解深密經

Chapter Eight: The Deeds of the Buddha ⁽¹⁶⁹⁾

At that time, the great bodhisattva Manjushri ⁽¹⁷⁰⁾ addressed the Buddha: “Blessed One, as the Blessed One has spoken of the Dharma-body of the Tathagata, what are the characteristics of the Tathagata’s Dharma-body?” The Blessed One said to the great bodhisattva Manjushri: “Good son, when the perfections of the stages have been skillfully cultivated to their culmination ⁽¹⁷¹⁾, the transformation of the basis is accomplished ⁽¹⁷²⁾. That transformation is the characteristic of the Tathagata’s Dharma-body. For two reasons, this characteristic is inconceivable: it transcends conceptual proliferation and volitional activity—whereas sentient beings engage in conceptual proliferation and volitional activity ⁽¹⁷³⁾.”

“Blessed One, is the transformation of the basis attained by shravakas and pratyekabuddhas called the Dharma-body?”

“Good son, it is not.”

“Blessed One, what, then, should it be called?”

“Good son, it should be called the body of liberation. Because of the body of liberation, shravakas and pratyekabuddhas are said to be entirely equal to the Tathagata ⁽¹⁷⁴⁾; but because of the Dharma-body, there is a distinction. The Tathagata’s Dharma-body is distinct because it possesses immeasurable qualities ⁽¹⁷⁵⁾, supreme and distinctive, which numbers and analogies cannot describe.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, how should we understand the manner in which the Blessed One arises?” The Blessed One said to the great bodhisattva Manjushri: “Good son, the activities of a Tathagata’s transformation body are like the manifold arising of worlds; that transformation body is adorned and sustained by all the qualities of the Tathagata. You should know that the transformation body has an arising, whereas the Dharma-body does not arise.”

“Blessed One, how should we understand the skillful means displayed by the Blessed One’s transformation body?”

“Good son, throughout the Tathagata’s Buddha-field, this great trichiliocosm, the Tathagata simultaneously ⁽¹⁷⁶⁾ enters the womb, is born, grows up, enjoys sensual pleasures, leaves the household life, displays the practice of austerities, relinquishes those austerities, and attains complete and perfect awakening—whether in a universally acknowledged preeminent royal family or in a universally acknowledged family of great merit. His displaying these events in that sequence is called the skillful means displayed by the Tathagata’s transformation body ⁽¹⁷⁷⁾.”

Brief Explanation.—

Section D1 has two smaller passages: one concerning the Dharma-body and one concerning the transformation body.

On Sutra and Vinaya

Text.—

The great bodhisattva Manjushri addressed the Buddha: “Blessed One, how many kinds of discourse are presided over by the Blessed One’s transformation body—discourses through which those to be transformed who are not yet mature are brought to maturity, while those already mature, relying upon them, swiftly attain liberation?” The Blessed One said to the great bodhisattva Manjushri: “Good son, the Tathagata’s discourses may be summarized under three kinds: first, sutra; second, discipline; and third, matrika.”

“Blessed One, what is sutra? What is discipline? What is matrika?”

“Good son, wherever the Tathagata teaches the Dharma on the basis of comprehensive matters, that is sutra. These matters number four, nine, and twenty-nine.

“What are the four matters? First, listening; second, aspiration; third, cultivation and training; fourth, realization ⁽¹⁷⁸⁾.

“What are the nine matters? First, the establishment of sentient beings; second, the establishment of what sentient beings experience and use; third, the establishment of the arising of sentient beings; fourth, the establishment of the subsistence of sentient beings; fifth, the establishment of the defilement and purification of sentient beings; sixth, the establishment of the distinctions among sentient beings; seventh, the speaker; eighth, the Dharma spoken; ninth, the assembly that hears the teaching ⁽¹⁷⁹⁾.

“What are the twenty-nine matters? In the category of defilement: 1. conditioned formations; 2. the cycling of conditioned formations; 3. the grasping at self therein, through which there is future cycling; 4. the grasping at dharmas therein, through which there is future cycling.

