Portal talk:Buddhism

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Portal review
Portal Buddhism
Classification BQ
Class B: Philosophy, Psychology and Religion
Subclass Q: Buddhism
Classifier Xxagile
Reviewer AdamBMorgan
Notes

Contents

Master list[edit]

Chinese Mahāyāna Tripitaka

Taisho Tripitaka Indian Compilation (T01-T32)[edit]

T01 Agama Upper Division (1 – 98 sutras)[edit]

  • 1. Dīrgha Āgama Sutra/Dialogues of the Buddha

http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/index.html

  • 2. Seven Buddhas Sutra
  • 3. Vipashyin Buddha Sutra
  • 4. Surnames of Parents of Seven Buddhas Sutra
  • 5. The Buddha's Parinirvana Sutra
  • 6. Parinirvana Sutra
  • 7. Great Parinirvana Sutra
  • 8. The Starting Conditions of the Greatly Solid Brahman Sutra
  • 9. The Human Immortal Sutra
  • 10. The Starting Conditions of the Two Brahmans White Robe and Gold Banner Sutra
  • 11. Nyagrodha's Fanzhi Sutra
  • 12. Great Accumulation Dharma Door Sutra
  • 13. The Dharma of the Ten Retributions of Dīrgha Āgama Sutra
  • 14. Humans’ Fundamental Wish for Birth Sutra
  • 15. Lord Shakra's Questions Sutra
  • 16. Singalovada Propriety toward Six Types of Relatives Sutra
  • 17. Children of Good Birth Sutra
  • 18. The Merit of Faith in the Buddha Sutra
  • 19. Great Sāmānya 三摩惹Sutra
  • 20. The Buddha Counsels the Brahmin of Ambaṭṭha Sutra
  • 21. Brahma Net's 62 Views Sutra
  • 22. The Results of Quiescent Will Sutra
  • 23. The Charcoal of the Large Building Sutra
  • 24. The Origin of the World Sutra
  • 25. The Original Causes of the Beginning of the World Sutra
  • 26. The Madhyama Āgama Sutra/Middle Length Sayings

http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/index.html

  • 27. The Seven Knowings Sutra
  • 28. The Trees Born in the Garden Sutra
  • 29. The Metaphor of Salt Water Sutra
  • 30. The Saptasūryoda Sutra
  • 31. The Causes of Guarding All Flows Sutra
  • 32. The Four Truths Sutra
  • 33. The Eternal Waters Sutra
  • 34. The Dharma Sea Sutra
  • 35. The Eight Virtues of the Sea Sutra
  • 36. The Arrival of the Thriving 猗致 (Chi Zhi) Original Marks Sutra
  • 37. The Arrival of Original Conditions Sutra
  • 38. The Seven Jewels of the Wheel King Sutra
  • 39. The Story of the King Born from the Crown of the Head Sutra
  • 40. King Murdhagata Sutra
  • 41. Bimbisāra King Sutra
  • 42. The Sutra of Niraya the Iron City
  • 43. The Five Angels of King Yama Sutra
  • 44. The Time of the Ancient Worlds Sutra
  • 45. The Sutra of the King of Great and Proper Lines
  • 46. Aniruddha's Eight Mindful Practices Sutra
  • 47. Leave Sleepiness Sutra
  • 48. Affirmative Dharma and Negative Dharma Sutra
  • 49. Seeking Desire Sutra
  • 50. Accepting Precept Year Sutra
  • 51. Brahmacari/Heretic's Calculation of Purity in Water Sutra
  • 52. The Meaning of Great Birth Sutra
  • 53. The Suffering of the Skandhas Sutra
  • 54. The Original Four Sons of Śākya Mahānāma Kulika Sutra
  • 55. The Causes and Matter of the Suffering of Skandhas Sutra
  • 56. The Sutra of Thoughts of Joy
  • 57. The Distribution of Outflows Sutra
  • 58. The Anupada Sutra
  • 59. The Origin of All Dharmas Sutra
  • 60. Gotami's Certification to Fruition Sutra
  • 61. Acceptance of a New Year Sutra
  • 62. A New Year Sutra
  • 63. Understanding/Concluding the Summer Sutra
  • 64. The Sutra of Bhikshu Campa
  • 65. Taming Lust Sutra
  • 66. Disturbance by Demons Sutra
  • 67. Decrepit Demon Tests Mahamagalyayana Sutra
  • 68. Rāstrapāla Sutra
  • 69. Protecting the Nation Sutra
  • 70. The Sutra on Counting
  • 71. Brahmin Assalāyana Asks About the Nobility of the Lineage Sutra
  • 72. The Merit of the Three Refuges, Five Precepts, Kindness and Weariness Leading to Departure Sutra

