The Discourse to Prince Candraprabha

Chapter 39

(90) The wise one knows that suffering is like a dream, impermanent, empty, and of nonself, and they know that the mind is also thus. This is what is called the supreme moral discipline of the mind. (91) The wise one knows that there is no living being and no life span, and that the many causes and conditions are like a rolling wheel that does not come near or go away. This is what is called the supreme moral discipline of the mind.

(92) The mind of a wise one cannot be grasped. They do not have discriminating thoughts, do not become attached, and have nothing on which to rely or become attached to. This is what is called the supreme moral discipline of the mind.

(93) The wise one knows that the truth as ultimate meaning is like a dream, and that such is nirvana too. This is what is called the supreme moral discipline of the mind.

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[The Buddha continued:]

(1) O Prince, why is this samādhi called purification of action? This is because bodhisattvas see that the three realms of existence are like a dream, and they give rise to disgust for them and never have desire for them. This is called purification of action.

(2) Why is this samādhi called transcendence of cognizable objects? This is because bodhisattvas know that the aggregates, elements, and spheres of cognition are like an illusion, and they are free from them. (3) Why is this samādhi called complete comprehension of the [five] aggregates? This is because bodhisattvas realize that the aggregates are like a mirage.

(4) Why is this samādhi called attainment of equality of the [eighteen] elements of cognition? This is because bodhisattvas know that these elements are like an apparition, and they abandon them. (5) Why is this samādhi called withdrawal from the spheres of cognition? This is because the spheres of cognition are like a mere reflection, and bodhisattvas abandon them.

(6) Why is it called the abandonment of craving? This is because all dharmas are not objects of cognition.

(7) Why is it called the direct experience of accepting the nonorigination of dharmas? This is because there is nothing to be grasped in all dharmas.

(8) Why is it called knowledge of action? This is because bodhisattvas make effort and abandon suffering.

(9) Why is it called the elucidation of causes? This is because the aggregates are without origination, like an echo.

(10) Why is it called the nondestruction of the retribution of one's actions? This is because retribution of one's actions is like a dream and there is nothing to be destroyed.

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(11) Why is it called direct perception of dharmas? This is because bodhisattvas attain the state of acceptance of the truth that dharmas have no origination.

(12) Why is it called cultivation of the path? This is because in all the dharmas there is nothing to cultivate.

(13) Why is it called meeting the buddhas? This is because bodhisattvas are endowed with the practice of the moral discipline of the buddhas. (14) Why is it called keenness of wisdom? This is because bodhisattvas attain the state of acceptance of the truth that all dharmas have no origination.

(15) Why is it called adapting to the will of sentient beings? This is because bodhisattvas possess knowledge of the greater and lesser capabilities of various sentient beings.

(16) Why is it called knowledge of dharmas? This is because all dharmas cannot be apprehended.

(17) Why is it called knowledge of apprehending unhindered penetrating insight? This is because bodhisattvas are proficient in the precise systematic scheme of the doctrine.

(18) Why is it called knowledge of proper divisions into syllables and words? This is because bodhisattvas know the three kinds of divisions of speech.

(19) Why is it called transcendence over real entities? This is because bodhisattvas realize that there are no real entities. (20) Why is it called understanding the sounds [of speech]? This is because bodhisattvas know that sounds are like echoes. (21) Why is it called the attainment of joy? This is because all dharmas cannot be apprehended, and bodhisattvas are free from suffering, lay down heavy burdens, and transcend transmigration.

(22) Why is it called taking delight in the Dharma? This is because bodhisattvas bring delight to beggars, understanding the [proper] time to give [them alms], having seen the advantage of bestowing benefits. (23) Why is it called cultivating the mind and honesty? Thiis because bodhisattvas completely comprehend the Four Noble Truths. (24) Why is it called the bodhisattvas' deportment? This is because bodhisattvas cultivate upright deportment.

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(25) Why is it called abstaining from making an angry expression? This is because bodhisattvas eliminate the faults of various kinds of hatred. (26) Why is it called having a smiling face at all times? This is because bodhisattvas dwell in peace with those of good moral discipline. (27) Why is it called gentleness in speech? This is because bodhisattvas speak only of beneficial things with others.

(28) Why is it called greeting first [when meeting someone]? This is because bodhisattvas speak first and welcome anyone they meet, and they quickly rise to welcome others.

(29) Why is it called not being indolent? This is because bodhisattvas never abandon their efforts.

(30) Why is it called respecting venerable elders? This is because bodhisattvas respect their venerable elders with reverential awe, considering them to be true friends.

(31) Why is it called worship of venerable elders? This is because bodhisattvas attend venerable elders wherever they are and follow their teachings.

(32) Why is it called contentment with a bodhisattva's own birth? This is because a bodhisattva is not attached to their birth or to any essentials. (33) Why is it called tirelessness in seeking pure dharmas? This is because bodhisattvas accumulate many wholesome dharmas. (34) Why is it called purification of a bodhisattva's livelihood? This is because bodhisattvas are content with what they have properly gained. If one does not know contentment, they lie, boast about themselves, cheat, and entice others to do things for profit while seeking their own advantage. A bodhisattva abandons all of this. (35) Why is it called not relinquishing living in the forest? This is because bodhisattvas do not give up their endeavors and take pleasure in living in remote places, forests, rocky caves, and dells seeking to acquire the Dharma, not associating with laypeople or homeless monks, not becoming attached to profit, renouncing craving, and always enjoying the pleasure of samādhi.

(36) Why is it called the knowledge of establishing oneself in the stages of religious practice? This is because bodhisattvas have 327

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knowledge of the stage of śrāvakas (disciples), knowledge of the stage of pratyekabuddhas, and knowledge of the stage of bodhisattvas. (37) Why is it called right memory without forgetting? This is because bodhisattvas practice mindfulness of impermanence, suffering, emptiness, and selflessness.

(38) Why is it called attaining knowledge of skillfulness in [knowing the five] aggregates? This is because bodhisattvas know the differences among the [five] aggregates, the [eighteen] elements, and the [twelve] spheres of cognition, without attachment.

(39) Why is it called realizing supernatural powers of knowledge? This is because bodhisattvas acquire the four bases of supranormal power and can cause supernatural phenomena.

(40) Why is it called elimination of defilements? This is because bodhisattvas remove greed, hatred, and delusion. (41) Why is it called removing the series of latent impressions? This is because bodhisattvas give rise to revulsion for their past foolish actions and they do not long for the stages of śrāvakas or pratyekabuddhas. (42) Why is it called attaining the distinguished state? This is because bodhisattvas give rise to the Tathāgata's powers, the [four kinds of] fearlessness, and the four abilities of unhindered understanding and expression.

(43) Why is it called the cause of meditative cultivation? This is because bodhisattvas abandon hostility and attachment. (44) Why is it called knowing the skillful means of how to recover from transgressions? This is because bodhisattvas know the code of precepts, the code of monastic discipline, and moral discipline. (45) Why is it called repentance? This is because bodhisattvas sincerely confess their faults and never commit them again, and instead endeavor to do good.

(46) Why is it called removal of attachment? This is because bodhisattvas remove all the branches of craving in the three realms of existence, produce good that has not yet been done, and do not spoil and lose the good that has already been done.

(47) Why is it called transcendence over the realms of existence? Because bodhisattvas do not possess nor are they worried about 328

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anything in the three realms of existence, so this is called transcending the realms of existence. (48) Why is it called remembering past lives? This is because bodhisattvas remember and know their past lives. (49) Why is it called doubtlessness about the retribution of actions? This is because bodhisattvas are free from [the two extreme views of] annihilationism and eternalism.

(50) Why is it called contemplating the Dharma? This is because bodhisattvas contemplate the reality of dharmas.

(51) Why is it called aspiration for erudition? This is because bodhisattvas learn and memorize the canon of the disciples, the canon of the pratyekabuddhas, and the bodhisattva canon.

(52) Why is it called attainment of keen intelligence? This is because bodhisattvas understand the knowledge of nonorigination, just as if in a dream.

