文殊師利問菩提經

Thus have I heard. At one time, when the Buddha had just attained the fruit of the Way, he was dwelling at the temple upon Mount Gayā^[3], in the land of Magadha^[4], together with a thousand great Bhikṣus. And these, in former times, all belonged to the order of the matted-hair ascetics. They were all Arhats, their work accomplished, their minds attained to self-mastery, their own benefit gained, having ended all the fetters of existence^[5] and realized the right knowledge of liberation.

Furthermore, there were tens of thousands of Bodhisattvas of great majestic virtue. They had all come from the worlds of the ten directions, gathering together here like clouds. They were fully endowed with the various kinds of spiritual powers^[6], the various forbearances^[7], the various dhāraṇīs^[8], and the various samādhi dharmas^[9].

Among them were such Ones as: Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Gandhahastin Bodhisattva, Pradānaśūra Bodhisattva, and Anumati-jñāna-cārin Bodhisattva, who served as the foremost leaders. The great assembly of Bodhisattvas was numberless beyond measure, counted to thousands of myriads of koṭis of such Ones. Furthermore, there was the great assembly: devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, encircling them all around.

At that time the World-Honored One entered into the profound, subtle, and wondrous right concentration of the Buddhas, contemplating in accordance with reality the nature and characteristics of all dharmas, and then thought thus: "I have attained the fruit of supreme, perfect, complete enlightenment, attained omniscience^[10], laid down every burden, rescued and delivered sentient beings;

within the three states of existence^[11], I have cut off ignorance, realized true illumination, pulled out the arrow of wrong views, severed the current of craving, fashioned the ship of the Dharma, beaten the resounding drum of the Dharma, blown the resounding conch of the Dharma, established the banner of the Dharma, turned away the seed of birth-and-death, revealed the nature of Nirvāṇa^[12], blocked up the wrong paths, opened up the right path, abandoned evil karma, and made manifest the field of merit."^[13]

"Now I contemplate and examine: by what means is the supreme, perfect, complete enlightenment attained? Is it attained by the body? Is it attained by the mind?

If it is attained by the body, the body has no awareness, no perception, performs no act, and is no different from wood or stone. The body is made of the four great elements^[14], born and brought forth by father and mother, and is sustained alive only by relying upon the various supports: clothes to wear, food to eat, a bed to lie upon, bathing and washing. Yet these will surely be destroyed by impermanence and return to the state of ruin.

And if this is so, then, speaking according to worldly convention, the Way of bodhi belongs to mere names: formless, colorless, without fixity, without characteristic, without direction, without entry, without way."

"Through such verbal expression, it transcends the three realms^[15]. It cannot be seen, cannot be heard, cannot be perceived, cannot be known; neither is there any attainment of it, nor any frivolous discourse about it; it is not to be questioned, not to be displayed; it has no written words, and no path of language."

"If it is attained by the mind, the mind is produced from all conditions. Because it is born of all conditions, it is therefore empty, and is likewise illusory. It has no location, no characteristic-form, no essential nature, nor any possession.

And within this, the attainment of bodhi is the dharma made use of, the attainment of supreme, perfect, complete enlightenment. But since it is a DHARMA, that dharma is wholly empty, having only a name. It is because of worldly convention that there is verbal expression.

Verbal expressions are all the discriminations of conjecture and imagination, having no possession, no root, no essential characteristic, no sensation, no attachment, no infatuation, no remoteness. All of it is without reflected-image-characteristic. Therefore, within these dharmas, there is no realization, no dharma made use of, no bodhi.

To penetrate it thus—this is what is called realizing the fruit of supreme, perfect, complete enlightenment."

At that time Mañjuśrī, the Prince of the Dharma, standing within the great assembly to the right of the Buddha, held a great jeweled canopy covering over the Buddha. And, during this time, Mañjuśrī silently knew that the World-Honored One was also pondering upon such a matter. Mañjuśrī Bodhisattva then addressed the Buddha, saying:

"World-Honored One, if bodhi has characteristics such as these, how then should good men and good women give rise to the mind?"