http://www.scribd.com/doc/39077699/Sutra-on-the-Merit-of-the-Three-Refuges-the-Five-Precepts-and-Kindness-and-Weariness-Leading-to-Departure

  • 73. Sudatta Sutra
  • 74. The Retribution of the Elder's Giving Sutra
  • 75. The Buddha Speaks of Studying for the Elderly Brahman at Yellow Bamboo Garden Sutra
  • 76. The Brahmāyu Sutra
  • 77. Honored and Supreme Sutra
  • 78. The Śuka Sutra
  • 79. The Śuka Sutra
  • 80. The Buddha Speaks of the Differences in Karmic Retribution for Elder Śuka Sutra
  • 81. Various Good and Bad Retributions Sutra
  • 82. Thoughts Sutra
  • 83. Response Dharma Sutra
  • 84. Differences in Giving Sutra
  • 85. The Causes and Conditions for Ceasing Contention Sutra
  • 86. The Niraya Sutra
  • 87. Vegetarian Meals Sutra
  • 88. Upasika Plummets into Jaka 舍迦 (Sh’e Jia) Sutra
  • 89. The Eightfold Vegetarian Rules sutra
  • 90. The Vekhanassa Sutra
  • 91. Thoughts of Love Do Not Leave the Brahman Son at the End of His Life Sutra
  • 92. Sutra of the Laity Who Practice the Ten Branches and the People of the Eighth City
  • 93. Deviant Views Sutra
  • 94. The Metaphor of Arrows Sutra
  • 95. The Metaphor of Ants Sutra
  • 96. The Cure to Thoughts Sutra
  • 97. The Dharma Door of Vast Meanings Sutra
  • 98. Universal Dharma Meanings Sutra

T02 Agama Lower Division (99 – 151 sutras)[edit]

  • 99. Saṃyukta Āgama/Connected Discourses of the Buddha; The Book of Kindred Sayings

http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/index.html http://www.lapislazulitexts.com/dharmacakra_pravartana_sutra.html

  • 100. Another Interpretation of the Āgama Sutra
  • 101. Saṃyukta Āgama
  • 102. The Buddha Speaks of All Five Skandhas Being Empty Sutra
  • 103. The Buddha Speaks of the Holy Dharma Seal Sutra
  • 104. The Buddha Speaks of the Dharma Seal Sutra
  • 105. The Metaphor for the Five Skandhas Sutra
  • 106. The Buddha Speaks of Floating Bubbles Sutra
  • 107. The Buddha Speaks of Not Guarding One's Thoughts Sutra
  • 108. The Buddha Speaks of Pūrṇa Sutra
  • 109. The Buddha Speaks of Turning the Dharma Wheel Sutra
  • 110. The Buddha Speaks of the Three Turnings of the Dharma Wheel Sutra
  • 111. The Buddha Speaks of Likes Attract Sutra
  • 112. The Buddha Speaks of the Eightfold Proper Paths Sutra
  • 113. The Buddha Speaks of Explanations for Nandi Sutra
  • 114. The Buddha Speaks of Horses with Three Features Sutra
  • 115. The Buddha Speaks of Horses with Eight Postures as A Metaphor for People Sutra
  • 116. The Buddha Speaks of the Fragrance of the Virtues of Precepts Sutra
  • 117. The Buddha Speaks of the Fragrance of Precepts Sutra
  • 118. The Buddha Speaks of Aṅgulimāla Sutra
  • 119. The Buddha Speaks of Aṅgulimāla Sutra
  • 120. Aṅgulimāla Sutra
  • 121. The Buddha Speaks of the Metaphor of the Moon Sutra
  • 122. The Buddha Speaks of An Avalanche that Covered the Queen of King Prasenajit Sutra
  • 123. The Buddha Speaks of Tending Ox Sutra
  • 124. The Start of Conditions Sutra
  • 125. Ekottara Āgama/The Book of Gradual Sayings

http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html http://www.lapislazulitexts.com/anapanasmrti_sutra.html

