T374 The Nirvana Sutra, Vol. I

Glossary

adventitious defilements (Skt. āgantukakleśa): Psychological impediments to awakening that are not deep-seated within the mind but occur as a result of one's thinking being corrupted by external factors.

Ajātaśatru: A powerful king of the state of Magadha during Śākyamuni's lifetime, infamous for murdering his father Biṃbisāra to usurp the throne eight years before Śākyamuni's death, and then proceeding to conquer neighboring kingdoms. Amitāyus: Also known as Amitābha or Amida Buddha, the focus of the Pure Land form of Buddhism in East Asia.

Ānanda: The cousin of Śākyamuni who served as his attendant; he is the purported author or narrator of most of the sutras because of his continual presence at the Buddha's side and his famed skill in memorization. In the MPNS, however, Ānanda is not present. Like Mahākāśyapa, he is en route to the Buddha's location with a group of his followers.

anuttarā samyaksaṃbodhi:Literally,

this signifies the completion of the path.

"unsurpassed perfect awakening/enlightenment, "

apsaras:Celestial nymphs.

asaṃkhyeya:A unit of measurement that means "incalculable. " Also written as asaṃkhya.

aśokaflowers (Skt. aśokappallava): The red flowers of the aśokatree. aspiration for awakening. See bodhicitta.

asura:Titan kings or a class of occult warriors that convert to Buddhism but still retain a militaristic manner; sometimes recognized as a sixth realm of rebirth in saṃsāra. Āyurvedic medicine: A general name for the ancient Indian science of medicine and healing.

bāhīka:A type of heron. Appears in SF 2.

bhikṣu:A male Buddhist monastic (monk).

bhikṣuṇī:A female Buddhist monastic (nun).

bhūta:Chthonic deities generally (but not always) of a fearful nature, described variously as ghosts or demons, as flesh-eating, polluting, disease-causing, and so forth. More 365

Glossary

commonly found in Jainism than in Buddhism. Hinduism they are attendants of Śiva.

bodhi:Spiritual awakening or liberation; enlightenment.

bodhicitta:The resolution to attain bodhi.Because the phonetics of the Sanskrit word are nearly always rendered in transliterated form in this Chinese translation of MPNS, it is often translated here as "bodhicittaresolution.

" Over time bodhisattvas

cultivate and deepen their understanding of the ramifications of their resolution through practice, but the importance of the first occurrence of bodhicittato the individual (bodhicittotpāda) is particularly prominent in this sutra. It is treated as a personal commitment to the faith that karmically motivates the believer to pursue practices that not only lead to final liberation on a personal level but also serve to maintain a robust form of the Buddhist faith in society in the future when the disappearance of Ṡākyamuni from history creates challenges to its very existence (e.g., pp. 176-177). Brahma Heaven: The heavens in the realm of form (rūpadhātu), presided over by the deity Brahmā. See alsothree realms.

cakravartin:An emperor or world king, or a powerful person of monumental historical significance. From a Buddhist perspective a king can be called a cakravartinonly when he rules according to the principles of the buddha-dharma. The term is also applied to Śākyamuni himself.

created (Skt. saṃskṛta): This refers to anything that comes into being by means of cause and effect. Because it has a beginning, it also has an end, so this term always implies impermanence. See alsouncreated.

dānava:A class of demons often identified with a similar group called daityas who function in opposition to the wishes of the gods.

defilement (Skt. kleśa, niṣkleśa, saṃkleśa,etc.): The various kinds of aberrations of thought that produce the habitual mental errors, which in turn are the causes of suffering. Terms such as fannaoin the Chinese that typically translate a form of kleśa are translated here as "the defilements" to indicate this specific meaning. The number of defilements typically total one hundred and eight, though at times the sutras allude methaphorically to thousands or uncountable numbers.

duṣkṛta:Misdemeanors or minor offenses; the lightest category of precept violation in the vinaya. See alsovinaya.

eight ideal qualities of water (Skt. aṣṭāṅga upeta ambhas): The eight qualities found in the ideal form of water—sweet, cool, soft, light, clear, odorless, not harmful to the throat, and not harmful to the stomach.

eighteen distinctive characteristics of a buddha: 1) Unmistaken thought, 2) unmistaken word, 3) unmistaken action, 4) mind of equality toward all beings, 5) stable mind in meditation, 6) all-embracing mind that rejects nothing; the power of not backslidingin terms of 7) aspiration, 8) diligence, 9) mindfulness, 10) concentration and 11) wisdom toward 366

Glossary

the salvation of all beings, 12) the power of not falling back from freedom into bondage, 13) the power of wisdom in thought for the purpose of saving all beings, 14) the power of wisdom in word for the purpose of saving all beings, 15) the power of wisdom in deed for the purpose of saving all beings, 16) complete knowledge of the past, 17) complete knowledge of the present, and 18) complete knowledge of the future. four major elements (Skt. mahābhūta): Earth, water, fire, and air. These are the physical components of which most forms of existence are made.

four unfortunate realms: Seeunfortunate realms.

five moral precepts (Skt. pañca-śīla): Abstinence from taking life, taking what is not given, improper sexual activity, prevarication, and ingesting intoxicants. four immeasurables (Skt. catur-apramāṇa): Friendliness, compassion, sympathetic joy, and equanimity. Also called the brahmavihāras ("noble abodes"). gandhahastin:Fragrant elephant kings.

gandharva:Demigods that are usually seen in the role of celestial musicians but who also play a role in the fertilization of embryos.

garuḍa:Mythical birds with a long history in Indian mythology, associated with the Hindu deity Viṣnu.

great trichiliocosm (Skt. trisahasra-mahāsāhasra-lokadhātu): Literally, one billion worlds, this is a metaphor for all possible worlds in the realms of desire and form that constitute the domain of the Buddha. This amount is arrived at by presuming one thousand worlds in one system, multiplying that world-system by another thousand, and then by another thousand again. guardian deities of the four directions (Skt. lokapāla, caturmahārāja): Ancient deities in Indian mythology that were converted by the Buddha and thereafter served as protectors of the Buddhist religion.

half-syllable, half-character (Ch. banzi半字): A figurative expression for an introductory or incomplete level of expression.

icchantika:A rubric for living beings who reject the basic tenets of the Mahāyāna canon and specifically the MPNS. Until they reform their thinking, they are perceived to have no chance of gaining liberation.

inversions (Skt. viparyāsa): Erroneous thinking that is the reverse of what is true. In the MPNS this dictum is famously applied in four ways pertaining to the qualities associated with the buddha-nature or tathāgatagarbha:permanence, bliss, self, and purity. But mistaken opinions, reflections, and so forth may also be called inversions. jīvaṃjīvaka:A pheasant or partridge, often depicted as having two heads. Also written variously as jīvajīva, jīvaṃjīva, jīvajīvaka, jīvakajīvaka,etc. kādaṃba:A dark grey goose.

367

Glossary

kakkolakaflowers: Aromatic flowers, probably identical to those of the kakkolaplant. kalaviṅka:A Himalayan weaver or finch famous for its beautiful song. In cave paintings at Dunhuang and in Pure Land mandalas, the kalaviṅkais often depicted as having the body of a bird with a human head.

karman:1) action or behavior; 2) a monastic ordination ceremony; 3) punishment for violating a monastic precept.

kālaka: A tree known for its poisonous fruit. Valeriana-jatamansi. kāraṇḍava:A type of duck.

kiṃnara:A celestial chorister or musician.

kleśa. Seedefilement.

kovidāra:A type of bauhinia tree called mountain ebony and also referred to in Sanskrit as kāñcanāra.Identified as either Bauhinia variegataor Bauhinia purpurea,kovidāra populate the heavenly realm of Śakra.

Lake Anavatapta: A mythical lake located north of the Himalayas described by Xuanzang as eight hudrend liin circumference; said to be the source of the Ganges, Indus, Oxus, and Sītā rivers.

Licchavis: A regal and powerful kṣatriya-dominated clan in India at the time of the Buddha whose capital was the city of Vaiśālī, the site of the Second Buddhist Council, held approximately one hundred years after Śākyamuni's death. In early Buddhist literature the Licchavis are depicted having a republican government and as devout followers of the Buddha; they are selected to receive a portion of his relics following his cremation. But in other literature they are described as following other teachings. Part of the Vṛji confederacy, they were attacked and defeated by Ajāta śatru and had their lands confiscated.

Mahākāśyapa: The Buddha's most senior disciple. Consistent with the original MPNS, he is not present at the final sermon that precedes the Buddha's disappearance. mahoraga:Literally "great serpent,

" this is one of the eight types of dangerous celestial

beings who have been converted by the Buddha and now function to protect his dharma.

Mallas: A clan affiliated with the Licchavis in the Vṛji confederacy, also thought to have had a republican government. Located northwest of Magadha, one of the Malla capitals was Kuśinagara, where this sutra takes place.

mandārava:A kind of celestial flower, identified by Monier-Williams as a "coral tree. "

Also "large" or "great" mandārava(mahāmandārava).

mañjūṣaka:Like the mandārava,a celestial flower existing in normal and large (mahā) sizes.

368

Glossary

Mañjuśrī: A bodhisattva of advanced wisdom who often speaks for the Buddha. manojñā:Flowers of the senna plant, a type of jasmine.

Māra Pāpīyas: This demonic figure is typically depicted in Buddhist literature as an enemy of the Buddha who represents an opposing set of values, such as indulgence in desire or violence in the service of personal ambition. He famously appears right before the Buddha is about to attain complete awakening in an attempt to dissuade him from completing the path. In this sutra there is a decided ambivalence toward him. In the opening section, he is described as a kind of enforcer god of hell who, when faced with the Buddha's imminent disappearance, responds with compassion and effort directed to helping the beings in the hells gain liberation. But elsewhere the name Māra is used in a thoroughly pejorative manner, reflecting its usual role in the tradition. Note how the term "four māras" is used both in its usual doctrinal sense (pp. 34, 161; n. 23) and also metaphorically in a nonstandard way in fascicle seven (p. 201) to critique Buddhists who have been misled by illegitimate sutras and vinayas created by a multitude of māras.

Mount Sumeru: a mythical mountain considered the tallest on earth, located at the center of the land mass where human civizations dwell, on each side of which are the four major continents. Used metaphorically in the MPNS for a variety of superlative concepts, such as the Buddha, liberation, or the Three Jewels. nāga:A snake or serpent. Capitalized, the term refers to an ethnic group in India that supported the Buddhist community.

ninefold canon: The Buddhist canon or tripiṭaka was conceived of in various ways, but this notion of the Buddha's teachings being divided into nine divisions or parts (*nava-aṅga-śāsana) is one of the oldest, and is typically contrasted in the Chinese canon with the twelvefold canon. More commonly encountered in Pāli, the nine divisions in Sanskrit and some common Chinese representations are sūtra契經, geya祇夜, vyākaraṇa授記, gāthā伽陀, udāna優陀那, itivṛttaka如是語, jātaka本 生, vaidalya方廣, and adbhūtadharma未曽有法. In this sutra,

"ninefold canon" is

used consistently as an allusion to the totality of the Buddha's teachings as understood by the śrāvakas, and defined as incomplete because it does not include the doctrine of tathāgatabarbha.However, the Lotus Sutramentions only nine divisions and there are non-Mahāyāna texts that speak of a twelvefold canon, so this division does not form a consistent dividing line between pre-Mahāyāna and Mahāyāna Buddhism. (See K. R. Norman, A Philological Approach to Buddhism,p. 112.) See alsotwelvefold canon.

Nirgrantha: A member of the Jain ascetic community, followers of the Mahāvīra Nirgrantha Jñātiputra, one of many competing religious orders that Śākyamuni found heretical. Also referred to as naked ascetics, they competed with the Buddhist bhikṣus for the donations of the lay populace and the support of kings. In the MPNS they are included in a formulaic list of the followers of six heretical teachers; the Nirgranthas 369

Glossary

are also singled out when the need arises to clarify similar but incorrect views of emptiness, the monastic precepts, and other problematic topics. pārājika:The most serious class of offenses in the monastic precepts, requiring adjudication. Usually results in some form of suspension or exile from a sangha community for a period of time. There were originally four of these major transgressions: sexual activity, stealing, murder or contributing to the destruction of human life, and overstating one's religious achievements. But the list grew significantly over time. In the Nirvana Sutra,most discussions of pārājikapoint to the original four serious crimes, but there are varying interpretations and other violations are discussed under this rubric in fascicle 7. For example, any misrepresentation of the teachings, such as denying the presence of the buddha-nature or preaching a false interpretation of it, is declared to be a pārājikaoffense.

parinirvāṇa:Final emancipation, usually understood to mean the death of a saint. poṣadhaceremony: A biweekly ritual involving the recitation of the prātimokṣa, which serves as a venue for confession of precept violations. For laypeople, a ritual day of fasting or abstinence from foods considered impure. Also called upoṣadha. Prasenajit: A king of the Kosala kingdom, located in present-day Oudh province, who was an early supporter of Śākyamuni and his movement. He married a woman from the Śākya clan, and his sister was Vaidehī, the wife of King Biṃbisāra. After Vaidehī's death due to Ajātaśatru's cruelty, Prasenajit forcibly retook the land given as her dowry. He was then attacked and defeated by Ajātaśatru, but subsequently raised another army and routed Ajātaśatru's forces, capturing him in the process but ultimately sparing his life after Śākyamuni appealed for clemency. Buddhist tradition credits Prasenajit for sponsoring the creation of first Buddha image. prātimokṣa:The monastic precepts; the code of discipline and regulations for monastics. pravāraṇa:Also written pravāraṇā.A ceremony held at the end of the ninety-day rainy season retreat centered on the confession and repentance ritual for monastics, after which food and cotton cloth is offered by the laity in processions. rākṣasa:A type of demon with its own culture, best known by the tale of the infamous Rāvaṇa in the Rāmāyaṇa.Like yakṣa,in Buddhism they remain frightening but often play positive roles.

realm of desire, realm of form, realm of formlessness. Seethree realms. Śakra Devānām Indra: A high deity in the Ṛg Veda;in Buddhism, he presides over the second heaven in the realm of desire. Also called simply Śakra or Indra. sal (Skt. śāla): The Indian tree Shorea robusta.

saṃghāvaśeṣa:Literally,

"injuries (avaśeṣa) against the sangha (saṃgha).

" Thirteen violations of the monastic precepts that bring suspension and require adjudication. 370

Glossary

sarpirmaṇḍa:The cream on the surface of clarified butter, considered a rare flavor of extraordinary quality, and therefore used as a metaphor for something of the highest value. Used in the MPNS to represent liberation.

saptaparṇa:A tree commonly identified as Alstonia scholaris.For the metaphorical use of its flower, see pp. 58 and 344, n. 36.

sthūlātyaya: A category of precept violation, glossed as "attempted offenses, " in that

they are often not completed. The second most serious form of transgression after those classified as pārājika.

Sukhāvatī ("Land of Bliss"): The paradisiacal land or realm where the buddha called either Amitāyus or Amitābha resides, considered an ideal postmortem destination not only because of its beauty and access to this buddha, but also because anyone reborn there will not retrogress to other, less favorable existences. Also called the Western Paradise.