The World-Honored One said to Mañjuśrī:

"Good men and good women should give rise to the mind in accordance with the characteristics of bodhi."

"World-Honored One, how should the characteristics of bodhi be spoken of?"

"Mañjuśrī, the characteristics of bodhi, by the dharma of worldly convention, go beyond the three realms; the path of language is cut off; both the giving rise and the not giving rise are extinguished—this is to give rise to bodhi. Mañjuśrī, therefore the Bodhisattva should extinguish all givings-rise, and give rise to the mind of bodhi: like the suchness of the dharma-nature, with characteristics like the true reality, giving birth to no discrimination, not conditioned upon body or mind—this is to give rise to bodhi.

Not adhering to any dharmas, neither adding nor subtracting, neither different nor one—this is to give rise to bodhi. Like a form within a mirror, like sunlight in the season of scorching heat, like a shadow, like an echo, like the moon in water—thus should one give rise to the mind of bodhi."

At that time within the assembly there was a deva-son named Candraviśuddha-prabhāsa-guṇa. This one had already realized the stage of non-retrogression, and then asked Mañjuśrī, the Prince of the Dharma, saying:

"For the sake of what cause do the Bodhisattvas carry out the practice of a Bodhisattva?"

Mañjuśrī Bodhisattva replied, saying:

"You should put this question to the World-Honored One."

The Buddha then said to Mañjuśrī:

"You should answer concerning the practices of the dharmas in the question of the deva-son Candraviśuddha-prabhāsa-guṇa."

Mañjuśrī Bodhisattva said to that deva-son:

"You should listen well; now I shall speak. Deva-son, you should know: the Way of the Bodhisattvas is conditioned upon sentient beings, with great compassion as its root."

The deva-son asked:

"With what does the Bodhisattva's great compassion take as its root?"

Mañjuśrī Bodhisattva replied, saying:

"It takes the straightforward mind as its root."

The deva-son asked again:

"And with what does that straightforward mind take as its root?"

Mañjuśrī replied, saying:

"Toward sentient beings, the Bodhisattva takes the mind of equanimity as its root."

The deva-son asked again:

"Then with what does the mind of equanimity take as its root?"

Mañjuśrī replied, saying:

"It takes as its root the having no separateness through differing and strange actions."

The deva-son asked again:

"The having no separateness, no differing and strange actions—with what does this take as its root?"

Mañjuśrī replied, saying:

"The Bodhisattva takes the profoundly pure mind as its root."

Mañjuśrī replied, saying:

"The Bodhisattva takes the mind of supreme, perfect, complete enlightenment as its root."

The deva-son asked again:

"Then with what does the mind of supreme, perfect, complete enlightenment take as its root?"

Mañjuśrī replied, saying:

"It should take the six pāramitās^[16] as its root."

The deva-son asked again:

"With what do the six pāramitās take as their root?"

Mañjuśrī replied, saying:

"They take the wisdom of skillful means as their root."

The deva-son asked again:

"Then with what does the wisdom of skillful means take as its root?"

Mañjuśrī replied, saying:

"They take non-heedlessness as their root."

The deva-son asked again:

"Then with what does non-heedlessness take as its root?"

Mañjuśrī replied, saying:

"They take the three good practices^[17] as their root."

The deva-son asked again:

"Then with what do the three good practices take as their root?"

Mañjuśrī replied, saying:

"They should take the ten paths of good karma^[18] as their root."

The deva-son asked again:

"With what do the ten paths of good karma take as their root?"

Mañjuśrī replied, saying:

"They should take the restraining of the six faculties^[19] as their root."

The deva-son asked again:

"With what does the restraining of the six faculties take as its root?"

Mañjuśrī replied, saying:

"They take right recollective mindfulness as their root."

The deva-son asked again:

"Then with what does right recollective mindfulness take as its root?"

Mañjuśrī replied, saying:

"They should take right contemplation as their root."

The deva-son asked again:

"Then with what does right contemplation take as its root?"

Mañjuśrī replied, saying:

"It should take the holding firm of mindfulness without forgetting as its root."

