continuous round of birth and death through which beings transmigrate; the world of suffering, contrasted with the bliss of nirvana. See alsonirvana.
samyaksaṃbuddha:One who has attained complete, perfect enlightenment (anuttarā samyaksaṃbodhi). See also anuttarā samyaksaṃbodhi.
Śāriputra: A principal disciple of the Buddha. In several Mahayana sutras such as the Vimalakīrti Sutra the figure of Śāriputra serves as an example of the inferior learning and understanding of the Hinayana śrāvakapath.
sense organs: The six sense organs of the eyes, ears, nose, tongue, body, and mind. See alsoentrances; realms; senses.
186
Glossary
senses: The sense perceptions that correspond to the six sense organs—visual, auditory, olfactory, gustatory, tactile, and mental perceptions. See alsoentrances; realms; sense organs.
skillful means (upāya): The various methods and means used by buddhas and bodhisattvas to guide and teach sentient beings, adapted to their different capacities. śramaṇa:Mendicant, monk; another name for a Buddhist monk, originally applied to those who maintained an ascetic practice.
śrāvaka("auditor"): Originally, a disciple of the Buddha, one of those who heard him expound the teachings directly; later, the term came to refer to one of the two kinds of Hinayana followers, along with pratyekabuddhas, to distinguish them from followers of the Mahayana. See also Hinayana; Mahayana; pratyekabuddha. stream-enterer (srota-āpanna): The first of the four stages of spiritual attainment in the Hinayana; one who has entered the stream of the Dharma by destroying various wrong views. See alsoHinayana. suchness: Ultimate reality; the state of things as they really are. Insight into the suchness of all phenomena, i.e., as empty of inherent self-existence, arising only through dependent origination, is perfect wisdom (prajñā). See alsoemptiness; prajñā.
sutra: A Buddhist scripture, a discourse of the Buddha. Capitalized, the term refers to one of the three divisions of the Tripiṭaka. See also Tripiṭaka. Tathāgata: An epithet for a buddha, meaning one who has gone to (gata) and come from (āgata) suchness (tathā), i.e., the embodiment of the truth of suchness. See alsosuchness.
tathāgatagarbha: Lit., the "womb (garbha) of the Tathāgata, " the inherent capacity
for buddhahood within all sentient beings. See also buddhahood; Tathāgata. Three Jewels: Buddha, Dharma (the teachings), and Sangha (the monastic community). Also called the three refuges.
Tripiṭaka: The three divisions or "baskets" (piṭakas) of the Buddhist canon: the Sutras, discourses and teachings of the Buddha; the Vinaya, codes of monastic discipline; and the Abhidharma, scholastic treatises on the Buddhist teachings. triple world: The three realms of samsaric existence: the realm of desire (kāma dhātu), i.e., the world of ordinary consciousness accompanied by desires; the realm of form (rūpadhātu), in which desires have been eliminated but the physical body remains; and the formless realm (ārūpya dhātu), in which the physical body no longer exists. See alsosamsara.
universal ruler (cakravartin): The ideal king, as conceived of in Indian philosophy. Also called wheel-turning sage king.
187
Index
Glossary
vehicle (yāna): The various Buddhist paths of practice. The Hinayana comprises the two vehicles of the śrāvakaand pratyekabuddha,contrasted with the bodhisattva vehicle of the Mahayana. See alsoHinayana; Mahayana; One Vehicle; pratyekabuddha; śrāvaka. Vinaya: Precepts and rules of conduct for monastics; along with the Abhi dharma and the Sutras, one of the three divisions of the Tripiṭaka. See also Tripiṭaka. yakṣa:A type of demon.
188
Index
A
Abhirati. SeeWondrous Joy world Accumulation of Eloquence 70 Accumulation of Fragrances 149, 150, 151, 153
Accumulation of Jewels 70 Accumulation of Wisdom 70 Achievement of All Benefits 129 act(s), action(s), activity(ies) (see also deed) 20, 24, 25, 26, 28, 35, 36, 44, 60, 81, 131, 152, 143, 155, 159 completion of 25, 28 of conversion 131
defiled, immoral 14, 26 four all-embracing 13 good 6, 22, 23, 146, 163 meritorious 6, 146, 147 pure 26, 72
ten evil 134
three types of 146, 147 transgressive 146-147 Adorned Purity 92
affection(s) 89, 100, 108, 112, 114, 125, 134
affliction(s) 63, 69, 85, 88, 89, 98, 100, 102, 105, 110, 113, 124, 126, 127, 134, 149, 151, 159, 161, 162, 167 aggregation(s), empty (see alsonon aggregation) 83, 87, 102 Ajita Keśakambala 89 Akaniṣṭha Heaven 168 Akṣobhya 60, 129, 165, 167, 168, 169 Amitābha 129
Amitāyurdhyāna-sūtra 61 Āmrapālī 69, 157
anāgāmin. Seenon-returner Ānanda 49, 50, 51, 95, 96, 157 Anāthapiṇḍika's Park 9 anger 77, 88, 113, 123, 128, 133, 134, 154, 167
animals 13, 133, 140 Aniruddha 91, 92
anuttarā samyaksaṃbodhi(see also enlightenment, complete) 17, 29, 62, 75, 79, 84, 87, 88, 90, 91, 92, 93, 94, 95, 97, 98, 101, 102, 103, 105, 106, 113, 115, 121, 122, 129, 131, 149, 150, 156, 160, 161, 169, 171, 175, 177, 178, 179
arhat(s), arhatship (see alsosage, sagely) 24, 25, 26, 27, 28, 29, 35, 37, 43, 44, 47, 123, 124, 131, 166 art(s) 20, 60, 153 aspiration(s) 14, 15, 45, 50, 90, 144, 161 assembly(ies) (see alsocongregation) 14, 49, 59, 71, 88, 97, 102, 103, 105, 107, 150, 143, 149, 150, 153, 157, 167 charity 103, 104, 105 great 51, 79, 115, 152 of the three vehicles (see alsosangha) 29
asuras 51, 71, 120, 179 attachment(s) 82, 94, 98, 110, 112, 114, 151, 166, 177
defiled 117, 133
189
Index
attainment (see alsononattainment) 6, 27, 28, 97, 111, 124, 128, 131 Attains Great Strength 71 Autonomous Dharma 143 Autonomous Dharma King 70 Autonomous King 70
autonomy 26, 28, 47, 72, 103, 114 Autonomy of Meditation King 70 Avalokiteśvara 71
aversion 104, 110, 112, 133, 147, 163 āyatana. Seeentrance
Ayodhyā 9
B
bandit(s) 83, 102, 124, 151, 162 beauty 6, 11
beggar(s), begging 87, 88, 103, 105, 106, 122
being (see alsononbeing) 70 being(s) (see alsogreat being; living being; sentient being) 5, 11, 13, 59, 61, 62, 72, 127, 151, 152, 153, 141 benefit(s) 13, 14, 17, 22, 44, 47, 60, 61, 62, 70, 74, 76, 82, 88, 94, 102, 103, 113, 126, 149, 151, 153, 140, 151, 155, 169, 177