  • 126. The Buddha Speaks of the Virtues Arhats Possess Sutra
  • 127. The Buddha Speaks of Four Individuals' Manifestations in the World Sutra
  • 128. a. The Sumāgadha Woman Sutra
  • b. The Sumāgadha Woman Sutra
  • 129. The Buddha Speaks of Sumāgadha Sutra
  • 130. The Buddha Speaks of the Causes and Conditions that the Daughter of the Jeta Grove Elder Gets Saved Sutra
  • 131. The Buddha Speaks of the Brahman's Avoiding Death Sutra
  • 132. a. The Buddha Speaks of the Five Blessings that Result from Offering Food Sutra
  • b. Five Blessings that Result from Offering Food Sutra
  • 133. King Bibimsara Makes Offerings at the Buddha's Sutra
  • 134. The Buddha Speaks of the Sutra of the Six Failed Attempts of an Elder's Son in Leaving the Householder's Life
  • 135. The Buddha Speaks of A Strong Man Who Moved A Mountain Sutra
  • 136. The Buddha Speaks of the Four Unprecendented Dharmas Sutra
  • 137. Shariputra and Mahamagalyayana Roams the Four Thoroughfares Sutra
  • 138. The Buddha Speaks of Eleven Thoughts in Thinking About the Tathagatha Sutra
  • 139. The Buddha Speaks of the Four Nirayas Sutra
  • 140. Anāthapindada Transforms His Seven Sons Sutra
  • 141. The Buddhas Speaks of 阿素達(Ah Su Da, name of Yuye’s spouse)Sutra
  • 142. a. The Buddha Speaks of the Woman Yuye Sutra
  • b. The Woman Yuye Sutra
  • 143. The Yuye Sutra
  • 144. The Buddha Speaks of Mahapajapati’s Parinirvana Sutra
  • 145. Parinirvana of the Buddha's Mother Sutra
  • 146. King Sravasti Dreams of Ten Things Sutra
  • 147. The Buddha Speaks of King Sravasti's Ten Dreams Sutra
  • 148. The Sutra on King Prasenajit’ Ten Dreams
  • 149. The Buddha Speaks of Ananda's Classmate Sutra
  • 150. a. The Seven Places and the Three Contemplations Sutra
  • b. Nine Accidental Deaths Sutra
  • 151. The Buddha Speaks of the Proper Conduct of the Āgamas Sutra

T03 Original Conditions Division (152-191 sutras) =[edit]

  • 152. The Accumulations of the Six Paramitas Sutra
  • 153. The Original Conditions of Bodhisattvas Sutra
  • 154. The Birth Sutra
  • 155. The Sutra of Past Conducts of Bodhisattvas
  • 156. The Greatly Expedient Buddha Repays Kindness Sutra
  • 157. The Compassionate Flower Sutra

http://www.fodian.net/world/0157.html

  • 158. Mahayana's Compassionate Pandarika Sutra

http://www.fodian.net/world/0158.html (Editor's Note: According to the Buddhist Dictionary, Taisho 0157 & 0158 are two Chinese translations from a same Sanskrit source)