The deva-son said:

"Mañjuśrī Bodhisattva, how many minds do the Bodhisattvas have that can embrace the cause and can embrace the fruit?"

Mañjuśrī Bodhisattva replied, saying:

"The Bodhisattvas have four kinds of mind that can embrace the cause and can embrace the fruit. What are the four? First, the mind of initial arising. Second, the mind of practicing the Way. Third, the mind of non-retrogression. Fourth, the mind of one-life-remaining-to-fill-the-position. The mind of initial arising serves as the cause and condition for the mind of practicing the Way. The mind of practicing the Way serves as the cause and condition for the mind of non-retrogression. The mind of non-retrogression serves as the cause and condition for the mind of one-life-remaining-to-fill-the-position."

"Furthermore, deva-son, deva-son, you should know: the mind of initial arising is like a grain of rice sown into a field. The mind of practicing the Way is like the grain of rice gradually increasing and growing. The mind of non-retrogression is like the flower and fruit newly formed. And the mind of filling-the-position is like the flower and fruit already become serviceable."

"Furthermore, the mind of initial arising is like a cartwright gathering together wood and timber. The mind of practicing the Way is like the sawing and joining of the wood and timber. The mind of non-retrogression is like the wood being wrought into shape. And the mind of filling-the-position is like the cart already completed, conveying things as one wishes."

"Furthermore, the mind of initial arising: the moon newly born. The mind of practicing the Way: the moon on the fifth day. The mind of non-retrogression: the moon on the tenth day. And the mind of filling-the-position: the moon on the fourteenth day. The wisdom of the Tathāgata is like the moon on the day of the full moon."

"Furthermore, the mind of initial arising: passing through the stage of the Śrāvaka. The mind of practicing the Way: passing through the stage of the Pratyekabuddha. The mind of non-retrogression: passing through the immovable stage. And the mind of filling-the-position: abiding settled in the stage of concentration."

"Furthermore, the mind of initial arising is like studying the first chapter. The mind of practicing the Way is like studying the second chapter. The mind of non-retrogression is like being able to take the meaning within the chapter and put it into practical use. And the mind of filling-the-position is like penetrating thoroughly into the deep principle within the sūtra."

"Furthermore, the mind of initial arising is born from the cause. The mind of practicing the Way is born from wisdom. The mind of non-retrogression is born from severance. And the mind of filling-the-position is born from the fruit."

"Furthermore, the mind of initial arising is the power of the cause. The mind of practicing the Way is the power of wisdom. The mind of non-retrogression is the power of severance. And the mind of filling-the-position is the power of the fruit."

"Furthermore, the mind of initial arising is like a sick man seeking medicine. The mind of practicing the Way is like distinguishing the prescription of medicine. The mind of non-retrogression is like the sick man taking the medicine. And the mind of filling-the-position is like the sickness being cured."

"Furthermore, the mind of initial arising is born into the house of the Dharma-King. The mind of practicing the Way studies the dharma of the Dharma-King. The mind of non-retrogression has fully studied the dharma of the Dharma-King. And the mind of filling-the-position, having studied the dharma of the Dharma-King, is ever attained to self-mastery."

At that time, within the great assembly there was a deva-son named Niyataprabhāsa-svāmin. This one had already realized the stage of non-retrogression in the supreme, perfect, complete enlightenment. The deva-son Niyataprabhāsa-svāmin addressed Mañjuśrī, the Prince of the Dharma, saying: "What is the essential, abridged path of the great Bodhisattvas? And, by that path, quickly attain the fruit of supreme, perfect, complete enlightenment?"

Mañjuśrī replied, saying: "Deva-son, the essential, abridged path of the great Bodhisattva is twofold. By that path, one quickly attains the fruit of supreme, perfect, complete enlightenment. What are the two? First, skillful means. Second, wisdom. The gathering in of good dharmas is called skillful means. The dispersing of dharmas is called wisdom."

"Furthermore, skillful means accords with the practice of sentient beings; wisdom, in truth, does not turn from the characteristic of dharmas. Skillful means receives and responds to the minds of sentient beings; wisdom is not on a par with any dharma whatsoever. Skillful means ever harmonizes and unites the dharmas; wisdom ever relinquishes and departs from the dharmas.