“In the category of purification: 5. right mindfulness of the Dharma heard; 6. diligence concerning that Dharma; 7. mental concentration; 8. dwelling in the bliss of Dharma; 9. the method of liberation from suffering; 10. complete knowledge of suffering—this has three aspects: complete knowledge of the domain of inversions, complete knowledge of the domain of wrong practices, and complete knowledge of the domain of conceit regarding inner detachment; 11. the cessation of the cause; 12. realization; 13. cultivation; 14. firmness; 15. the mode of practice of firmness; 16. the object of firmness; 17. skillful examination of what has and has not been abandoned through firmness; 18. the distraction of firmness; 19. the nondistraction of firmness; 20. the basis of nondistraction;

21. diligent and strenuous cultivation; 22. the supreme benefits of cultivation; 23. the stability of cultivation; 24. the attainment of the wisdom of the noble ones; 25. the attainment of the supports for that wisdom; 26. penetrating suchness; 27. realizing nirvana; 28. the right view regarding the Tathagata’s well-taught Dharma, which surpasses the highest right views of non-Buddhist traditions, even though this right view remains contaminated; and 29. the regression of that right view—yet it is called regression because the well-taught Dharma is not cultivated, not because there is any error in that right view itself ⁽¹⁸⁰⁾.”

Brief Explanation.—

The preceding passage concerns the Sutra Pitaka; the following passage concerns the Vinaya Pitaka.

Text.—

“Good son, wherever the Tathagata teaches, for shravakas and bodhisattvas, the Dharma of individual liberation and the Dharma associated with individual liberation, that is discipline.”

“Blessed One, under how many headings is the bodhisattva’s individual liberation comprised?”

“Good son, you should know that there are seven headings: first, an explanation of the procedure for receiving the precepts; second, an explanation of the grave precepts ⁽¹⁸¹⁾; third, an explanation of transgressions of the precepts; fourth, an explanation of the disposition that remains liable to transgress the precepts; fifth, an explanation of the disposition that does not transgress the precepts ⁽¹⁸²⁾; sixth, an explanation of how to confess and repent transgressions; seventh, an explanation of relinquishing the precepts.”

On the Treatises

Text.—

“Good son, wherever the Tathagata teaches the Dharma through eleven headings, that is matrika ⁽¹⁸³⁾. What are these eleven headings? Heading 1 is conventional truth; heading 2 is ultimate truth; heading 3 is the objects of the factors conducive to awakening; heading 4 is modes of practice; heading 5 is intrinsic nature; heading 6 is the fruit of intrinsic nature; heading 7 is the reception and exposition of intrinsic nature; heading 8 is the obstruction to intrinsic nature; heading 9 is what accords with intrinsic nature; heading 10 is the faults of intrinsic nature; and heading 11 is the supreme benefits of intrinsic nature.

“Heading 1, conventional truth, has three topics: topic 1 discusses grasping at self; topic 2 discusses grasping at imagined nature; topic 3 discusses the functioning of dharmas ⁽¹⁸⁴⁾.

“Heading 2, ultimate truth, discusses the seven kinds of suchness.

“Heading 3, the objects of the factors conducive to awakening, discusses every category of knowable objects.”

Brief Explanation.—

Section D2 has several smaller passages. The preceding passage lists the eleven headings of the Treatise Pitaka and briefly explains headings 1, 2, and 3.

Text.—

“Heading 4, modes of practice, discusses eight modes of contemplation: topic 1 is reality; topic 2 is establishment; topic 3 is faults; topic 4 is qualities; topic 5 is principles; topic 6 is cycling; topic 7 is reasoning; and topic 8 is generality and particularity.

“Topic 1, reality, discusses the suchness of dharmas.

“Topic 2, establishment, establishes grasping at self; establishes grasping at imagined nature; establishes definitive answers, analytical answers, counter-questions, and questions to be set aside; and establishes implicit and explicit statements, or predictions and distinctions ⁽¹⁸⁵⁾.

“Topic 3, faults, discusses the many kinds of faults inherent in defiled dharmas.

“Topic 4, qualities, discusses the many kinds of supreme benefits inherent in pure dharmas.

“Topic 5, principles, comprises six kinds: the principle of truth, the principle of realization, the principle of instruction, the principle transcending the two extremes, the inconceivable principle, and the principle of hidden intent.

“Topic 6, cycling, comprises the three times, the three marks of the conditioned, and the four kinds of conditions.

“Topic 7, reasoning, comprises four kinds of reasoning: first, the reasoning of dependence; second, the reasoning of function; third, the reasoning of valid proof; fourth, the reasoning of the nature of things ⁽¹⁸⁶⁾.

“First, the reasoning of dependence means that, through causes and conditions, conditioned formations arise and expressions concerning those formations arise.