  • 159. The Contemplation of the Mind Ground that Gives Rise to the Mahayana Originally Sutra
  • 160. The Garland of Bodhisattvas' Original Births Sutra
  • 161. The Longevity King Sutra
  • 162. The Golden King Sutra
  • 163. The Causes and Conditions of Wondrous Color King Sutra
  • 164. King Lion 素馱娑 (Su Tuo Sha) Stops Eating Meat Sutra
  • 165. The Causes and Conditions of the King Born from the Crown of the Head Sutra
  • 166. Moonlight Bodhisattva Sutra
  • 167. Prince 慕魄 (Mu Puo) Sutra
  • 168. Prince 墓魄 (Mu Puo) Sutra
  • 169. Bright Moon Bodhisattva Sutra
  • 170. Prince Virtuous Light Stra
  • 171. Prince Sudana Sutra
  • 172. The Causes and Conditions of Raising a Stupa as the Bodhisattva Fed Himself to a Hungry Tiger Sutra
  • 173. The Causes and Conditions of Prince Power of Blessings Sutra
  • 174. Bodhisattva Danzi Sutra
  • 175. a. The Danzi Sutra
  • b. The Buddha Speaks of Danzi Sutra
  • c. The Buddha Speaks of Danzi Sutra
  • 176. Past Lives of the Buddha Lion Moon Sutra
  • 177. Great Meaning Sutra
  • 178. The Three Turnings of Lives Past Sutra
  • 179. Silver Woman Sutra
  • 180. The Sutra of Past Buddha Paindapâtika
  • 181. a. The Sutra of the Nine Colored Deer
  • b. The Buddha Speaks of the Sutra of the Nine Colored Deer
  • 182. a. The Mother of the Deer Sutra
  • b. The Buddha Speaks of the Mother of the Deer Sutra
  • 183. The Causes and Conditions of the Immortal Light of All Wisdom for Not Eating Meat Sutra
  • 184. The Past Starts of Cultivation Sutra
  • 185. The Past Starts of Prince Maṅgala/Saundarya/Udumbara Sutra
  • 186. Universally Shining Sutra
  • 187. Means of Expansive and Great Adornment Sutra
  • 188. The Past Beginning of Bodhisattva Uniquely Outstanding
  • 189. The Cause and Effect of Past and Present Sutra
  • 190. The Buddha's Accumulation of Past Conducts Sutra
  • 191. The Sutra of King Mahāsammata

T04 Original Conditions Division (192 – 219 sutras)[edit]

  • 192. Praise of the Conducts of the Buddha

http://www.fodian.net/world/0192/index.htm

  • 193. Past Conducts of the Buddha Sutra
  • 194. The Sutra of Accumulations by Samgharaksa
  • 195. The Buddha Speaks of the Twelve Roamings Sutra
  • 196. The Original Rise at the Center Sutra
  • 197. The Buddha Speaks of the occurrence and Starts of Conducts Sutra
  • 198. The Buddha Speaks of Supplemental Meaning Sutra
  • 199. The Buddha's 500 Disciples Personally Speak of Their Past Beginnings Sutra
  • 200. Compilation from the Hundred Conditions Sutra
  • 201. The Shastra of Great Adornment Sutra
  • 202. The Worthy Ones and the Fools Sutra
  • 203. The Miscellaneous Treasures Sutra
  • 204. The Miscellaneous Metaphors Sutra
  • 205. The Miscellaneous Metaphors Sutra
  • 206. An Earlier Version of the Miscellaneous Metaphors Sutra
  • 207. The Miscellaneous Metaphors Sutra
  • 208. Miscellaneous Metaphors Compiled from the Various Sutras
  • 209. A Hundred Parables Sutra

http://www.fodian.net/world/0209.html

  • 210. The Dhammapada Sutra/Word of the Doctrine, Minor Anthologies I

http://www.ancient-buddhist-texts.net/Buddhist-Texts/C3-Comparative-Dhammapada/index.htm http://www.suttas.net/english/suttas/khuddaka-nikaya/dhammapada/index.php http://www.holyebooks.org/budhism/dhammapada.html http://eawc.evansville.edu/anthology/dhammapada.htm http://www.thebigview.com/buddhism/dhammapada.html http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.intro.budd.html

  • 211. Parables in the Dhammapada Sutra
  • 212. Outstanding Radiance Sutra
  • 213. A Collection of Essential Verses on the Dharma Sutra
  • 214. The Rabid Dog Sutra
  • 215. The Metaphor of A Herd of Ox Sutra
  • 216. The Matter of the Giant Fish Sutra
  • 217. The Parable Sutra

http://www.zhaxizhuoma.net/DHARMA/Tripitaka/ParableSutra.htm

  • 218. The Metaphor of the King Consecration Sutra
  • 219. The Metaphor of the Physician Sutra