Skillful means ever gives rise to causes and conditions; wisdom ever eliminates and extinguishes causes and conditions. Skillful means is able to distinguish the dharmas; wisdom is unable to distinguish the dharma-nature. Skillful means brings about the adornment of the Buddha-realm; wisdom too is the adornment of the Buddha-realm, with nothing being distinguished.

Skillful means knows the keen and dull capacities of sentient beings; wisdom never grasps hold of sentient beings. Skillful means is able to arrive at the place of enlightenment; wisdom ever attains every Buddha-dharma."

Mañjuśrī said further: "Deva-son, you should know, the great Bodhisattva has yet another two paths. By these two paths, one quickly attains the fruit of supreme, perfect, complete enlightenment. What are the two? First, the assisting path. Second, the severing path. The assisting path is the five pāramitās. The severing path is the prajñā-pāramitā."

"There are yet another two paths. What are the two? First, the bound path. Second, the unbound path. The bound path is the five pāramitās. The unbound path is the prajñā-pāramitā."

"There are yet another two paths. What are the two? First, the measured path. Second, the unmeasured path. The measured path is the discrimination that grasps characteristics. The unmeasured path is the absence of discrimination that grasps characteristics."

"There are yet another two paths. First, the path of wisdom. Second, the path of severance. The path of wisdom is from the First Stage up to the Seventh Stage. The path of severance is from the Eighth Stage up to the Tenth Stage."

At that time within the assembly there was a Bodhisattva named Anumati-jñāna-śūra-cārin, who asked Mañjuśrī, the Prince of the Dharma, saying:

"What is the Bodhisattva's 'meaning'? What is the Bodhisattva's 'wisdom'?"

Mañjuśrī replied, saying:

"Good son, 'meaning' is without use. 'Wisdom' is with use. Why is 'meaning' called without use? 'Meaning' is the unconditioned. Being an unconditioned dharma, therefore with respect to dharmas it is useless, non-useful."

"Furthermore, 'meaning' is neither a defiled characteristic nor a departed-from characteristic; 'meaning,' with respect to dharmas, is useless, non-useful."

"Furthermore, 'meaning' neither increases nor decreases, therefore with respect to dharmas it is useless, non-useful."

"Deva-son, why is it called 'wisdom'? Wisdom is the path of forbearance^[20], that which the mind makes use of; it is not useless, and therefore wisdom is with use, not useless. The function of wisdom returns to 'severance,' and therefore wisdom is with use, not useless. Wisdom knows the five aggregates^[21], knows the twelve entrances^[22], knows the eighteen elements^[23], the twelve links of dependent origination^[24], what is the proper basis and what is not the proper basis; therefore, wisdom is with use, not useless."

"Furthermore, deva-son, the Bodhisattvas realize the ten wisdoms. What are the ten? First, the wisdom of the cause. Second, the wisdom of the fruit. Third, the wisdom of the meaning. Fourth, the wisdom of skillful means. Fifth, the wisdom of insight. Sixth, the wisdom of embracing. Seventh, the wisdom of the pāramitās. Eighth, the wisdom of great compassion. Ninth, the wisdom of bringing sentient beings to fulfillment. Tenth, the wisdom of non-attachment to all dharmas.^[25]"

"Furthermore, deva-son, the Bodhisattvas realize the ten givings-rise. What are the ten? First, the giving-rise of the body, because they wish for the bodily karma of sentient beings to be purified.

Second, the giving-rise of speech, because they wish for the verbal karma of sentient beings to be purified. Third, the giving-rise of the mind, because they wish for the mental karma of sentient beings to be purified. Fourth, the inner giving-rise: toward all inner things there is no longer craving-attachment.

Fifth, the outer giving-rise, because they wish for sentient beings to abide in right practice. Sixth, the giving-rise of wisdom: being fully endowed with the Buddha's wisdom. Seventh, the giving-rise of loving-kindness: being mindful of all the adornments of merit.