“Second, the reasoning of function means that, through causes and conditions, dharmas arise, dharmas are established, and, once arisen and established, dharmas perform their functions.

“Third, the reasoning of valid proof means that, through causes and conditions, a stated meaning is established and the listener is enabled to understand it correctly ⁽¹⁸⁷⁾.

“Fourth, the reasoning of the nature of things means that, whether or not a Tathagata appears in the world, the Dharma-nature of dharmas remains established and the dharma-dhatu of dharmas continues to abide ⁽¹⁸⁸⁾.

“Topic 8, generality and particularity, means first stating the Dharma generally in one sentence and then stating various analytical sentences that clarify it fully and completely.”

Brief Explanation.—

This smaller passage discusses modes of practice, heading 4.

Text.—

“Furthermore, the reasoning of valid proof is of two kinds: clear and muddled. It is clear through five characteristics and muddled through seven characteristics.

“First, it is clear through five characteristics: direct perception, inference, supporting argument, completeness, and authentic teaching.

“Direct perception refers to such facts as: conditioned formations are impermanent, conditioned formations are suffering, and dharmas are without self. These are things perceived through direct cognition.

“Inference is based upon what is directly perceived. Thus, one examines and understands that conditioned formations are momentary, that there is a future life, and that wholesome and unwholesome karma is never lost. Momentariness is known from coarse impermanence; the existence of future lives is known from the many kinds of sentient beings produced by many kinds of karma; and the fact that wholesome and unwholesome karma is not lost is known from sentient beings’ experiences of happiness and suffering. Such are things not directly perceived but capable of being inferred.

“Supporting argument means citing examples of the same character. Thus, regarding conditioned formations within oneself or in the external world, one may cite as examples the birth and death known to everyone, all the sufferings of birth and death known to everyone, the lack of autonomy known to everyone, and prosperity and decline known to everyone, and so forth.

“Completeness means that, through direct perception, inference, and supporting argument, the proposition being established is definitively proven.

“Authentic teaching means excellent and clear instructions: the declarations of one who is omniscient, such as the declaration that nirvana is perfect peace, and so forth.

“Because of these five characteristics, it is called skillful examination of clear reasoning; and because of this clarity, such reasoning deserves to be studied.”

“Blessed One, how many characteristics does an omniscient one possess?”

“Good son, there are broadly five characteristics: first, when he appears in the world, his renown as an omniscient one is heard by all; second, he is perfected in the thirty-two noble marks of a great being; third, he possesses the ten powers of knowledge and removes all doubts from sentient beings; fourth, he possesses the four fearlessnesses, proclaims the true Dharma, is not overcome by anyone’s arguments, and overcomes false doctrines; fifth, within the true Dharma he proclaims, the Noble Eightfold Path and the four fruits of the noble ones can all be realized in this very life.

Appearing in the world with renown as an omniscient one and endowed with the noble marks, resolving doubts, remaining unconquered while overcoming others, and enabling the noble path and its fruits to be realized in the present—these five are the characteristics of an omniscient one, and you should know them as such.

“Thus, the reasoning of valid proof is called clear through five characteristics: direct cognition, inference together with its supporting arguments and completeness, and the valid cognition of authentic teaching.

“Second, it is muddled through seven characteristics: 1. partial similarity; 2. partial dissimilarity; 3. total similarity; 4. total dissimilarity; 5. a dissimilar example; 6. incompleteness; and 7. inauthentic teaching.

“If one gives consciousness as the reason, that is total similarity. If one gives as a reason the appearance, characteristic, function, cause, or effect distinctive to each individual dharma and definitively different from others, that is total dissimilarity.

“If the reason given is partially similar while the example is totally dissimilar, the proposition being established cannot thereby be definitively proven, and so this is incomplete.

“If the reason given is partially dissimilar while the example is totally similar, the proposition being established cannot thereby be definitively proven, and so this too is incomplete.

“What is incomplete and is not a skillful examination of clear reasoning does not deserve to be studied because of its muddled character. You should know that dissimilar examples and inauthentic teachings are, by their very nature, wholly muddled ⁽¹⁸⁹⁾.”

Brief Explanation.—

As stated in note 187, this smaller passage further discusses the third kind of reasoning: the reasoning of valid proof.

Text.—

“Heading 5, intrinsic nature, means the cultivation and objects of reliance taught by the Tathagata for attaining the factors conducive to awakening—namely, the foundations of mindfulness and the corresponding categories.