Bhaiṣajyarāja. SeeMedicine King bhikṣu(s) (see alsomonk) 69, 71, 79, 90, 91, 92, 93, 97, 175
bhikṣuṇī. Seenun
birth(s) 25, 45, 112, 114, 150, 163, 167, 175
birth and death (see alsorebirth; samsara) 21, 28-29, 35, 45, 86, 131, 166, 167 birthless, birthlessness 97, 158, 163, 174 Black Mountains 72
blessing(s) 22, 50, 82, 88, 89, 95, 101, 105, 110, 126, 144, 152, 162, 166, 172 bodhi(see alsoenlightenment) 98-99, 100, 104
characteristic of 98, 104 190
mind of (see alsobodhicitta) 76, 99 bodhicitta(see alsobodhi,mind of; enlightenment, intention for) 5, 76, 99, 102
Bodhiruci 5
bodhisattva(s) 5, 6, 14, 18, 26, 27, 59, 61, 69, 75-76, 77, 78, 88, 93, 95, 97, 101, 102, 103, 105, 106, 107, 108, 109, 110, 111, 112, 113, 117, 119, 120, 121, 122, 123, 124, 125, 126, 127, 129, 131, 133, 134, 150, 152, 153, 143, 144, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 163, 164, 167, 168, 169, 173, 174, 175, 177, 178 beginner, novice 119, 177, 178 conjured 150, 151, 152 great 60, 107
mahāsattvas 46
path 5, 60, 115
powerful 25, 26, 37, 47 practice(s) 5, 113-115, 157, 161, 168, 175
realms 24
stages 26
vows 15, 17
bodhitree 73
body(ies) 10, 20, 21, 22, 26, 43, 46, 62, 70, 82, 83, 85, 86, 88, 95, 98, 104, 109, 110, 111, 113, 114, 115, 117, 119, 121, 123, 126, 127, 130, 134, 151, 145, 146, 151, 152, 153, 159, 163, 175 buddha, of the Buddha, Tathāgata 10, 21, 49, 83, 84, 95, 118, 121, 159, 160, 166, 172
Dharma 21, 28, 29, 35-36, 44, 46, 50, 83, 95
female 130
form 160
mind-made 25, 26, 36
of a Nārāyaṇa 134
of wisdom 10
body, life, and wealth 15, 21, 22, 101, 104 body, speech, and mind 20, 163 Boin, Sara 64, 181
bond(s), bondage 89, 105, 112, 113, 144, 147
Brahmā(s) 81, 92, 107, 119, 128, 129, 157 gods 82, 168
heaven(s) 162, 172
king(s) 71, 92, 121, 153 world 114
brahman(s) 82, 83, 95, 103, 105, 152 Brahmā's Net 71
brāhma-vihāras. Seefour unlimiteds; mind, four unlimited states of Buddha (see alsoŚākyamuni; Tathāgata; World-honored One) 5, 6, 9, 11, 13, 14, 15, 17, 18, 21, 22, 23, 24, 44, 46, 47, 49, 50, 51, 69, 71, 72, 73, 74, 75, 77, 78, 79, 81, 85, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 99, 101, 102, 103, 105, 106, 107, 112, 117, 118, 121, 128, 130, 131, 134, 151, 146, 149, 150, 151, 152, 153, 157, 158, 159, 160, 161, 163, 164, 165, 167, 169, 171, 172, 173, 175, 177, 178, 179
body, Dharma body 44, 83, 84, 95 eighteen exclusive attributes of 70, 74 merit(s) 10, 128, 129
nirvana 169, 178
power(s) 17, 72, 74, 79, 173 skillful means of 24
teaching(s) 18, 51
wisdom 26, 70, 134, 140 womb of. Seetathāgatagarbha words 44, 46
work 150, 151, 159, 168 buddha(s) 5, 6, 11, 17, 21, 23, 37, 46, 48, 49, 50, 60, 69, 72, 76, 81, 88, 90, 94, 98, 107, 109, 118, 119, 120, 121, 124, 125, 129, 130, 131, 149, 150, 152, 141, 149, 150, 151, 152, 155, Index
158, 159, 160, 161, 162, 169, 171, 172, 173, 174, 175, 176 body(ies) 118, 121, 160 female 6
power(s) 115
merit(s) 160, 162
vehicle 29
wisdom 75, 78, 105, 115 Buddha-Dharma(s) 21, 36, 37, 45, 82, 101, 115, 127, 128, 149, 160, 174 Buddha, Dharma, and Sangha (see also Three Jewels) 69, 89, 146 buddhahood 5, 6, 21, 62, 76, 77, 97, 98, 105, 111, 113, 115, 125, 149, 175 path of 81, 88, 115, 133, 134, 152, 141 buddha country(ies), land(s), realm(s) 11, 35, 69, 70, 75, 76, 78, 79, 92, 102, 105, 108, 112, 115, 118, 120, 121, 129, 152, 149, 150, 151, 153, 154, 159, 160, 161, 162, 167, 169 buddha-nature 6
Buddhāvataṃsaka-sūtra. See Flower Garland Sutra
Buddhism, Buddhist(s) 6, 59, 60, 61, 62, 64
canonical sources, canon(s) 5, 64 literature, scriptures, text(s) 5, 6, 60, 61
C
cakravartin(see alsoking, wheel-turning; universal ruler) 92, 95, 173 campaka 128
Candirā 9
capacity(ies) 62, 69, 74, 121, 162 sensory. Seesensory, capacities causality 128
cause(s) 47, 108, 125, 150 causes and conditions 72, 83, 134, 157, 173, 174
twelve factors of 174, 175 191
Index
Chan 59
characteristic(s) 71, 75, 86, 87, 88, 89, 90, 92, 93, 98, 104, 105, 108, 109, 118, 120, 124, 128, 130, 143, 144, 145, 146, 147, 160, 162, 163, 165, 166, 167, 174, 175, 177, 178 of bodhi 98, 104, 172
of the dharmas 69, 72, 75, 89, 115, 147, 174
of mind 93, 104, 144, 146 self-, of the self 147, 165 single 89, 105, 143-144, 146, 165 thirty-two primary (see alsothirty-two primary characteristics, marks) 70, 102, 105, 115, 134, 151, 150, 159, 162
true 91, 107, 171, 174
Characteristic of Sumeru 118 Characteristic of Wisdom 145 charisma, charismatic 6, 69, 71, 78, 175 charity (see alsodāna;giving) 69, 76, 84, 88, 99, 102, 103, 104, 105, 125, 146, 162
child, children 60, 82, 108, 124, 168 chiliocosm (see alsotrimegachiliocosm) 73
China vii, 61
Chinese 5, 59, 60, 61, 62, 63 language 60, 62, 63, 64
Chinese Buddhist Electronic Text Association (CBETA) 64 Ch'ŏnt'ae. SeeTiantai school commentary(ies) 6, 60, 61, 62, 63 common people, person (see alsoordinary people, person) 14, 25, 43, 82 compassion (see alsofour unlimiteds) 5, 77, 84, 87, 100, 112, 125, 136, 154 great 19, 29, 87, 104, 105, 108, 111, 112, 125, 128, 129, 134, 152, 154, 160, 161, 163, 173
192
concentration(s) 27, 69, 72, 76, 81, 82, 84, 88, 89, 90, 114, 115, 125, 137 of extinction 85, 124, 147 concept(s), conception, conceptualization 10, 110, 111, 117, 120, 138, 144, 145, 161, 162, 165
confused 126, 127
erroneous, false 43, 93, 98, 110 Conch Crest 78
condition(s), conditioning forces (see alsocauses and conditions) 24, 43, 63, 83, 86, 98, 159
four (see alsofour noble truths) 31 conditioned 20, 26, 27, 35, 39, 41, 43, 118, 154, 161, 163, 164, 166 dharmas 79, 94, 100, 104, 161 generation 70, 100, 114
noble truth(s) 35, 39, 44 Confucian 60
congregation(s) (see alsoassembly) 59, 69, 71, 72, 73, 74, 105, 107, 117, 122, 136, 143, 148, 150, 151, 152, 157, 167, 168, 169
great 69, 71, 72, 108, 149, 150, 156, 157, 167, 168, 171, 179
consciousness(es) 43, 47, 86, 113, 134, 145, 146, 147, 148, 159, 165 six sense 45
Constant Exertion 71
Constantly Lamenting 70
Constantly Lowered Hand 70 Constantly Raised Hand 70 constellations (see alsostars) 120 Contemplates the Sounds of the World. SeeAvalokiteśvara