(53) Why is it called the desire for knowledge? This is because bodhisattvas always aspire for knowledge. (54) Why is it called attainment of knowledge? This is because bodhisattvas give rise to supreme enlightenment. (55) Why is it called attaining the stage of restraint? Because this is the discipline that bodhisattvas maintain.

(56) Why is it that their minds are compared to a mountain? This is because bodhisattvas do not abandon the aspiration for enlightenment. (57) Why is it called immovableness? This is because bodhisattvas are without conceptual constructions and are not afflicted with mental defilements.

(58) Why is it called not being excitable? This is because bodhisattvas do not think of any characteristics.

(59) Why is it called the characteristic of nonretrogression? This is because bodhisattvas are neither defective nor deficient in the six perfections and are always able to see buddhas in other worlds. (60) Why is it called the practice of wholesome qualities? This is because bodhisattvas approach supreme enlightenment. (61) Why is it called aversion to wrong actions? This is because bodhisattvas firmly maintain the moral precepts and never commit evil. 329

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(62) Why is it called nonindulgence in defilements? This is because bodhisattvas do not give rise to ignorance, craving for existence, or anger. (63) Why is it called nonabandonment of moral discipline? This is because bodhisattvas believe in cause and effect and venerate the Tathāgata.

(64) Why is it called discrimination of various concentrations? This is because bodhisattvas are skillful in their own minds and mental functions and attain mental concentration.

(65) Why is it called knowing the intentions of all sentient beings? This is because bodhisattvas know the differences among sentient beings' faculties.

(66) Why is it called knowledge of particular places of rebirth? This is because bodhisattvas know the differences among the five destinies. (67) Why is it called having limitless knowledge? This is because bodhisattvas spontaneously know mundane and supramundane dharmas. (68) Why is it called the knowledge of composing words in proper order? This is because bodhisattvas know the Tathāgata's esoteric language. (69) Why is it called giving up worldly affairs? This is because bodhisattvas are detached from their own bodies and minds and leave home [to become mendicants].

(70) Why is it called not delighting in the three realms of existence? This is because bodhisattvas see the faults of these three realms just as they are.

(71) Why is it called the mind that is not dejected? This is because bodhisattvas do not lose their mental functioning even when they enter samādhi.

(72) Why is it called not being attached to dharmas? This is because bodhisattvas relinquish desire for all dharmas.

(73) Why is it called acceptance of the Dharma? This is because bodhisattvas guard the Buddha's teachings. This is called accepting the right Dharma.

(74) Why is it called guarding the true Dharma? This is because by means of the Dharma bodhisattvas overcome all sentient beings who revile the Dharma. This is called guarding the Dharma. 330

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(75) Why is it called having belief in the retribution of actions? This is because bodhisattvas feel shame and revulsion for their own evil deeds and practice wholesome dharmas.

(76) Why is it called skillfulness in knowing the monastic code? This is because bodhisattvas know the transgression by nature or not, and they know committing the transgression by nature or not. 77. Why is it called ceasing quarrels [among sangha members]? This is because bodhisattvas stay far away from agitated crowds. (78) Why is it called not disagreeing nor arguing [with sangha members]? This is because bodhisattvas do not enjoy worldly conversation. (79) Why is it called the stage of patience? This is because bodhisattvas endure physical and mental oppression [from others]. (80) Why is it called accepting patience? This is because bodhisattvas disregard all harsh words against them uttered by others, and their patience does not decrease.

(81) Why is it called investigating dharmas? This is because bodhisattvas know the differences among the five aggregates, the [eighteen] elements, and the [twelve] spheres of cognition; they know the differences between the contaminated auxiliary path and the pure auxiliary path, and then they are not attached to these dharmas. (82) Why is it called skillfulness in determining dharmas? This is because all dharmas are beyond verbal designations. (83) Why is it called knowing the differences of the meaning of words of dharmas? This is because bodhisattvas master all dharmas. (84) Why is it called having skillfulness in delivering the words of the teachings? This is because bodhisattvas explain the true teachings just as they are.

(85) Why is it called having skillfulness in delivering words that distinguish the meaningful and the meaningless? This is because bodhisattvas know that there is neither increase nor decrease in the nature of dharmas.

(86) Why is it called knowledge of the limit of the past? This is because bodhisattvas have knowledge of causes.

(87) Why is it called knowledge of the limit of the future? This is because bodhisattvas have knowledge of conditions. 331

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(88) Why is it called knowledge of the equality of the three divisions of time? This is because bodhisattvas fully understand that there are no differences among all dharmas and they peacefully abide in these dharmas.

(89) Why is it called knowledge of the difference of the three divisions of time? This is because bodhisattvas are not attached to the dharmas in the three divisions of time and they do not think of them. (90) Why is it called steadfastness of mind? This is because the mind is not perceived.

(91) Why is it called steadfastness of body? This is mindfulness of the body; it is called steadfastness of body.

(92) Why is it called maintaining good bodily deportment? This is because bodhisattvas have no confusion about good bodily deportment. (93) Why is it called not disturbing good bodily deportment? This is because bodhisattvas conceal their wholesome actions. (94) Why is it called not discriminating good bodily deportment? This is because bodhisattvas are free from the desire for unwholesome thoughts. (95) Why is it called serenity of the sense organs? This is because bodhisattvas ponder the Dharma, give appropriate explanations, know the proper time, and explain the true Dharma as it is. (96) Why is it called knowing the conventional truth? This is because bodhisattvas know the dharmas of past and future. This is called knowledge of the world.

(97) Why is it called free generosity? When bodhisattvas who possess means do not conceal their wealth and are without stinginess or envy. (98) Why is it called always extending a hand in almsgiving? This is because bodhisattvas share [their good] fortune with others. (99) Why is it called not having a miserly mind? This is because with faith in almsgiving, bodhisattvas give away all that they possess. (100) Why is it called having a conscience? This is because bodhisattvas feel shame about their own [capacity for] violence and evil. (101) Why is it called having shame before others for one's misdeeds? This is because bodhisattvas are ashamed of their own folly and mischief.

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(102) Why is it called revulsion for [one's own] unwholesome thoughts? This is because bodhisattvas know the nature of ignorance, abandon it, and do not associate with it.

(103) Why is it called not abandoning ascetic practice? This is because bodhisattvas practice to remain firmly established [in the path] and do not retrogress.

(104) Why is it called one who is deemed to be trustworthy? This is because bodhisattvas act as they speak.

(105) Why is it called actions that cause others to rejoice? This is because bodhisattvas think of the wholesome dharmas and bestow benefits on others.

(106) Why is it called approaching where venerable elders dwell? This is because bodhisattvas abandon pride and rid themselves of indolence.

(107) Why is it called conquering arrogance? This is because the self is unknowable and is not an object of cognition.

(108) Why is it called controlling one's own mind? This is because bodhisattvas think about all the pure dharmas and know not to lose benefits.

(109) Why is it called knowing the encouragement for endeavors? This is because bodhisattvas know that the effect of effort will not be lost. (110) Why is it called knowledge of the special apprehension of meanings? This is because bodhisattvas possess the knowledge that penetrates the truth just as it is. (111) Why is it called full awareness of knowledge? This is because bodhisattvas know all the mundane and supramundane dharmas. (112) Why is it called the knowledge that one is far away from ignorance? This is because bodhisattvas get rid of attachment to the true teachings just as they are.

(113) Why is it called the knowledge that enters into the mind? This is because bodhisattvas know its nonorigination and nonannihilation. (114) Why is it called knowing the skillful means for acquiring provisions? This is because bodhisattvas have keen discriminating knowledge.

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(115) Why is it called knowledge of languages and voices? This is because bodhisattvas show knowledge of the true teachings just as they are.

(116) Why is it called knowledge of residence? This is because bodhisattvas have the knowledge of things just as they are. (117) Why is it called skillfulness in determining the meaning [of the Dharma]? This is because bodhisattvas look up to all buddhas, bodhisattvas, and disciples.