“Heading 6, the fruit of intrinsic nature, means the elimination of afflictions and the attainment of qualities in both the mundane and supramundane spheres.

“Heading 7, the reception and exposition of intrinsic nature, means using the knowledge of liberation to comprehend the aforementioned fruit and expound it extensively to others.

“Heading 8, the obstruction to intrinsic nature, means the defiled dharmas themselves, which obstruct cultivation of the factors conducive to awakening.

“Heading 9, what accords with intrinsic nature, means those things that cause such cultivation to increase.

“Heading 10, the faults of intrinsic nature, means the faults of the aforementioned obstructive dharmas.

“Heading 11, the supreme benefits of intrinsic nature, means the qualities of the aforementioned concordant dharmas.”

Brief Explanation.—

This is the final smaller passage of section D2, briefly explaining the remaining headings, 5 through 11.

On the Dharani

Text.—

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, may the Blessed One briefly teach the bodhisattvas the dharani of the sutras, vinaya, and treatises—a dharani not shared with non-Buddhist traditions. Through this unshared dharani, may the bodhisattvas penetrate the profound hidden intent of the dharmas proclaimed by the Blessed One.”

The Blessed One said to the great bodhisattva Manjushri: “Good son, listen well. The Tathagata will now briefly explain to you the unshared dharani, so that the bodhisattvas may skillfully penetrate the words of hidden intent proclaimed by the Tathagata.

“Good son, whether defiled or pure, all dharmas are taught by the Tathagata to be entirely without activity and entirely without a self, because every category of them is devoid of volitional activity. It is not that defiled dharmas are first impure and later pure, nor that pure dharmas are later pure but formerly impure.

“With regard to the burdened body, ordinary beings grasp at dharmas and grasp at self with all their characteristics and details. Conditioned by this latent tendency toward false views, they grasp at ‘I’ and ‘mine.’ This very latent tendency toward false views declares: ‘I see, I hear, I smell, I taste, I touch, I know, I eat, I act, I am defiled, I am purified,’ and so forth, and thus develops into wrong conduct.

“If one knows correctly that things are thus, one forever relinquishes the burdened body, attains freedom from afflictions and ultimate purity, transcends conceptual proliferation, becomes no basis for dependence, and has no volitional activity. This is the brief explanation of the unshared dharani.”

At that time, wishing to restate the meaning he had taught, the Blessed One spoke the following verses:

All dharmas,

defiled as well as pure,

are wholly without activity

and wholly without a self.

This absence of volitional activity

is taught by the Tathagata;

therefore impurity and purity

do not occur before and after.

Latent tendencies toward false views

serve as the principal condition:

seeing the burdened body

as ‘I’ and ‘mine,’

one falsely declares,

‘I see, I know;

I eat, I act;

I am defiled, I am purified.’

Knowing in accordance

with reality that it is thus,

one forever extinguishes

the burdened body,

attains freedom from defilement and purification,

and transcends conceptual proliferation,

becoming no basis for dependence

and engaging in no volitional activity.

Brief Explanation.—

The unshared dharani taught above is precisely prajnaparamita and the emptiness of prajnaparamita.

Several Determinations

Text.—

At that time, the great bodhisattva Manjushri addressed the Buddha: “Blessed One, how should we understand the manner in which the Blessed One’s mind arises?” The Blessed One said to the great bodhisattva Manjushri: “Good son, the Tathagata is not characterized by the arising of mind, mentation, and consciousness. Nevertheless, the Tathagata has an arising of mind that requires no volitional effort, and this arising should be understood as resembling a magical transformation.”

“Blessed One, the Blessed One’s Dharma-body is separated from all volitional effort. If there is no volitional effort, how can mind arise?”

“Good son, mind arises through the power of the previous cultivation, with volitional effort, of the perfection of wisdom. It is like a person sleeping without any conscious awareness: while asleep, that person makes no volitional effort to awaken, yet awakens through the power of the prior volition. It is also like one dwelling in the attainment of cessation: such a person makes no volitional effort to emerge from that attainment, yet emerges through prior volition. Just as mind arises again after sleep or the attainment of cessation, so too, through the power of the previous cultivation, with volitional effort, of the perfection of wisdom, mind still arises in the Tathagata.”

“Blessed One, does the Blessed One’s transformation body possess consciousness or not possess consciousness?”