T05 Prajna Division I (220 sutra: 1- 200 rolls)[edit]

  • 220. Mahaprajnaparamita Sutra

T06 Prajna Division II (220 sutra: 201 – 400 rolls)[edit]

  • 220. Mahaprajnaparamita Sutra

T07 Prajna Division III (220 sutra: 401 – 600 rolls) =[edit]

  • 220. Mahaprajnaparamita Sutra

http://www.fodian.net/world/largeprajnaparamita.pdf (brief) http://www.fodian.net/world/0220_7th.htm (partial)

T08 Prajna Division IV (221 - 261 sutras)[edit]

  • 221. Radiating Light Prajna Sutra
  • 222. Praise with Light Sutra
  • 223. Mahaprajnaparamita Sutra
  • 224. Prajna of Conduct on the Way Sutra
  • 225. The Greatly Bright Paramita Sutra
  • 226. Mahaprajna Sub-Commentary Sutra
  • 227. A Shorter Version of the Prajna Paramita Sutra
  • 228. The Buddha Speaks of the Buddha's Mother Giving Birth to the Treasury of the Three Dharmas Prajna Paramita Sutra

http://www.fodian.net/world/0228.html

  • 229. The Buddha Speaks of the Buddha's Mother's Treasury of Jeweled Virtues Prajna Paramita Sutra

http://www.fodian.net/world/0229.html

  • 230. The Prajna Paramita of the Holy 8000 Verses on the 180 Dharanis Called Truly Perfect Meaning Sutra
  • 231. The Supreme King of Heavens' Prajna Paramita Sutra
  • 232. Mahaprajna Paramita Spoken by Manjushuri Sutra

http://www.sutrasmantras.info/sutra13.html

  • 233. Prajna Paramita Spoken by Manjushuri Sutra
  • 234. The Buddha Speaks of the Supremely Pure Alms Round of the Bodhisattva Foremost in Scholarship Sutra
  • 235. Vajra Prajna Paramita Sutra

http://lapislazulitexts.com/vajracchedika_prajnaparamita_sutra.html http://www.acmuller.net/bud-canon/diamond_sutra.html http://community.palouse.net/lotus/diamondsutra.htm http://ctzen.org/sunnyvale/enUS/index.php?option=com_content&task=view&id=141&Itemid=57 http://www.e-sangha.com/alphone/Vajra_Prajna_Paramita_Sutra.html http://www.fodian.net/world/diamond1.html http://www.fodian.net/world/dcutter.pdf http://www.fodian.net/world/Vajra_Prajna_Paramita_Sutra.html http://www.fodian.net/world/sbe4929.htm http://www.fodian.net/world/diamond2.htm

  • 236. a. Vajra Prajna Paramita Sutra
  • b. Vajra Prajna Paramita Sutra
  • 237. Vajra Prajna Paramita Sutra
  • 238. Vajra Can Cut Prajna Paramita Sutra
  • 239. The Buddha Speaks of the Sutra of Capability to Cut Vajra Prajna Paramita
  • 240. The Marks of Reality Prajna Paramita Sutra
  • 241. The Prajna of the Yogacari Noumenon and Destinations at the Vajra Summit Sutra
  • 242. The Buddha Speaks of Pervasive Prajna Paramita Sutra
  • 243. The Greatly Joyous Vajra's Non-Empty and True Samaya Sutra
  • 244. The Buddha Speaks of the King of Great Teachings, the Foremost and Fundamental Greatly Joyous Vajra's Non-Empty Samadhi Sutra
  • 245. The Buddha Speaks of the Humane King Prajna Paramita Sutra
  • 246. The Human King Protects the Nation Prajna Paramita Sutra
  • 247. The Buddha Speaks of Understanding the Meaning of Prajna Paramita Sutra
  • 248. The Buddha Speaks of the 50 Verses of Sagely Prajna Paramita Sutra
  • 249. The Buddha Speaks of Lord Shakra's Prajna Paramita Heart Sutra
  • 250. Mahaprajna Paramita Great Bright Mantra Sutra

http://www.sutrasmantras.info/sutra15.html

  • 251. Prajna Paramita Heart Sutra

http://www.dragonflower.org/morning.html#mr-heartsutra http://www.buddhanet.net/e-learning/heartstr.htm http://www.lapislazulitexts.com/shorter_prajnaparamita_hrdaya_sutra.html http://www.fodian.net/world/0251.html http://www.fodian.net/world/HeartT0251-e.pdf http://www.fodian.net/world/0251s.html http://www12.canvas.ne.jp/horai/heart-ja.htm http://www.sutrasmantras.info/sutra16.html