(118) Why is it called avoiding useful and useless concerns? This is because bodhisattvas enter and transcend the [three] realms of existence.

(119) Why is it called associating with good people and doing the same as them? This is because bodhisattvas look up to the buddhas, bodhisattvas, and disciples. (120) Why is it called avoiding bad people? This is because bodhisattvas keep away from those who have self-attachment and are indolent. (121) Why is it called the practice of meditation and the attainment of supernatural knowledge? This is because bodhisattvas rid themselves of the thorns of desire but never abandon the joy of meditation. (122) Why is it called nonattachment to the taste of meditation? This is because bodhisattvas will transcend the three realms of existence. (123) Why is it called the mastery of supernatural knowledge? This is because bodhisattvas abide in the five supernatural knowledges and they reveal for others the Buddha Dharma that is difficult to understand. (124) Why is it called understanding the convention of names? This is because bodhisattvas fully comprehend that names are imperfect. (125) Why is it called understanding the verbal expressions of concepts? This is because bodhisattvas know worldly names, numbers, and letters. (126) Why is it called transcending concepts? This is because bodhisattvas know the knowledge that cannot be expressed. (127) Why is it called renouncing the world? This is because bodhisattvas have previously seen the faults of the world. (128) Why is it called not taking joy in gaining fame and profit? This is because the bodhisattva's essential nature is that of having few desires. 334

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(129) Why is it called not being attached to profit? This is because bodhisattvas have no attachments and have rid themselves of unwholesome desires.

(130) Why is it called not being angry or hateful when receiving blame or slander from others? This is because bodhisattvas fully understand the aggregates and the realms of cognition.

(131) Why is it called not rejoicing on hearing praise of one's true virtues? This is because bodhisattvas conceal their own virtues and wholesome qualities and know the faults of receiving honor and profit. (132) Why is it called not desiring reverence? This is because bodhisattvas fully understand the cause and effect [of their actions]. (133) Why is it called not becoming angry or disappointed when one is treated disrespectfully? This is because bodhisattvas do not abandon the mind of meditation.

(134) Why is it called not becoming angry at being slandered? This is because bodhisattvas observe worldly affairs and realize the cause and effect [of their actions].

(135) Why is it called not being boastful when one has been praised? This is because bodhisattvas leave home to become mendicants and seek the wholesome Dharma.

(136) Why is it called not despairing when failing to gain profit? This is because bodhisattvas always reflect on and contemplate their previous actions.

(137) Why do they not associate with householders? This is because bodhisattvas have no anxiety about livelihood.

(138) Why is it called not taking delight in dwelling with unrighteous mendicants? This is because bodhisattvas are close to righteous people but not to those who are unrighteous.

(139) Why is it called keeping far away from places where one should not go? This is because bodhisattvas have given up the five obstructions. (140) Why is it called abiding in places where one should go? This is because bodhisattvas practice the four applications of mindfulness. (141) Why is it called cultivating righteous conduct? This is because bodhisattvas protect others.

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(142) Why is it called avoiding unrighteous conduct? This is because bodhisattvas themselves protect the good dharmas. (143) Why is it called not causing harm to other families? This is because bodhisattvas are apart from their relatives' faults. (144) Why is it called defending the Buddha's teachings? This is because bodhisattvas have perfected their search for his teachings and act according to them.

(145) Why is it called being reticent, saying few words? This is because bodhisattvas have attained the knowledge of tranquility. (146) Why is it called skillfulness in questions and answers? This is because bodhisattvas know how to answer questions accordingly. (147) Why is it called conquering the enemy? This is because bodhisattvas analyze and reveal the real dharmas, and they are far from attachment.

(148) Why is it called knowing the time? This is because bodhisattvas know the year and the month.

(149) Why is it called not being close to ordinary unenlightened people? This is because bodhisattvas see the faults in the thoughts of fools. (150) Why is it called not despising those who are impoverished? This is because bodhisattvas are even-minded in regard to all sentient beings. (151) Why is it quickly giving alms of material goods to the poor and suffering? This is because when there are impoverished people, bodhisattvas give them alms of both material goods and the Dharma. (152) Why is it called giving alms to the poor without disturbing them? This is because bodhisattvas have thoughts of compassion for other sentient beings and give impoverished people what they desire, donating internal as well as external goods.

(153) Why is it called saving those who violate moral discipline? This is because bodhisattvas remove transgressions of moral discipline and are established in pure moral discipline.

(154) Why is it called doing useful things? This is because bodhisattvas nurture sentient beings.

(155) Why is it called having the thought of compassion? This is because bodhisattvas see the future suffering of sentient beings. 336

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(156) Why is it called acceptance of the Dharma? This is because bodhisattvas cause other sentient beings to realize the dharmas just as they are. (157) Why is it called giving away one's possessions? This is because bodhisattvas provide for others even to the point of giving up their own bodies and minds.

(158) Why is it called not accumulating property? This is because bodhisattvas are disgusted with worldly goods and see the faults in hoarding and protecting personal property.

(159) Why is it called praise for upholding the moral discipline? This is because bodhisattvas fully understand the result of maintaining moral discipline.

(160) Why is it called censuring transgression against moral discipline? This is because bodhisattvas fully understand the problem of transgressions against moral discipline. (161) Why is it called attending honestly those who maintain moral discipline? This is because bodhisattvas think it is rare to encounter those who uphold moral discipline.

(162) Why is it called giving away all one's possessions to others? This is because bodhisattvas have good intentions. (163) Why is it called sincere cordial invitations [to venerable teachers]? This is because bodhisattvas seek the welfare of other sentient beings. (164) Why is it called acting as one speaks? This is because bodhisattvas have good faith in listening [to the Buddha's teaching] and then undertaking practice.

(165) Why is it called attending wise monks? This is because bodhisattvas ask [these wise ones] what is beneficial. (166) Why is it called finding pleasure in conversation with others? This is because bodhisattvas obtain knowledge of attainment and knowledge of the teachings [through such conversations]. (167) Why is it called knowledge of parables? This is because through parables bodhisattvas know the characteristics and cause and effect of the Dharma.

(168) Why is it called skillfulness in [knowing]the past? This is because bodhisattvas are aware of their own past existences and they are greatly learned.

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(169) Why is it called keeping one's wholesome roots in the foreground? This is because bodhisattvas have firm belief in enlightenment and recommend others to hold [this belief] too.

(170) Why is it called skillful means? This is because bodhisattvas transfer all their wholesome roots, such as confessing sins, rejoicing in others' good, and beseeching the Buddha, to teach [for their own and others' enlightenment].

(171) Why is it called removing the signs [of dharmas]? This is because bodhisattvas observe various facts and see that these dharmas are like a dream.

(172) Why is it called removing concepts? This is because bodhisattvas are free from cognitive distortions.

(173) Why is it called seeing the characteristics of real entities? This is because bodhisattvas have attained knowledge of noncharacteristics. (174) Why is it called expounding the sutras? This is because bodhisattvas reveal the wholesome and unwholesome dharmas of past affairs through parables and stories of the past [buddhas or disciples]. (175) Why is it called ascertaining the truth? This is because bodhisattvas' ignorance has ceased and name and form will not arise again for them.

(176) Why is it called realizing liberation? This is because bodhisattvas attain the adamantine samādhi, which is immovable and without conceptual construction.

(177) Why is it called the speech of one word? This is because bodhisattvas dislike non-Buddhists and realize the knowledge of nonorigination. (178) Why is it called attaining [the four kinds of] fearlessness? This is because bodhisattvas know the power of the Buddha Dharma. (179) Why is it called abiding peacefully in moral discipline? This is because bodhisattvas restrain their body and speech, following the code of moral discipline.

(180) Why is it called entering samādhi? This is because bodhisattvas are not tainted by the three realms of existence. (181) Why is it called attaining wisdom? This is because bodhisattvas attain the effortless knowledge.

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(182) Why is it called enjoying remote and quiet [places]? This is because bodhisattvas are free from the disadvantages of noisy crowds and never leave quiet, remote places.