“Good son, it neither possesses consciousness nor lacks consciousness, because it has no mind originating from itself but does have a mind arising through others ⁽¹⁹⁰⁾.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, what is the difference between the Blessed One’s dwelling place and his objective domain?” The Blessed One said to the great bodhisattva Manjushri: “Good son, the Tathagata’s dwelling place consists of every category of pure Buddha-field shared by all Tathagatas and adorned with immeasurable, inconceivable qualities. The Tathagata’s objective domain consists of every category of the five realms: the realm of sentient beings, the realm of worlds, the realm of dharmas, the realm of those to be trained, and the realm of methods of training. This is what is called the distinction between the two.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, the Blessed One attains complete and perfect awakening, turns the wheel of the true Dharma, and enters great nirvana. As what characteristics should I understand these three events?” The Blessed One said to the great bodhisattva Manjushri: “Good son, you should know that these three events all have the characteristic of nonduality: neither attaining complete and perfect awakening nor not attaining complete and perfect awakening; neither turning the wheel of the true Dharma nor not turning the wheel of the true Dharma; neither entering great nirvana nor not entering great nirvana. Why? Because the Tathagata’s Dharma-body is ultimately pure, while the Tathagata’s transformation bodies constantly manifest.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, various sentient beings generate merit merely by seeing, hearing, and serving the Blessed One’s transformation body. What kind of condition is the Blessed One for them?” The Blessed One said to the great bodhisattva Manjushri: “Good son, the Tathagata is the causal condition for their dominant condition, because the Tathagata’s transformation body is sustained by the power of the Tathagata’s Dharma-body.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, although both are without volitional effort, why does the Blessed One’s Dharma-body radiate for sentient beings the great light of sublime wisdom and also emanate immeasurable images of transformation bodies, whereas the bodies of liberation of shravakas and pratyekabuddhas do not possess these qualities?” The Blessed One said to the great bodhisattva Manjushri: “Good son, it is like the celestial bodies of the sun and moon: although they too are without volitional effort, they radiate great light, whereas other celestial bodies do not.

This is because they are sustained by sentient beings of great might and because of the dominant power of sentient beings’ karma. Furthermore, just as patterns appear on a mani jewel carved by a skilled artisan but not on jewels that have not been carved, so too, through the perfection of wisdom that takes the entirety of the immeasurable dharma-dhatu as its object and is cultivated and polished with consummate skill, the Tathagata’s Dharma-body is accomplished.

Only from this Dharma-body can the great light of wisdom be radiated and immeasurable images of transformation bodies be emanated. These qualities do not arise from the body of liberation alone.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, as the Blessed One has said, through the sustaining might of the Blessed One and the bodhisattvas, sentient beings in the Desire Realm are born into immensely wealthy and noble families of the kshatriya or brahmin classes, where neither their human bodies nor their wealth and treasures lack any perfection. When born among the devas of the Desire Realm, or in the Form or Formless Realms, their bodies and possessions in those realms are likewise perfected. Blessed One, what is the hidden intent of this statement?”

The Blessed One said to the great bodhisattva Manjushri: “Good son, the Tathagata and the bodhisattvas sustain the true Dharma through their might ⁽¹⁹¹⁾. Wherever a particular true Dharma can enable sentient beings to attain perfect bodies and possessions, the Tathagata teaches them that true Dharma as appropriate. Those capable of correctly cultivating that true Dharma will, wherever they are born, receive perfect bodies and possessions.

Those who oppose, disparage, and undermine that true Dharma, and who further malign and become angry with the Tathagata, will, wherever they are born after death, receive inferior bodies and possessions. Therefore, the sustaining might of the Tathagata and the bodhisattvas not only causes sentient beings’ bodies and possessions to become perfect; the sustaining might of the Tathagata and the bodhisattvas also causes sentient beings’ bodies and possessions to become inferior.”

The great bodhisattva Manjushri again addressed the Buddha: “Blessed One, in impure worlds, what is easy to encounter and what is difficult to encounter? In pure worlds, what is easy to encounter and what is difficult to encounter?” The Blessed One said to the great bodhisattva Manjushri: “Good son, in impure worlds there are eight things easy to encounter and two things difficult to encounter. The eight things easy to encounter are: non-Buddhist teachers; sufferers; family classes subject to much prosperity and decline; evildoing; transgression of precepts; the lower realms; inferior teachings; and bodhisattvas whose aspirations and practices are both inferior.