Śūraṅgamasamādhi-sūtra:A sutra presented through a series of dialogues between famous Buddhist mythical figures (Śakra, Brahma, Maitreya, Mañjuśrī, etc.), with the core discussion occurring being between Dṛḍhamati and the Buddha about the the religious benefits of attaining this particular samādhi, specifically the attainment of the tenth bhūmi.One of a group of Mahāyāna sutras extolling the religious benefits of attaining named samādhis. It is best known from the extant translation by Kumārajīva, the Shoulengyan sanmei jing (T. 642), but the Chinese catalogs mention at least eight translations, the earliest being a lost translation by Lokakṣema that dates its creation to sometime prior to 150 CE. See Étienne Lamotte, Traduit et Annoté, La Concentration de la Marche Héroïque(Bruxelles: Institut Belge des Hautes Études Chinoises, 1975), pp. 63-112, for this discussion, as well as an introduction to the ninth-century Tibetan translation by Śākyaprabha and Ratnarakṣita, and a French translation of the Kumārajīva text. Note that in East Asia there is another sutra similarly called Shoulengyan jing(T. 945), known today as the Śūraṅgamasūtra.This is a completely different work written in China in the Tang period and has little in common with the Śūraṅgamasamādhi-sūtramentioned here in the Nirvana Sutra. tathāgatagarbha:Literally,

"womb/embryo (garbha) of a buddha (tathāgata)"; the name

given to the normally hidden buddha-essence or buddha-nature within each living being. Reflecting Chinese renderings, in this translation this is often represented by the figurative phrase "hidden treasury.

"

ten good acts: Refraining from 1) taking life, 2) taking what is not given, 3) improper sexual activity, 4) prevaricating, 5) slandering, 6) divisive or harsh speech, 7) intentionally affected speech, 8) greed, 9) anger; and 10) holding right views. three realms (Skt. triloka): The three realms of reality inhabited by living beings: the realm of desire (kāmadhātu), in which beings possess desires that produce karma, physical form, and consciousness; the realm of form (rūpadhātu), in which beings 371

Glossary

have physical form but no desires, and therefore have transcended the normal impetus that produces karma; and the realm of formlessness (ārūpyadhātu), in which physical form and desire have been completely transcended. See alsotriple world. tinduka:A tree thought to be within the genus Diospyros embryopteris, a type of ebony. In MPNS it is used metaphorically for its edible fruit, here often contrasted with the kālakatree.

Trāyastriṃśa Heaven: The name of a mythical heaven located above Mount Sumeru, in which thirty-three deities reside, presided over by Śakra. See alsoMount Sumeru; Śakra Devānām Indra.

Tripiṭaka: The three "baskets" (Skt. piṭakas) or collections that make up the Buddhist canon: Sutras, the discourses of the Buddha; vinaya, the monastic codes of discipline; and Abhidharma, scholastic treatises.

triple world: A term used to indicate all forms of existence; that is, the realm of desire, the realm of form, and the realm of formlessness. See alsothree realms. true-dharma: This translates saddharma,the Buddhist term for "good teaching" or "good religion,

" defined as that which was taught by Śākyamuni, as opposed to the dharmas taught by other, heretical teachers. In this discourse,

"true-dharma" is frequently

used to signify what is regarded as orthodox Mahāyāna doctrine as defined here in this sutra itself.

twelvefold canon: A different conception of the Buddhist canon, distinguished from some texts that saw a ninefold canon. In MPNS usage, the ninefold canon represents the Hinayana perspective, whereas the twelvefold is an expanded canon that contains the saddharmaas extolled only in the well-balanced (vaitulya) Mahāyāna notion of Buddhism. This list of the twelve categories is given in the sutra in a later section that will appear in volume 2 of this translation: sūtra修多羅, geya祇夜, vyākaraṇa 授記, gāthā伽陀, udāna優陀那, nidāna尼陀那, avadāna阿波陀那, itivṛttaka伊帝 目多伽, jātaka闍陀伽, vaipulya毘佛略, abhidharma阿浮陀達, and upadeśa優波

提舍. Seealsoninefoldcanon.

twenty-five forms of existence: A term used to mean any and all possible life forms in the triple world, or saṃsāra as a whole. Specifically, there are fourteen in the realm of desire, seven in the realm of form, and four the formless realm. See alsosaṃsāra; three realms; triple world.

udumbaraflower: Also written uḍumbara. A symbol of extreme rarity, the flower of the udumbarawas thought to bloom only once in three thousand years. The udumbara tree is a kind of ficus, with Latin names given variously as Ficus racemosa, Ficus glomerata,etc.

uncreated (Skt. asaṃskṛta): This refers to anything that does not come into being by means of cause and effect. In other words, phenomena that have always existed, such as space, nirvāṇa, and, according to this sutra, the buddha, dharma, and sangha as well.

372

Glossary

unfortunate realms: Realms of rebirth in saṃsāra that reflect varying degrees of karmic punishment. There are commonly three unfortunate realms, or "destinies, " those of

the hells, animals, and hungry ghosts (pretas); when four are enumerated, the realm of asuras is included.

upavāsa:Prior to the rise of Buddhism, a general term for a religious ceremony. In Buddhism, it usually indicates the formal gathering of monastics every fifteen days to recite the prātimokṣa,or list of precepts, and then formally accept confessions of any violations. Reflecting its core meaning of "fasting, " in East Asia the same

term is used for six calendrical days per month designated as a special devotional time for laypeople to abstain from eating meat and observe the lay precepts more diligently.

upoṣadha. See upavāsa.

Uttarakuru: One of the traditional nine geographical divisions of the world in ancient India, located north of Mount Sumeru. See alsoMount Sumeru. vaiḍūrya:A blue-green gemstone variously identified as cats-eye, aquamarine, beryl, blue beryl, white beryl, or lapis lazuli. When used to refer to beryl, the term usually designates a stone from the Lake Baikal region. Vaiḍūryais also used to represent something made of glass.

Vaiśālī: The capital city of the Licchavi kingdom. See alsoLicchavis. varṣavalāhaka:Deities who rule the clouds and rain.

vātadeva:Wind deities.

vinaya: Canonical literature pertaining to the administration of monastic communities and rules of conduct for monastics; part of the Tripiṭaka. See alsoTripiṭaka. well-balanced sutras: This term translates the Chinese rendering of vaitulyasutras as fang deng jing平等經. Thought to be synonymous with vaipulya,in the MPNS the term vaitulyais an epithet for sutras considered Mahāyāna in content and thus "wellbalanced" itself is code for Mahāyāna. wheel-turning sacred king. See cakravartin.

yakṣa("demigod kings"): Originally tree spirits, this term came to denote a broad category of powerful beings of the spirit realm. They can be dangerous to humans, but when converted to Buddhism, they serve as strong supporters of the religion. yojana:An Indian unit of measure, calculated variously as something between four and eight miles. The Chinese understood one yojanato equal forty li里, a measurement that itself seems to have grown longer over time.

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Index

A

abhidharma literature, xviii, 199, 275, 357n125

Abhinīlanetra, 19

accord/correspond with worldly custom (lokānuvartana), xvii, xxi, 124, 127, 209, 255, 260, 266, 275-276, 302, 311

agarwood, 7, 8, 13

Ajātaśatru, 14, 29, 328-329, 336, 340n12, 363n173

Ajiravatī River, 3, 82, 346n47 Akṣayamati, 6

Akṣobhya Buddha, 97

alcohol consumption, 57, 130, 218, 229, 297

all will attain mahāparinirvāṇa,308, 361n162

ambrosia of immortality (amṛta), 32, 35, 52-55, 66, 86, 145, 155, 186, 235-236, 239, 267, 303 āmratree, 263, 296, 360n157 anāgāmin,127, 133, 169-171, 349n66 Ānanda, 20, 29, 71, 336-37 Anantakāya, 26-29

Anavatapta Lake, 48, 82, 343n33 aniyata,115

annihilationism (uccheda-dṛṣṭi), 241-242, 356n119.

anuttarā samyaksaṃbodhi(unsurpassed per fect awakening), 32, 34, 43, 44, 50, 76, 161, 177, 182, 278, 282, 285, 296

and buddha-nature, 211-212, 214-217, 283, 286

aspiration for, 180, 336 attained by anāgāmins, 171 attained by a woman, 129 attained by future bodhisattvas, 178 attained when the light of the dharma enters one's pores, 279 attainment denied by monk despite king's recognition, 210-211 arhats/arhatship, 4, 5 as having an impartial mind, 330 as having extinguished the defilements, 132

as one of four groups who protect the true-dharma, 169

attained by the Buddha in distant past, 127

capacity of unknown to others, 73 characteristic of the nirvāṇa in lamp simile, 132

do not partake of food, 333 -334 incapable of harmful thoughts toward living beings, 330

falsely claimed by future bhikṣus, 113 falsely portrayed by Māra, 171-172, 201

falsely portrayed by monks as icchantikawho violates the dharma of forest life, 286 with good deportment, 216-217 like icchantikain blindness to value of Mahāyāna, 285, 286

383

Index

arhats/arhatship (continued): like icchantikas in their approach to compassion, 285

parinirvāṇaof is not auspicious, 308 predicted for Cunda, 45 qualities of, 171

rare to attain, 54

recognized in śrāvakas, 71 refusing to accept oneself as is not a trangression, 210-211 repugnance toward food, 349n68 promised to those who see Three Jewels as permanent, 317 seeking recognition as to promote the dharma is not a transgression, 217 seen as practitioners, 330 should not see self as simile for viewing others, 329-330 unlikely to be physically harmed, 329-330

aśokatree or flower, 20, 299, 301, 341n14 asuras, 30, 36, 342nn19, 22, 363n173 arrive to present their final offerings, 18, 20-21, 23

body light brighter than the Brahmā gods, 23

king Rāhu, 273-74

king Vemacitra, 23, 342n22 named in list of beings present, 20, 50, 53, 77, 124, 202, 231, 314, 317, 329, 335

replace harmful thoughts with compassion, 29 overjoyed after grasping Buddha's eternal abiding, 317-318, Avīci Hell, 115 -117, 166, 198, 330, 331 B

bāhīka,19

bees, 8, 20, 43, 301, 302 384

Bhadradatta, 18

Bhīma, 18

bhūmi. Seestages

bhūta,18

bodhi(religious awakening), 280 abiding/residing in, 130-131, 290 actions of, 291

approaching the path of, 140-141 bodhitree, 75, 127

expectation of, 9

fruits of, 88

icchantikas unable to create causal conditions for, 280, 283-287 in past lives Buddha enabled living beings to abide in it during times of pestilence, famine, war, 130, 131 karmic cause for, 76, 283, 289, 291, 294 knowing you have buddha-nature does not mean attaining bodhi,215 path to, 141, 283, 291 power of Mahāparinirvāṇa-sūtra can remove negative karma for, 290-291

creates causality for regardless of bodhicitta,294

hearing creates causality for even among those who do pārājika offenses, 282-283

hearing creates karmic cause for, 76 hearing leads to actions of, 291 hearing should create causality for, 279

leads to by destroying the defilements, 291

those who commit serious crimes not hopeless, can attain if they have remorse, 289

those who expound this sutra establish themselves in, 177

tries but cannot attain, 347n53

bodhicitta(resolution/aspiration for awakening):

assembly makes resolution after presenting offerings, 336 awakening can happen without it, 278-282

caṇḍālareceived prediction of buddhahood after one thought of, 308-309 cause for rebirth in Buddha Akṣobhya's land, 97

except for icchantikas, 289 made before previous buddhas designates future supporter, 178-180 not expected in icchantika,280 regarding Mahāparinirvāṇa-sūtra: encounter brings one to make resolution, 177, 287-289, 317 expounded for those with and without bodhicitta,294 making resolution for leads to study of,182

those who commit worst crimes still enabled to make resolution for, 289-290

to hear it and not make bodhicitta creates dream of demon, 280 body/bodies:

abandoned in nirvāṇa, 163 as nonself, 294

as permanence, 59, 60-61 dharma- (dharmakāya): as general goal to be realized, 53 as the phoneme Ṭha,258 relics of, 239

of a cruel serpent, 174 of anāgāmin,133

of *Anantakāya, 27, 29 of a tathāgata/buddha, 33-34, 44, 83, 86, 91-94, 97, 361n158 accomplishes immeasurable merit, 93 Index

as adamantine/indestructible (vajra kāya), 33, 72, 91, 93-94, 97, 101, 145, 147, 254, 334

as bliss, 94

as boundless, 296

as dharma (dharmakāya), 33, 45, 59, 60-61, 87, 91, 93-94, 97, 117, 124-125, 132, 145, 149, 196, 221, 273, 350n71

as eagle, 130

as expediency (*upāyakāya?), 196, 273

as having a long life, 46 as his last, 125

as medicine tree, 319 as not a body of flesh, 225, 274, 296 as not affected by the defilements, 225 as not born, 124, 273 as permanently abiding, 86-87, 91, 97, 225, 272, 296-297 as poisonous tree, 83 as taken by Māra, 171-173, 201-202 as transformational (nirmāṇakāya), 83, 265, 350n71

as uncreated (asaṃskṛta), 91-93, 297 as woman attaining buddhahood, 129 cremation of, 7, 18

death of, 350n70

described in detail, 91-94, does not pass into extinction, 277 half-manifest, 258

in pain, 336-337

is neither a body nor a nonbody, 93 is not nirvāṇa, 55

is not nourished by food, 33, 45, 83, 91, 93, 196, 221, 225 is not subject to illness, pain, injury, weakness, 93-94, 145, 165-166, 274, 334

is without breathing, defecating, sleeping, washing, etc., 127 385

Index

body/bodies, of a tathāgata/buddha (con tinued): is without the nine orifices, 255 major and minor marks on, 241, 318, 343n31

physical size of, 273 purity of, 145

qualities of, 33, 94 relinquishment/abandonment of, 54, 83, 87, 224-225, 296, 360n156 seeing, 295

smeared with fragrance, 206 of attentiveness, 267-268 of a turtle, 116

of icchantikas, 278, 283, 316 of living beings, 4, 9-11, 20, 23, 26, 30, 33-34, 39, 44-45, 47, 73, 83, 87, 123, 151, 153, 164, 278, 310 attain buddhahood in, 239 burning appendages of forbidden, 220 changing sex, 218

contains buddha-nature, 211-212, 243, 247, 286

contains personal dharma-body, 239 entirely pervaded by self, 230 illnesses of total four hundred and four, 145, 350n75

illumination of, 27

is not born with 80,000 worms, 170 is without self or master, 58 is without value, 39 male sex is universally sought, 301 metaphors for transience of, 10-11, 47-48

of Cunda, 35-37, 313 of monastics, 4-6, 61, 83, 113-114, 139, 309

perceived as pure, 226 rarity of obtaining a human, 36, 54 relinquishing of, 210, 230 reliquary within, 239 386

simile of four poisonous snakes, 10-11, 247, 351n81 simile of water, land, mountains, and streams, 294, 360n156 ways of healing, 205, 281, 289, 293, 344n40

wrestler's jewel inside of, 230-231 of Māra(s), 172-173, 201-202 of Mañjuśrī, 47

of the Mahāparinirvāṇa-sūtra,278-280 tranquility of likened to liberation, 154-155, 159