  • 252. The Treasury of Universally Pervasive Wisdom Prajna Paramita Heart Sutra

http://www.sutrasmantras.info/sutra17.html

  • 253. Prajna Paramita Heart Sutra
  • 254. Prajna Paramita Heart Sutra
  • 255. Prajna Paramita Heart Sutra

Apply to 253 -- 255 http://www.lapislazulitexts.com/longer_prajnaparamita_hrdaya_sutra.html http://www.fodian.net/world/0253l.htm http://www.fodian.net/world/0253.html

  • 256. Tang Dyansty Transliterations of Sanskrit of the Prajna Paramita Heart Sutra

http://www.io.com/~snewton/zen/sanskrit.html http://www.fodian.net/world/0256.html

  • 257. The Buddha Speaks of the Holy Mother of the Buddha Prajna Paramita Sutra
  • 258. The Buddha Speaks of the Holy Mother of the Buddha Prajna Paramita in Small Characters Sutra
  • 259. The Buddha Speaks of Contemplating the Mother of the Buddha Prajna Paramita Sutra
  • 260. The Buddha Speaks of Unveiling and Awakening to the Inherent Nature's Prajna Paramita Sutra
  • 261. The Six Paramitas of the Noumenon and Destination of Mahayana Sutra

T09 Dharma Flower Division All (262 – 277 sutras), Avatamsaka Upper Division (278 sutra: Avatamsaka 60)[edit]

  • 262. Wondrous Dharma Lotus Sutra

http://www.sacred-texts.com/bud/lotus/index.htm http://lotus.nichirenshu.org/lotus/sutra/english/watson/indxwatson.htm (copyrighted) http://www.fodian.net/world/0262.html

  • 263. Proper Dharma Flower Sutra
  • 264. Appended Chapters to the Wondrous Dharma Lotus Sutra
  • 265. The Saddhanmapandarika Sutra
  • 266. The Buddha Speaks of Avaivart Dharma Wheel 阿惟越致遮Sutra
  • 267. The Non-Retreating Dharma Wheel Sutra
  • 268. The Buddha Speaks of the Vast, Wide, Adorned, Pure and Non-Retreating Wheel Sutra
  • 269. The Buddha Speaks of the Dharma Flower Samadhi Sutra
  • 270. The Great Dharma Drum Sutra

http://www.sutrasmantras.info/sutra19.html

  • 271. The Buddha Speaks of the Supernatural Transformations in the Expedient States of Bodhisattvas' Conducts Sutra
  • 272. Sutra Spoken by Mahasatya Nirgrantha-jnaniputra
  • 273. Vajra Samadhi Sutra

http://www.e-sangha.com/alphone/0273.html

  • 274. The Buddha Speaks of Assisting with Learning the Various Vaipulyas Sutra
  • 275. The United Upholdings of the Mahayana Expansive Means Sutra

http://www.sutrasmantras.info/sutra09.html

  • 276. The Sutra of Limitless Meanings

http://www.fodian.net/world/276.html http://www.sutrasmantras.info/sutra20.html

  • 277. The Buddha Speaks of Contemplating the Dharma of Universal Worthy Bodhisattva's Conducts Sutra

http://www.fodian.net/world/0277.html

  • 278. The Great Means Expansive Buddhas Flower Adornment Sutra

T10 Avatamsaka Lower Division (279 – 309 sutras)[edit]

  • 279. The Great Means Expansive Buddhas Flower Adornment Sutra

http://www.fodian.net/world/0279.html (partial & combination)