The two things difficult to encounter are: the arrival there of bodhisattvas whose aspirations and practices are both superior; and the appearance of a Tathagata. In pure worlds, the opposite is true: eight things are very difficult to encounter and two things are easy to encounter.”

Brief Explanation.—

Section D3 contains seven smaller passages in all, determining a considerable number of questions concerning the Buddha.

Conclusion of the Dharma Discourse

Text.—

At that time, the great bodhisattva Manjushri addressed the Buddha: “Blessed One, within the complete Dharma discourse of the Explanation of the Profound Secrets, what should this Dharma discourse be called? How should we reverently retain it?” The Blessed One said to the great bodhisattva Manjushri: “Good son, this Dharma discourse is called The Perfect Meaning of the Deeds of the Buddha. You should reverently retain it under this name.”

When the Blessed One taught the Dharma discourse called The Perfect Meaning of the Deeds of the Buddha, seventy-five thousand great bodhisattvas in the great assembly all realized the perfect Dharma-body.

Notes:

Note ⁽¹⁶⁹⁾

“Deeds of the Buddha”: the main text reads, “The Deeds Accomplished by the Tathagata.”

Note ⁽¹⁷⁰⁾

“Manjushri”: Manjushri-shri (Wenshu-shili).

Note ⁽¹⁷¹⁾

“Skillfully cultivated to their culmination”: the main text reads, “skillful cultivation of transcendence.” Here, according to the Mahayana-samgraha, “transcendence” means advancing cultivation to its culmination, although it also carries the meaning of escaping and completely leaving behind all obstructions.

Note ⁽¹⁷²⁾

“Transformation of the basis”: the “basis” is the fundamental basis, namely the foundational consciousness. Transformation of the basis means transforming the foundational consciousness: relinquishing the two heavy obstructions—the afflictive obstruction and the cognitive obstruction—and thereby attaining the two great fruits—great nirvana and great awakening.

Note ⁽¹⁷³⁾

“Conceptual proliferation and volitional activity”: useless disputation and deluded activity.

Note ⁽¹⁷⁴⁾

“Because of liberation ... equal”: therefore, the Buddha is also called an arhat, though he is not merely an arhat.

Note ⁽¹⁷⁵⁾

“The Dharma-body ... qualities”: the immeasurable qualities are such things as the ten powers, the eighteen unshared qualities, and so forth. These are qualities enumerated by both early Buddhism and the Lesser Vehicle but not possessed by arhats. From this sentence, we know that “Dharma-body” means the body possessing innumerable Dharma qualities.

Note ⁽¹⁷⁶⁾

“Throughout ... simultaneously”: this sentence shows that the Buddha’s transformation body in India was only one among innumerable transformation bodies appearing simultaneously throughout the entire great trichiliocosm.

Note ⁽¹⁷⁷⁾

As stated in the introduction, the final volume of the Yuan Commentary has been lost, so its explanation is missing from this point onward. Therefore, from here onward I use the lecture record of Master Taixu as my source. The Master also lectured only upon this chapter. His lecture record appears in The Complete Works of Taixu, volume 14, pages 1–79.

Note ⁽¹⁷⁸⁾

In order, these four matters are listening and reflecting, faith, cultivation, and realization.

Note ⁽¹⁷⁹⁾

In order, these nine matters are the five skandhas, twelve ayatanas, twelve links of dependent origination, four nutriments, four truths, five realms—the realm of sentient beings, the realm of worlds, the realm of dharmas, the realm of those to be trained, and the realm of methods of training—the Buddha, the Dharma, and the listeners.

Note ⁽¹⁸⁰⁾

These twenty-nine matters are divided into two categories: defilement and purification. The category of purification is further divided into mundane and supramundane sections. The category of defilement comprises four matters, matters 1 through 4.

The mundane section of the category of purification comprises four matters, matters 5 through 8. The supramundane section of the category of purification is divided into six groups: the general group comprises one matter, matter 9; the group of the Four Truths comprises four matters, matters 10 through 13; the group of the path of seeing comprises four matters, matters 14 through 17; the group of the path of cultivation comprises four matters, matters 18 through 21; the group of the path of liberation comprises six matters, matters 22 through 27; and the group of selection and rejection comprises two matters, matters 28 and 29.