Brahmā/Mahābrahmā (deity), 22, 25, 26, 37, 45, 84-86

Buddha manifesting as, 129 impermanent nature of, 326 longing for rejected as liberation, 161 manifesting as a buddha, 171 Brahmā Heaven (brahmaloka), 22, 23, 43-44, 49,

brahmans (priests):

as renunciants and ritualists, 110, 136, 183

body of distinguished from body of buddha, 93

brahmanic code and outcaste king, 185-189, 353nn91, 93 caste, 349 n. 66, 356n116 discourse/dharma of, 113, 136 Koṭira, 334

Nālijaṅgha, 204, 354 n. 100 named in list of beings/groups, 31, 42, 125, 185, 207, 229, 231-233, 247, pure practices of (brahmacarya), 61, 95, 255, 334, 344 n. 37, buddha/buddhahood:

and sexuality, does not engage in sexual behavior, was not born from sexual union, 124

as immutable, 119, 139-140 as nirvāṇa, 161

as permanently abiding, 44, 83-84, 91, 101, 119-121, 128, 131-132, 139-140, 162, 180, 194, 197, 223, 272, 296, 318

as the most revered, 124 as uncreated, 46

attained in female body, 129 does not ingest food or drink, 33-34 in this very body, 239 lifetime of Śākyamuni, 125-128 buddha-nature/tathāgata-nature, xiii, xv-xvii, xix, 301-302, 356n118, 361nn162, 163

abides in five aggregates, 233 all living beings possess, 180, 199, 211, 215, 217, 231, 248, 257, 286, 298, 307

and anuttara samyaksaṃbodhi,212, 214-217, 227

and buddhahood, 211-212 and ground of the three refuges, 241 and icchantikas, 279, 283, 285-287 and self-nature, 236, 238 and tathāgatagarbha,215, 217, 241, 279

and the hidden treasury, 215 and the Mahāparinirvāṇa-sūtra,241, 247-248, 251

as raison d'êtrefor the sutra, 248, 278, 291

affirming buddha-nature within oneself, 263-264

has characteristic of manliness (pauruṣa), 301 those with little merit unable to hear the teaching, 279

as bliss (sukha), xv,

as certainty, 161-162

as exclusively Mahāyāna teaching, 215, 249, 251

as immutable, 243

Index

as inconceivable, 234, 241, 265 as inexhaustible, 161-162 as liberation, 160, 164-165 as permanent or eternal, xv, 120-121, 128, 180, 243, 264, 308 as pure, xv

as reliquary, 239, 351n82 as seed, 243

as self, xv, 160, 225-226, 236, 238, 253 supramundane, not ordinary, self, 233 as something seen, 247, 249, 251, 283, 305

anyone from any class can see it, 247 requires divine vision, 268 requires proper morality, 214 result of samādhiattainment, 34 basis for arhats attaining mahāpari nirvāṇa,361n163 basis for removing defilements, 211 basis for viewing living beings without discrimination, 260

bodhisattvas at ten stages lack clarity regarding, 248-251

brings promise of immortality, 236 cannot be destroyed, 232-234 contains dharma and sangha, 239 Cunda unsure he can discern it, 305 difficulty in perceiving, 227, 248-251 people need a good spiritual advisor (kalyāṇa-mitra), 231

the mind is clouded over by the defilements, 231, 247, 268 faith leads to understanding of, 251 four characteristics of (permanence, bliss, self, and purity), 61 gender categories for knowing/not knowing, 301-302

having is not seeing, 215 having promises future attainment of path, 217

identical in everyone, 306-308 387

Index

buddha-nature/tathāgata-nature (con tinued): manifests in various existences, 232 metaphorical expressions of: flowers blooming on elephant tusks, 247-248

medicine king fighting poisonous snakes in the body, 247 milk processed into cream, 247 sword, 251-253

not a verbal designation (prajñapti), 260

not mentioned in ninefold canon, 214-215

objections to the doctrine: invalidates karma, 229 not found in the traditional canon, 214 would mean no caste distinctions, 229 parables on, 226-234, 251-253 those who have not seen it: are to be called women, 301 have a body affected by the defilements, 34 butter/butter products: as one of the five flavors, 112 as simile for bodhisattvas, 308 buttermilk, 85, 112

can be poison or medicine, 235 clarified/ghee (ghṛta), 157, 347n56 as one of the five flavors, 112 as simile for bodhisattvas, 308 as simile for true light, 157 classified as fine food, 112 first among medicines, 104 used in medicine, 228

cream on the surface of clarified butter (sarpis/sarpirmaṇḍa), 347n56 as metaphor for reward of intelligent praxis, 82-84

as simile for buddhas, 144, 308 can be poison or medicine, 235 first among medicines, 82 in proof of nonduality of self and nonself, 244-247

cow thieves unable to make, 84-85 fed to a baby, 108

flavor of is best, 158, 175 in analogy of jar contents, 160 in examples of causality, 157, 244-247 relieves enervation from illness, 242 sweet butter has eight flavors, 104 C

cakravāka(bird), 262, 266-267, 269 cakravartin(dharma wheel-turner), 6-7, 11, 16, 44-45, 50, 86, 117-118, 126, 146, 148, 149, 232, 326, 329 caṇḍāla(outcaste), 185, 353n91 allusion to being excluded from the sangha, 219

as one of the twenty-five forms of existence, 233, 363n172 as one who does not regard Three Jewels as permanent, 317 listed as fifth caste, 187, 229, 231, 233, 356n116

parable of temporary king, 185-188, 353n93

receives prediction of buddhahood, 308-309

canon of scriptures, xiii-xiv, xviii, xx Chinese, 344n37, 357n124 individual sutras as complete or incomplete, 319,

ninefold, 95, 207-208, 214-215, 294, 328, 355n105

lacks mention of the buddha-nature, 215

Pāli, 339n1, 352n87

samādhis described within, 264 tenfold, 208

twelvefold, 34

388

well-balanced (vaitulya), 138, 208, 214, 349n68

caste, 32, 136, 187, 233, 344n38, 349n66, 353n91, 356n116, 363n172 celestial choristers. See kiṃnaras charity, 21, 32-36, 38, 45, 94, 110-111, 127, 187, 188, 191, 202, 314, 320-324, 334, 342n26, 344n38, 356n116, 362n167, 363n172 represented by the phoneme Da,258 See alsoperfection of charity circumambulation, 5, 6, 9, 11, 13, 15, 17, 19, 25, 26, 49, 56, 72 compassion:

allusion to disinterest in arhats, 285 appeal to the Buddha's, 32, 53 appeal to the followers' , 177

destroyed by eating meat, 111 equated with anuttarā samyaksaṃbodhi,212 in all living beings except icchantikas, 29

in bodhisattvas, 76

in dānavaand asurademigods, 29-30, 342n23

in female deities, 16 in imperial consorts, 15 in laymen followers, 7 in laywomen and nuns, 11, 325 in Māra, 23-24, 341n18 in parable of destitute mother, 43 in rākṣasademons, 18

in śramaṇadharma extends to black ants, 218

in the Buddha, 78-81, 117, 265, 316, 330

linked with positive notion of self, 330 misuse of Buddha's to assert new precepts, 192, 204

one of the four immeasurables (apra māṇa), 340n8 Index

praised in the Buddha, 240 called "compassionate father, " 4

represented by the phoneme Ka (karuṇā), 257

toward animals, 330

consorts (of kings), 14-15, 28, 211 copying, 28, 176-179, 182, 300 cows/cattle, 19, 46, 66, 84-86, 95, 96, 113, 195, 219-221, 245-247, 250, 357nn128, 129, 363n95 multicolored herd produces single-colored milk, 306 cuckoos, 19

Cunda, xv

and friends have their offerings accepted, 31-32, 49, 333 as rare as udumbaraflower, 35 overjoyed, 36-37, 314 so Cunda can become field of merit, 49

asks interpretive questions about sutras, vinayas, icchantikas, 319-324, 362n167

attainments:

completes perfection of charity (dāna-pāramitā), 32, 38 reaches the ten stages, 319, 362n166 begs the Buddha to remain in the world, 36-38, 41, 47-48, 313 feels grief and joy simultaneously, 48 consecrated by the Buddha, 336 denigrates own understanding, 40-41, 49

illuminated by Buddha's light, 313 Mañjuśrī intervenes:

dialogue on doctrine, 44-47 explains Cunda's doubts to the Buddha, 305

meaning of name explained, 34 other Cunda in Anavatapta-gāthā, 343n33

389

Index

Cunda (continued):

praised:

by Kāśyapa, 319

by Mañjuśrī, 44-45

by the assembly, 34-36, 314 by the Buddha, 31, 46, 48 presentation of offerings described: amount of food offered by, 314, 318 blocked by gods, 313 circumambulate Buddha, 49 magical generation of countless buddhas who also accept, 314 questions karmic rewards of his donations, 32-33 recognizes extraordinary nature of scene, 318-319

cream on the surface of clarified butter. Seebutter/butter products created (saṃskṛta) phenomena/dharmas, xv, 7, 43-46, 48, 61, 63, 91, 93, 145, 159, 195, 267-268, accumulation, 140

sanghas, 141

D

dānava,18, 29, 342n23 Daosheng, xiii, xxii. defilements (kleśas), xiv, xx, 32, 268, 351n81

a body affected by, 33-34 a body unaffected by, 33, 225 absent in emptiness, 160 absent in Three Jewels, 277 adventitous (āgantukakleśa), 170, 247 as basis for creation of what is imperma nent, 268

as basis for half-syllables, 260 as basis for ignorance, 247 as cause for buddha-nature being ob scured, 215, 226-227, 231-232, 247, 268, 307

390

as characteristic of stream-winners (srotāpannas), 169

as demons (māras), 42, 342n28 as impurities in gold, 307 as poisoned needles and arrows, 142, 288, 358n137

as snakes, 159

as sparks/fire, 119-121 concern for which tied to nonself, 242 destruction/elimination/removal of, 3-5, 28, 33, 37, 141, 209, 294 by acts of charity, 9, 33 by buddha-nature or tathāgata garbha, 211, 217, 222-223 by smelling offered food aromas, 29 by sutras, meditations, and samādhis, 288

by the power of the Mahāparinirvāṇasūtra,103, 263-264, 279, 282, 287-293

by the Tathāgata, 37, 242 changes a person entirely, 119-120 enables seeing buddha-nature, 247 in arhats, 133, 171

in the Tathāgata himself, 119-122, 125, 132, 141, 145, 225, 268, 275-276

liberation as, 155, 159-161 metaphors for, 32, 55, 58, 109, 120-121, 131-133, 159, 286, 288, 294, 306-307

not by acts of charity, 32-33 fear of/lacking fear of, 161, 167, 175 fifty-seven of, 57

hundreds of millions of, 268 mixed with one's true nature, 308 of sexual desire, 219 plaguing living beings, 39, 50, 53, 55-59, 74, 142, 159, 167, 169 represented by Māra, 275 represented by the phoneme O,257

turning into a nirvāṇic meal, 109 demon/demons, 171

and possession, 57, 67, 292 as four Māras (defilements, aggregates, death, and of heaven), 42, 125, 342n28

dānava,18, 342n23

in Indus River, 361n159 Mahiṣāsura, 354n102

of ignorance, 57

of Māra, 127, 171-174, 274 of three poisons (craving, anger, and delusion), 10

rākṣasa,18, 280

serpent, 290

devas/deities/gods (named deities listed separately), 20, 50, 125, 165, 234, 264, 280, 341nn13, 19, 342nn20, 27, 248n28, 352n87, 359n144 female, 15

Devacandra, xx

Devadatta, 208, 260, 328, 352n84 dharma, 94-95, 104, 128, 136, 146, 148-151, 155, 162, 177, 193-199, 210, 223, 240, 302, 320, 325, 328, 335 as conditioned phenomena, 41, 60, 87, 246

as empathy, 351n80

as medicine, 50, 54, 58, 64, 131, 142, 327

as pure, 59, 114, 214, 226, 284 body. Seebody/bodies of a tathāgata counterfeit/false, 113, 178, 201-213, 216

disappearance of. Seetrue-dharma domestic, 10

genuine (dharmatattva), 166, 222, 254, 277

harming/maligning/repudiating, 78-81, 95-98, 175-176, 178-181, 201-209, 275, 280, 284, 287, 321. Index

See alsotrue-dharma

hearing, 35, 118, 170, 181, 317 inverted. Seeinversions/inverted views non-Buddhist, 113, 186-187, 266-268, 273, 287, 331, 340n10, 353n93

of kings, 95, 298

of self, 68

of the Buddha, xvii, 6, 8, 12, 30, 32, 35, 37, 42-43, 50-56, 60, 67-68, 74, 77, 79, 82, 92, 100-101, 120, 136, 170, 184, 216-220, 225, 228, 234-239, 243, 253-266, 275, 285-286, 311, 315, 344n39 only discerned by the wise, 299 of womanhood, 301

permanent, 44, 82-88, 94, 104, 107, 120, 128, 162, 195, 222-223, 229, 241-242, 262, 264, 298 practicing, 60, 68, 75, 78, 117, 224, 261

preacher/preaching, 24, 74, 95-100, 108, 118, 130-131, 174, 177, 180-181, 217, 224, 253-254 preserving/protecting/supporting, 42-43, 70, 78-79, 89, 94-100, 111, 129, 172, 177-180, 185-188, 194, 214, 256, 309-310, 321-323, 332. See alsotrue-dharma, protect/uphold/ maintain

use of weapons, 96-98

rain (dharmavarṣa), 32, 125, 138, 177, 259, 276, 280, 283, 291, 302 sound and light of, 279 Tathagata as, 146, 149, 155-157 that accords with worldly custom (lokānuvartana), 136, 239, 274, 302 true-. Seetrue-dharma

vessel, 96, 133

icchantikas excluded, 288 wheel of, 6-7, 11, 16, 50, 86, 126 391

Index

dharmadhātu,128, 150 Dharmakṣema, xiii, xviii-xxi, 339n3, 349nn63, 68; 358n131, 359n148, 361n158

dharma-nature (natural condition), dhar ma tā,55, 74, 76, 86-87, 165, 194, 196, 199, 222, 256, 258, 277 Dharmapāla, 13

divine vision (divya-cakṣus), 173, 193, 268

downfall (*pātayantika), 115, 348n62 drum, 8, 185, 291

E

earthquakes, 26, 49-51 eight flavors, 104

eight great rivers, 82 eight impure things, 188-192, 197, 353n95

elephants, 13-14, 24, 40, 139, 174, 195, 204-205, 329, 348n59 as simile for liberation, 157 footprint of, 56, 104 fragrant, 19-20, 72 kings, 19, 236, 303 ridden by Śākyamuni, 126 rutting, 57

tusks with flowers, 247-248 white, 165

emptiness (śūnyatā), xv, 6, 8, 54, 69, 118-119, 198, 351n74 as misunderstood by Nirgrantha Jains, 160

as not leading to the end of suffering, 209, 222-223

as purpose of nonself doctrine, 228 as true liberation, 298 aspect of liberation, 160-161, 298 contrasted with heretical paths, 209 noncultivation of which does not yield longer lifetime, 225 392

of everything, 198

of the buddha-body, 92 of the tathāgatagarbha,243 practice of, 5, 6, 17, 69 samādhiof, 41,

teaching or notion of, 6, 11, 15, 56, wisdom of, 4-5

entrusting of the dharma, 61, 70-71, 76, 80, 109-110, 274, 337 eraṇḍaflower, 37

eternalism (śāśvatā-dṛṣṭi), 241-242, 356n120

expediency/skillful means (upāya), xiii, xvi

as means of complying with the world, 207

Buddha enters nirvāṇa as, 48-49 Buddha multiplies food offering to feed everyone, 318