(183) Why is it called being satisfied with just a few friends and relatives? This is because bodhisattvas are contented with few desires. (184) Why is it called nonconfusion of the mind? This is because bodhisattvas enter meditation and remove hindrances. (185) Why is it called abandoning views? This is because bodhisattvas are free from attachment to views.

(186) Why is it called attaining the faculty of a good memory? This is because bodhisattvas do not forget but reveal the dharmas they have seen just as they are.

(187) Why is it called attaining the illumination of knowledge? This is because bodhisattvas know to penetrate into own-nature. (188) Why is it called stability? This is because it is the stability of the mind.

(189) Why is it called resolve? This is because the bodhisattvas possess firm faith.

(190) Why is it called practice? This is because bodhisattvas are established in practicing the Dharma with faith. (191) Why is it called knowledge regarding eloquence? This is because bodhisattvas know the way of eloquence.

(192) Why is it called cause? Because ignorance is the cause that gives rise to mental and physical dispositions.

(193) Why is it called association? Because bodhisattvas are associated with the Dharma of liberation.

(194) Why is it called the method? Because it cuts off cravings. (195) Why is it called the gate? Because it removes faults. (196) Why is it called the path? This is because bodhisattvas have the knowledge of impermanence, suffering, emptiness, and nonself. (197) Why is it called stage? This is because it is the ten stages of wishlessness.

(198) Why is it called departure far away from birth? This is because bodhisattvas cut off the dharma of birth.

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(199) Why is it called the stage of knowledge? This is because bodhisattvas have the knowledge of not forgetting. (200) Why is it called removing ignorance? This is because bodhisattvas remove their own delusion.

(201) Why is it called standing firm on knowledge? This is because bodhisattvas' knowledge has nothing on which to stand. (202) Why is it called the stage of skillful means? This is because bodhisattvas cultivate the thirty-seven factors that lead to enlightenment. (203) Why is it called the bodhisattva's scope of activity? This is because bodhisattvas practice the six perfections. (204) Why is it called associating with good people? This is because bodhisattvas attend the buddhas.

(205) Why is it called avoiding bad people? This is because bodhisattvas are free from non-Buddhists' points of view. (206) Why is it called the [stage] taught by the tathāgatas? This is because standing firm in the Tathāgata's powers, bodhisattvas attain liberation through their own-nature.

(207) Why is it called the stage of the Buddha? This is because bodhisattvas attain all wholesome dharmas. (208) Why is it called the [stage] rejoiced in by the wise? This is because past, present, and future buddhas, disciples, and pratyekabuddhas all rejoice in it. (209) Why is it called the [stage] rejected by the ignorant? This is because no ignorant person can understand it.

(210) Why is it called the [stage] that is difficult for śrāvakas to understand? This is because the Buddha Dharma is inconceivable. (211)Why is it called [not] the stage of non-Buddhists? This is because the arrogant points of view of non-Buddhists [are refuted] with skillful means.

(212) Why is it called the [stage] accepted by the tathāgatas? This is because it is difficult even for a great physician to attain [this stage]. (213) Why is it called the [stage] that is rapidly acquired by the buddhas with ten powers? This is because bodhisattvas endeavor to cultivate skillful means.

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(214) Why is it called the [stage] that is to be worshiped by all the gods? Because [this stage] can produce all happiness. (215) Why is it called the [stage] that is to be worshiped by the king of Brahmā Heaven? Because [this stage] gives rise to liberation. (216) Why is it called the [stage] that is to be worshiped by the nāgas? Because [this stage] can cut off all bad destinies and views. (217) Why is it called the [stage] that is to be rejoiced in by the yakṣas? Because [this stage] obstructs all bad destinies.

(218) Why is it called the [stage] that is to be praised by the kiṃnaras? Because [this stage] provides delight and liberation. (219) Why is it called the [stage] that is to be extolled by mahoragas? Because [this stage] cuts off birth and death.

(220) Why is it called the [stage] that is to be cultivated by bodhisattvas? This is because [this stage] allows them to acquire omniscience. (221) Why is it called the [stage] that is to be sought by the wise? This is because [this stage] allows them to attain the stage of nonretrogression [on the way to enlightenment].

(222) Why is it called attaining superior wealth? This is because bodhisattvas attain the rewards of being born as gods or humans and attain liberation.

(223) Why is it called almsgiving not of wealth? This is because it can remove the diseases of all defilements.

(224) Why is it called medicine that cures disease? This is because it eliminates the diseases of greed, hatred, and delusion. (225) Why is it called the treasury of knowledge? This is because it always gives rise to joy through cultivating knowledge. (226) Why is it called inexhaustible eloquence? This is because it is possible due to insight into the knowledge of the true teachings just as they are.

(227) Why is it called removal of grief? This is because a bodhisattva knows that suffering is delusion, abandons it, and awakens to nonself. (228) Why is it called knowledge of the three realms of existence? This is because bodhisattvas thoroughly understand that the three realms are like a dream or an illusion.

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(229) Why is it called a raft that crosses to the other shore? This is because those who have the earnest wish to attain parinirvāṇa cultivate knowledge of impermanence, suffering, emptiness, and nonself. (230) Why is it called a raft for crossing over the four raging currents? This is because it allows them to quickly attain nirvana. (231) Why is it called one who seeks fame and glory? This is because bodhisattvas are able to obtain the vast, great Dharma. (232) Why is it called praising the virtues of the Tathāgata? This is because their praise of the innumerable virtues of the medicine of the Dharma is offered as alms.

(233) Why is it called praise of the Tathāgata's fame? This is because they are the almsgivers who provide [us] the happiness of all virtues and liberation.

(234) Why is it called praise of the buddhas endowed with the ten powers of knowledge? This is because they are the masters of the treasure of the great Dharma and they offer [to us] as alms the Dharma that is difficult to attain.

(235) Why is it called the merit of bodhisattvas? This is because they study the teaching on this samādhi in this sutra. (236) Why is it called friendliness that eliminates hatred? This is because it counteracts hatred.

(237) Why is it called compassion? This is because it eliminates the suffering of all sentient beings.

(238) Why is it called sympathetic joy? This is because it causes all sentient beings to be happy.

(239) Why is it called equanimity? This is because the compassion without specific objects enables the Buddha to perform what should be done by the Buddha.

(240) Why is it called the refreshment of devotees of the Mahayana? This is because they fulfill all of the Buddha's qualities as they seek. (241) Why is it called emitting the lion's roar? This is because they bring about the highest Dharma.

(242) Why is it called the path of the Buddha's wisdom? This is because there is nothing to which to be attached in all the wholesome dharmas, yet they attain the wholesome dharmas.

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(243) Why is it called liberating all sentient beings? This is because they know [the way] from this shore to the other shore (i.e., enlightenment). (244) Why is it called attaining omniscience? This is because with this knowledge they remove all unwholesome dharmas, collect all wholesome dharmas, and allow all sentient beings to be liberated. (245) Why is it called the garden of the bodhisattvas? This is because they attain joy and peaceful comfort themselves, and they cause all sentient beings to attain peaceful comfort.

(246) Why is it called conquering the armies of Māra? This is because bodhisattvas obtain all powers and can destroy all defilements. (247) Why is it called magic of those who go to peace? This is because it enables bodhisattvas to destroy all tribulations. (248) Why is it called the accomplishment of joyous matters? This is because bodhisattvas can obtain all rewards.

(249) Why is it called the defense against enemies? This is because bodhisattvas eliminate all erroneous views and prejudiced opinions. (250) Why is it called mastery over one's enemies? This is because bodhisattvas subdue non-Buddhists with the true Dharma. (251) Why is it called attainment of fearlessness? This is because bodhisattvas completely observe and review all the dharmas. (252) Why is it called seeking the [Tathāgata's] real powers? This is because bodhisattvas seek the power of the Dharma without cognitive distortion.

(253) Why is it called the first aspect of the [Buddha's] eighteen distinctive characteristics? This is because bodhisattvas bring about all wholesome dharmas.