contemplation 27, 84, 86, 100, 104, 112, 115, 125, 166, 175
conversion 44, 99, 100, 131 convert(s), converted, converting 5, 22, 49, 75, 82, 125, 128, 136, 138, 139, 152, 153, 154, 160, 165, 169, 175
Crown of Pearls King 147 Crown of Virtue 143
D
dāna(see alsocharity; giving) 20, 69, 76 dāna-pāramitā.Seeperfection, of charity, giving
Daosheng 62, 63
darkness 103, 147, 165, 167 death (see alsobirth and death; old age, illness, and death) 6, 21, 25, 45, 100, 131, 134, 166, 167, 175 deed(s) (see alsoact, action, activity) five, of interminable retribution 133 good, virtuous 11, 13, 14, 15, 18, 19, 22 defilement(s) 24, 25, 26, 27-28, 36, 46, 47, 51, 63, 78, 79, 83, 86, 93, 102, 129, 133, 143, 165, 173, 177 active 25, 26, 27
latent 25, 31
of the mind 10, 27, 46 stages of 25, 26, 31
stores of 31, 35, 36, 37 virulent 27, 28, 36, 46 Delights in the Real 147 desire(s) 20, 60, 82, 102, 104, 113, 114, 120, 125, 126, 133, 134, 140, 141, 149, 154, 159, 162, 174 five 11, 101, 102, 103, 127, 134, 135, 140
for existence 26
realm 117, 152
destination(s), destiny(ies) 100, 134 evil 11, 13, 70, 77, 89, 111, 171 five 70, 94
Destroyer of Māra 71
deva.Seegod
dhāraṇī(s) 69, 81, 134, 136, 160, 162, 173, 175
dharma(s) 46, 72, 75, 77, 79, 86, 88, 89, 90, 91, 93, 97, 98, 99, 100, 104, 105, Index
110-111, 113, 114, 115, 118, 126, 127, 128, 130, 135, 136, 143, 144, 145, 146, 147, 148, 155, 159, 162, 163, 166, 167, 173, 174, 179, 178 birthlessness 158, 174 characteristic(s) of 69, 72, 75, 89, 147, 174
conditioned 79, 94, 100, 104, 161 eight 129-30, 134, 155-56 false, inferior 150, 151, 152, 167 good 84, 103, 104, 105, 126, 163 nonarising of 69, 79, 81, 99, 131, 143, 148, 156, 158, 178
pure, purity of 84, 89, 115, 124 ten excellent 155
three perduring 101, 104 unconditioned 94, 135, 161 Dharma (see alsoBuddha-Dharma; Buddha, Dharma, and Sangha; True Dharma) 5, 6, 9, 10, 13, 14, 15, 18, 19, 21, 22, 23, 29, 30, 31, 36, 44, 46, 47, 48, 49, 51, 60, 69, 70, 71, 72, 73, 74, 77, 78, 82, 83, 84, 85, 86, 87, 89, 90, 91, 92, 94, 96, 99, 100, 101, 102, 103, 104, 105, 107, 112, 113, 115, 117-118, 121, 124, 127, 128, 129, 134, 136, 137, 139, 141, 146, 149, 151, 153, 154, 156, 157, 160, 161, 162, 163, 164, 168, 171, 174, 175, 177, 178, 179 body(ies) of (see alsoDharma body) 83, 95
charity of 104, 105, 125 city 69, 175
correct 69, 82, 88, 94, 104, 129, 161, 163, 175
dew of 70, 137
eye(s) 79, 90
gate(s) 81, 143-48, 159 Hinayana, śrāvaka 90, 113, 128, 129, 130
jewel(s) 70, 169
193
Index
Dharma (continued)
joy in, of 102, 103, 136 mother 6, 19
offering(s) 171, 173, 174, 175, 176 storehouse 129, 173
wheel of 14, 69, 73, 115, 174, 175 Dharma body 21, 28, 29, 35, 36, 44, 46, 50
Dharma Characteristic 70 dharmakāya.SeeDharma body Dharma King (see alsoBuddha) 10, 28, 49, 72, 74
Dharma-nature 86, 98, 114, 166 Dharma Prince. SeeMañjuśrī dhātu.Seerealm
dhyāna(s) (see alsomeditation) 20, 69, 76, 140, 161
four 137
dhyāna-pāramitā.Seeperfection, of meditation
Difficult to Overcome 105, 129 difficulty(ies) 89, 99, 122, 153, 155 eight 89, 155
disciple(s) (see also śrāvaka) 18, 19, 23, 29, 31, 33, 46, 47, 50, 63, 81, 85, 127, 135, 136, 168
great 37, 96, 107, 117, 119, 127, 152, 157
vehicle (see alsoHinayana) 18, 19 discipline (see alsomorality; śīla) 13, 20, 23
perfection of. Seeperfection, of discipline, morality discrimination 86, 109, 126, 127, 143, 146, 166, 178
divine 60
eye 92
music 14
nāgas 49
doctrinal, doctrine(s) 5, 59, 61, 62 donor(s) 89, 105
194
doubt(s), doubting 9, 35, 51, 74, 92, 93, 155, 162, 171, 178
dragon(s) (see alsonāga) 71, 72, 73, 119, 120, 122, 128, 168, 174, 177 dualistic, duality(ies) 91, 92, 111, 143, 144, 145, 146, 147
E
earth (see alsofour elements; great earth) 23, 28, 79, 83, 109, 135, 138, 139, 145, 149, 152
East Asia, East Asian 60, 61, 62 eighteen exclusive attributes 70, 74, 84, 100
eighty subsidiary marks 70, 102, 105, 115, 134, 137, 150, 159, 162 ekayāna.SeeOne Vehicle elder(s) 13, 71, 72, 75, 79, 81, 82, 83, 84, 94, 103, 104, 108, 152, 158 eloquence (see alsolion's roar) 5, 17, 69, 81, 87, 88, 93, 96, 103, 107, 128, 134, 160, 162, 175
Eloquent Sound 70
emancipation(s) (see alsoliberation) 69, 75, 77, 84, 89, 90, 91, 93, 100, 109, 112, 114, 119, 128, 136, 137, 144, 146, 147, 153, 160, 161, 163, 164 eight 88, 137, 149
inconceivable 119, 120, 121, 122, 151, 172, 179
three (see alsoemptiness, signlessness, and wishlessness) 102, 112, 114, 146, 165, 147
emptiness 37, 46, 62, 86, 91, 100, 104, 109, 111, 114, 121, 125, 136, 144, 145, 147, 163, 174
meaning of 37, 50, 91
wisdom of 31, 37
emptiness, signlessness, and wishlessness (see alsoemancipations, three) 112, 114, 146, 174
enlightenment 26, 44, 50, 73, 85, 94, 115, 123, 136, 137, 140, 141, 172 complete, perfect, ultimate, unsurpassable (see alsoanuttarā sam yak saṃbodhi) 17, 25, 29, 30, 31, 62, 75, 76, 102, 135-36
factors of 102, 115, 136 Hinayana, Hinayanist 62, 97, 135, 158 intention for, thought of (see also bodhicitta) 5, 102, 103, 136 place of 99-101, 102, 137, 171, 174 thirty-seven factors of 77, 84, 85, 100, 162
-wisdom 26, 27, 28
entrance(s) 98, 117, 123, 134, 162 equanimity (see alsofour unlimiteds) 77, 84, 100, 104
Equivalent Contemplation 70 Equivalent-Inequivalent Contemplation 70
eternalism (see alsonihilism) 43 evil(s) 11, 46, 73, 94, 95, 102, 162, 163, 167, 178
actions, ten 134
age of the five corruptions 96, 151 destinations, destinies 11, 13, 70, 77, 89, 111, 171
Evil One(s) (see alsoMāra) 22, 26, 28, 101, 102
Excellent Constellation 143 Excellent Eye 143
Excellent Jewel 71
Excellent Mind 144
exertion(s) (see alsoperseverance; vīrya) 69, 74, 76, 77, 81, 83, 99, 110, 114, 125, 146, 155, 162, 175 perfection of. Seeperfection, of exertion, perseverance existence 26, 81, 131, 143 desire for 25, 26
realms of 81
Index
experience 73, 94, 104, 111, 114, 143 extinction (see alsogeneration and extinction; nirvana) 23, 28, 31, 73, 89, 91, 97, 98, 115, 117, 124, 137, 143, 145, 146, 163, 165, 166, 174 of the body 110, 146 concentration of 85, 124, 147 of the senses 45