Buddha preaches with expediency and analogies, 166, 294, 325 Buddha relinquishing his body and body parts, 54, 296, 360n156 Buddha's body of, 87, 196, 273 denigrating the dharma shows a lack of, 284

doctrine of nonarising of attachment as, 198

female deities wanting to reveal Buddha's, 17

in analogy of diplomatic envoy, 286 in parable of gold beneath the house, 227

in parable of sick infant, 227-228 monks wanting to reveal Buddha's, 5 role in contextualized dharma-preaching, 361n158 seven steps of child Buddha as, 203 should be cultivated, 62, 78, 215, 329 śrāvakayānacompared with Mahā yāna as, 197

Index

understood by ordinary persons makes them bodhisattvas, 170 used by bodhisattvas, 6, 174, 187-188, 207

F

fannao. Seedefilements fearlessness, 19, 24, 26-27, 36, 52, 73, 77, 91, 132, 146, 156, 173-175, 218, 236, 238, 260, 284, 320, 333, 355n110

female sex/women: as category for those unable to affirm buddha-nature, 301-302 as one manifest flavor for buddhanature, 232 attendants of a king, 28, 121 attendants of Māra, 23 bodhisattvas, 11

body in which buddhahood is attained/ attainable, 6, 129 body of a servant taken by the Buddha to save śūdras, 130 body taken by imperial consorts to save others, 14

body taken by laywomen to save others, 10

body taken by nuns to save others, 6 cowherd who waters down milk, 299 deities, 15-17, 354n102 deportment praised, 16 future role as cakravartins, 16 gifts of incense and fragrant woods, 16

disdained as problematic, 11, 301, 341n13

disparage domestic in favor of religious dharma, 10 entertainers, 100 lay followers, 10-12 lust, sexual appetite is insatiable, 301 slaves, 110, 170, 184, 199, 204, 353n95 sovereigns or ministers, 206 filial love/duty, 81, 85, 152, 255 with attachment and ignorance leads to hell, 331

fine food does not include meat and fish, 111-112

five aggregates (pañca-skandha), 159, 233-234, 342n28

five heinous crimes. Seetransgressions/ violations of precepts five precepts (pañcaśīla), 7, 10, 76, 94, 97, 345n43

five realms. Seesaṃsāra and transmigration, possible destinies flavors/tastes:

absent:

in a tathāgata body, 91 in true liberation, 298 and substance, 160-161, 246 astringent, 109, 232, 310 best, 175-176

bitter, 8, 65, 109, 155, 228, 232, 245, 300, 301, 310, 323 eight, 104

five, 112

derived from milk, 219-220 genuine, 232

of amṛta, 235-236 of bliss (plant name), 232 of butter, 158

of mango pit, 323 of meat, 112, 114 of medicine, 65, 192, 232 of milk, 19, 61, 153, 158. 245-247, 300, 357n126

of MPNS teaching, 55, 177, 300-303 of sapirmaṇḍa,84

of sutras, 104

of the tathāgata's hidden treasury, 232 plain, 8

393

Index

flavors/tastes (continued): salty, 8, 65, 109, 232, 247, 310 single/one, 153, 232

six, 8, 109

sour, 8, 65, 109, 157, 232, 310 spicy, 8, 109, 232, 310 sweet, 8, 12, 19, 22, 23, 65, 104, 109, 148, 154, 155, 186, 192-193, 232, 245, 276, 280, 310, 323, 326, 340n9, 351n76

three, 109

uniform in, 153

food/meals, 34, 45, 166, 219, 348n59, 353n94

as the best type of charity, 45 dharma-food, 55

digested or not, 108

donated to bodhisattvas and śramaṇas, 34, 110-111

enjoyed by monks, 113 fish, 111-113, 148, 205, 345n44, 348n60

five flavors. Seeflavors/tastes full knowledge of, 140, 349n68 in similes explaining liberation, 146, 157

meat prohibition, 110-112, 114, 348n58 all forms of meat-eating, 111-112, 348n60

pure meat, 112, 348n59 ten kinds of impure meat, 112 not eaten by arhats, pratyekabuddhas, bodhisattvas, 334

not eaten by tathāgatas, 33-34, 45, 83, 91, 127, 225, 334

not to be craved by śrāvakas, 140, 216, 349n69

poisoned, 47

presented as offerings to the Buddha, 6, 8-9, 14-15, 22, 24, 26, 28-29, 33 accepted, 314, 318

394

by Cunda, 31-32, 36, 45, 313-314, 318, 333

not accepted, 10, 14, 15, 22, 24, 29 provided by neighboring king, 176 provided by the Buddha in former lifetime, 131

provided to the hungry by upāsakas, 9 six flavors. Seeflavors/tastes sought for long life, 113 storage and trade of by disciples permitted when donors are absent, 199 storage, production, preparation of by monks not permitted, 195, 205 three qualities of, 8 four grave offenses. Seetransgressions/ violations of precepts four immeasurables, 6, 30, 340n8 four inversions. Seeinversions four major elements (mahābhūta), 93, 170, 220, 242

Four Noble Truths, 73, 221-224 four reliances (pratisaraṇa), 193-199 fragrant woods, 7-9, 13, 16 G

Gandhamādana, 19, 21

Gandhapriya, 18

gandharva,17, 20, 47, 50, 202, 342n20 Gaṅgavimalodaka, 18

Ganges River:

grains of sand in:

simile for distance, 25-26 simile for number of bodhisattvas, 6, 75, 336

simile for number of buddhas in bodhi cittaresolutions, 178-179, 279

simile for number of meanings in each sutra and vinaya, 208 simile for number of men, 301

simile for number of sattva types in attendance, 6-7, 10, 12-15, 17-20 in list of eight great rivers, 82, 345n47 in parable of woman holding baby who drowns, 43

Garland of Letters (varṇamālā), 253-261 garuḍabirds, 17, 20, 46, 50, 174, 202, 342n20, 352n88

gender:

determined by karma, 233 people who are neither male nor female, 218

Ghoṣila-sūtra,171-172, 352n87 goats, 19

Godānīya, 325, 362n168 good spiritual advisor (kalyāṇa-mitra), 231, 283

Great Nirvana Sutra. See Mahāparinirvāṇa-sūtra Guhyapāda Vajrapāṇi, 77-78, 345n45 H

Habata, Hiromi, xx, 347n56 Heaven of Thirty-three Gods. SeeTrāyas triṃśaHeaven heavens/deities who dwell there, 9, 341n18, 342n28, 343n30 below the four heavens, 131 bodies are still impure, 39 Brahmā heaven, 23, 44 deity from pretends to be Buddha, 171 earthquake heard in, 49 Buddha heard in, 3

Buddha the most esteemed in heaven and earth, 41

Cunda:

does not seek heavenly body, 37 praised as transcending sixth heaven, 35

demons of, 42, 171

Index

easier to be reborn in other faiths, 212 dharma-rain grows all seeds but with exceptions, 31, 291, 323 as charred seeds icchantikacannot be revived, 323

flowers from brought by female deities, 16

fourth meditation heaven in the formless realm, 358n141 hearing of buddha's permanent abiding brings rebirth, 221

heavenly offerings, 318 heaven of neither thought nor nonthought, 85, 143-144, 251, 350n74, 358n140

heaven of nonideation, 87, 264-265, 358n139

exists in realms of form and formless, 350n73, 358n140

life force therein is inconceivable, 265 mistakenly understood as liberation, 85

kings and guardians of, 18 light from Brahmā gods: illuminates four continents, 22 outshone by light from asuras, 23 light from heavenly deities make sun and moon invisible, 21 light from ocean deities make normal deities invisible, 20 māras from, 275

mother dying to save child reborn in, 43-44, 322-323

music from, 27, 318

Paranirmitavaśavartin, 342n27 peak existence as heaven in realm of form, 341n17

present in the assembly: compete in offerings prepared, 25 from all six meditative heavens in realm of desire, 22

395

Index

heavens/deities who dwell there, rebirth in (continued):

as inopportune, 343n34

asserted even when monk violates sexual precepts, 212-213 blocked by ignorance, 222 Brahmā, 43-44

by an act of mercy, 322-323 by hearing words of sutra, 221 makes it difficult to encounter Buddhist teachings, 343n33 ordinary people achieve but ignorance prevents further progress, 85-86 rewarded to bodhisattvas who calm fear in others, 77

Trāyastriṃśa and Maheśvara as reward for modesty, 44-45 right beliefs propel one to become king of Mahābrahmā, 44

sixth in realm of desire, 35, 342nn27, 29 time passes more slowly, 41, 275, 355n109, 359n144

Trāyastriṃśa. SeeTrāyastriṃśa Heaven Tuṣita, 50, 202

heinous crime. Seetransgression that brings immediate retribution hells:

appeal to Buddha to remain and prevent people from falling into, 52, 116-117 Avīci:

destiny for those who embrace false views, 330

destiny for those who revere parents with attachment, 331

immediate rebirth in, 115 injurious thoughts cause rebirth in, 166

intent to kill without actualization insufficient cause for rebirth in, 166 Buddha aims to extinguish fires of, 125 396

Buddha is concerned with beings there, 25

buddhas enable donors to practice charity to help hell-beings, 334 destiny at some point for everyone living under delusion, 295 destiny for living beings who follow indeterminate sutras, 198 destiny for monks who keep impure things while participating in rituals, 192

destiny for one who states Buddha is created, 44

destiny for precept violations, 217, 348n62

dismissal of notion that precept violations cause rebirth in, 212-213 four grave pārājikaoffenses brings rebirth in, 332

hearing Mahāparinirvāṇa-sūtra removes causes for rebirth in, 278 hell-beings create causes for liberation with this sutra, 290

hell-beings have noble truths, 221 keeping precepts prevents falling into, 115-117

Māra cools and removes tools of torture, 23, 341n19

offering nourishment to beings within, 115

one of eight inopportune rebirths, 343n34

one of eight possible rebirths when mind is clouded over, 231, 237 one of four unfortunate destinies, 77, 115

one of many unfortunate destinies, 77, 115, 363n172

one realm where buddha-nature manifests, 232 remorse over dream of hell, 289

hidden treasury (*tathāgatagarbha), xv, xx-xxi, 52, 194, 231

as a sense of self, 233 as dharma of permanence, 298 as like the Sanskrit character for I,55, 118

as Mahāyāna teaching, 286, 294-296 as no different from conditioned phenomena, 244 as the basis or ground of buddha-nature, 215, 241, 302

as the representative teaching of the Mahāparinirvāṇa-sūtra,104, 299, 302

as the true-dharma (saddharma), 299, 322

containing liberation, nirvāṇa, and wisdom, 118

denied as secret possession of buddhas, 135-139

emptiness of, 243

entered by one's manliness, 302 entrusted to bodhisattvas, 109-110 flavor of, 232

ignorance of which leads to misunderstanding of nonself, 231 ignorance of which leads to speculative arguing, 243

in Chinese title of Tathāgatagarbhasūtra,211 meaning of, 235-238

of a tathāgata, 244, 248, removes eight types of fever, 291 represented by the phoneme Ga,257 settled within, 55

teaching of, 107, 215 understanding of which eliminates the defilements, 223

understood after hearing the Mahāpari nirvāṇa-sūtra,248, 279 Index

will be known by those making bodhicitta,180 Hiraṇyavatī River, 20, 178, 339n5, 341n14 householder/householders: and caṇḍālaking, 185, 187-188 Ghoṣila, 172

offensive behavior toward, 78 period of Śākyamuni's life, 126 respect for the Bodhisattva, 207 shavelings, 94-95

simile of asking physician for medicine, 326

simile of complex relationship with teacher, 331

simile of removing weeds from fields, 79

simile of white milk from multicolored cows, 306

I

icchantikas, xiii, xvi, 320, 342n24, 347n49, 359nn148, 149 and arhats:

do not see their path, 285 pretend to be, 286

as Buddhists, 286, 320 monastics 286, 320, 323 as precept-violators, 320 bodhisattvas transfer merit to, 285 Buddha appearing as, 128-129 buddha-nature in affirmed, 287 buddha-nature in denied, 211 cause of their condition: arrogance, 284

commit one of five heinous crimes, 274-275, 320

deny personal karmic accountability, 116, 284, 320

destroy wholesome karmic roots, 150, 280-281

397

Index

icchantikas, cause of their condition (con tinued): do not seek/produce wholesome dharmas, 150, 292

lack faith, 143, 285

lack fear regarding harmful behavior, 284

lack proper practices, 284-285 unbothered by their own bad behavior, 284-285, 320 existence denied, 212 indeterminate status of, 150 lacking compassion, 30 muddy mind of, 281

represent the extreme of Buddha's compassion, 316

result of their condition: are not bodhisattva-mahāsattvas, 292 cannot be cured by buddhas/bodhisattvas/MPNS, 282-294 interpret Buddha's nirvāņa as sign of impermanence, 285-286 malign/repudiate the true-dharma/ Mahāyāna sutras, 78, 275, 283, 285-287, 320

not vessels for the dharma, 288 revile compassionate work of bodhisattvas, 285 seek to break up the sangha, 287 transmigration, 285

unable to approach a spiritual guide, 283

unable to attain nirvana, 285 unable to be healed by the Buddha, 143

unable to create causality for liberation, 128, 278-285, 287, 290-291, 294

unable to escape their transgressions, 323

398

unable to see their buddha-nature, 283, 285, 287

unaffected by strong medicine, 282 unlikely to produce bodhicitta, 280-281, 285, 287, 294 violate dharma of forest life, 286 similes for:

already fallen dharma rain, 283 blind person, 285, 288 charred seeds, 280, 283 deaf person, 292

fresh milk that curdles, 287 impenetrable diamond, 283 khadiraand tindukatrees, 283 monkey grabbing moon reflection, 285

silkworm in a cocoon, 287 someone with incurable disease, 288 status can be changed, 150 status cannot be changed, 323 without falling into, buddhahood assured, 211