(254) Why is it called adornment of the Dharma body? This is because bodhisattvas acquire the adornment of the [Buddha's] thirty-two marks. (255) Why is it called the pleasure of those who seek liberation? This is because bodhisattvas attain the [Dharma] that is good in the beginning, good in the middle, and good in the end. (256) Why is it called the rejoicing of the beloved eldest sons or daughters [of the Buddha]? This is because they are able to acquire the remaining wealth of their parents, the buddhas. 343

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(257) Why is it called full acquisition of the Buddha's wisdom? This is because bodhisattvas think about and cherish all the pure dharmas. (258) Why is it not called the stage of pratyekabuddhas? This is because bodhisattvas are able to acquire the highest and immeasurable Dharma of the Buddha.

(259) Why is it called purification of the mind? This is because bodhisattvas are able to remove all defilements. (260) Why is it called the purification of the body? This is because bodhisattvas annihilate all disease.

(261) Why is it called perfection of the gates of liberation? This is because bodhisattvas observe impermanence, suffering, emptiness, nonself, and quietude.

(262) Why is it called the removal of various desires? This is because bodhisattvas can attain the nectar of the words of the Dharma. (263) Why is it called the removal of hatred? This is because bodhisattvas realize great friendliness and great compassion. (264) Why is it not called the stage of delusion? This is because bodhisattvas attain the radiance of dharmas just as they are. (265) Why is it called knowledge of the traditional canon? This is because bodhisattvas have knowledge of all mundane and supramundane activities. (266) Why is it called the origination of knowledge? This is because bodhisattvas ponder and remember all the good destinies of existence. (267) Why is it called the eradication of ignorance? This is because bodhisattvas do away with pondering and remembering all bad destinies of existence.

(268) Why is it called the contentment in liberation? This is because bodhisattvas acquire the Dharma of the Great Sage.

(269) Why is it called the joy of those who practice meditation? This is because bodhisattvas acquire joy and one-pointedness of mind [in samādhi].

(270) Why is it called the eye of those who wish to see? This is because bodhisattvas see that there is nothing to be seen in reality. 344

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(271) Why is it called the supernatural manifestation of supernatural knowledge? This is because bodhisattvas practice the unhindered discipline.

(272) Why is it called the appearance of the divine faculties? This is because bodhisattvas are able to bring about the unhindered state of nonconceptual knowledge of all dharmas.

(273) Why is it called the faculty of good memory for those who wish to hear [the teachings]? This is because bodhisattvas know clearly all dharmas and aim for the sameness of nirvana in all dharmas. (274) Why is it called having a good memory without fail? This is because all objects of cognition perish spontaneously. (275) Why is it called the miraculous control of the tathāgatas? This is because they produce virtues and wisdom that are imperishable. (276) Why is it called the skillful means of spiritual teachers? This is because it causes others to proceed to the great city of comfort and happiness.

(277) Why is it called the subtle knowledge that is like the tip of a hair? Because it is difficult to measure.

(278) Why is it difficult to understand and to practice? This is because they have never obtained it in the past.

(279) Why is it free from letters? Because it cannot be realized by the way of speech.

(280) Why is it called that which is difficult to know by way of the voice? This is because all dharmas are inconceivable. (281) Why is it called that which is known by the wise? This is because the wise know that this Dharma is a priceless treasure. (282) Why is it called that which is known to those who control themselves? This is because they act as they speak. (283) Why is it called that which is realized by those who know few desires? This is because they understand the problem of excessive desire.

(284) Why is it called that which is grasped by those who make strenuous effort? This is because they know that their agreements have not been abandoned.

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(285) Why is it called the [knowledge] kept by those who have a good memory? This is because they do not forget what they have done. (286) Why is it called the termination of suffering? This is because they eliminate greed, hatred, and delusion.

(287) Why is it called the nonorigination of all dharmas? This is because all knowledge and all desire have ceased.

(288) Why is it called the discourse of one word that makes known all destinies of the birth and death [of sentient beings] in all realms of existence? This is because bodhisattvas see that all dharmas are like a dream or an illusion, and therefore they are not attached to them. O prince, this indeed is called the explanation of meaning, i.e., the division of the discourse on the Dharma consisting of three hundred phrases. O prince, this is the samādhi on the equality of all dharmas in their own-nature that is not verbally designated.

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At that time, the World-honored One uttered the following verses: (1) The Buddha's teachings and knowledge are infinite. His discourse is never exhausted.

I have explained these teachings;

All of you will gain merit.

(2) As the sky is great, so are the characteristics of the teachings. This is an ultimate treasure. Therefore,

This is called the extensive (Vaipulya) sutra. (3) The practices of the sentient beings are endless, So the discourses on the Dharma are vast.

Endless is the meaning of the traditional canon (Āgamas), Therefore this is called the extensive sutra. When this discourse on the Dharma was delivered, innumerable sentient beings gave rise to the aspiration for supreme enlightenment. Innumerable sentient beings did not retrogress from enlightenment. Innumerable sentient beings gave rise to the aspiration to become a pratyekabuddha. Innumerable sentient beings attained the first three accomplishments (i.e., stream-enterer, once-returner, and nonreturner) [of the śrāvakas of the Buddha]. The worlds in the trichiliocosm (i.e., the entire universe) trembled in six ways. Celestial wondrous incense rained down, and heavenly flowers were scattered. Thousands of millions of types of celestial music were played. Celestial garments rained from the sky, spinning as they fell. These words were spoken:

These sentient beings will obtain great advantages because they have heard this [discourse on] the Dharma. Because they have planted wholesome roots in the presence of numerous buddhas in the past, these sentient beings listen to this [discourse on] the Dharma with joy, and they will uphold, recite, copy, and explain it to others. They become fields 347

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of supreme merit for all sentient beings. They accomplish benefiting all sentient beings, so that they will never destroy their seeds of buddhahood. These sentient beings are certain to be pioneers on the path to enlightenment. Having heard this division of the discourse on the Dharma, they will truly practice the discipline.

At that time, the Buddha addressed Ānanda, "You should uphold this division of discourse on the Dharma and recite, memorize, uphold, copy, and explain it widely to people."

Ānanda asked the Buddha, "What is this sutra called? How do I accept it?" The Buddha replied to Ānanda:

You should accept this sutra by the name of "Penetrating into Great Compassion" (mahākaruṇāvatāra). You should accept this discourse on the Dharma by the name "The Samādhi on the Equality of All Dharmas in Their Own-nature that is Not Verbally Expounded in Detail" (sarva-dharmasvabhāva-samatā-avipañcita-samādhi). Ānanda replied to the Buddha, "Yes, I will do so as you say, Buddha; I will accept this discourse on the Dharma."

When the discourse on this sutra had ended, Prince Candraprabha arose and danced with joy. Ajita (Maitreya) Bodhisattva and another eighty hundred thousand million bodhisattvas; venerable Ānanda; the four groups of the Buddhist community, monks (bhikṣus), nuns (bhikṣuṇīs), laymen (upāsakas), and laywomen (upāsikās); the sons and daughters of the gods of the Heaven of Pure Abode; King Brahmā, ruler of this sahā world; Śakra, the king of gods; the four heavenly guardian kings and others; other gods and humans; and the assembly of asuras—all rejoiced and accepted the discourse of the Buddha.

[End of Fascicle Ten of The Discourse

to Prince Candraprabha]

348

Notes

1 See Shinkan Murakami, Samādhirājasūtra no honbun-hattatsu ni tsuite ("An Analysis of the Enlargement of the Samādhirāja-sūtra"), Journal of Indian and Buddhist Studies 14/2 (March 1966): 199-204; Samādhirājasūtra no seiritsu ni tsuite ("On the Formation of the Samādhirāja-sūtra"), Journal of Indian and Buddhist Studies 16/2 (March 1968): 359-362. For more publications by the author, see the Bibliography. See also Luis O. Gomez and Jonathan A. Silk, eds., Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts (Ann Arbor, MI: Center for South and Southeast Asian Studies, University of Michigan, 1989), pp. 32-38. 2 Rai Śarat Chandra Das and Pandit Harimohan Vidyābhūshan, eds., Samādhirājasūtram (Calcutta: Buddhist Text Society, 1896; reprinted 1940). 3 Konstanty (Constantin) Regamey, Three Chapters from the Samādhirājasūtra (1938), reprinted under the title Philosophy in the Samādhirājasūtra (Delhi: Motilal Banarsidass, 1990). 4 Sarva-dharma-svabhāva-samatāvipañcita-samādhirāja-sūtram, in Nalinaksha Dutt, Gilgit Manuscripts, Vol. II, 3 parts (Srinigar-Kashmir: The Calcutta Oriental Press, 1941, 1953, 1954).