of suffering (see alsofour noble truths) 27, 35, 36, 37, 41, 43, 44, 117 eye(s) 72, 86, 101, 122, 145, 147, 165 of the arhat 47
Dharma 79, 90, 118
divine 92
five 94
of truth 22, 46
wisdom 147
F
faculty(ies) 28, 77, 81, 87, 91 dull 90, 114
five 94, 114
sharp 90, 114
faith 9, 30, 47, 70, 82, 175, 177, 178 fault(s) 10, 26
fear(s), fearful 24, 28, 70, 90, 100, 101, 102, 127, 133, 134, 140, 161, 166, 177, 178
fearless, fearlessness(es) 27, 28, 69, 74, 81, 138, 140, 151, 160 four 30, 70, 84, 100, 136 feeling (see also skandha) 145, 165 female (see alsogender; woman, women) 6, 130
fetters (see alsoimpediment) 74, 124, 135, 166
Field of Blessings 146 filiality 82
fire(s) (see alsofour elements) 83, 109, 121, 124, 139, 140, 145 five desires. Seedesire(s), five 195
Index
flaw(s) 79, 90, 95, 114, 144, 154, 163 flawless, flawlessness 136, 144, 154, 155, 163
flower(s) (see alsolotus flower) 14, 127, 135, 136, 137, 164, 168, 172 heavenly 14, 59, 127
Flower Garland Sutra 61 Flower Ornament 71, 147 food 79, 87, 88, 89, 90, 122, 137, 139, 149, 150, 151, 152, 153, 158, 159 forbearance (see alsokṣānti;patience) 69, 76, 81, 82, 99, 100, 102, 123, 125, 141, 146, 155, 175
of the nonarising of dharmas 69, 79, 81, 99, 131, 143, 148, 156, 158, 174, 178
perfection of. Seeperfection, of forbearance, patience forces, conditioning (see alsopsycho physical elements, forces; skandha) 24, 63
form(s) (see also skandha) 10, 15, 22, 25, 26, 77, 79, 86, 87, 109, 117, 120, 121, 123, 124, 127, 130, 137, 138, 145, 151, 160, 165
realm 133, 152
formless, formlessness 99, 117 realm 123, 133
four all-embracing acts. Seeact(s), four all-embracing
four attractions 77, 100, 104, 136, 155, 161
four confusions 134
four continents 71, 119 four correct postures 20 four elements (see alsoearth; fire; water; wind) 83, 102, 109, 110 four groups of followers (see alsolayman; laywoman; monk; nun) 21, 50 four heavenly kings 107, 119, 128, 129, 157, 179
196
four jewel storehouses 6, 19 four noble truths (see alsonoble truths) 31, 35, 39, 44, 89
four responsibilities 18 four right efforts 114 four supernormal abilities 114 four unlimiteds (see alsocompassion; equanimity; joy; mind, four unlimited states of; sympathy) 84, 162 four wisdoms. Seewisdom(s), four fragrance(s), fragrant 60, 87, 128, 129, 149, 150, 151, 152, 153, 158, 159, 164 Fragrant Elephant 71
Fragrant Mountains 72
G
gandharvas 51, 71, 73, 174, 177 Ganges River(s) 15, 17, 26, 27, 28, 36, 37, 50, 118, 120, 121, 131, 149, 150, 151 garuḍas 71
gāthā.Seeverse, four-phrase gender (see alsofemale; woman, women) 6, 59, 62
generation 97, 98, 108, 124, 147 conditioned 70, 100, 114 of practice(s) 77, 99, 162 generation and extinction 86, 91, 98, 117, 137, 143, 166
giving (see alsoacts, four all-embracing; charity; dāna) 13, 20
perfection of. Seeperfection(s), of charity, giving
god(s) 11, 13, 18, 19, 25, 26, 51, 59, 71, 72, 73, 79, 82, 90, 95, 98, 99, 101, 103, 107, 115, 118, 119, 122, 128, 129, 139, 149, 152, 153, 155, 162, 168, 173, 174, 177, 179 Brahmā 82, 167
goddess(es) 62, 101, 102, 103, 127-28, 130-31
Golden Crest 71
Golden Mountains 72 good(s), goodness 6, 73, 82, 84, 86, 95, 99, 114, 126, 144, 163, 169, 171, 175, 177
actions, acts, deeds 6, 13, 18, 22, 23, 146
dharmas 84, 103, 104, 105, 126, 163 foundation of 81, 101 karma 73, 105
mind 46, 136
roots 102, 155, 161, 162, 163, 167 skillful means 133, 138, 141 ten types of 76, 77, 162 good friends 18, 102, 136 good men and women, sons and daughters 18, 19, 20, 21, 47-48, 50, 171, 172, 177, 178
Good Virtue 103
great being (see alsomahāsattva) 14, 151, 157
great cloud 6, 18
great earth 6, 18, 19 Great Iron Ring Mountains (see alsoIron Ring Mountains) 72 Great Ornament 70
Great Ornamentation world 172 Great Sage (see alsoBuddha) 72, 74 Great Vehicle (see alsoMahayana) 18, 19 great waters 6, 18, 120 Guṇabhadra 5, 7
H
happiness (see alsojoy) 18, 24, 28, 30, 44, 47
heaven(s) 9, 26, 114, 119, 138, 175 Brahmā 162, 172
king of (see also Śakra) 49, 50, 51 thirty-three 50
heavenly emperor(s), kings (see alsofour heavenly kings) 71, 81, 97, 121, 171, 172, 173, 175, 176 Index
Heavenly King 71
hell(s) 133, 139, 153, 162 five interminable 135 heretic(s) 82, 134, 174 heterodox(ies) 49, 147, 171 paths 69, 73, 89, 92, 94, 95, 103, 109, 147
views 89, 109, 114, 139, 154, 173, 174 Hinayana, Hinayanist 62, 90, 97, 135, 155, 158, 163
hindrance(s) (see alsofetters) 75, 76, 77, 87, 98, 99, 100, 102, 105, 119, 134, 138, 144, 152, 154, 162 Holding the Jewel Torch 70 home, leaving, renouncing (see also renunciation) 23, 24, 61, 89, 94, 104, 127, 139, 175
Host of Fragrances world 149, 150, 153, 155, 158, 161
householder (see alsolayman, laymen; laypeople, layperson) 60, 85 Huayan school 61
human(s) 11, 13, 14, 18, 19, 73, 79, 101, 127, 144, 149, 153, 155, 162, 168, 179 Hwaŏm. SeeTiantai school I
ignorance 25, 28, 31, 32, 100, 133, 134, 145, 165, 174
stage of 25-26, 27, 28 illness(es) (see alsoold age, illness, and death) 11, 70, 95, 108, 109, 110, 11, 112, 134, 139, 150 of the body 83, 109, 113 of sentient beings 84, 108, 109, 111, 112, 164
of Vimalakīrti. SeeVimalakīrti, illness of
illumination(s) 47, 103, 129, 147, 159 three 84, 100, 165 Illumination Net 70 197
Index
Immovable. SeeAkṣobhya impediment(s) (see alsoaffliction) 26, 69 impermanence 82, 91, 101, 121, 138, 163, 174
India, Indian 5, 7, 60, 61, 64 Indra(s) (see also Śakra Devānām Indra) 71, 81, 82, 101, 107, 119, 121, 128, 129
Indra's Net 70
Inequivalent Contemplation 70 Inexhaustible Mind 146 influence(s) 70, 150 latent 98, 124, 127 infractions 133, 174 intention(s) 20, 73, 77, 82, 90, 94, 135, 141, 152, 158, 162 to attain anuttarā sam yak saṃ bodhi 75, 79, 84, 87, 88, 92, 93, 94-95, 98, 101, 102, 103, 105, 106, 115, 121, 122, 129, 135, 150, 156, 169, 177 for enlightenment (see alsobodhi citta) 76, 102, 103, 135-36, 140, 141 Iron Ring Mountains (see also Great Iron Ring Mountains) 72, 168 Īśvara 78
J
Jambudvīpa 119, 167, 168, 177 Japan 61
Japanese language 59, 61, 64 jealous, jealousy 13, 77, 154, 155 Jeta Garden 9, 49 jewel(s), jeweled 18, 19, 71, 72, 73, 79, 90, 105, 129, 135, 168, 175 Dharma (see alsoThree Jewels) 70, 169 storehouses, four 6, 19 Jewel Accumulation 71, 72, 75, 76, 77, 78, 79