Eighth, the giving-rise of the wisdom of bringing sentient beings to maturity, that is, preserving the medicine-prescription of wisdom. Ninth, the giving-rise of the wisdom of the conditioned: being fully endowed with the concentrations. Tenth, the giving-rise of the wisdom of the unconditioned: the mind not adhering fast within the three realms."

"Furthermore, deva-son, the Bodhisattvas realize the ten practices. What are the ten? First, the practice of the pāramitās. Second, the practice of taming-and-subduing. Third, the practice of wisdom. Fourth, the practice of skillful means. Fifth, the practice of great compassion. Sixth, the practice of seeking the dharmas that aid insight. Seventh, the practice of seeking the dharmas that aid wisdom. Eighth, the practice of the purified mind. Ninth, the practice of contemplating the truths^[26]. Tenth, the practice of non-craving-attachment toward all that is sensed (all sensations without craving-attachment)."

"Furthermore, deva-son, the Bodhisattvas have ten contemplations upon the principle of exhaustion. What are the ten? First, the contemplation upon the principle of the exhaustion of phenomena.

Second, the contemplation upon the principle of the exhaustion of craving. Third, the contemplation upon the principle of the exhaustion of dharmas. Fourth, the contemplation upon the principle of the exhaustion of the afflictions.

Fifth, the contemplation upon the principle of the exhaustion of seeing-and-knowing. Sixth, the contemplation upon the principle of the exhaustion of the sensations. Eighth, the contemplation upon the principle of the exhaustion of non-grasping.

Ninth, the contemplation upon the principle of the exhaustion of the bonds^[27]. Tenth, the contemplation upon the principle of the exhaustion of the practices that aid the Way^[28]."

"Furthermore, deva-son, the Bodhisattvas have ten dharmas of remedy. What are the ten? First, raining down giving, to remedy the mind of miserly craving.

Second, the purity of the three dharmas^[29], to remedy the mind of breaking the precepts. Third, cultivating the practice of loving-kindness and forbearance, to remedy the mind of anger and ire. Fourth, diligently seeking the Buddha-dharma without knowing weariness or fatigue, to remedy the mind of laziness.

Fifth, wishing to attain meditative concentration and self-mastery of liberation, to remedy the mind that is unskilled in the awareness of contemplation. Sixth, wishing to give rise to the decisive aiding-dharma of the prajñā-pāramitā, to remedy the mind of folly and delusion. Seventh, wishing to give rise to the dharmas that aid the Way, to remedy the various minds of affliction.

Eighth, wishing to cultivate the aiding-dharma of the four truths^[30], one should remedy the inverted mind of the Way. Ninth, wishing, at the proper time and at the improper time, to walk in meditation with self-mastery, to remedy the mind of attachment. Tenth, contemplating the selflessness of dharmas, to remedy the notion of Self."

"Furthermore, deva-son, the Bodhisattvas have ten grounds of goodness. What are the ten? First, bodily goodness: departing far from the three evils of the body^[31].

Second, verbal goodness: departing far from the four evils of the mouth^[32]. Third, mental goodness: departing far from the three evils of the mind^[33]. Fourth, inner goodness: not grasping the view of self-in-the-body^[34].

Fifth, outer goodness: not grasping the dharmas. Sixth, the goodness of non-attachment to wisdom-aids: not being greedily attached to the dharmas that aid the Way. Seventh, the goodness of not exalting oneself: ever being mindful of the essential nature of the Noble Path.

Eighth, the goodness of removing the body: cultivating the prajñā-pāramitā. Ninth, the goodness of departing from inversion: not deceiving sentient beings. Tenth, the goodness of not begrudging body and life: with the mind of great compassion, transforming and delivering sentient beings."

"Furthermore, deva-son, the Bodhisattvas prize the practice that accords with the right Dharma, realizing bodhi; it is not that they do not prize the practice that accords with the right Dharma. To act in accordance with the right Dharma is to do as one says. To act contrary to the right Dharma is merely to say, and not to act in accordance with one's words."

"Furthermore, deva-son, the Bodhisattva has two practices that accord with the Dharma. What are the two? First, practicing the Way.