5 P. L. Vaidya, Samādhirājasūtra. Buddhist Sanskrit Texts No. 2 (Darbhanga: Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961). 6 Seiren Matsunami, Bonbun Gattō-zanmai kyō, Taishō Daigaku Kenkyū kiyō 60 (1975): 244-188; Taishō Daigaku Kenkyū kiyō 61 (1975): 796-761. 7 Christoph Cüppers, The IXth Chapter of the Samādhirājasūtra, A Text-critical Contribution to the Study of Mahāyāna Sūtras (Stuttgart: Franz Steiner Verlag, 1990). 8 Tohoku no. 127, Otani no. 795: ḥPags-pa chos thams-cad-kyi raṅ-bshin mñam-pa-ñid rnam-par-spros-pa tiṅ-ṅe-ḥdsin-gyi rgyal-po shes-bya-ba theg-pa chen-poḥi mdo. 9 T.639:568b, 605c, 607a23, 608b9, 609b9.

10 Yuedeng sanmei jing 月燈三昧経, T. 640 and 641.

11 T.640:620a3-623a18.

12 13 14 Fajing, Zhongjing mulu 衆經目錄, T.2146:116a4.

Sengyou, Chu sanzang jiji 出三藏記集, T.2145:36c24.

Lidai sanbao ji 歷代三寶紀, T.2034:61a22, 94a21; Kauli edition, respectively. 349

Notes

15 See Gomez and Silk, eds., Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts, pp. 14-15; http://en.wikipedia.org/wiki/Samadhiraja_ Sutra.

16 T.2145:55:32a13.

17 T.2034:60a28, 112b5.

18 Datang neidian lu 大唐内典目錄, T.2149:230c28; Kaiyuan shijiao lu 開元釋教錄, T.2154:451c16, 635b8; Zhenyuan xinding shijiao mulu 貞元新定釋教目錄, T.2157:969c18.

19 T.2146:121a18.

20 Zhongjing mulu 衆經目錄, T.2147:164a2; Zhongjing mulu 衆經目錄, T.2148:198c8; Dazhou kanding zhongjing mulu 大周刊定衆經目錄, T.2153:439c25. 21 T.2034:113a21.

22 Yueming pusa jing 月明菩薩經, T.169:411b22-23, c25. 23 T.640:620b10, 16; 620c17, 24; 621a7, 26, 28; 622c7, 21. 24 See Dutt, Samādhirājasūtra, pp. 15, 23, 25, 94, 274, 455, 645, 647, 648. 25 [Yiqie] zhufa tixing pingteng muxi lun sanmei, T.640:549c2, 550c27, 54b22, 557a20, 568c4, 6, 10, 15, 21; 598a24, b8; 619b28.

26 27 28 29 Nalinaksha Dutt, ed., Pañcaviṃśati-sāhasrikā Prajñāpāramitā (London: Luzac & Co., 1934), p. 5, lines 15-l7.

Fangguang bore jing 放光般若經, T.221:1b8.

Mohe bore boluomi jing 摩訶般若波羅蜜經, Sanmei wang miao sanmei, T.223:217b9. Da bore jing 大般若經, T.220:1c15; Guangzan jing 光讚經, T.222:147b11. 30 Dutt, Pañcaviṃśati-sāhasrikā Prajñāpāramitā, p. 118, line 2; cf. Sanmei ming sanmei wang, T.221:13a6, T.223:233a16.

31 Dutt, Pañcaviṃśati-sāhasrikā Prajñāpāramitā, p. 199, line 5; cf. Sanmei ming suoru sanmei, T.221:16b10; Sanmei wang anli sanmei, T.223:237c25, 251a12, c1-2. 32 See Hendrik Kern and Bunyiu Nanjio, eds., Saddharmapuṇḍarīka (St. Pétersbourg: L'Academie Imperiale des Sciences, 1908-1912), Tome X, p. 424, line 4. 33 See Eugene Burnouf, Le Lotus de la bonne loi, traduit du sanscrit, accompagné d'un commentaire et de vingt et un mémoires relatifs au buddhisme (Paris: Imprimerie Nationale, 1852).

34 Dutt, Samādhirājasūtra, pp. 26, lines 13, 25, 79. 35 For sūtrānta-abhinirhāra, see Dutt, Samādhirājasūtra, p. 19, line 12; p. 639, line 11; for sūtrānta-nirhāra, p. 228, line 9; p. 245, line 1; p. 281, line 1; p. 309, line 1; for gāthā-abhinirhāra, p. 280, line 17.

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36 37 38 39 40 41 42 43 44 45 46 47 48 See Dutt, ed., Gilgit Manuscripts, Vol. II, 3 Parts: Samādhirājasūtra; Gomez and Silk, eds., Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts, Part I: The Sūtra of the King of Samādhis, Chapters I-IV, pp. 1-88. According to my interpretation and calculation, the number of dharmas are three hundred and sixteen in the Chinese version, three hundred and thirty in Dutt's edition, and three hundred and twenty-eight in Matsunami's edition.

Two hundred and eighty-eight in the Chinese version, two hundred and eighty-seven in Dutt's edition.

Praśāntaviniścaya-prātihārya-sūtra (寂照神變三摩地經), T. 648, translated into Chinese by Xuanzang in 663 C.E.; Tohoku no. 129, translated into Tibetan by Dānaśīla and Ye-śes sde at the beginning of the ninth century.

Forty-three phrases, according to Dutt's edition.

The seven factors of enlightenment are choosing the right Dharma (teaching, practice), energy, joy, mental and physical tranquility, equanimity, concentration, and mindfulness.

The Buddha's prediction of Candraprabha's future enlightenment appears in the Sanskrit version but is not found in the Chinese version. Qidan, ed., 49: "Chapter 1, Section 2."

According to T.639:568, n. 8: "The Bhagavat left the Capital City." Most of this chapter, i.e., the seventy-four sets of fourfold inconceivable concepts, resemble T.640:623b-629a, which was recorded as translated by Shi Xiangong but wrongly attributed to An Shigao's translation, as previously mentioned. This does not seem to be a translation but rather a Chinese composition, consisting of the enumeration of ninety-nine sets of sixfold inconceivable concepts (dharmas), which seem to resemble slightly the fourfold inconceivable concepts in this chapter. The introductory passage of the Sanskrit version exhorts the realization of the four kinds of unhindered insight (pratisaṃvid, "eloquence") and this samādhi and praises the Tathāgata, but all these passages are lacking in Naredrayaśas' Chinese version, which is translated here.

This portion differs considerably among the Sanskrit manuscripts (Gilgit ms.; C, Nepalese mss. A & B) and the Chinese version, some concepts of which cannot be traced to any Sanskrit text.

The parallel content of this and the next two chapters is found in T.640:620a-623a. This brief text was recorded erroneously as translated by Xiangong of the Liu Song dynasty (420-478). It must be slightly older though not much older than 400 C.E., as there is no reason to suppose it to be An Shigao's translation. In this text (T.640:620a11, 623a15) the Buddha addresses Prince Mañjuśrī (Bodhisattva) but not Candraprabha, and very few clear mentions of "this samādhi" are found, though there 351

Glossary

Notes

49 50 51 52 53 are many references to samādhi, as mentioned above. Only one line (622c21) refers to the "calm concentration," which seems to refer to this samādhi, but the Sanskrit parallel is vimukti-śānta, not śānta-samādhi.