Jewel Courage 70
Jeweled Canopy 173, 175 Jewel Hand 70
198
Jewel Mirage 129, 175 Jewel Moon 129
Jewel Mountains 72 Jewel Ornament 79, 129 Jewel Ornamentation world 79 Jewel Seal Hand 70, 147 Jewel Staff 71
Jewel Virtue 129
Jewel Vision 70
Ji 63
joy, joyful, joyous (see alsofour unlimiteds; happiness) 22, 46, 62, 74, 77, 82, 84, 94, 100, 102, 103, 104, 121, 125, 126, 141, 152, 160, 161, 162, 166, 169, 174, 177 in, of the Dharma 102, 103, 136 Joyful Vision 145 Joy King 70
K
Kakuda Kātyāyana 89 kalpa(s) 50, 110, 120, 121, 139, 141, 152, 155, 160, 161, 162, 172, 173, 175, 177, 178
bhadra- 175
-ending conflagration 121, 138 karma, karmic 47, 73, 83, 105 Kāśyapa (see alsoMahākāśyapa) 87, 88, 122
Kātyāyana (see alsoMahā kāt yā yana) 91 Kauśika (see alsoŚakra) 50, 51, 101 Kawamura, Kōshō 64, 181 Kegon. SeeHuayan school kiṃnaras 71
king(s) 9, 22, 71, 83, 119, 173 Brahmā 71, 78, 92, 121, 139 dragon (see also nāga) 119 of heaven (see alsoŚakra) 49, 50, 51 heavenly (see alsofour heavenly kings) 71, 81, 97, 121 Māra 122
medicine, physician 70, 73, 110 wheel-turning (see also cakravartin) 95, 173
kingdom 5, 9, 49
knowledge 25, 27, 28, 31, 37, 43, 44, 45, 84, 87, 100, 160, 174 Korea, Korean 61
Kosala 9
Krakucchandra 175
kṣānti(see alsoforbearance; patience) 20, 69, 76
kṣānti-pāramitā.Seeperfection, of forbearance, patience kṣatriyas 82
Kuiji. SeeJi
Kumārajīva 62, 63, 64, 65, 67 L
Lake Anavatapta 23
Lamotte, Étienne 64, 65, 181 layman, laymen 21, 60, 71, 81 laypeople, layperson 61, 62 laywoman, laywomen 5, 21, 71 liberation (see alsoemancipation) 25, 26, 27, 28, 61
of sentient beings 78, 112, 138, 155 licentious, licentiousness (see alsolust, lustful) 88, 128, 141, 145, 153 lifespan(s) 77, 83, 86, 120, 160, 172, 174 light 10, 49, 129, 167 lightning 83, 93, 123 Lightning-like Virtue 71 limit(s), limitation(s), limited 17, 21, 29, 30, 31, 35, 43, 45, 61, 98, 112, 129, 141, 144, 166, 168
Lion 144
Lion Mind 144
lion seat(s) 71, 118, 119, 152, 157 Lion's Echo 129
lion's roar (see alsoeloquence) 5, 28, 30, 69, 70, 100
Index
Lion's Roar 71
livelihood 104, 110, 137 living being(s) (see alsobeing[s]; sentient being) 5, 6, 13, 14, 15, 17, 18, 19, 20, 21, 22, 24,25, 28, 30, 43, 44, 45, 46, 49
longevity 11, 26, 120 Lord. SeeBuddha
lotus flower(s) 72, 75, 79, 135, 140, 168 Lotus Sutra 61, 62
Luk, Charles 64, 181 lust, lustful (see alsolicentious, licentiousness) 13, 98, 133, 134 M
Mādhyamaka 59
Mahākāśyapa (see alsoKāśyapa) 87, 121, 122, 135
Mahākātyāyana (see alsoKātyā yana) 91 Mahāmaudgalyāyana (see alsoMaud gal yāyana) 85, 86, 87 Mahāmucilinda Mountains 72 māhasattva(s) (see alsogreat being) 14 Mahayana, Mahayanist (see alsoGreat Vehicle) 5, 6, 11, 14, 18, 19, 22, 23-24, 29, 30, 47, 49, 59, 61, 62, 76, 81, 82, 87, 90, 121, 125, 137, 155, 158, 163, 178
mahoragas 71
Maintains the World 101 Maintenance of Virtue 143 Maitreya 71, 97, 98, 177, 178 Mallikā, Queen 9
Manifest Perception 144 Mañjuśrī 60, 71, 107-110, 111, 113, 115, 118, 119, 123, 124, 125-27, 133, 134-35, 148, 150, 156, 157, 171, 179 Mañjuśrī Scripture. See Monju kyōten Māra(s) (see alsoEvil One) 22, 26, 73, 100, 101, 102-103, 113, 122, 134, 140, 162, 174
199
Index
Māra(s) (continued)
four 137, 159
host(s) of 84, 94, 102, 107, 109, 113, 138, 173
vengeful 69, 81, 171, 175 mark(s) 82
eighty subsidiary 70, 102, 105, 115, 134, 137, 150, 159, 162 thirty-two (see alsothirty-two marks, primary characteristics) 76 Maskarin Gośālīputra 89 Maudgalyāyana (see alsoMahā maud galyāyana) 85 meaning 18, 20, 23, 25, 28, 31, 33, 35, 47, 51, 89, 91, 133, 160, 169, 171, 173, 174, 177
of the Dharma 47, 49, 70 of emptiness 37, 50, 91 of the noble truths 33, 35 medicinal, medicine(s) 70, 95, 139, 159, 164
Medicine King 73, 172, 173, 175 meditation (see alsodhyāna) 20, 27, 47, 69, 76, 84, 85, 94, 100, 101, 102, 112, 114, 146, 149, 153, 155, 160, 163 perfection of. Seeperfection, of meditation mental 99, 100, 114, 144, 163 phenomena, seven 45
processes 70, 73, 91, 98, 109 mentation, objectified 99, 111 merit(s) 6, 9, 11, 17, 19, 21, 22, 24, 26, 27, 28, 31, 49, 50, 69, 70, 76, 77, 78, 79, 83, 94, 95, 99, 113, 125, 126, 128, 129, 133, 134, 137, 141, 146, 151, 152, 153, 155, 156, 160, 163, 172 cultivation of 19, 102, 133 great 17, 47, 50
immeasurable 9, 14, 22, 50, 70, 79, 162, 168
true 10, 11
200
meritorious 27, 105
action, acts 6, 146, 147 metaphor(s) 5, 6, 159 mind(s) (see alsobody, speech, and mind) 9, 25, 28, 35, 46, 47, 63, 69, 73, 78, 79, 81, 85, 86, 90, 91, 92, 93, 98, 100, 102, 109, 113, 114, 133, 137, 144, 145, 146, 152, 153, 154, 158, 163, 165, 175 of bodhi(see also bodhicitta) 76, 99 characteristic(s) of 93, 104, 144 of compassion 87, 136 controlled, control of, disciplined, disciplining 76, 100, 104, 110, 111, 113, 133, 154, 155, 178 defiled, defilements of 10, 27, 46, 47, 93
four unlimited states of (see alsofour unlimiteds) 76, 114
-made bodies. Seebody(ies), mindmade profound 76, 77, 78, 99, 104, 125, 137, 173
pure, purified, purity of 10, 46, 51, 72, 74, 78, 79, 81, 93, 102, 104, 105, 134, 137, 160, 177
mindful, mindfully 49, 110, 111, 129, 133, 160, 161
mindfulness(es) 20, 69, 77, 143, 162, 178 correct 126, 161
four foundations of 114 six 104
ministers 82, 83, 140 mirage(s) 83, 93, 123, 159 Mitrayaśas, King 49
monism 25
Monju kyōten 64, 181 monk(s) (see alsobhikṣu) 21, 61, 62, 70, 163
moon(s) 43, 72, 78, 93, 120, 123, 129, 139, 159, 168
Moon Canopy 152, 173, 175
morality (see alsodiscipline; śīla) 69, 76, 81, 83, 84, 99, 125, 141, 146, 153, 160 per fection of. Seeperfection, of discipline, morality Mount Sumeru(s) 22, 70, 71, 73, 119, 135, 152, 168
Mucilinda Mountains 72 N
nāga(s) (see alsodragon) 49, 71 name(s) 9, 23, 77, 86, 94, 99, 110, 111, 149, 165
Nārāyaṇa 134, 144
Nattier, Jan 64, 181 nihilism (see alsoeternalism) 43 Nirgrantha Jñātiputra 89 nirvana 24, 27, 29, 35, 43, 85, 88, 94, 98, 110, 111, 113, 115, 117, 124, 134, 144, 147, 154, 174 aspiration for 45
Buddha's, of the Tathāgata 75, 169, 172, 175, 177, 178 final 24, 27