Second, practicing severance. Again there are two practices that accord with the Dharma. What are the two?

First, oneself cultivating goodness in one's own person. Second, transforming and teaching sentient beings. Again there are two practices that accord with the Dharma.

What are the two? First, the practice of practicing wisdom (acting in accordance with wisdom). Second, the practice of not practicing wisdom (not acting in accordance with wisdom).

Again there are two practices that accord with the Dharma. What are the two? First, distinguishing the stages.

Second, not distinguishing the stages, the non-stage^[35]. Again there are two practices that accord with the Dharma. What are the two?

First, knowing the fruit-stages together with their progression onward. Second, skillfully knowing in full this stage and that stage. Again there are two practices that accord with the Dharma.

What are the two? First, knowing the Way of the Śrāvaka and the Pratyekabuddha. Second, clearly knowing the Buddha-Way, practicing without retrogression."

At that time the Buddha praised Mañjuśrī, the Prince of the Dharma, saying: "Well done, well done! You always, for the sake of the great Bodhisattvas, speak of the fundamental path of karma. And that path of karma is just as you have said."

When this Dharma was spoken, ten thousand Bodhisattvas realized the forbearance of the non-arising of dharmas.^[36]

Mañjuśrī, the Prince of the Dharma, together with the whole world—devas, humans, asuras, and the rest—having heard the words spoken by the Buddha, rejoiced and faithfully received them.

Notes:

⁽¹⁾ The Sūtra of Mañjuśrī Inquiring About Bodhi is scripture number 464 in the Taishō Revised Tripiṭaka. This sūtra tells of how Mañjuśrī Bodhisattva inquired of the World-Honored One concerning the true meaning of giving rise to the bodhi-mind. At the same time, Mañjuśrī Bodhisattva, in accordance with the Buddha's words, also explained the practices of the Bodhisattva.

⁽²⁾ Kumārajīva (344–413): "Kumārajīva" is rendered in Chinese as "Youthful Longevity." He was the most outstanding among the translators of scriptures, vinaya, and treatises of Buddhism from Sanskrit into Chinese. He was born in the land of Kucha (Xinjiang). His father and mother had both left home into the religious life.

He entered the Way following his mother at the age of seven. He was exceedingly intelligent. When he grew up, he traveled to study throughout India.

When he returned to his country, he was revered by the king as a master. In the time of the Former Qin, Fú Jiān dispatched the general Lü Guang to invite him; but upon reaching Liangzhou, word came that Fú Jiān had been defeated in battle and died. He remained in Liangzhou for sixteen or seventeen years.

In the time of the Later Qin, under Yáo Xìng, around the year 401, he finally came to Chang'an. The king of the Later Qin honored and appointed him as National Preceptor, inviting him to reside in the Xiaoyao Garden in order to translate Buddhist scriptures. Under his direction were such eminent monks as: Sengzhao, Daosheng, Daorong, Sengrui, Tanying, Sengdao, and others; in twelve years they translated thirty-five collections, comprising 294 fascicles (in some places it is also written that he translated 74 collections, comprising 384 fascicles).

For this reason, in the scriptures he translated there is often recorded the phrase "Translated by the Tripiṭaka Dharma-Master Kumārajīva of Kucha, of the Yao Qin." He entered final quiescence at the age of seventy.

⁽³⁾ Gayā: rendered in Chinese as "elephant head." Mount Gayā is near the Bodhimaṇḍa (the place of enlightenment).

⁽⁴⁾ Magadha: that is, the land of Magadha, belonging to Central India.

⁽⁵⁾ Fetters of existence: "Existence" means having. Having created karma, there is therefore the fruit of retribution within birth-and-death. Having the fruit of retribution, it in turn draws forth the afflictions that bind to it, and so it is called "fetter." The afflictions—craving, anger, delusion, and so forth—bind sentient beings, causing sentient beings to remain within the round of birth-and-death.