It is uncertain whether or not this portion of the text was one of the original parts of the Samādhirāja-sūtra. The samādhi of that text is inclined to be inclusive of almost all religious practices and discipline, so the content of this text should be incorporated into the Samādhirāja-sūtra.

The Yueming pusa jing (T.169:411a-c), translated into Chinese by Zhi Qian (222-253), is a short version of this chapter. It consists of only one page of prose and two verses, which correlate to verses 28 and 25 of this chapter of the Samādhirāja-sūtra (T.639:601b12-13, c1-2) in Dutt's edition. Chapter 34 of the Samādhirāja-sūtra contains fifty-two verses, and Narendrayaśas' translation (T.639:599c10-602a7) contains forty-seven verses (one hundred and thirteen lines in total). According to this short version, the person who cured the monk's disease is a prince, not a princess, and Candraprabha who heard this discourse is the son of a wealthy man named Shenri 申日 (Qidan ed. reads dan 丹; qidan 契丹 = liao 遼).

Shenri was a wealthy man in the city of Rājagṛha and the father of Candraprabha, according to Zhi Qian's Chinese translation, the Yueming pusa jing (T.169:411a-c). See Dutt, Samādhirājasūtra, Chapter 34, pp. 473-484 (T.639:600b-601c): Prince Jñānavat and Princess Jñānāvatī (T.169:411c8, c22). The story is similar to what is presented in this chapter, and the samādhi is also mentioned, as shown above. The "four kinds of merit transference" (pariṇāma) are given in Zhi Qian's translation as "four wishes," with nearly identical content, even though Zhi Qian's translation is simple and brief, and it is the oldest portion of the Samādhirāja-sūtra among extant scriptures of this kind.

According to T.639:605, n. 17, this fascicle bears the title "Chapter 2: Confession of Repentance" in the three Chinese editions of the Song, Yuan, and Ming dynasties, and the old Song edition.

According to T.639:607, n. 3, the abovementioned four Chinese editions have the title "Chapter 3: Careful Comparison of Merits," followed by "Chapter 4: Eulogy" (T.639:608-609, n. 8).

According to T.639:609, n. 4, the abovementioned four Chinese editions have the title "Chapter 5: Former Cause."

Two hundred and eighty-eight dharmas are given in the Chinese version, two hundred and eighty-seven in Dutt's Sanskrit edition. This list was enumerated in prose in Fascicle 1, Chapter One, 549c3-619b28, and in verse in Fascicle 4, Chapter 17, 570a29-571c29, in nearly the same order with usually few but occasionally a considerable number of variants. 54 See note 35, above.

352

Glossary

apsaras: A class of female divinities (sometimes called "nymphs") that inhabit the sky but often visit the earth; the wives of the gandharvas, they have the faculty of changing their shapes at will and are fond of water. See also gandharvas. asura: Originally meaning a spirit, titan, or even god, the term generally indicates titanic demons, enemies of the gods, with whom they are in constant conflict and war, especially Indra. One of the ten beings living in different states of existence and one of the eight supernatural beings that protect Buddhism.

dharma/Dharma: Having a wide range of meanings in Buddhism, the foremost meaning of the term Dharma (capitalized) is the teaching delivered by the Buddha; truth, reality, true principle, law. The lower-case term dharma(s) is a common noun denoting "all things" small or great, visible or invisible, real or unreal, concrete objects, abstract ideas, etc.

eight difficult circumstances: Eight conditions under which it is difficult to see the Buddha or hear his teaching, existence as (1) a hell-being, (2) a hungry ghost, (3) or an animal; (4) in the long-life heavens; (5) in Uttarakuru (the northern continent where all is pleasant; (6) as a deaf, blind, or mute person; (7) as a worldly philosopher; (8) in the intermediate time between the life of a buddha and their successor. eight precepts: The basic five precepts and additionally to abstain from using garlands, scents, and unguents; attending performances of dance or music; not using a high and spacious bed; not eating at inappropriate times, i.e., not eating after noon. See also five precepts.

eight worldly concerns: Eight circumstances that agitate the minds of people in the world: (1) profit (lābha), (2) loss (alābha), (3) praise and honor (yaśas), (4) disgrace (ayaśas), (5) slander (nindā), (6) glory (praśaṃsā), (7) pleasure (sukha), and (8) suffering (duḥkha).

eighteen elements of cognition: The six sense faculties, their six objects, and the six consciousnesses. A way of pointing out the six intrinsic corresponding relationships between the six faculties and their objects as separate functions (Skt. aṣṭadaśadhātavaḥ). eighteen distinctive virtues: Not (1) stumbling, (2) shouting, (3) being forgetful, (4) having a distracted mind, (5) having concepts of various differences, (6) being indifferent due to ignorance; having no loss of (7) will, (8) energy, (9) memory, (10) concentration, (11) wisdom, and (12) deliverance; (13-15) all the activities of one's body, speech, and mind guided by knowledge and following knowledge; 353

Glossary

(16-18) one's awareness of the knowledge of past, present, and future functions without being attached or hindered.

eightfold noble path: Also called eightfold correct path, eightfold holy path, etc. (Skt. āryâṣṭâṅga-mārga), the path taught by Śākyamuni in his first teaching, a cornerstone of Buddhist practice. It consists of eight types of practices to attain enlightenment for oneself and to lead sentient beings to liberation: (1) right view (samyagdṛṣṭi), correct views in regard to the four truths and freedom from common delusion; (2) right thought (samyak-saṃkalpa), correct thought and purpose; (3) right speech (samyag-vāc), correct speech, avoidance of false and idle talk; (4) right action (samyak-karmânta), correct deeds or conduct, not engaging in improper action so as to dwell in purity; (5) right livelihood (samyag-ājīva), correct livelihood or occupation, avoiding the five immoral occupations; (6) right effort (samyag-vyāyāma), correct zeal, or effort toward uninterrupted progress on the way of nirvana; (7) right mindfulness (samyak-smṛti), correct remembrance or memory that retains the true and excludes the false; (8) right concentration (samyak-samādhi), correct meditation or absorption.

five aggregates (Skt. skandhas): The division of matter and mind into five categories: form (rūpa), sensation (vedanā), concepts (saṃjñā), physical and mental latent forces (saṃskārāḥ), and cognition (vijñāna). In early Indian Buddhism, the framework of the five aggregates is used to explain the notion of nonself, i.e., that there is no "person" apart from the physical factor of form and the four mental factors. five mental faculties: Spiritual faculties to be cultivated in order to lead one to liberation: (1) faith, (2) effort, (3) mindfulness, (4) concentration, and (5) wisdom. five obstructions: Five kinds of affliction that obstruct the true mind: desire, wrath, dullness, agitation and remorse, and doubt.

five powers (Skt. pañcabalāni): Spiritual powers obtained by the practice of the five wholesome roots that eliminate the five obstacles, respectively: (1) the power of faith (śraddhā-bala), (2) the power of effort (vīryabala), (3) the power of mindfulness (smṛti-bala), (4) the power of concentration (samādhi-bala), and (5) the power of wisdom (prajñā-bala).

five precepts: The five basic ethical guidelines undertaken by all Buddhists: not to kill, steal, lie, engage in sexual impropriety, or ingest intoxicating substances. See also eight precepts.

four applications of mindfulness: Also called the four bases of mindfulness, the fourfold contemplation to be practiced after one has completed the exercise of tranquilizing the mind: (1) contemplating oneʼs body as defiled (kāya-smṛty-upasthāna); (2) contemplating oneʼs feelings as painful (vedanā-smṛty-upasthāna): even though there are agreeable sensations they are deceptive, and there is no true pleasure in worldly existence; (3) contemplating oneʼs mind as constantly changing (cittasmṛty-upasthāna); and (4) contemplating things (dharmas) in general as devoid of inherent existence (dharma-smṛty-upasthāna).