partial, with remainder 27, 32, 35 permanent, without remainder 27, 35 realm of 24, 25, 27, 29 noble truths (see alsofour noble truths) 31-32, 33, 35, 39, 41, 43 conditioned, limited 35, 39 unconditioned, unlimited 31, 35, 36, 50 nonactivation 114, 163, 174 nonarising 36, 45
of dharmas 69, 79, 81, 99, 131, 143, 148, 156, 158, 178 nonattainment 69, 111 nonbeing (see alsobeing) 70 non-Buddhist 5
noncontention 89, 104, 139 nondual, nonduality 59, 98, 124, 143, 144, 145
nonexistence 99, 163 Index
nonexperience 111, 143 nonretrogression, nonretrogressive 129, 131, 173
non-returner 123
no-self 91, 100, 104, 113, 121, 125, 145, 163, 174
novice(s) 90, 177, 178 numinous
charisma 69, 71, 78, 175 penetration(s) 81, 100, 107, 114, 118, 119, 121, 130, 131, 149, 152, 161, 162, 168, 169, 171, 175 power(s) 72, 74, 77, 79, 101, 103, 106, 108, 127, 130, 150, 151, 157, 168, 173, 177, 178 transformation(s) 72, 105, 168 nun(s) 21, 71
O
object(s) 10, 20
objectified mentation 99, 111 offering(s) 11, 21, 81, 82, 88, 89, 102, 103, 104, 138, 150, 151, 155, 157, 161, 164, 166, 169, 171, 172, 173, 174, 175, 176, 178 old age, illness, and death 21, 73, 111, 138 omniscience 28, 44, 100, 104, 105, 113, 135, 146, 161, 162, 169 One Vehicle 5, 7, 23, 29, 30, 50, 51, 62 ordinary people, person (see alsocommon people, person) 89, 122, 131, 135 ordination 23, 24
vows, ten 13-14, 50 ornamentation 102, 105, 118, 152, 162, 168
Ornamentation kalpa 172 Ornamented Earth 71 Ornament of the Characteristics of Merit 71
other-nature 88
201
Index
P
palace(s) 9, 76, 82, 83, 179 of the dragons 72, 73, 119 of the gods 72, 73, 119, 129, 168 heavenly 78, 102
Māra's 103
pāramitā.Seeperfection parents 5, 94, 108, 136, 162 path(s) 18, 27, 28, 31, 37, 39, 76, 77, 94, 115, 117, 133, 141, 151, 162, 166, 169, 177
bodhisattva 5, 61, 115, 174 of buddhahood 6, 81, 88, 115, 133, 134, 138, 141
correct 137, 147, 154 eightfold 115, 137
entire 27, 35
great, unsurpassable 140, 150, 151 heretic 82
heterodox, small 69, 73, 89, 90, 92, 94, 95, 103, 109, 147 of the Mahayana 47, 90 one, of the One Vehicle 6, 29, 30, 51 unacceptable, wrong 133, 134, 154 patience (see alsoforbearance; kṣānti) 20 perfection of. Seeperfection, of forbearance, patience peace, peaceful 13, 14, 15, 18, 29, 69, 125, 137, 139, 150, 153, 161 Pearl Crest Bodhisattva 71 penetration(s) 138
five 137, 141, 175
numinous 81, 100, 107, 114, 118, 119, 121, 130, 131, 149, 152, 161, 162, 168, 169, 171, 175
six 84, 100, 114
perfection(s) 6, 14, 19, 20, 44, 101, 107, 136, 162
of charity, giving 20, 84, 104 of discipline, morality 20, 24, 84, 104 202
of exertion, perseverance 20, 84, 104 of forbearance, patience 20, 84, 104 of meditation 20, 84, 104 six 50, 114, 129, 173 of wisdom 20, 44, 81, 84, 104, 136 Perfection of Wisdom 59 perseverance (see alsoexertion; vīrya) 20 perfection of. Seeperfection, of exertion, perseverance phantasm(s), phantasmagorical 83, 88, 89, 93, 109, 138, 144, 159 phenomena 26, 27, 28, 35, 43, 45 seven mental 45
poison(s), poisonous 83, 102, 139, 159 three 123
power(s) 11, 13, 14, 15, 17, 21, 22, 25, 26, 27, 28, 35, 49, 72, 77, 82, 83, 95, 121, 122, 126, 138, 139, 151, 152, 154, 158, 160, 178
five 92, 94, 115
numinous, of numinous penetration 72, 74, 79, 101, 103, 106, 108, 118, 127, 130, 149, 150, 151, 157, 161, 168, 169, 173, 175, 177, 178 of skillful means 69, 104, 122, 141, 174 supernatural, supernormal 18, 47, 92 ten 28, 70, 73, 74, 84, 100, 115, 136 of transformation 161, 168 practice(s) 20, 27, 29, 50, 51, 75, 77, 86, 88, 97, 98, 99, 100, 102, 104, 113, 118, 122, 140, 149, 153, 155, 160, 163, 164, 169, 175
bodhisattva 5, 113-115, 157, 161, 168, 175
generation of 77, 99, 162 of holiness 25, 28
pure, of purity 24, 113, 168 of the Vinaya 92, 153, 159 of wisdom 69, 162
prajñā(see alsowisdom) 17, 20, 69, 76
prajñā-pāramitā.Seeperfection, of wisdom
Prajñāpāramitā. SeePerfection of Wisdom Prakrit 63
Prasenajit, King 9 Prātimokṣa 23
pratyekabuddha(s) 18, 19, 23, 24, 25, 26, 27, 28, 29, 31, 33, 35, 37, 43, 44, 47, 88, 115, 121, 128, 129, 134, 149, 161, 175
vehicle 18, 19, 29 precepts 13, 76, 77, 102, 104, 137, 154, 166
pure 133, 155
prediction, of buddhahood 5, 11, 13, 21, 97, 98, 169, 175 prince(s) 82, 83, 175 principle(s) 17, 43, 44, 72 process(es) 63, 73, 117, 145, 165, 174 mental 70, 73, 91, 98, 109 Profound Wisdom 146 property (see alsowealth) 13, 21 psychophysical elements, forces (see alsoskandha) 24, 43 Pūraṇa Kāśyapa 89 Pure Emancipation 144 pure land(s) 76, 77, 78, 95, 129, 151, 155, 167, 169
Pure Land school 61 purity 24, 26, 27, 44, 78, 81, 93, 99, 105, 125, 143, 168
of buddha country(ies), land(s) 75, 78, 79
of dharmas 115, 124 of the Dharma, Dharma eye 79, 118, 175
perfection of 44 practice of 24
with remainder 26, 27 Pūrṇa, Pūrṇamaitrāyaṇīputra 90 Puṣya 144
Index
Q
quality(ies) 27, 59, 63, 77, 118, 160, 163 of self 83, 174 Questions of the Brahmā (Deva) Viśeṣa cinti Sutra. See Shiyaku Bonten shomon kyō
R
Radiance Characteristic 70 Radiance Ornament 70 Radiance Ornament Youth 99 Radiant Illumination country 105 Rāhula 93, 94
rakṣasas 177
reality 98, 145, 147, 152 realization 25, 26, 87, 111, 117, 128, 163 realm(s) 31, 33, 37, 43, 44, 46, 48, 81, 117, 123, 162
arhat 24
bodhisattva 24
buddha, Buddha, Tathāgata 33, 35, 46 of desire 117, 152 eight difficult 77 of form 117, 133, 152 formless, of formlessness 117, 123, 133 nirvana 24, 25, 27, 29 pratyekabuddha(s) 24, 31 of sensation, sensory 47, 83 three 117
rebirth(s) (see alsobirth and death) 6, 14, 28, 29, 90, 104, 158 refuge(s) 24, 27, 29, 30, 39, 41, 44, 46, 74, 86, 163, 174 limited, partial 29, 30 one 41, 44, 50
supreme, ultimate 29, 30, 44 three (see alsoThree Jewels) 30 religious 9, 59, 60, 61, 62, 64, 139 renunciation (see alsohome, leaving, renouncing) 23, 24, 76 203
Index
repose 85, 104, 105
retrogress, retrogressing 98, 100 root(s) 69, 75, 134
good, of goodness, virtuous 161, 162, 163, 167 virtuous 90, 112, 113, 114 Roots of Joy 70
Ruci 175
102, 155,
S
Saddharmapuṇḍarīka-sūtra. See Lotus Sutra