illness, four hundred and four kinds, 145 impermanence, 7, 54, 258, 261, 356n121 as the noncultivation of emptiness, 225 and nonself, nonabiding, 48 and suffering, emptiness, nonself, 8, 56 and suffering, nonself, 59-60, 262 characterized as salty, 109 concept of, 7, 56, 59, 61-62 denied in buddha, dharma, sangha. See Three Jewels, as permanent denotes śrāvakas and prateyeka buddhas, 60, 71

doctrine of, 38-39, 108-109, 131, 242-243, 263-264, 268, 336 four notions of in Mahāyāna, 297-98 in all gods, 326

in created phenomena, 48, 195, 242 melted into gold, 263

not true meaning of human condition, 61-62

of the human body, 10-11, 33, 243-244 questioned about buddha-nature, 305-308

seen in what is permanent, 60, 225 tathāgatas:

averrred to be, 84, 91, 107, 119-122, 132, 139, 145, 194-198, 209, 223, 266, 285-286

not subject to, 93, 122, 145, 224, impurity/impurities, 3, 60, 61, 62, 113, 131, 157, 159, 208, 225-226, 307 Indra.SeeŚakra

inversions/inverted views (viparyāsa), 60-62, 224-226

represented by the phoneme Pa,258 Īśvara, 84, 85

J

jambutree, 296, 360n157 Jambudvīpa, xvii, 12, 14, 20, 29 bodhisattva's descent and life in, 50, 124-128

distinct from nirvāṇa, 122 four great rivers of, 82 where living beings: have faith or do not, 142 struggle, 142

think the moon waxes and wanes, 272 where the Buddha:

appears in times of pestilence, famine, and conflict, 130-131 appears in various guises, 128-130, 271-272, 296

appears to be entering nirvāṇa, 128, 271-272

attains buddhahood as a woman, 129 has healed living beings, 142-143 manifests half his body, 258 Index

permanently abides, 131 reveals nirvāṇa for others, 124 where true-dharma and the Mahāparinirvāṇa-sūtraremain and then disappear, 175-178, 300 Jambū River, 27-28, 73, 158 jambutree, 296, 360n158 jars, 114

as metaphor of impermanence, 147, 243 as metaphor of what can be smashed, 121, 286

empty as metaphor of form and formless, 160-161 made of adamantine jewel, 147 moon reflected in water jar, 272-273 Jinamitra, xx

jīvaṃjīvaka(jīvajīvaka) bird, 19, 164 Jīvaśrī, 10

Jñānagarbha, xx

K

kācilindibird, 73, 262, 266-267, 269, 345n41

kādaṃbageese, 19

kālakasnake, 351n81 kālakatree/fruit, 191-192, 316, 353n97 kalaviṅka(kalaviṃka) bird, 19, 164 kaliṅgayarn/fabric, 9 kaṃbalayarn, 9

kāraṇḍavaduck, 19

karma, xvi, 31

absent in a tathāgata's body, 91 and long life, 76

denial of, 356n119 impure, 4

like an unborn child, 237 meaninglessness of, 356n119 retribution of past behavior, 214, 355n110

anxiety about, 356n117 is the basis for caste, 229, 356n116 399

Index

karma (continued):

unwholesome/bad, 130-131, 181, 182 does not distress icchantika,285 killing a living being, 233 removed by hearing/studying the Mahāparinirvāṇa-sūtra,181 -182, 278, 281-282

wholesome/good, 73

karmanceremony, 189, 192 karṇikāratree, 282, 299, 301, 360n150 kāṣāya,55, 180, 182, 193, 343n35 Kāśyapa (brahman interlocutor), 72 leads dialogue with questions, 72-144, 161-201, 214-319, 335-337, 348n60

refers to self as bodhisattva, 240 Kātyāyana (deity), 206, 354n102 kauśeyasilk, 8, 112, 219-220 khadiratree, 151, 283, 351n77 kiṃnaracelestial choristers, 18, 20 kleśa. Seedefilements

Koṭira, 334

Kṣāntivādin, 19

kṣatriya,31, 136, 229, 231-233, 247, 340n12, 349n67, 356n116 Kuṇḍala women, 5

Kuśinagara, xv, 3, 4, 19, 20, 31, 95, 308, 339n5, 343n33

L

Large Sutra on Perfect Wisdom(Mahā prajñāpāramitā-sūtra), 244 lay followers, 8, 12, 13, 95, 206, 332, 345n44, 347n54, 355n111 as donors of food, 111, 199 encouraged not to give meat to monastics, 111 not recognized for those of indeterminate sexuality, 218 not responsible for knowing which monastics violate precepts, 193 400

self-ordained novices not fully recognized as monastics, 94-95 should not eat meat when donated, 114 teachings for not discriminated from those for monastics, 118 weapons condoned in defense of dharma but no killing, 97-98 laymen (upāsaka), 24, 80, 95, 97-98, 193, 216-217, 343n35, 354n99, 359n145

acceptability of making offering to Jain monks, 324

Cunda as representative of, 31 encouraged to bring forth bodhicitta, 317

encouraged to study, copy, and teach the Mahāparinirvāṇa-sūtra,292 form taken by Māra, 201, 354n99 in name only, 237-238

in the assembly with offerings, 7-10, 45 means end to icchantikastatus, 150 takes refuge in Three Jewels, 238 to whom Buddha entrusts true-dharma, 80

lay precepts:

five, 94

eight, 334

laywomen (upāsikā), 24, 97, 114, 118, 216, 354n99, 359n145

encouraged to bring forth bodhicitta, 317

encouraged to study, copy, and teach the Mahāparinirvāṇa-sūtra,292 form taken by Māra, 201, 354n99 in the assembly with offerings, 10-12, 45

to whom Buddha entrusts true-dharma, 80

liberation, xv, xvi, xxi, 113, 353n98, 355n106

accomplishment of brings immeasurable merit, 167 and Cunda, 49

as a component of the tathāgata garbha, 118

as an offering to the Dharma, 162 as a place, 119, 142 as buddha, 144-165 as emptiness, 298

as immovable, 298

as nirvāņa, 143, 162-163 as nonarising and nonceasing, 163 as not nirvāņa, 55 as or like buddha-nature, 164-165 as permanently abiding, 223, 242 aspire to, 288-290 as the buddha himself, 144 beyond figurative language, 165-167 brings immeasuable merit, 167 brings witness to the Buddha's permanent abiding, 221 by grasping causality, 107, 114-118 causes for, 282, 286-288, 290 claimed as attainable regardless of bad behavior, 213

described as/descriptions of, 350n73 abandoning all forms of existence, 157

abandoning childish behavior, 159 abolishes causality, 157 above the uppermost, 151 absence of conflict, 146 absence of fear, 156 absence of hardship, 156 a constant dharma, 151 a dharma beyond this world, 158 agurutree, 151

a house, 156

amṛta,145, 155

an entrance, 158

Index

annihilating all forms of suffering, 159 a refuge, 156

a single flavor, 153 awakened to and augmenting the self, 157

being freed from existence, 159 boundless, 152

bringing forth only wholesome dharmas, 159

candanatree, 150

cannot be contaminated, 152 cannot be equated with anything, 150 cannot be grasped/held 153 cannot be said to be empty or nonempty, to have form or not have form, 160

cannot be seen, unseen, 152 clean water, 153

contains rare treasures of dharma, 148 contentment, 154

cool and refreshing, 298 definitive, 158

deliverance, 156

destruction of all greed, 156 dharma passion, 155 dharma without measure, 150 elation, 156

eliminating all characteristics and karmic conditioning, 161 eliminating desire for existence, 161 eliminating greed, anger, and stupidity, 159 eliminating ignorance, 157 eliminating the defilements, 155 eminently useful, 158 empty and nonempty, 160 ending the defilements from the four poisonous snakes, 159 equanimity, 154

excellent, 158

401

Index

liberation, described as/descriptions of (continued):

extinguishing passionate desires and not indulging in sexual activities, 155

extraordinary, 149 firm, 151

freedom from restrictions, 144 free from longing, 161 free of me and mine, 155 having hardness, 157 having no abode, 152 immeasurable recompense, 151 immense, 151

immutable, 298

imperturbable, 149 incomparable loftiness, 151 incorporeal, 153 jettisoning the five aggregates, 159 khadiratree, 151 like a cakravartinking, 148 like a jar, 160-161 like a jewel, 147 like a lion, 151 like a lotus blooming in fire, 149 like ambrosial medicine, 148 like an ocean whose capacity is beyond measure, 150-151 like a palatial hall, 158 like a vārṣikaflower, 149, 158 like clarified butter, the flavor of milk or butter, 157, 158 like seeing traces of a bird in flight, 152 like space, 148, 152 like the absence of houses in the sky, 152

like the neutralization of poisons, 148 like the northern direction, 151 like the threshold of a door, 158 like the merit of a filial child, 152 most attractive, 155 402

nonsubstantial, 150 no other place, 154 nothingness, 144 not thoroughly empty, 160 not vacuous, 152 obtaining all forms of joy, 159 paramount, 151

permanent, 298

permanent absence of wounds or sores, 146

pervades all forms of life, 158 profound, 152

pulling out the roots of all defilements, 159 pure, without impurities, 153, 159 purging the poisons of bodange, 159 quiescence, 146, 157 reaching the other shore, 154 removed, 153

renouncing all created dharmas, 159 safe, 146

severed, 154

shutting down the other paths, 160 silence, 155

singular, 157

solid, 157

steadfast, 158

the culmination, 159 the nature of the dharmadhātu, 150 the pleasure of something undone, 159 the Tathāgata, 144-161 the water element, 158 this view of self, 160 tranquility, 153 true light, 157 unborn, 144

unbreakable, 161 uncreated, 145

unfathomable, 150 uniform in flavor, 153 unsurpassable, 151

untarnished, 147

uppermost, 151

vanquishes arrogance, self-indulgence, 157 without anything oppressive, 148, 149 without arising or nonarising, 149 without birth or conjoining, 144 without cloud cover, dust clouds, 147, 153

without constriction, unrestricted, 155, 156

without craving, 157 without debt, 147

without dirt, 147

without disease, 145 without distress, 146 without exhausting anything, 150 without fear of Māra, 156 without marks, 298 without passion, 155 without peers, 146, 149 without sadness and joy, 146 without suffering, 298 without the sound of anything breaking, 147 without thoughts of killing, 154 without upheavals, 156 without waves, 158 dwell in, 290

included in Fourth Noble Truth, 223 in the Anavatapta-gāthā,343n33 for all living beings, 56 for śrāvakas, 57, 143 like an illusion, 243 likened to space, 164-165 likened to the peak of Mount Sumeru, 269

Māra helps hell-beings attain, 341n19 not contained in half-syllables, 261 not separate from buddha, 165 Index

outside the twenty-five forms of existence, 298 path to, 126, 226

place of, 142

practices leading to 144 preaching properly as cause for, 43 prevented by ignorance, 85, 222 pursuit of is offering to the dharma, 162 represented by the phoneme Ja,257 sexual activity, transgressions in monks not hindrance to, 213 with form for buddhas, 143 without form for śrāvakas and pratyeka buddhas, 143-44 Licchavis, 12

light:

from a comet, 277

from a lamp or lantern, 25, 132 from the moon, 273-274, 278, 288 from the stars, 288 from the sun, 278, 288 light, supernatural: as true liberation, 157 from asuras, 23

from Brahmā, Indra, the Four Guar dian Deities, Māra, and Maheśvara, 26 from future leaders of the community, 185, 319

from Mahābrahmā and other Brahmā world deities, 22

from ocean and river deities, 20 from samādhi,278

from the Buddha, 5, 47, 51, 78 from between his eyebrows, 47, 313 from his mouth, 3, 30 from his pores, 171 from his wisdom, 272 used to give Cunda an audience, 313 from wood for the Buddha's cremation and carts carrying it, 7, 8 403

Index

light, supernatural (continued): nonarising and nonceasing, 163-164 of the dharma enters a person's pores, 279, 287

of the Mahāparinirvāṇa-sūtra,278, 287 produced by removing ignorance, 157 linen, 8

lokānuvartana. Seeaccord with worldly custom

lion, 5, 72, 93, 94, 112, 151, 174, 354n102 among humans, 243

fear of removed by mantra, 24 -king, 5, 19, 156

meat of forbidden, 348n59 roar of, 95, 311

seat, 9, 313

tamed by spells, 174 Lokapāla, 13

lotus flower, 8, 19, 20, 27, 28, 36, 74, 129, 207

blooming in fire, 149 blooming requires sunlight, 287 blue, 8, 127, 253, 287 dragon-white, 21

growing out of a bodhisattva's pores, 27 red, 8, 27, 287

white, 8, 128, 145, 287 yellow, 8, 27, 287

Lotus Sutra(Saddharmpuṇḍarīka-sūtra), xvii, xix, 291-292, 343n33, 353n98, 358n141, 360n154

M

Madhu, 19

Magadha, 314, 336,

Mahābrahmā, 22, 44-45, 203, 250, 255 Mahākāśyapa, 29, 61, 71, 72, 336, 344n39 Mahākātyāna, 4, 354n102 mahāmandāravaflowers, 21 Mahāmāya Vidyādhara, 18 404

mahāparinirvāṇa,96, 103, 122-124, 141, 144, 307-08,

Mahāparinirvāṇa-sūtra (Nirvana Sutra), i, iii, xiii-xx, 103, 107, 118, 128, 131-132, 142, 145, 181-183, 194, 251, 259, 263, 264, 267, 279, 287, 344n39, 349n64, 350n70, 351n75, 352n89, 353n95, 359n147, 361n161 acceptance of leads to awakening, 292 analogy of ship delivering living beings, 294-295

analogy of wind driving boat to safe haven, 295-296

as collection of merit, 302 as ground of purity for bodhisattvas, 240-241

as jeweled ship, 295 believing enables knowing the buddha-nature, 247-248 brings those who study it to the ten stages, 182

called Nirvana Sutra,xv cannot cure icchantikas, 287-294 cannot disappear, 175 comprehensible when eight corruptions are removed, 190-191 creates cause for awakening, 294 dharma rain from, 138, 283, 302-303 enables bodhicitta,290-291 enables heinous criminals to attain liberation, 289-291

enables one to produce bliss, 291 enables śrāvakas and pratyekabuddhas to dwell in the Mahāyāna, 288 expounded for those with and without bodhicitta,294

faith in, xvi, 296

focus of deathbed practice, 290 guarded by the four world-protectors (lokapāla), 256

has manly characteristics, 301

hearing it:

and accepting it compared to udumbaraflower, 175 and not making bodhicittabrings dream of rākṣasa,280 and not making bodhicittaexpected in icchantika,281-283 brings blessings, 335 brings nonretrogressing status, 177 brings one to consider the buddha's permanence, 292

destroys greed, anger, and stupidity, 291

does not help an icchantika,280-281 enables actions ofbodhi,291 enables removal of defilements and negative karma, 278-281 enables seeing of the buddha-nature, 247-248

firmly establishes one on the path, 259, 282, 291

makes one seek to be male, 301 one takes whatever is needed, 359n147

only possible to one of merit/virtue, 176, 279

history of, xvii-xix icchantikadoctrine. See icchantika in the future, 299

impact as small as mosquito urine, 302

impact strongest in first forty years, 178

many will discredit it, 175 some will be incapable of honoring it, 299

some will not try to hear it, 299 some will weaken its message, 300-301

will enable many to become beacons of light, 319

Index

will move from South India to Kashmir, 303 light or wind from enters pores of living beings, 278, 288 most excellent of all sutras, 257 opens eyes of śrāvakas and pratyekabuddhas, 288 other names for:

Assemblage of Immeasurable Merit, 278

Awakening that Cannot be Exhaus ted, 278

Great Nirvana Sutra,138, 287-291, 293-294, 296, 299-303, 319, 361n162

Subtle Sutra of the Great Nirvana, 169, 175-177, 190, 248, 277, 280-283, 287, 321

Tathāgatagarbha Great Nirvana Sutra, 308

panjiaoderiving from, xxi -xxii praxis based on, 287 pre-Mahāyāna sutra of same name, xiv, 339n2, 344n38

rare, 294

reaches everywhere, 289 read, recite, and copy, 182, 335 removes one's defilements, 288-289, 291-293

resentment toward in non-Mahāyāna followers, 176

samādhis all return to it, 264 translation issues:

of specific terms within it, xix-xxi of sutra itself, xviii-xx Mahāprajāpatī, 162

Mahāprajñāpāramitā-sūtra,244 mahārāṅkavawool, 220, 355n112 Mahāśudarsana, 18

Mahāyāna, xiv-xv, xvii, xxi, 264, 351n74, 356n117

405

Index

Mahāyāna (continued): accept/believe in, 24, 180-181 adorn, 16

anxiety about past karma, 356n117 appreciate, 22

as definitive (nītārtha), 196 as hidden treasury, 215 as spiritual support, 197 bathe in the waters of, 190 canon, 138, 355n105 cherish, 14, 16

continuation of, 170 defend/protect, 22, 24, 97 devoted to, 6-7, 16, 24 dharma food of, 55 dharma medicine of, 142 dharma rain, 276

entrust, 71

faith in, 174

hear/listen to, 7, 12, 16, 28, 175 intoxicated with, 11, 16 longing/yearning for, 6-7, 11, 19, 24, 55

mahāparinirvāṇaas permanent abiding, 326

path, 259, 353n98

practice, 109, 175 of emptiness, 5, 17 pretend to believe in, 286 punish those who resent it, 16 represented by phonemes: Aḥ,257

Au,257

Da,258

revere, 6-7, 13-14, 19 settled/established in, 6, 259 scriptures/sutras, xvi, xvii, 11, 46, 138, 142, 173-174, 199, 240, 280, 299-303, 339n2, 346n48, 348n63, 349n68, 355n105, 346nn48, 49, 348n63, 349n64

406

as ambrosia of immortality, 235-236 as poison and medicine, 235 as preaching of Māra, 286 as pure, 287

as well-balanced (vaitulya). See well-balanced teachings/scriptures copying, 176-177

disappearance of, 303 dissemination/transmission of, 28, 98, 177, 181, 188

dwell in their stream, 288 four notions of impermanence in, 297-298

read and recite, 321 repudiation of, 208, 283, 286, 353n98 samādhis taught in, 291 this sutra.See Mahāparinirvāṇa-sūtra students of, 173-175, 184 study, 11, 16, 176, 241, 255 teachings, 28, 55, 342n24, 351n74, 356n123

three refuges are not separate, 239-240 transmit/preach, 7, 11, 217, 259 unable to accept, 177 view of precept violations, 218, 347n55 where buddha-nature is taught, 215 Mahāyānasūtrālaṃkāra,xvi Maheśvara, 22, 25, 26, 55, 125, 146, 161, 203, 206, 250, 255, 341n17 Mahī River, 82

mahoraga,18, 20, 50, 202, 342n20 Mallas, 3, 4, 8, 339n5 mandāravaflowers, 21 mandarin ducks, 19, 28 Mañjuśrī, 26-27, 40-47, 49, 52, 305-306, 318, 324-334, 336-337 mantra, 24

Māra/Māra Pāpīyas/māras, 23-26, 73-74, 107, 125, 129, 234, 326, 341n19 Buddha manifesting as, 129 cannot destroy buddha-nature, 234

cannot injure the Tathāgata's body, 274 causing the end of the true-dharma, 201 demons/hosts of, 127, 156, 174, 272 who attack the Buddha, 127 extinguishes the fires of hell, 23 follower of/colleague of/believer in, 202 -204, 206-207, 209, 219-220, 300

four, 34, 42, 125, 161, 201, 275, 341n19, 342n28

in guise of follower of the buddha, 201-202

in the guise of a buddha, 171, 173, nature, 103

overcoming fear of, 172-174, represented by the phoneme Kṣa,260 retinue of:

disarmed by Māra, 23

make their final offerings, 24 taming/overcoming, 174-175 ten trillion māras, 99 words of (*māra-vacana), 73, 208, 219-220, 255, 261

sutras and vinayas taught by, 107, 201-204, 206-207, 209, 211, 213, 220, 286, 354n99

medicine/healing analogies: āmalaka,153, 351n78

analogy of pharmacist selling false medicines, 192-193

Āyurveda, 52, 344n40

Buddha as great physician king, 141-142

buddha-nature as medicine king, 247 clarified butter, 104 cream on the surface of clarified butter, 82

icchantikas:

best medicine cannot heal those fated to die, 282, 359n148

Index

have no wounds so cannot be healed, 282

physician son gains father's knowledgebut cannot prevent his death, 274-275

importance of appropriate time and dose, 242, 356n122

in past lives Buddha provided medicine to the sick before preaching, 130 of the Buddha's dharma, 55, 57, 131 rejected by Mañjuśrī for other languages, 327 liberation as:

drunk to induce vomiting, 159 effective treatment for the defilements, 155 simile of medicine preventing death, 148

sweet rather than bitter, 155 living beings take harmful ones, 50 Mahāparinirvāṇa-sūtraitself: antidote for poisonous snakes and insects, 174, 290

as medicine-king tree, 281-282 can take many forms, 288-289 creates festering ulcer as expediency, 293

healing potential cannot reach icchan tika,282, 289-291 in future loses power if no one keeps it viable, 299

removes placenta after birth, 289 restores sight when lost, but not to those born blind, 288 scorpion's tale as strong medicine, 282

sound of drum with poison painted on surface, 291

taken to drive out demon of one possessed, 292

407

Index

medicine/healing analogies (continued): medicine as one of four necessities for monastics, 187, 353n94 necessary because of King Prasenajit's arrogance, 326

object of greedy monk, 216 parable of Himalayan plant only found by cakravartinking, 232s parable of mother with sick infant, 227-228

parable of two physicians prescribing milk, 63-67

pejorative derivation of "tathāgata" as one unable to mix medicines, 206, 354n103

poisonous nature of strong medicine, 187, 282, 359n149

simile of Mahāyāna sutras as poisonous medicine, 235-236 study or manufacture not appropriate for monk, 114

tingliziplant, 340n11

merit/meritorious (puṇya), 278, 347n51 amount depends on whom donation is for, 323 -324, 362n167 icchantika,323

Jain Nirgrantha, 324

one who maligns but returns to truedharma, 321 one who violates precepts but returns to true-dharma, 322

and the Mahāparinirvāṇa-sūtra: also called Sutra that Accomplishes All Merit,244, 357n124 embodied within, 103, 302 gained by those who hear sutra's name, 335

gained by those who hold, read, recite, study, and copy it, 335 obtained from it, 335

those with little belittle it, 299 408

those with little cannot hear it, 279 those with little resent it, 176 as adornment of the true-dharma, 54 bodhisattvas offer their own to icchantikas, 285 buddhas:

have immeasurable quantity of, 167 in the body of, 92, 93 calculations to get others to think one has merit, 216

created by filial child who sustains parents, 152

created by mother protecting her child, 43, 322-323

Cunda:

aspires to create it for the world, 31 obtains much by presenting final offering, 314

field of:

Cunda aspires to become, 49 monks are who reject the eight impurities, 190 Śākyamuni's youthful desire to become only a display, 125 those become who care for the dharma after violating it, 323 gained by accomplishment of liberation, 167

gained by bodhicittaresolution, 212 gained by punishing precept violators, 78-79

in arhats, 5, 171

in asking questions, 75 in nirvāṇa, 167

not gained by donating to those who violate precepts, 322

of those in the assembly, 5-7, 11-12, 16, 72

of those living outside any sangha, 94-95

produced by Himalayan Mountains, 247

states of mind, 281 those with little: cannot find ideal grass to feed cows, 247

cannot find wild medicine plant, 232 cannot hear the the Mahāparinirvāṇasūtra,279 eat rougher foods, 176 those with much believe in the Mahā yāna, 180 middle path, 215, 242 milk, xxi

as simile for the phoneme Ū,256 curdling of is simile for passage of time, 285-286, 287 fatal if drunk after meat or fish, 148 five flavors of, 219-220, four products of, 308 in newborn calf, 308 medicinal use of, 63-68, 228, 281 of an infant's mother, 228, 290 of cows, 19, 256, 357n129 of goats, 19

of water buffalo, 19 parable of cattle thieves, 85 porridge, 34, 154, 300 processing of, xxi, 84-85, 157, 244-247, 308, 357n128, 361n163 single flavor of, 153, 357n126 single, uniform color of, 306-307 as simile for buddha-nature, 306-307, 361n163

as simile for different kinds of Buddhists, 308

sour, 157

superior flavor of, 158, 236, 256, 300-301

used to water seeds, 323 watered down, 85, 299-301 with honey, 112

Index

morality, meditation, and wisdom (śīla, samādhi, prajñā), 54, 80, 85-86 morality (śīla), xvi, 171, 178, 214, 309, 342nn24, 25, 26

Mount Sumeru, 9, 19, 20, 25, 37, 40, 51, 122, 164, 258, 262, 269, 271-272, 341n15, 362n168

blocks visibility of the moon, 271-272 put into mustard-seed pouch, 122 simile for the Buddha, 37, 40, 51, 262 simile for Three Jewels, 258 MPNS. See Mahāparinirvāṇa-sūtra music/musicians, 8, 17, 20, 27, 318 mynah birds, 19

N

nāgas, 20, 50, 342n20 nāgarāja,17, 343n33 Nanda, 17

Nandā, 34

Nandābalā, 34

Nandanavana, 20, 341n15 nirvāṇa, xiv-xv, 3-4, 7, 32, 34, 61-62, 74, 77, 96, 113, 118, 124, 141-143, 198, 209, 225, 358n140 after Śākyamuni's, 175, 208, 300 as an auspicious state, 307 as bliss, 59, 61, 74, 109, 163, 267-268 as deathless, 267

as destruction of kleśas, 119-22 as dharmatā, 87, 256 as different for a buddha, 307 as empty, 119-122, 141 as having immeasurable merit, 167 as having no abode, 242 as immutable (without change), 141 as inexhaustible, 161 as liberation, 143, 161-163 as not inattentive, 267 as palace of wisdom, 269 409

Index

nirvāṇa (continued):

as permanent and/or immutable, 109, 132, 141, 162, 262, 266 as pure/place of purity, 226, 284 as reachable, 236

as self, 109

as tathāgata, 161

as the three refuges, 240 as this (etad), 256

as unattainable by icchantikas, 284-285 as without egotism, 228 as without wounds, 143 is never entered by Śākyamuni, 126, 271-272

like the burning out of firewood, 196, 224

like the extinguishing of a lamp, 133 of any tathāgata, 51

of arhats, 132

of bodhisattvas, 104, 124, 307 of expediency, 48

of pratyekabuddhas, 307 of Śākyamuni, 47, 114, 315-317 appears real because of his material body, 91, 220

as cause for celebration, 180 as expediency for all living beings, 48, 315

as natural condition (dharmatā) of buddhas, 87-89, 315

earthquakes occur, 49-50 instructs monks to ask their final questions, 54

is not nirvāṇa in the sense of extinction, 41, 83-87, 128, 315-317 is not the nirvāṇa attained by śrāvakas and pratyekabuddhas, 307-308 lamentations after Buddha confirms his intention, 50-53, 56-58 normative following acceptance of 410

last offering, 9, 15-21, 26-28, 30-32, 35-40, 314

not in the nature of buddhas, 271 reaction of Cunda. SeeCunda will result in a degenerate age, 98, 300 of śrāvakas, 307, 361n161 reached from the formless realm (ārūpyadhātu), 350n74 three forms of (minor, middle, and major), 307-308, 361n161, 362n169 what is not nirvāṇa, 55, 85 with and without residue (sopā dhiśeṣa/ nirupadhiśeṣa), 361n161 Nirvana Sutra. See Mahāparinirvāṇasūtra nonemptiness, xv, xvi, 54, 160-161, 351n74

nonnirvāṇa, 7, 49

nonself, xv, 7, 56, 58-60, 131, 160, 237, 241, 356nn115, 121

affirmed with self, 215 as a dharma, 48, 262, 264, 266, 268 as a means to liberation, 158, 228, 298 as an indeterminate doctrine, 198 as an annhilationist doctrine, 241as a reasonable doctrine for anā gā mins, 170

as a requirement for understanding self, 231

as bitter in flavor, 109 as confusing or misleading, 249 as expediency (upāya)/verbal convention (prajñapti), 67-68, 243, 247, 253, 298

as far from the tathāgatagarbhateaching, 256 as general Buddhist doctrine, xv, xvi-xvii, 8, 67, 108, 231 as not distinct from self, 244 as not the true meaning of the human condition, 62

as saṃsāra, 60

as the body, 294

consequences of improper understanding of, 223, 225, 231, 241 denied in māra teachings, 209 in dharmas (dharmanairātmya), 68, 228, 241-242, 244

linked with suffering and impermanence, 262 nonviolence, 330

nuns/bhikṣuṇīs, 24, 97, 114, 347n54, 354n99

honored for accepting the Three Jewels as permanent, 317

in the assembly 5, 20, 45, portrayed by Māra, 201 praised as dragons for their power, 5 six precept divisions for, 292, 349n63 to whom this dharma is applied, 118 to whom this dharma is entrusted, 80 who attain five supernatural powers, 83 who become icchantika,320 who overstates religious achievements, 217