“The following are notes on those matters that require explanation. A term is repeated only where especially necessary; otherwise only its number is given. 1 is the five skandhas; 2 is the twelve links of dependent origination. In 7, “mental concentration” means the preliminary concentration in the Desire Realm. In 8, “dwelling in the bliss of Dharma” means the fundamental concentration beginning with the First Dhyana and above. Matter 9 speaks generally of the supramundane section; there, the complete and exact translation of the term “suffering” in the main text is “the causes and conditions of suffering.”

“Matter 10 has three aspects. Complete knowledge of the domain of inversions means knowing the domain in which beings perceive suffering as happiness; that domain is the Desire Realm, one domain of suffering. Complete knowledge of the domain of wrong practices—translated and explained together for clarity—means knowing the domain contemplated by those who direct themselves toward beings beyond the Desire Realm, namely Brahma or Maheshvara at the summit of the Form Realm, and who cultivate the four dhyanas with the false view that those beings are sovereign lords; that domain is the Form Realm, also a domain of suffering.

Complete knowledge of the domain of conceit regarding inner detachment means knowing the domain toward which cultivators of the four formless concentrations direct themselves. These people have merely extinguished their inward desire for physical form, yet they have already given rise to conceit, believing themselves liberated when they are not liberated; that domain is the Formless Realm, still another domain of suffering.

“Matter 11, translated exactly from the main text, is “that toward which cultivation is directed.” In 14, “firmness” means that, upon attaining the path of seeing, one can no longer regress into the lower realms. In 17, “what has been abandoned” refers to the afflictions abandoned by seeing, while “what has not yet been abandoned” refers to the afflictions abandoned through cultivation. Matter 24 refers to the awakening of shravakas and pratyekabuddhas and to unsurpassed awakening. Matter 25 refers to the two accumulations of merit and wisdom. In 28, “right view that remains contaminated” is “mundane right view” in the main text.

Note ⁽¹⁸¹⁾

“Grave precepts” is phrased for ease of understanding. The main text has “defeat by another,” a translation of parajika. “Defeat by another” means being vanquished by something else, that other thing being evil. It is mentioned because it stands first among the categories of precepts.

Note ⁽¹⁸²⁾

“The fourth ... does not transgress the precepts”: these refer to ordinary beings and noble ones.

Note ⁽¹⁸³⁾

“Matrika” is one of the two names of the Treatise Pitaka. Besides being called upadesha, the Treatise Pitaka is also called matrika, meaning “original mother”: it gathers the meanings and principles of the Sutra Pitaka and gives birth to further meanings and principles.

Note ⁽¹⁸⁴⁾

“Discusses the functioning of dharmas”: this means discussing the dependently arisen nature.

Note ⁽¹⁸⁵⁾

“Predictions and distinctions”: “prediction” means a prophecy of future attainment; “distinctions”: ?

Note ⁽¹⁸⁶⁾

Generally speaking, among the four kinds of reasoning, the first, second, and third discuss relative truth, while the fourth discusses absolute truth.

Note ⁽¹⁸⁷⁾

The entire smaller passage that follows further discusses the third kind of reasoning. I have, however, altered its position slightly to make it easier to read.

Note ⁽¹⁸⁸⁾

See note 49 again.

Note ⁽¹⁸⁹⁾

“Muddled through seven characteristics”: the seven muddled characteristics of the reasoning of valid proof concern incorrect logical forms—that is, Buddhist logic. The recorder of Master Taixu’s teaching says that characteristic 1 is the fault in which the reason occurs in part of the similar class and throughout the dissimilar class; characteristic 2 is the fault in which the reason occurs in part of the dissimilar class and throughout the similar class; characteristic 3 is the fault in which the reason occurs throughout both the similar and dissimilar classes; characteristic 4 is the uncertain fault of being unshared while occurring throughout the dissimilar class; characteristic 5 is a fault of the example; characteristic 6 refers to all faults; and characteristic 7 is a summary.

I think this still requires further investigation.

“Now, judging from the meaning of this scriptural passage, it may be explained approximately as follows. In the logical form of Buddhist logic, a proposition must have a reason, and the reason must have an example. The example compares the reason with things of the same character—a similar example—and things of a different character—a dissimilar example, in order to show that things of a different character must be entirely devoid of that reason. If they possess it, whether partially or completely, the fault of uncertainty or contradiction occurs. The reasoning of valid proof then fails to be established.”

Note ⁽¹⁹⁰⁾

“A mind arising through others”: a mind that arises in response to sentient beings.

Note ⁽¹⁹¹⁾

“True Dharma”: translated literally and fully, this is “that path and the traces of that path.”