sage(s), sagely (see alsoarhat) 88, 89, 94, 95, 97, 104, 107, 113, 125, 173, 174 sahāworld 150, 151, 155, 168, 169 Śakra(s) (see alsoKauśika) 49, 50, 51, 157
Śakra Devānām Indra (see alsoIndra) 171, 172
Śākya 101
Śākyamuni 78, 92, 129, 151, 153, 154 salvation, salvific 76, 100, 112, 134, 162 samādhi 84, 89, 92, 114, 153 of Vimalakīrti 90, 149, 168 Samantaprabha. SeeUniversal Light Saṃjayin Vairaṭīputra 89 samsara (see alsobirth and death) 21, 75, 86, 91, 94, 108, 109, 112, 113, 126, 127, 134, 143, 144, 161, 162, 163, 165, 174
samyaksaṃbuddha 160
sangha 21, 29, 173
Sangha (see alsoBuddha, Dharma, and Sangha) 30, 89, 117, 146 Sanskrit 5, 7, 63, 64, 160 Śāriputra 62, 78, 79, 85, 117, 118, 119, 120, 121, 127-31, 149, 152, 157-58, 166-67, 169, 179
scholar(s), retired 82, 83, 85, 86, 87, 94, 95, 96, 99, 102, 103, 104, 105, 108, 109, 110, 118, 119, 136, 152 204
science 20
scripture(s) (see alsosutra) 51, 60, 61, 139, 169, 171, 172, 177, 179 seed(s), seedling 10, 23, 28, 229, 212, 123, 134, 135
self, selfhood 44, 45, 73, 83, 86, 90, 91, 93, 108, 110, 111, 125, 135, 143, 145, 147, 163, 165, 174
self-mastery 10
self-nature 88
Sengzhao 62, 63
sensation(s), sense(s) (see alsosix sense consciousnesses, senses) 11, 45, 47, 87, 114, 117, 118, 119, 123 sense organs 43, 135
sense pleasures, sensuality 25, 140 sensory 79, 83
capacities 83, 98, 102, 165 data 86, 112
troubles 89, 135, 136 sentient being(s) (see alsobeing; living being) 60, 74, 75-77, 78, 82, 85, 86, 89, 90, 93, 97, 98, 99, 100, 101, 102, 103, 104, 105, 108, 110, 111, 112, 114, 120, 122, 123-24, 125, 128, 131, 133, 134, 138, 139, 140, 151, 153, 154, 155, 159, 160, 161, 162, 163, 164, 165, 166, 167, 169, 171, 172, 175, 177 capacity(ies) of 69
categories of 75, 138 emancipation, liberation of 78, 96, 112, 155, 160
faculties of 87, 90, 114 illness(es) of 108, 109, 112, 164 mental processes, thoughts of 70, 98, 105, 109, 114
minds of 81, 93, 114
salvation of 73, 76, 100, 104, 112, 114, 126, 134, 154, 161, 162, 174 serene, serenity 72, 73, 75, 86, 99, 110, 115, 136, 145, 159
Serene Capacity 146 Shuo Wuguocheng jingshu 63 signless, signlessness (see alsoemptiness, signlessness, and wishlessness) 114, 146, 163
Śikhin 71
śīla(see alsodiscipline; morality) 20, 69, 76
śīla-pāramitā.Seeperfection, of discipline, morality silence, of Vimalakīrti 59 sincere, sincerity 14, 76, 77, 99, 104, 125, 136, 166
six entrances 134
six mindfulnesses 104 six pāramitās, perfections. Seeperfection(s), six six penetrations 84, 100, 114 six sense consciousnesses, senses, sensory capacities, types of sensory data 20, 45, 86, 165
six stations 23
six teachers of heterodox paths 89 skandha(s) (see alsoforces; psycho physical elements, forces) 63, 83, 123, 162
five (see alsoconception; conciousness; feeling; form; process) 43, 91, 102 saṃskāra 63
skillful means 7, 17, 24, 25, 27, 30, 35, 49, 60, 77, 78, 81-82, 83, 84, 100, 107, 112-113, 122, 125, 133, 136, 138, 161, 164
power of 69, 104, 122, 141, 174 Snowy Mountains 71-72 Sound of Thunder 71 Sound Striking the Mountains 71 South Asia 61
space 10, 15, 73, 75, 76, 86, 96, 98, 101, 115, 124, 135, 144, 145, 146, 152, 159, 160, 165, 173 Index
speech (see alsobody, speech, and mind) 10, 13, 20, 128, 146, 148, 153, 154 spirits 128, 152
demonic 119, 120, 168, 174, 177 śramaṇa(s) 81, 101, 103 śrāvaka(s) (see alsodisciple) 18, 62, 88, 91, 93, 107, 115, 121, 128, 134, 135, 136, 144, 149, 152, 153, 155, 158, 160, 161, 167, 168, 173, 175 Dharma (see alsoHinayana) 113, 128, 129, 130
vehicle 29, 79, 88 Śrāvastī 9, 49
Śrīmālādevīsiṃhanāda-sūtra. SeeSutra of Queen Śrīmālā of the Lion '
s Roar
Śrīmālā, Queen 5-6, 9-10, 13-14, 15, 17-18, 22, 23-30, 31-32, 33, 35-36, 37, 38, 41, 43-44, 45-46, 47-48, 49-51
srotāpanna.Seestream-enterer stage(s) 25, 26, 28, 29 of cultivation 105 of defilement 25, 26, 31 of faith 47
fearless, undaunted 10, 28 final 24
of ignorance 25, 26, 27-28, 31 of irreversibility, nonretrogression 97, 173
of nirvana 29
stars (see alsoconstellations) 72, 168 storehouse(s) (see alsotreasury[ies]) 169, 173
four jewel 6, 19, 129 secret 107, 129
Store of Space 70
Store of Virtue 147 stream-enterer 89, 123 stupidity 88, 89, 108, 128, 133, 134, 154, 167
Subhūti 83, 89
205
Index
suchness 86, 93, 97, 98, 99, 165 suffering(s) 11, 13, 22, 27, 31, 35, 36, 37, 39, 44, 45, 83, 91, 100, 110, 111, 113, 117, 121, 139, 155, 174 of birth and death, samsara, worldly 29, 163, 174
extinction(s) of 27, 35, 36, 37, 41, 43, 44, 117
revulsion toward 45, 74 source(s) of 27, 31, 35, 39 Sukhāvatīvyūha-sūtra 61 Sumeru Lamp King 118, 119 sun(s) 72, 78, 90, 120, 129, 138, 139, 167, 168
Superior Excellence 146 Superior Moon 147
Superior One (see alsoVimalakīrti) 128, 129
sutra(s) (see alsoscripture) 50, 51, 61, 63, 133, 155, 169, 171, 172, 173, 174, 177, 178, 179
Sutra of Queen Śrīmālā of the Lion '
s
Roar 5-6, 7-51
sympathy (see alsofour unlimiteds) 77, 84, 100, 104, 124-25, 139. 141 great 85, 129, 160, 161, 163, 173 mind of 87, 136
T
Taishō edition, text 63, 65 Taishō University 64 Takasaki, Jikidō 53, 64, 181 talatrees 49
Tathāgata(s) 9, 11, 14, 24, 25, 28, 29, 30, 31, 32, 35, 36, 37, 47, 48, 50, 51, 78, 82, 89, 93, 95, 124, 138, 150, 151, 152, 153, 160, 165, 169, 171, 172, 175, 178
blessings of 95, 105, 152 Dharma body, body(ies) of 10, 21, 29, 35, 36, 44, 84, 95, 166, 172 206
enlightenment-wisdom of 26, 27, 28 land 75, 78
merit(s) of 9, 11, 21, 49, 126, 160 nirvana of 24, 172
realm of 33
sagacity, wisdom of 17, 37, 152 seed of 134, 135
tathāgatagarbha(see alsowomb, of the Buddha) 5, 33, 35, 36, 37, 45-46, 50 teacher(s) 5, 89, 95, 102, 140, 162, 172, 178
six, of heterodox paths 89 teaching(s) 5, 7, 18, 22, 50, 51, 77, 98, 103, 125, 129, 131, 134, 137, 139, 151, 160, 163, 164
of the emancipation of the exhaustible and inexhaustible 161, 164 false, heterodox 49, 171 of the four attractions 161 of inconceivable emancipation 119, 121, 122
Mahayana 6, 155, 163 "One Vehicle" 62
Tendai. SeeTiantai
ten ordination vows. Seevow(s), ten ordination
text(s) 5, 6, 7, 50, 51, 59, 60, 61, 62, 63, 64, 65
Mahayana 5, 6, 61