  • 280. The Buddha Speaks of Daśabhūmika Sutra
  • 281. The Buddha Speaks of Bodhisattvas' Past Karmas Sutra
  • 282. Past Karma of All Bodhisattvas Seeking Buddhahood Sutra
  • 283. The Ways of Conduct for Bodhisattvas of the Ten Abidings Chapter
  • 284. The Buddha Speaks of the Buddhas' Ten Abidings Sutra
  • 285. The Virtue of Gradually Preparing All Wisdom Sutra
  • 286. The Ten Abidings Sutra
  • 287. The Buddha Speaks of the Ten Grounds Sutra
  • 288. Samadhi Asked About by Leveled Eyes Bodhisattva Sutra
  • 289. The Merit of Manifesting Limitless Buddhalands Sutra
  • 290. The Buddha Speaks of Comparing the Merits of all Buddhalands Sutra
  • 291. The Buddha Speaks of the Thriving and Manifesting of the Tathagathas Sutra
  • 292. The Chapter on Saving the World Sutra
  • 293. The Great Means Expansive Buddhas Flower Adornment Sutra (Vol. 40)

http://www.fodian.net/world/pxxyp.htm http://www.fodian.net/world/293_40uc.pdf http://www.fodian.net/world/0293b_40.html http://www.sutrasmantras.info/sutra21.html

  • 294. The Buddha Speaks of Dharma-Dhātuka Sutra
  • 295. The Great Means Expansive Buddhas Flower Adornment Sutra, Entering the Dharma Realm Chapter
  • 296. Manjushuri Makes Vows Sutra
  • 297. Praise of Universal Worthy Bodhisattva's Conducts and Vows
  • 298. Great Means Expansive Spoken by Universal Worthy Sutra
  • 299. Jeweled Light of the Great Means Expansive United Holding Sutra
  • 300. The Great Means Expansive Buddhas Flower Adornment Sutra, Divisions of Inconceivable Buddha States
  • 301. The Great Means Expansive Tathagathas' Inconceivable States Sutra

http://www.fodian.net/world/301.html http://www.sutrasmantras.info/sutra06.html

  • 302. Bright and Adorned States of Wisdom that Saves All Buddhas Sutra
  • 303. The Inconceivable States of the Buddhas' Flower Adornment Entering the Tathagathas' Virtues and Wisdom Sutra
  • 304. Great Means Expansive Entering Tathagatha's Inconceivable Wisdom and Virtues Sutra
  • 305. The Power of Faith Enters the Dharma Door of Seals Sutra
  • 306. The Great Means Expansive Buddhas Flower Adornment Sutra Division on Cultivating Kindness
  • 307. The Buddha Speaks of the Adorned Bodhi Resolve Sutra
  • 308. The Buddha Speaks of the Great Means Expansive Bodhisattvas Ten Grounds Sutra
  • 309. Bodhisattva Most Supreme Questions Eliminates Defilement and Severs Knots in the Ten Abidings Sutra

T11 Jewel Accumulation Upper Division (310 – 320 sutras)[edit]

  • 310. The Great Jewel Accumulations Sutra

http://www.fodian.net/world/0310-31.html

  • 311. The Great Means Expansive Three Precepts Sutra
  • 312. The Buddha Speaks of the Tatagathas' Inconceivably Secret Mahayana Sutra
  • 313. The Land of Akṣobhya Buddha Sutra
  • 314. The Buddha Speaks of the Mahayana Ten Dharmas Sutra
  • 315. a. The Buddha Speaks of the Universal Door Chapter Sutra
  • b. The Buddha Speaks of the Universal Door Chapter Sutra
  • 316. The Buddha Speaks of the Mahayana Bodhisattvas' Treasury of Proper Dharmas Sutra
  • 317. The Buddha Speaks of the Placenta in the Womb Sutra
  • 318. Manjushuri's Adorned and Pure Buddhaland Sutra
  • 319. Great Sage Manjushuri Bodhisattva's Adorned Merit of Buddhalands Sutra
  • 320. The Union of Father and Son Sutra

T12 Jewel Accumulation Lower Division (321 – 373 sutras), Nirvana Division All (374 -396 sutras)[edit]