⁽⁶⁾ Spiritual powers: "Spiritual" means that which cannot be conceived or measured. "Power" means that which is unobstructed. The functional capacity that is immeasurable and unobstructed is therefore called "spiritual power." Spiritual powers are of many kinds, such as: a) the divine-eye power: observing all the various species of sentient beings; b) the divine-ear power: hearing every sound; c) the past-life power: knowing the bodily existence of former lives; d) the other-minds power: knowing the mental thoughts of sentient beings; e) the spiritual-foot power: going and coming to all places with self-mastery; f) the power of the extinction of outflows: attaining supreme enlightenment, manifesting in order to transform and deliver sentient beings, and so forth.

⁽⁷⁾ Forbearance (Kṣānti): forbearing endurance: not giving rise to a mind of anger and hatred before adverse circumstances. It also means "peaceful forbearance": abiding peacefully in the principle of the Way without the mind being stirred. Forbearance is of many kinds: Two forbearances: forbearance toward sentient beings and the forbearance of the non-arising of dharmas.

Three forbearances: forbearance of sound, forbearance of gentle accord, and the forbearance of the non-arising of dharmas. Four forbearances: forbearance of non-arising, forbearance of non-cessation, forbearance of causes-and-conditions, and forbearance of non-abiding. Five forbearances: a) forbearance of subduing: pointing to the fruit-positions of the Three Worthies, namely the Ten Abodes, the Ten Practices, and the Ten Dedications of the Bodhisattva; b) forbearance of faith: pointing to the fruit-positions from the First Stage to the Third Stage of the Bodhisattva; c) forbearance of accord: pointing to the fruit-positions from the Seventh Stage to the Ninth Stage of the Bodhisattva;

e) forbearance of quiescent extinction: pointing to the fruit-positions of the Tenth Stage up to the stage of Wondrous Enlightenment, where all the delusions are ended and the quiescent extinction of Nirvāṇa is realized.

⁽⁸⁾ Dhāraṇī: rendered in Chinese as "holding" or "total holding." That is, its functional capacity preserves good dharmas so that they are not scattered, and evil dharmas so that they do not arise. Dhāraṇī is of four kinds: a) Dharma-dhāraṇī: hearing and holding the teaching-dharma of the Buddha without forgetting; b) Meaning-dhāraṇī: comprehending the meaning of all dharmas and preserving it without forgetting; c) Mantra-dhāraṇī: relying upon meditative concentration to give rise to secret words possessed of immeasurable spiritual efficacy, and now preserving that mantra without losing it; d) Forbearance-dhāraṇī: abiding peacefully in the true characteristic of dharmas and preserving that peaceful abiding.

⁽⁹⁾ Samādhi, also called samāpatti, is rendered in Chinese as "concentration": the mind fixed upon one point without stirring.

⁽¹⁰⁾ Omniscience (Sarvajñāna) is the Buddha's wisdom. It means knowing things in accordance with reality.

⁽¹¹⁾ The Three States of Existence: Having cause and having fruit, it is therefore called "existence." The three states of existence are the three realms—still having cause and fruit, still subject to the transmigration of birth-and-death—namely: existence in the desire realm, existence in the form realm, and existence in the formless realm.

⁽¹²⁾ The passage above makes manifest the realization of the fruit of right enlightenment, no longer entangled within the round of birth-and-death. In propagating the Dharma and delivering beings, one must turn away the birth-and-death of sentient beings, so that sentient beings may reach the essential nature of the quiescent calm of Nirvāṇa. Nirvāṇa means quiescent extinction, perfect quiescence, liberation.

⁽¹³⁾ The field of merit is the meaning of "merit-field." "Field" carries the meaning of growth and increase. Just as sowing seedlings yields rice, so making offerings yields the recompense of merit; hence it is called "merit-field." The merit-field is threefold: a) the field of kindness: repaying the kindness of parents and teachers-and-elders; b) the field of reverence: taking refuge in and reverencing the Buddha, the Dharma, the Saṅgha; c) the field of compassion: pitying and rescuing sentient beings.

⁽¹⁴⁾ The four great elements, that is, the four substances having vast essential nature, which create and bring forth all the form-dharmas; these are: earth (the solid substance), water (the liquid substance), fire (the hot substance), wind (the airy substance).