"The Teaching of Vimalakīrti[Vimala kīrtinirdeśa]: A Review of Four English Translations" 64, 181 thirty-two primary characteristics 70, 76, 102, 105, 115, 134, 137, 150, 159, 162 three great vows. Seevow(s), three great three illuminations. Seeillumination(s), three
Three Jewels (see alsoBuddha, Dharma, and Sangha; refuges, three) 69, 73, 87, 136, 146
Thunder God 145
Thurman, Robert 64, 181 Tiantai school 61 Tibet, Tibetan 5, 60, 64, 65 transcendence 81, 98, 99, 111, 114, 128, 141, 163, 174
transcendental 18, 23, 31, 44, 46 transformation(s) 6, 25, 73, 89, 150, 151, 152, 161
numinous 72, 105, 168 phantasmagorical 89, 138, 144 transgression(s) 24, 28, 78, 82, 89, 92, 93, 94, 100, 110, 133, 135, 144, 154, 178 Trayastriṃśa Heaven 119 treasure(s) 134
seven 71, 137, 172, 173 treasury(ies) (see alsostorehouse) 140, 169
treatise(s) 20, 59 trimegachiliocosm 71, 73, 79, 92, 120, 121, 152, 160, 164, 172 Tripiṭaka 7, 67
True Dharma 5, 6, 9, 14, 15, 17, 18, 19, 20, 21, 22, 23, 44, 46, 49, 50 truth(s) 9, 15, 17, 31, 32, 44, 46, 69, 84, 89, 100, 138
contrary 43, 51
of the extinction of suffering 41, 43, 44 eye of 22, 46
noble. See four noble truths; noble truths supreme 30, 39, 41 underlying 37, 50 wisdom of 22, 46
Tuṣita Heaven 97, 168 U
Unblinking 143
Unconditional Contemplation 70 unconditioned 35, 44, 45, 92, 98, 118, 135, 146, 154, 159, 161, 163, 164, 166 dharma(s) 94, 135, 161 noble truths 35, 36 Index
Undefeated 71
Unhindered Mind 146 Universal Light 11 Universally Manifests the Form Body 136 universally same, universal sameness 73, 78, 87, 88, 98, 99, 100, 105, 111, 144, 145, 147, 160 Universal Maintenance 145 universal ruler (see also cakravartin) 94, 121
Unresting 71
Upāli 92, 93
upāsaka.Seelayman, laymen upāsikā.Seelaywoman, laywomen upāya.Seeskillful means V
Vaiśālī 69, 71, 81, 86, 94, 99, 107, 119, 152
vajra 70, 95, 144 vehicle(s) (see alsoGreat Vehicle; One Vehicle) 24, 30, 122, 136 buddha 29
disciple, śrāvaka 18, 19, 29, 79, 88 pratyekabuddha 18, 19, 29 three 29, 30, 36, 44, 128 two 22, 23, 43
verse 9, 72, 75, 136 four-phrase 169
vexation(s) 94, 95, 110, 112, 150, 154, 166
view(s) 5, 43, 92, 98, 109, 111, 112, 135, 175
confused, mistaken 83, 111, 123, 124 contrary 37, 43, 44, 46 correct 43, 44, 77 discriminative, dualistic 98, 111 false, illusory 25, 70, 83, 93, 113 heterodox 89, 109, 114, 139, 154, 173, 174
sixty-two 85, 94, 109, 134 207
Index
Vimalakīrti 59-60, 61, 62, 81-84, 85-96, 97-106, 107-115, 117-122, 123-27, 128-29, 131, 133-41, 143, 148, 149-56, 157-58, 161, 165-66, 167, 168, 169, 179
and Ānanda 95-96, 158 and Aniruddha 91-92 and Good Virtue 103-106 illness of 60, 83, 84, 85, 87, 88, 90, 91, 92, 93, 95, 96, 97, 99, 101, 103, 106, 107, 108, 109, 110 and Mahākāśyapa 87-88, 122 and Mahākātyāyana 91 and Mahāmaudgalyāyana 85-87 and Maintains the World 101-103 and Maitreya 97-99
and Mañjuśrī 60, 107-115, 118-119, 123-27, 133-36, 148, 150, 156, 157 and Pūrṇamaitrāyaṇīputra 90-91 and Radiance Ornament Youth 99-101 and Rāhula 93-95
samādhiof 90, 149, 168 and Śāriputra 85, 117-118, 119-121, 131, 149, 152, 166-67 silence of 59
and Subhūti 88-90
and Universally Manifests the Form Body 136
and Upāli 92-93
Vimalakīrtinirdeśa-sūtra.SeeVimalakīrti Sutra
Vimalakīrti Sutra 59-65, 67-179 Vimalakīrti Sutra, Questions of the Brahmā (Deva) Viśeṣacinti Sutra, and Śū raṃ gama-samādhi Sutra. See Yuima-gyō, Shiyaku Bonten shomon kyō, Shuryōgon Zammai kyō Vinaya 23-24, 81, 92, 93, 153, 154, 159 virtue(s) 17, 18, 31, 73, 95, 122, 153 vīrya(see alsoexertion; perseverance) 20, 69, 76
208
vīrya-pāramitā. Seeperfection, of exertion, perseverance vow(s) 14, 15, 76, 93, 98, 99, 103, 131 bodhisattva 15, 17
great 17, 81
original 131, 163
ten ordination 13-14, 50 three great 15
W
water (see alsofour elements; great waters) 83, 93, 109, 123, 137, 139, 145, 159, 168
Watson, Burton 64, 181 wealth, wealthy (see alsobody, life, and wealth; property) 6, 72, 77, 81, 87, 104, 137
White Fragrant Elephant 71 wind(s) (see alsofour elements) 83, 87, 109, 120, 139
wisdom(s) (see alsoprajñā) 10, 20, 27, 28, 31, 33, 37, 46, 47, 76, 83, 84, 87, 89, 93, 100, 102, 104, 105, 112, 113, 122, 125, 133, 136, 137, 138, 141, 144, 145, 146, 153, 155, 160, 162, 163, 165, 166, 172, 174 of arhats 26, 43
of bodhisattvas 69, 78 160 buddha, of the Buddha, Tathāgata 10, 17, 22, 26, 27, 28, 39, 70, 75, 78, 105, 115, 134, 140, 160 of disciples, śrāvakas 31, 152 of emptiness 31, 37 enlightenment- 26, 27, 28 eye 147
four 25, 31
great 69, 128
Hinayana 90
perfection of. Seeperfection, of wisdom of pratyekabuddhas 26, 31, 43 of Śrīmālā 5, 15, 17
superior, supramundane, supreme 31, 82, 93, 133
vajra 144
of Vimalakīrti 81, 82, 88, 93, 96, 103, 107
wishless, wishlessness (see alsoemptiness, signlessness, and wishlessness) 114, 146, 163
woman, women (see alsofemale; gender; good men and women, sons and daughters) 5, 6, 49, 82, 101, 102, 103, 125, 167, 168, 172 status, view of 5, 62 womb 32, 46, 123
of the Buddha (see alsotathāgatagarbha) 5 Wonderful Arm 144
Wonderful Mind 145
Wondrous Birth 71
Wondrous Joy world 167-69 world(s) (see alsoGreat Ornamentation world; Host of Fragrances world; Wondrous Joy world) 9, 10, 18, 19, 27, 28, 29, 32, 33, 44, 59, 60, 71, 73, 74, 75, 79, 88, 92, 94, 100, 105, 118, 120, 129, 134, 139, 147, 149, 150, 152, 154, 155, 161, 164, 168, 172, 173 Brahmā 114
of four continents, fourfold 71, 119, 172, 173
Index
sahā 150, 151, 155, 168, 169 triple 74, 81, 85, 95, 100, 111, 114, 165 World-honored One (see alsoBuddha) 73, 74, 75, 78, 79, 85, 87, 88, 89, 90, 91, 92, 93, 95, 96, 97, 99, 101, 103, 105, 107, 108, 150, 153, 154, 157, 158, 159, 161, 165, 166, 167, 168, 169, 171, 172, 173, 175, 178, 179 world lord(s), world protectors (see also heavenly, king) 81, 82, 121, 139 worldly 45, 70, 82, 154, 162, 163 world-system(s) 59, 118, 120, 121, 122, 149
X
Xuanzang 63
Y
yakṣas (see alsospirits, demonic) 71, 73, 174
Yao Qin dynasty 67
Yonezawa, Yoshiyasu 64 Yuima-gyō, Shiyaku Bonten shomon kyō, Shuryōgon Zammai kyō 64, 181 Z
Zen. SeeChan
Zhi Qian 63
Zhu Weimojie jing 63
209
Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).