BUDDHIST TEXT TRANSLATION SOCIETY

Table of Contents

Foreword x
Introduction xiii
Prologue 3
I: The Nature and Location of the Mind
1. The Request for Dharma 13
2. The Location of the Mind 16
A. Ananda Proposes That the Mind Is in the Body 16
B. Ananda Proposes That the Mind Is Outside the Body 17
C. Ananda Proposes That the Mind Is in the Eye-Faculty 19
D. Ananda Reconsiders Seeing Inside and Seeing Outside 20
E. Ananda Proposes That the Mind Comes into Being in Response to Conditions 22
F. Ananda Proposes That the Mind Is in the Middle 25
G. Ananda Proposes That the Mind Has No Specifc Location 27
3. The Conditioned Mind and the True Mind 29
II: The Nature of Visual Awareness
1. It Is the Mind That Sees 41
2. Visual Awareness Does Not Move 43
3. Visual Awareness Does Not Perish 48
4. The True Nature of Visual Awareness Is Not Lost 51
5. Visual Awareness Is Not Dependent upon Conditions 54
6. Visual Awareness Is Not a Perceived Object 59
7. Visual Awareness Has Neither Shape nor Extension 64
8. Visual Awareness Is Both Separate and Not Separate from Objects 66
9. Visual Awareness Arises Neither on Its Own nor from Causes 72
10. True Visual Awareness 75
11. Distortions in Visual Awareness Based on Karma 78
12. Visual Awareness Exists Neither Through Inhering nor in Conjoining 84
III: The Matrix of the Thus-Come One
1. The Five Aggregates Are the Matrix of the Thus-Come One 89
A. The Aggregate of Form 90
B. The Aggregate of Sense-Perception 91
C. The Aggregate of Cognition 92
D. The Aggregate of Mental Formations 93
E. The Aggregate of Consciousness 94
2. The Six Faculties Are the Matrix of the Thus-Come One 95
A. The Eye-Faculty 95
B. The Ear-Faculty 96
C. The Nose-Faculty 97
D. The Tongue-Faculty 98
E. The Body-Faculty 100
F. The Cognitive Faculty 101
3. The Twelve Sites Are the Matrix of the Thus-Come One 103
A. The Eye-Faculty and Visible Objects 103
B. The Ear-Faculty and Sounds 104
C. The Nose-Faculty and Odors 105
D. The Tongue-Faculty and Flavors 105
E. The Body-Faculty and Objects of Touch 106
F. The Cognitive Faculty and Objects of Cognition 107
4. The Eighteen Constituents Are the Matrix of the Thus-Come One 109
A. The Coming into Being of the Eye-Consciousness 109
B. The Coming into Being of the Ear-Consciousness 110
C. The Coming into Being of the Nose-Consciousness 111
D. The Coming into Being of the Tongue-Consciousness 113
E. The Coming into Being of the Body-Consciousness 115
F. The Coming into Being of the Mind-Consciousness 117
5. The Seven Primary Elements Are the Matrix of the Thus-Come One 119
A. The Primary Element Earth 121
B. The Primary Element Fire 123
C. The Primary Element Water 124
D. The Primary Element Wind 126
E. The Primary Element Space 127
F. The Primary Element Awareness 129
G. The Primary Element Consciousness 132
6. Ananda’s Vow 135
IV: The Coming into Being of the World of Illusion
1. Adding Understanding to Understanding 141
2. The Buddhas’ Enlightenment Is Irreversible 151
3. The Interfusing of the Primary Elements 153
4. Delusion Has No Basis: The Parable of Yajñadatta 159
V: Instructions for Practice
1. Five Layers of Turbidity 169
2. Choosing One Faculty in Order to Liberate All Six 175
3. The Example of the Bell’s Sound 185
4. The Analogy of the Six Knots 196
VI: Twenty-Five Sages
1. Twenty-Five Sages Speak of Enlightenment 205
2. The Bodhisattva Who Hears the Cries of the World 234
3. The Bodhisattva Mañjusri’s Recommendation 248
VII: Four Clear and Defnitive Instructions on Purity
1. On Sexual Desire 263
2. On Killing 267
3. On Stealing 270
4. On Making False Claims 274
VIII: The Śūraṅgama Mantra
1. Establishing a Place for Awakening 279
2. The Śūraṅgama Mantra 288
3. The Powers of the Mantra 299
4. Vows of Protection 308
IX: Levels of Being
1. The Coming into Being of the World of Illusion 313
2. Twelve Classes of Beings 318
3. Three Gradual Steps 323
A. Avoiding the Plants of the Onion Group 323
B. Ending Any Violation of the Fundamental Rules of Behavior 325
C. Avoiding Intentional Engagement with Perceived Objects 327
4. The Fifty-Seven Stages of the Bodhisattva’s Path 329
A. Arid Wisdom 329
B. Ten Stages of Stabilizing the Mind 329
C. Ten Abodes 331
D. Ten Practices 333
E. Ten Dedications 336
F. Four Additional Practices 339
G. Ten Grounds 340
H. Two Final Stages 341
5. Naming the Discourse 344
6. The Hells 346
A. Ananda Requests Instruction 346
B. The Roles of Emotion and Thought 348
C. Ten Causes and Six Retributions 350
7. The Destiny of Ghosts 364
8. The Destiny of Animals 367
9. The Destiny of Humans 370
10. The Destiny of the Ascetic Masters 373
11. The Destiny of the Gods 376
A. The Gods of the Six Heavens of Desire 376
B. The Gods of the Eighteen Heavens of Form: The First Dhyana 378
C. The Gods of the Eighteen Heavens of Form: The Second Dhyana 379
D. The Gods of the Eighteen Heavens of Form: The Third Dhyana 380
E. The Gods of the Eighteen Heavens of Form: The Fourth Dhyana 381
F. The Gods of the Eighteen Heavens of Form: The Pure Abodes 382
G. The Gods on the Four Planes of Formlessness 383
12. The Destiny of Asuras 386
13. The Seven Destinies Are the Result of Karma 387
X: Fifty Demonic States of Mind
1. Dangers May Arise with Advanced Practice 391
2. Ten Demonic States of Mind Associated with the Aggregate of Form 396
3. Ten Demonic States of Mind Associated with the Aggregate of Sense-Perception 402
4. Ten Demonic States of Mind Associated with the Aggregate of Cognition 411
5. Ten Demonic States of Mind Associated with the Aggregate of Mental Formations 429
6. Ten Demonic States of Mind Associated with the Aggregate of Consciousness 444
7. The Five Aggregates Arise from Delusion 457
8. The Merit of Teaching the Śūraṅgama Dharma 463
Appendix: A Brief Biography of the Venerable Master Hsüan Hua 465
Index 471