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four divine powers: The four steps to supernormal powers that make the body independent of mundane restrictions: (1) zeal (chanda-ṛddhipāda), the desire to gain excellent meditation; (2) effort (vīrya-ṛddhipāda), the effort to gain excellent meditation; (3) concentrative power (citta-ṛddhipāda), gaining control over one's thoughts; and (4) wisdom (mīmâṃsa-ṛddhipāda), the good function of analytical meditation. four elements (Skt. mahābhūtas): All physical substances are composed of (1) the earth element (prthivī dhātu), which has the basic quality of hardness and the function of protection; (2) water (ab-dhātu), which has the function of gathering and storing wetness; (3) fire (tejas-dhātu), which is the nature of heat and has the function of warming; and (4) wind (vāyū-dhātu), which has the function of giving motion to all living things.

four immeasurable states of mind: Four meditative states based in boundless concern for others, from which one can give bliss to and take away the suffering of innumerable sentient beings: (1) loving-kindness (maitrī), (2) compassion (karuṇā), (3) sympathetic joy (muditā), and (4) equanimity (upekṣā).

four kinds of fearlessness (of the Buddha): (1) Awareness of all dharmas, (2) knowledge of the destruction of all mental impurities (āsrava-kṣaya), (3) decisive discourse on the obstructing elements (antarāyika-dharma, i.e., mental impurities) given to the disciples, and (4) the truth of the attainment of going forth from birth and death (nairyāṇika-pratipat-tathātva) after having achieved all the attainments. Four Noble Truths: The core doctrine of Buddhism; the four truths of suffering, its origin, its cessation, and the path leading to its cessation.

four raging currents (Skt. catvāra oghāḥ): Desire, existence, ignorance, and wrong views. four right efforts (Skt. catuḥ-samyak-prahāṇa): (1) Removing existing evil, (2) working toward not producing evil, (3) working at producing new goodness; and (4) nurturing existing goodness.

four sublime abodes. See four immeasurable states of mind.

gandharva: Along with kiṃnaras, heavenly musicians, one of the eight kinds of spiritual beings that protect the Dharma. See also apsaras; kiṃnara.

garuḍa: A mythical bird, one of the eight kinds of spiritual beings that protect the Dharma. According to some accounts they dwell in trees and feed on snakes or dragons.

hells (naraka): Considered one of the three evil destinies, where beings are subject to all kinds of torture as a result of extensive evil activities in their prior lives (such as violating the precepts). Various scriptures have extensive categories and lists of the hells.

highest heaven or peak heaven (Skt. akaniṣṭha): The uppermost heaven in the realm of form, the highest level of the fourth dhyāna. Also called the Heaven of Neither Thought Nor Non-thought.

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Hinayana: Lit., "Lesser Vehicle," as opposed to Mahayana ("Great Vehicle"), it refers in general to Buddhist practices centered on self-salvation, or that are not based on a true experience of emptiness. When used in a historical interpretive sense, the term is applied to the early Indian groups typified by the Theravāda and the Sarvāstivāda, who held to a monastically centered approach to Buddhist practice. In Mahayana texts, the Hinayana practices of śrāvakas (direct disciples) and pratyekabuddhas (self-enlightened ones) are considered to be flawed, in that they lack the dimensions of a penetrating view of emptiness and universal compassion, both of which are considered earmarks of the practice of bodhisattvas. See also Mahayana. kalaviṅka: A bird with a melodious voice native to the Himalayas, which "sings in the shell" before it hatches out. It was believed that the sound of this bird could be heard when it was still in the egg, and was so beautiful that people were mesmerized by it. kiṃnara: A heavenly musician, with a body that is part god, part human, and part animal; one of the eight kinds of spiritual beings that protect the Dharma. They are said to sing and dance to the wonderfully sublime music they create. kumbhaṇḍa: Lit., "gourd.," the term refers to a class of dwarflike spirits with huge bellies and testicles who inhabit Cāturmahārājika, the world of the Four Great Kings and the lowest of the deva realms; they are often grouped with yakṣas, asuras, and nāgas. See also asura; nāga; yakṣa.

Mahayana: Lit., "Great Vehicle," the name attached to a late Indian sectarian movement that became the main form of East Asian Buddhism. The term is in contradistinction to Hinayana, a disparaging term used by followers of Mahayana to distinguish the two. In a polemical sense, the concept of the "Great Vehicle" refers to Mahayana doctrines being more expansive and universal, advocating that enlightenment is attainable by all sentient beings, not only by monks and nuns who practice in the pure environment of a monastery. This movement produced a large body of new texts, in which the new model practitioner, the bodhisattva, preaches the doctrine of emptiness.

mahoraga: A large snake or snake spirit; one of the eight types of spiritual beings that protect the Dharma.

nāga: A dragon or serpent-like deity possessing miraculous power; one of the eight kinds of spiritual beings that protect the Dharma, along with mahoragas, yakṣas, and similar beings.

rākṣasa: A kind of malignant demon-spirit that resides in the heavenly realms and has the power to influence and seduce humans in order to eat them. They are described as terrifying, with black bodies, red hair, and green eyes.

seven limbs of enlightenment (Skt. sapta bodhyaṅgāni): Spiritual states that lead to enlightenment: (1) correctly evaluating the teaching, discriminating between true and false (dharma-pravicaya-saṃbodhyaṅga); (2) being unstinting in practice (vīrya-saṃbodhyaṅga); (3) rejoicing in the truth; joy, delight (prīti-saṃbodhyaṅga); 356

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(4) attaining pliancy (praśrabdhi-saṃbodhyaṅga); (5) remembering the various states passed through in contemplation, keeping proper awareness in meditation (smṛti-saṃbodhyaṇga); (6) concentration (samādhi-saṃbodhyaṅga); and (7) detaching all thoughts from external things (upekṣā-saṃbodhyaṅga). six supranormal cognitive abilities (Skt. ṣaḍabhijña): Six cognitive abilities possessed by buddhas and arhats through the fourth degree of dhyāna: (1) unimpeded bodily action, which allows them to transport their bodies anywhere; (2) the power of divine vision, with which they can observe the full course of sentient beings' passage through the six destinies; (3) the power of divine hearing, with which they are able to hear all the sounds of suffering and joy experienced by living beings in the six destinies; (4) the power of awareness of the minds of others; (5) the power of knowledge of previous lifetimes; and (6) the power of the extinction of contamination, whereby they completely extinguish all the afflictions of the three realms and are no longer subject to rebirth in the three realms.

skandha: Lit., "accumulation"; the collection of the five compositional elements of existence. The five skandhas are a classification of matter and mind into five categories, form, feeling, perception, impulses, and consciousness.

Sugata: "Well Done," "Well Finished," "Well Departed"; one of the ten epithets of a buddha. One who has gone as they should, who has skillfully completed the work, leaving nothing undone; one who has traveled well to the other shore. ten epithets: Ten epithets for a buddha: Thus-come One or Thus-gone One (Tathāgata), Worthy of Worship (arhat), Fully Awakened (samyak-saṃbuddha), Perfected in Wisdom and Deed, Faring Well (Sugata), Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, and World-honored One (Bhagavat).

ten powers: To know (1) what is right or wrong; (2) retribution of deeds; (3) others' various intentions; (4) various spheres of the world; (5) sentient beings' superior or inferior faculties; (6) the path to go to everywhere; (7) meditation, deliverance, concentration, equipoise, purification of mental impurities, and emerging from them; (8) remembrance of one's own former lives; (9) others' deaths and rebirths; and (10) destruction of one's own mental impurities.

ten unwholesome activities (Skt. daśâkuśala-karmapatha): Unwholesome activities carried out through actions of body, speech, and mind: (1) killing, (2) stealing, (3) sexual misconduct, (4) lying, (5) flattery, (6) insult, (7) treachery, (8) covetousness, (9) anger, and (10) holding false views.

three evil destinies: Rebirth as: (1) a denizen of one of the hells, (2) a hungry ghost, or (3) an animal. The three lower realms of transmigration.

three gates of liberation: Three approaches to meditative contemplation, on (1) emptiness, (2) signlessness, and (3) wishlessness.

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