⁽¹⁵⁾ The three realms, that is, the threefold world: the realm of Desire, the realm of Form, and the realm of Formlessness.

⁽¹⁶⁾ The six pāramitās (Pāramitā): "Pāramitā" is rendered in Chinese as "ultimate consummation," "reaching the other shore," "crossing over without limit," or simply "crossing over." This is the great practice of the Bodhisattva. To complete fully the work of transforming and delivering sentient beings is "ultimate consummation." To go from this shore of birth-and-death across to that shore of the liberation of Nirvāṇa is "reaching the other shore." Because that great practice crosses beyond the dharmas vastly and far-reachingly, it is therefore called "crossing over without limit." The six pāramitās: a) Giving (Dāna). b) Upholding the precepts (Śīla). c) Forbearance (Kṣānti). d) Vigor (Vīrya). e) Meditative concentration (Dhyāna). f) Wisdom (Prajñā).

⁽¹⁷⁾ The three good practices: non-craving, non-anger, and non-delusion.

⁽¹⁸⁾ The ten paths of good karma: not killing living beings, not stealing, not engaging in sexual misconduct, not lying, not speaking with a double tongue, not speaking embellished words, not speaking harshly, not being covetous, not being angry, and not holding wrong views.

⁽¹⁹⁾ The six faculties, that is, the six sense-organs: eye, ear, nose, tongue, body, mind.

⁽²⁰⁾ The path of forbearance: see footnote number 7 above.

⁽²¹⁾ The five aggregates: form, sensation, perception, mental formations, and consciousness.

⁽²²⁾ The twelve entrances: the six faculties (noted above) and the six objects: form, sound, smell, taste, touch, dharmas.

⁽²³⁾ The eighteen elements: the six faculties, the six objects, and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.

⁽²⁴⁾ The twelve links of dependent origination: ignorance, formations, consciousness, name-and-form, the six entrances, contact, sensation, craving, grasping, existence, birth, old-age-and-death (see the treatise Pratītyasamutpāda-hṛdaya).

⁽²⁵⁾ The wisdom of all dharmas: the wisdom that penetrates thoroughly all things and matters. All dharmas are also called all the myriad dharmas, all dharmas whatsoever. All dharmas, spoken of in brief, are of three kinds: conditioned dharmas, unconditioned dharmas, and inexpressible dharmas.

⁽²⁶⁾ The practice of contemplating the truths: carrying out the contemplation of things, penetrating thoroughly the truth upon the basis of conventional truth and ultimate truth.

⁽²⁷⁾ Bonds: both "fetter" and "compeller" are particular names of affliction. That which binds mind and body, knotting together into the bitter fruit, is the "fetter." That which pursues sentient beings and drives sentient beings is the "compeller." There are nine fetters and ten compellers. The nine fetters: craving-affection, anger-ire, arrogant pride, ignorance, evil views, attached grasping, doubt-perplexity, jealousy, miserliness. The ten compellers: craving, anger, delusion, pride, doubt, the view of self-in-the-body, extreme views, wrong views, the grasping of views, the grasping of precepts-and-prohibitions.

⁽²⁸⁾ Aids to the Way: pointing to the thirty-seven factors that aid the Way, namely the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold right path.

⁽²⁹⁾ The purity of the three dharmas here points to the purity of the three kinds of karma: body, speech, and mind.

⁽³⁰⁾ The four truths: suffering, origination, cessation, the path.

⁽³¹⁾ The three evils of the body: killing living beings, stealing, sexual misconduct.

⁽³²⁾ The four evils of the mouth: lying, speaking with a double tongue, speaking embellished words, speaking harshly.

⁽³³⁾ The three evils of the mind: craving, anger, delusion.

⁽³⁴⁾ The view of self-in-the-body (Satkāyadṛṣṭi): a kind of wrong view, one of the five kinds of evil views. The thought that grasps this body as the Self, that there is a Self existing in reality.

⁽³⁵⁾ Stage, non-stage: pointing to the fruit-stages of the great Bodhisattvas and of the Buddha.

⁽³⁶⁾ The forbearance of the non-arising of dharmas: see footnote number 7 noted above.