O

offerings presented to the Buddha: by deities of the realm of desire (kāmadhātu), 22

by female deities, 15-17 by guardian deities of the four directions, 21 by imperial consorts, 14-15 by kings in Jambudvīpa, 14 by Licchavis, 12-13

by nāgarājadragon kings, 17 by ocean and river deities, 20 by Śakra/Indra, 21-22 by seers, 19

by state officials, 13-14 Index

by upāsakas (male lay followers), 8-10 by upāsikās (female lay followers), 11-12

by yakṣademigod kings, 17 final, xv, 16

worthy of (epithet of buddha), 3 one vehicle. Seevehicles ordinary people (*pṛthagjana), 346n49 argue because they do not comprehend the hidden treasury, 243 as beginners on the path, 170 as people of sorrow, 269 as preachers of morality, meditation, and wisdom, 86

believe in mundane self, 251 boasting of invincibility, 148 body of, 91

cannot attain liberation, 85 cannot believe buddha-dharma, 299 cannot find medicinal plant analogy, 232

cannot follow the Buddha's teaching, 356n122

cast off their impermanent bodies, 139 constantly observed by the Buddha, 268 distinguish among the Three Jewels, 239-240

distinguish each of the three vehicles, 306

distinguished from bodhisattvas, regarding understanding of buddha-nature, 254

exhortation to rise above, 53 follow an inattentive dharma of death, 268

ignorant, 10, 86, 240, 273 limited abilities of, 47 misunderstandings of, 67-68, 85-86, 243-244

believe houses can stand in midair, 265

411

Index

ordinary people (*pṛthagjana), misunder standings of(continued): believe transformations of the Buddha are real, 266

confuse mundane self and true self, 251-253

taken in by icchantikapretending to be arhat, 286

take quiescence to be Maheśvara, 146 nature is mixed with the defilements, 308

reborn even after destroying the defilements, 120 regard the Buddha as impermanent, 88 samsaric nature of, 120, 334 self-defeating behavior of, 85 should see arhats as serious practitioners, 330 speak of Brahmā as permanent, 86 study phonetic matrix to discern dharma, 254

understand significance of the middle, 242

unsure if they are seeing same moon, 273

P

palāśa:

flower, 5, 6, 9,

tree, 299, 340n7

parables:

five on buddha-nature, 226-234, 356n115

of destitute woman with child, 42-43 of missing sword, 251-253 of outcaste caṇḍālaking, 185-187 of two physicians using milk as medicine, 63-67 of watered-down milk sold in marketplace, 299-300 412

pārājika. Seetransgressions/violations of precepts

parinirvāṇa,xiv, xix, 4, 26-28, 31, 39, 41, 45, 47-48, 57, 78, 87, 141, 180, 307-308

parrots, 19

peacocks, 19

perfections (pāramitās), 342n26 of charity (dāna), 21, 32-33, 35-36, 38, 45, 314, 334

of wisdom (prajñā), 33 permanent abiding of the Tathāgata, 104, 109

posadhaceremony, 189, 192, 345n44 possession:

by a demon, 57, 67

by something nonhuman, 292 Pradānaśūra, 7

Prasenajit (king), 114, 204 arrogance of, 326

upset over mother's death, 139 prātimokṣa,115, 192

pratyekabuddhas:

attain a middle nirvāṇa, 307 do not eat food, 334

see a world without buddhas as ominous, 277 wisdom is limited, 49 See alsośrāvakas and pratyekabuddhas pravāraṇaceremony, 189, 192 precepts, 10-12, 15-16, 44, 69-70, 72, 77-78, 85, 88, 94-100, 107, 113-117, 127-128, 169, 182-193, 210-220, 275, 279, 320-325, 327-329, 332, 334, 344n38, 345n44, 348n58, 355n110, 362n167, 363n175 eight divisions of, 115, 349n63 five for laypeople. Seefive precepts pure, 6, 7, 255

ten for novices. Seeten precepts

violations. Seetransgressions/violations of precepts

predictions for future age after Buddha's disappearance:

and Mahāparinirvāṇa-sūtra: influential for forty years, 177 moves from south to Kashmir, 303 celebrated by depraved monks, 180 characterized as corrupt, 178-181 those who reject the sutra repeatedly born in difficulty, 181 true-dharma remains for eighty years, 177

Priyaguṇa, 15

punishment for corrupting the dharma, 78-80

R

Rāhu, 19, 273, 359n143 Rāhula, 3, 32, 35, 46, 77--79, 117, 122, 124, 128, 131, 257, 265, 315-316, 330, 335

Rājagṛha, 330, 333, 344n37 Rambhā, 18

reading, 28, 126

sutras, 94, 113, 178-179, 182, 286, 300, 321, 335

realm of desire (kāmadhātu), 22, 23, 56, 124, 340n6, 342n30, 353n96 realm of form (rūpadhātu), 22, 340n6, 341n18, 350n74

realms of existence (gati): five, 120

fortunate, 326, 363n172 six, 8

unfortunate:

four, 115

three, 36, 44, 280, 363n172 recitation, 28, 94, 99, 113, 170, 178-179, 182, 192, 286, 292, 299-300, 321, 335, 345n44

Index

recondite language/teachings (*saṃdhāvacana), xxi, 135, 238, 267, 330, 360n158

as Mahāyāna, 276

difficult to understand, 297, 299 example of four meanings of saindhava, 297

like cold winter's day to śrāvakas and pratyekabuddhas, 276 of nonself, 268

orients the listener to the true-dharma, 291

whoever grasps it can be called a tathā gata, 194 refuges/reliances: becoming one for others, 194, 241 disappears when the Buddha does, 31-32

foundations of, 171 four (*catuḥniśraya/catuḥprati sa ra ṇa), 193-195, 199, 279

genuine and not genuine, 88 houses for created by the Buddha, 3 in four stages of Buddhists difficult because of Māra, 172 in liberation, 156 in one's personal dharma body, 239 in the Three Jewels, 86 in this buddha, 239 in what are permanent dharmas, 88 not sought by violator of the precepts, 322

place of, 239-240

questions about, 54, 72 sutras to be taken as, 198 taking and not taking, 7 three/triple (*triśaraṇa,the Three Jewels as a whole), 88, 161-163, 236-241, 333, 356n118 expressions of are not uniform, 163 not separate, 88, 162-163 413

Index

refuges/reliances (continued): what should be taken as, 193-199 bodhisattvas, 260

definitive meanings/sutras (*nītārtha), 194-195, 198

dharma of the Mahāyāna, 197 meaning rather than language, 195, 197

people who understand this dharma, 194

the dharmatā,195, 199 the Mahāparinirvāṇa-sūtra,194 the teaching, 197

true dharma, 239, 321 true sangha, 239

wisdom, 195, 197

wisdom and preaching of bodhisattvas, 196 what should not be taken as, 193-199, 347n53

commentaries with literary embellishments, 195 discursive knowledge, 196 indeterminate meanings/sutras, 196, 198

people who say Buddha is impermanent, 194, 196 people who violate precepts, 195 śrāvakas and their discourse, 194, 196 sutras in the śrāvakayāna,196-197 three different objects, 239 relics/ reliquaries:

of the buddha, 170, 218, 239, 351n82 within one's self, 239 resolution/aspiration for awakening. See bodhicitta

robes, monastic, 55, 128, 213, 313, 321, 332, 340n7, 343n35, 347n54 S

Saddharmpuṇḍarīka-sūtra. See Lotus Sutra 414

Sāgaramatī, 5

Sahā world, 26

Śakra (Śakra Devānām Indra), 21-22, 161, 203, 326, 341n16 sakṛdāgāmin,127, 169-170, 352n86 Śākyamuni, xiv, xvii-xviii, xxi, 26, 100, 113, 314, 340n12, 349n64, 352n84, 360n156

sal (śāla) tree, 3, 8, 9, 11, 13, 20-22, 29, 96, 141, 314, 339n5, 341n14, 350n71 śallakītree, 282, 360n150 Śalya River, 325

samādhi,54, 171, 349n64 all samādhis outside the Mahāparinirvāṇa-sūtra: insufficient to comprehend buddhanature, 248 insufficient to cure effects of serious transgressions, 288

only pertain to impermanence, 263-264

return to this sutra because of buddha-nature, 264, 291 surpassed by samādhis in this sutra, 104

light emanating from, 278 of emptiness, 41

of the Buddha is inconceivable, 69 vajra-samādhi,34

Saṃbara, 18

saṃdhāvacana. Seerecondite language/ teachings.

saṃsāra and transmigration, xiv anāgaminand agāmindefined by, 133 called bodhisattvas while in saṃsāra, 171

and icchantika,285, 287 arhats avoid harsher paths in, 285 bodhisattvas encouraged to remain in all regions of, 76-77 buddha manifests himself in all, 296

Cunda's offerings accepted so he can escape, 49

denoted by nonself, 60 escape from:

Buddha asked to empower living beings, 38

buddhas have already achieved, 36, 125, 334

Mahāparinirvāṇa-sūtra as quick path to, 295-296

nonself is not key to escape but saṃsāra itself, 59-60 pilot of ship needed to ferry beings from, 295

seeking, 11, 74

feeling trapped within, 52 caused by false conceptualization, 58 caused by fundamental ignorance, 222 caused by suffering (duḥkha), 221 characterized by illusion, 258 fools transmigrate into hell, 237 liberation is freedom from, 157 nonself and, 223

possible destinies, 53, 131, 148, 152, 160, 163, 226, 231, 264, 298, 363n172

five realms, 120

six realms, 3

triple world, 340n6

saṃsāric thinking as unhelpful, 46 seven types of bad behavior binds one to, 342n25

sorrow is the mark of all, 264 to regard as illusion causes suffering, 223

triple world as another model of, 340n6 twenty-five existences of, 141, 233 Samudradatta

sandalwood, 5, 7, 8, 13, 37, 72, 351n77 sangha/sanghas:

admission into:

Index

caṇdālās not precluded, 353n91 sex and gender ambiguity precluded, 355n111

as a name for awakened and unawakened, 162 as inconceivable, 118 as part of Fourth Noble Truth, 223 as permanent, 162, 87-88, 104, 107, 162, 195, 197, 226, 242, 278 breaking up of (saṃghabheda), 129, 260, 274, 287

concept of collectivity in denied, 198 deny existence of, 320 destruction/dissolution of, 274, 278 Devadatta allowed to join, 328 discourse denying transgressions, 212-213, 219-220

donations/offerings to, 8, 12-16, 45, 324

exists within buddha-nature, 239 fraudulent, 239

incalculable number of, 314 leadership of, 344n39 lion seats for, 9

members of:

four types, 190

hiding improper behavior, 116 idiot represented by phoneme Ḍa,258 not keeping precepts, 189-191, 205, 324

novices, 37, 40, 182 punishment for, 78-81, 100, 115-117, 184-185, 188, 206, 212-214, 217-218, 332, 345n46, 347n55, 348n61, 355n110, 363n176 self-ordination, 347n52 śrāvaka, 193

taking refuge in, 237-239, 333 three types of, 99-100, 193 two kinds of, 140-41 virtue of comparable to Tathāgata, 104 415

Index

Sanskrit, xiii-iv, xvi, xx, xxi, 55, 118, 138, 254-260, 347n56, 349nn66, 68 endnotes concerning, 1, 55, 65, 67, 87, 98, 100, 131, 150, 151, 159, 160, 176 saptaparṇatree, 58, 158, 316, 344n37 sārasacranes, 48, 73, 343n32 Sarayu River, 82, 346n47 sarpirmaṇḍa,82, 84-86, 347n56 self, xvii, 58-62

absence of, 109

affirmed without understanding true nature of, 231, 233, 251-253 and body, 360n155

and nonself, xvii, 7, 160, 262, 356n121 both affirmed by the Buddha, 215, 244, 266, 268

argument against its existence, 229 as buddha, 59, 60

as characteristic of the tathāgata garbha. Seebuddha-nature, four characteristics of as cluster of fires, 107 as object of attachment, 39 as part of a nirvāṇic meal, 109 as permanent, autonomous, and immutable, 68, 241

as pudgala,356n114

as pure, xv

assertion of identified with eternalist doctrine, 242-243

assertion of its absence in Buddha's dharma, 243-244

as simile for viewing others, 329 as spicy in flavor, 109 as tathāgatagarbhaor buddha-nature, 160, 225-226, 233, 253 augmented by liberation, 157 contemplate as cluster of fires, 107 fictitious notions of, 58, 131 genuine, xvii,

416

holding notion of leads to protection of, 330

idea of reflects impartial mind of an arhat, 330

inverted (erroneous) understanding of, 60, 225

like coating of sesame oil on the body, 230

mundane and supramundane meanings contrasted, 60, 233 neither empty nor nonempty, 160-161 nonexistence of, 228-229 perception of leads to transmigration, 59 physical size of, 233, 253 reckoned as nonself, 59 rejected by anāgāmins, 170 teaching is misundersood, 85-86 teaching of likened to ambrosia, 86 true and real in dharmas, 68 true self, xvii, 253, 268, 356n115 divine vision required to see it, 268 understanding of as supreme attainment, 236

self-aggrandizement, 198 self-discipline, 142 self-improvement, 352n83 self-indulgence, 157 self-interest, 355n111 self-nature, 74, 229 identified with buddha-nature, 236-238 self-ordination, 347n52 self, permanence, bliss, and purity, 59-62, 86, 160, 224-226

self-reliance, 333

sesame, 140, 263

oil, 112, 230, 263

sexuality:

improper activity in laypeople, 342n25, 345n43

in monastics, 347n55

arguments for acceptability of sexual activity, 213

sexual activity in dreams, 219 those of indeterminate sexual identity, 218-219, 355n111 sexual organs, 136

the Buddha:

birth through sexual union of his parents not genuine, 202 only pretended to have sexual desire as a youth, 124, 128-129 sexual faculty has been removed, 136 śīla. Seemorality

silk, 8, 9, 15, 20, 22, 23, 112, 219-220, 313 silkworms, 39, 258, 287, 358n136 Siṃhanāda, 19

Sindhu (Indus) River, 82 Sītā River, 82

six realms. Seesaṃsāra and transmigration, possible destinies sixth heaven (in the world of desire), 22, 35, 342nn28, 30

Skanda (deity), 206, 354n102 slaves, 110

acceptance of keeping as doctrine of Māra, 204

acceptance of which as true-dharma is cause of suffering, 222 and caṇḍālas, 353n91

bodhisattvas resolving conflicts among, 206-207

keeping of which is forbidden to the sangha, 95-96, 114, 140, 170, 204-205

immorally justified for personal profit in essay writing, 195 in list of eight impure things for monastics, 353n95

possible exceptions, 199 violation by sangha is sign the truedharma has disappeared, 184 Index

violation of which is sign of being misled, 199

snakes, 74, 148, 174, 353n97 believed shape of king's sword, 253 four poisonous, as metaphor for the body, 10, 159, 170, 247, 351n81 live like brothers with rat and wolf, 315 meat of forbidden, 348n59 poisonous, 29, 154, 159 metaphor for eight impure things for monastics, 190

no fear of with proper medicine, spells 174, 290

simile of shedding skin for Buddha's death, 296, 360n156

snigdhagrass, 245, 247, 357n127 śramaṇas, 93, 100, 110, 113, 115, 125-126, 216, 218-219 śrāmaṇeras, 182, 211

śrāvakas and pratyekabuddhas, 349n69 and buddha-nature:

cannot perceive it, 215, 248, 249, 251 can perceive it through knowing Mahāparinirvāṇa-sūtra,251 is permanent within them, 308 and the Mahāyāna Mahāparinirvāṇasūtra,288, 301, 335 bodhisattvas become refuge for, 240-241

distinguish Three Jewels, 239 donations to, 324

do only created accumulation, 140 empowered to overcome Māra, 175 eighth stage for, 170, 352n85 for whom Mahāyāna is ambrosia of immortality, 236

frightened of the defilements, 175 given advanced Mahāyāna teaching, 140, 181

have not yet heard about tathāgatagarbha,256 417

Index

śrāvakas and pratyekabuddhas (continued): ignorance can be removed by Tathāgata, 57 impermanence is true meaning for, 60 instruction regarding Māra, 173-174 in the land of Akṣobhya Buddha, 97 lauded for being on the right path, 327-328

liberation understood as formless, 143 like fresh milk (among four stages of processing), 308

natures distinguished and not distinguished from buddhas and bodhisattvas, 305-307 nirvāṇa attained differs from that of buddhas, 307, 361n161

path/vehicle of, 88, 196 perceive the Buddha to have short life span, 276

praised as arhats, 71

preaching as indeterminate, 196 precept instructions to communities of, 140, 193

predictions of buddhahood: for vowing to support true-dharma in the future, 309

in the Lotus Sutra, 291 will make them lazy and derisive, 309 pursue only created (saṃskṛta) accumulation, 140 regarded by the Buddha as his sons, 138 represents early, incomplete teaching, 34, 139

shiver when they hear recondite teachings, 276 should not be one's support because of limited knowledge, 194-196 scriptures of, 196, 286, 301 turn to the Mahāyāna, 174-175 unable to discern what characterizes self, 253

418

unable to do same work as bodhisattvas, 100 unable to grasp Mahāyāna doctrines, 118, 138-139

unable to keep teachings and precepts, 70.

unable to realize liberation, 152 unable to see tathāgatas, 277 unable to see with divine vision, 173, 174

understanding is limited, xxi, 49, 87, 93, 109, 144, 163, 249, 265-266 understand permanence of the Tathāgata, 318 unsurpassed teaching not transmitted/ preached to them, 71, 109, 184, 189 vegetarian instructions to, 111 wisdom like that of ants, 49 Śrāvastī, 204, 324, 346n47 Śrīmālā, 10

Śrīmālādevī-sūtra,xvi

srotāpanna,126, 169-170, 201, 352n86 stages in the Buddha's teachings, xxi, 239 stages of understanding (three), 266 stages on the path (bhūmi): first, 336

eighth for śrāvaka, 170, 352n86 ten for bodhisattvas (daśabhūmi), 5, 6, 182, 249-251, 319, 362n166 sthūlātyayatransgression. Seetransgressions/violations of the precepts Subhadra, 343n33

Subhadrā, 5, 332

Sudarśana, 18

suffering/pain (duḥkha), 262, 267, 342n28, 352n83, 356n121 absence/annihilation of, 40, 141, 159, 224-225, 298

and tathāgatagarbha, 241-244 as not understanding the dharma-body of the Buddha, 221

as the condition of living beings, 32, 77, 142

body of, 224

brought by the buddha's disappearance, 30,

characterized as sour, 109 freedom from, 317

identified with impermanence, 224, in conditioned phenomena, 267 in dangerous paths, 53 in illness, 57, 130, 141 in someone possessed, 292 in the body, 294

in the moon, 274

is karmic, 160, 217 of Avīci Hell, 166 of living beings, 25, 77, 130, 141-142 of the body, 39

results from reliance on others, 331-332, 363n174

right and wrong meanings of Four Noble Truths, 221-223 seen in bliss, 224-225 seen where there is no suffering, 224 teaching on, 8, 56-62, 109, 131, 198, 298

wheel of, 39

Śuklārdra, 18

supernatural power of deities, 20 supernatural power of the bodhisattva Boundless Body, 28-29 supernatural power of the Buddha/ buddhas:

named by Cunda as cause for his own spiritual progress, 40 named by Kāśyapa as the goal of his inquiry, 72

used by a vajrapāṇito crush imaginary boy, 77-78

used to make buddhas appear between the sal trees, 314 Index

used to make buddhas in all directions visible, 27

used to make Cunda's meal offering feed entire assembly, 314 used to make his voice loud, 3 used to make Māra order his army to thrown down their weapons, 23 used to make rākṣasademons handsome, 18 used to raise state officials in the air, 14 used to raise the Licchavis in the air, 13

supernatural powers, five, 83, 346n48 Śūraṃgamasamādhi-sūtra,131, 349n64 Sutra that Accomplishes All Merit,244, 357n124

Suvarṇa, 19

syllable (akṣara), 260, 344n41 Brahmī, 358n136

complete, 73, 260-261 dharma or people without, 261 half-, 73, 254, 260-261 matrix of, 254

meaning of, 254-261, 358n131 total number of, 261 T

taking refuge. Seerefuge tālatree, 210, 282, 355n107, 360n151 tālavillage, 72

taste. Seeflavor/taste tathāgata. Seebuddha tathāgatagarbha,xv, xix, xx-xxi, 212, 257, 302, 307, 355n108 as hidden or hidden treasury, xv, xx, 194, 215, 222, 231, 233, 238, 241-243, 256, 257, 286, 296, 299, 302, 324

as impervious to damage, 260 as permanent/eternal, 82-89, 110, 294 419

Index

tathāgatagarbha(continued): as self, 226

as teaching objective of the Mahāparinirvāṇa-sūtra,228-29, included in title of Mahāparinirvāṇasūtra,308 represented by the phoneme U,256 Tathāgatagarbha-sūtra,211, 217, 355n108

Tejovimalakīrti, 7

ten aspects of good character (daśa kuśala), 76, 117, 244, 345n43 ten precepts, 182, 244 ten stages (daśabhūmi), 5-6, 182, 249-251, 319, 362n166 Three Jewels:

as fourth noble truth, 223 as imperishable, 258, 277 as permanent/permenently abiding, 87-89, 223, 258-259, 310, 317 understanding of causes bliss, 317 as steadfast, 258

as unbreakable, 254

as unstained by defilement, 277 as virtue, 255

become like wish-fulfilling trees, 74 bound together/seen as a unity, 6, 7, 11, 16, 239

bow down in reverence to, 255 contemplating, 74

equated with the fourth noble truth, 223 likened to adamantine vajra, 254 likened to Mount Sumeru, 258 mark of equality in, 238 nature of, 236, 277

palāśaleaf is symbol for, 340n7 praised by icchantika,323 represented by the phoneme A,255 represented by the phoneme Dha,258 should be accomplished by oneself, 241 420

should be honored, 236 taking refuge in, 85-86, 236-239 three vehicles. Seevehicles Tibetan translations of the MPNS, xvi, xx tindukatree and fruit, 191, 283, 316, 353n97

Tīrṇā, 18

tortoise, 24, 213, 282 transgressions/violations of precepts, 81, 207-215, 294, 355n110 anāgāmins unaffected by, 171 as cause for losing status in Śākyamuni's lineage, 100 as cause for suspension from a sangha, 78

as preventing any cause for bodhi,287 buddha appears guilty of, 128 confession of/repented, 99, 284, 348n62 connected with meat-eating, 110-114 dismissed as Buddha's intent is only to cause fear, 212-213

duṣkṛta, 217-218, 355n109 eliminated by the buddha's light, 3 exceptions made:

for those who protect the dharma, 184-185

when done for the sangha, 188 when there are no lay donors or in famine, 199

four grave offenses, 100, 115-116, 128, 210, 212-213, 215, 278, 281-282, 288-292, 320-323, 332, 347n55

See also pārājika

five heinous crimes, 212-213, 274-275, 278, 288-292, 320-323 hiding or denying, 116, 214 increase through lack of remorse, 116 ironic assertion of, 110 karmic, 240, 278

difficult for icchantikas to remove, 287 removed by Mahāparinirvāṇa-sūtra, 281

niḥsargikā-pātayantikā,115 not as hindrance to buddhahood, 150 of declaring the Tathāgata impermanent, 224 of keeping eight impure things, 191-192 of overstating religious achievement, 216-217

of the personalist view (pudgalavāda), 224

pārājika,100, 115, 185, 210-215, 281-282, 332, 347n55, 348n62, 363n175

pātayantika,115, 348n62 pratideśanīya-dharma,115 removal of karmic stain from: for those of vile nature who care for the dharma, 323

icchantikacannot be helped, 323 through remorse and support for true-dharma, 321-322

saṃbahula-śaikṣadharma,115 saṃghāvaśeṣa,115, 212, 214, 348n62 sexual activity allowed when not wearing dharma robes, 213 sthūlātyaya,207, 212, 214, 218, 355n104

that bring immediate retribution (ānantarya)/heinous crime, 77, 150, 165-166, 212-213, 274, 275, 278, 281-283, 288-292, 320-323 that bring return to lay status: committing a pārājikaoffense, 332 frequenting places with alcohol, prostitution, and gambling, 205 keeping animals or slaves, 95 keeping impure things, 188, 353n95 Trāyastriṃśa Heaven, 20, 21, 28, 44-45, 186, 204, 213, 218, 341n15, 353n96 Index

Trilokasaundarī, 15

true-dharma (saddharma), 10, 12, 41, 43, 54, 81, 136, 150, 187, 321 abide/settle in, 13-15, 129-130, 267, 291, 311

accept/recognize, 170, 175, 222 appreciate, 317

as middle way, 242

as tathāgatagarbha, 322 auspiciousness of, 137

collapse/destruction of, 201-202 defend, 97,

destroying, 287, 300

disappearance of, 113, 177-178, 184, 222, 277, 298-300, 302-303 Mahākāśyapa as designated successor, 61 entrustment to Kāśyapa, 337 four protectors of, 169 fruition of, 289

injure, 79

malign/denigrate/repudiate, 12-13, 77-79, 81, 116, 170, 181, 275, 280, 284, 320-321

permanence of, 278

practice/cultivate, 12, 55, 130, preaching/explaining, 130-131 promote/elevate/support, 169, 180, 199, 217, 321

protectors of (uddhāraka), 97-98, 180 protect/uphold/maintain, 12, 24, 43, 89, 94, 97, 167, 169, 180, 183, 185, 187, 190, 309-310, 320-322

represented by the phoneme Sa,259 vitiating, 222

turtle, 36, 46-47, 116

Tuṣita Heaven, 50, 202

twenty-five forms of existence, 53, 131, 160, 226, 231, 233

characterized as sorrow, 163, 264 liberation from, 141, 148, 152, 163, 298 421

Index

U

udumbaraflower, 35-36, 38, 54, 175, 342n29

Ujjayinī, 334

uncreated phenomena/dharmas (asaṃskṛta), 7, 43-46, 93, 140 liberation as, 145 sanghas, 141, 197 unfortunate destinies/realms, 175, 221, 233, 327

four, 103, 115, 129 three, 25, 36, 44, 280, 362n172 unsurpassed perfect awakening. See anuttarā samyaksaṃbodhi Upananda, 4, 17

Upānandā, 5

upāsaka. Seelaymen follower upāsikā(female lay follower), 10-12, 201, 292

upavāsa(upoṣadha) ceremony, 77, 345n44 upāya. Seeexpedient means Urvaśī, 18

Uttarakuru, 20, 131, 256, 341n15, 343n34 V

vaiḍūrya,16, 27, 28, 62, 70, 72, 266, 325 Vaijayanta, 21, 341n16 Vairocana, 13

Vaiśālī, 12, 14, 27, 340n12, 346n46 Vaiśravaṇa, 17

vajra,72, 77, 254 body, 33, 93

-samādhi, 34

vajrapāṇi. SeeGuhyapāda Vajrayāna, 345n45, 351n75 Vakkula, 4

Vakṣu (Oxus) River, 82 Vāsuki, 17

vegetarianism, 110-114 vehicles, 16, 199, 353n98 422

metaphorical use of: buddha, 173

great, 257, 259

one, 92

religious, 190

śrāvaka,196

supreme, 257

three, 74, 92, 306-308 two, 176, 215, 307-308 Vemacitra. See asuras, king. Vimalacandra, 14 vinaya literature, xviii, 115, 217 assertions and conduct in accord with, 100, 202-212, 219-220, 255 represented by the phoneme Ā,255 assertions and conduct not in accord with, 113, 199, 212-214, 219 represented by a dharma of no syllables, 261 Dharmaguptaka, 348n63, 355n112 Mahīśāsaka, 345n46 -masters (vinayadhara), 99 -100, 213-214

Mūlasarvāstivāda, 345n46 Pāli, 339n1

sapta-karmanpunishments, 345n46 Sarvāstivāda, 345n46, 355n104 taught by māras, 201-209, 212-214, 219-220, 341n19, 354n99 violence:

in defense of the Dharma, 94-98 Mahāyāna students do not fear Māra intimidation, 173-174 Māra has enforcers in hell throw down their weapons, 23 not all beings fear it, 329 sword as simile for resoluteness, 240 sword as simile for self and buddhanature, 251-253 would not exist if our selves were permanent, 229

viparyāsa. Seeinversions Virūpākṣā, 15

Vimalagaṅgaodakadāyaka, 12 Viśākhā, 10

Viśashā, 18

Viśuddhivimalagarbha, 12 Viśuddhyachanda, 12 W

water buffalo, 19 well-balanced (vaitulya) teachings/scriptures, 349n67 as the hidden treasure of the buddhas, 215

claim that Buddha never taught them, 208-209

cultivate practice of, 256 dissemination goal of bodhisattvas, 188, 217

like both ambrosia and poison, 235-236 repudiation of: marks one as heretic, 20 marks one as icchantika,283 simile of grammar treatises, 138 simile of king entrusting crown jewels, 76

surpass those in ninefold canon, 208 wild ducks, 19, 28 wild geese, 19, 28, 249 wisdom, 39, 77, 80, 85-86, 109, 138, 197, 199, 209, 240, 310, 327, 363n175 absence of, 256 as recognizing the buddha-nature, 199, 215, 243, 299

as right awakening, 269 eye(s) of, 33, 88, 105, 118, 199, 288 great (mahāprajñā/mahājñāna), 55, 57, 118, 238

Index

is not nirvāṇa, 55 of bodhisattvas, 196 of Cunda, 46

of śrāvakas, 138 in arhats, 171

in assembled monks, 4 denigrate their own, 69-71 in Kāśyapa:

denigrates his own, 72-76 praised, 241

jñāna,193, 195-197 Mahāyāna, 215, 235, 351n74 ocean of metaphor, 72, 215 of emptiness, 4, 5 of knowing the Three Jewels are permanent, 310

of the Buddha/buddhas, 30, 37, 46-47, 55, 121, 127, 195, 237, 266, 268, 272

omniscient, 32-33 palace of, 268-269 perfection of, 33 prajñā,7, 31, 54, 80-81, 171, 342nn26, 27, 350n72 represented by the phoneme Ña, 258 women. Seefemale writing, 126, 170, 207, 292, Y

yakṣa, 17, 20, 342nn 20, 23 Yamunā River, 82, 346n47 Yaśodharā, 122

yogurt, 84-85, 112, 160 Z

Zhiyi, xix, 344n1 423