  • 321. The Buddha Speaks of the Questions About Mahayana by the Venerable Protector of Nations Sutra
  • 322. The Dharma Mirror Sutra
  • 323. Ugravati Asks About Bodhisattva Conducts Sutra
  • 324. The Buddha Speaks of the Illusionist Humane Worthy Sutra
  • 325. The Buddha Speaks of Decisive Vinaya Sutra
  • 326. Bowing and Repentance Text of the Buddha Speaks of the 35 Names of the Buddhas

http://www.fodian.net/world/0326.html

  • 327. Developing and Awakening to the Pure Mind Sutra
  • 328. The Buddha Speaks of Surataparipṛcchā Sutra
  • 329. The Buddha Speaks of Surataparipṛcchā Sutra
  • 330. The Buddha Speaks of Bodhisattvas' Cultivation Sutra
  • 331. The Buddha Speaks of Questions Posed by Vīradatta About the Mahayana Sutra
  • 332. The Buddha Speaks of the Udana King Sutra
  • 333. The Buddha Speaks of the Sutra on Mahayana Questions Posed by King Child of the Son日子 (Ri Zi)
  • 334. The Buddha Speaks of Samadhi Bodhisattva Sutra
  • 335. The Buddha Speaks of Samadhi Bodhisattva Sutra
  • 336. Samadhi Sutra
  • 337. The Buddha Speaks of the Daughter of King Ajatasatru, Bodhisattva Asucita Sutra
  • 338. The Buddha Speaks of the Giving Women Apart from Defilements Sutra
  • 339. The Sutra of the Daughter of Attaining No Defilement
  • 340. Inconceivable States of the Buddha Spoken by Manjushuri Sutra

http://www.fodian.net/world/0340.html (excerpt, brief)

  • 341. Questions Posed by Heavenly Prince Sagely and Wholesome Abiding Thoughts
  • 342. The Buddha Speaks of Samadhi Like Illusions Sutra
  • 343. The Buddha Speaks of the Prince 刷護 (Shua Hu) Sutra
  • 344. The Buddha Speaks of the Prince Siṃha Sutra
  • 345. Bodhisattva Wisdom Supreme Asks About Greatly Good Authority Sutra
  • 346. The Buddha Speaks of the Great Means Expansive Clever Expedients Sutra
  • 347. Mahayana Manifests Consciousness Sutra

http://www.sutrasmantras.info/sutra18.html

  • 348. The Buddha Speaks of the Essential Wisdom of Mahayana Vipulya Sutra
  • 349. Questions Posed by Maitreya Bodhisattva About Past Vows Sutra
  • 350. The Buddha Speaks of Remaining Sun's Mani Jewel Sutra
  • 351. The Buddha Speaks of Mahayana Jeweled Adornment Sutra
  • 352. The Buddha Speaks of Mahakasyapa's Questions About the Proper Dharma of Great Jewels Accumulation Sutra
  • 353. Supreme Garland Lion Roar's One Vehicle of Great Expedient Means Expansive Sutra

http://www.fodian.net/world/353.html

  • 354. The Sutra on Vyasa's Question
  • 355. Entering the Dharma Realm's Substance and Nature Sutra
  • 356. The Buddha Speaks of the Manjushuri Bodhisattva in Jeweled Accumulation Samadhi Asks About Dharma Body Sutra
  • 357. The Tathagathas' Adorned Light of Wisdom Enters All Buddhas' State Sutra
  • 358. The State of Adorned Wisdom for Saving All Buddhas
  • 359. The Buddha Speaks of Mahayana Enters the Light and Adornment of Wisdom in All Buddhas' States Sutra
  • 360. The Buddha Speaks of Limitless Life Sutra

http://www.fodian.net/world/360.html

  • 361. The Buddha Speaks of Limitless Pure and Impartial Awakening Sutra
  • 362. The Buddha Speaks of Amita Sukhāvatīvyūha三耶三佛薩樓佛檀Buddha Saves Humans on the Path Sutra
  • 363. The Buddha Speaks of Mahayana's Limitless Life Adornment Sutra

http://www.fodian.net/world/363.html

  • 364. The Buddha Speaks of the Great Amita Sutra
  • 365. The Buddha Speaks of Contemplating Limitless Life Sutra

http://www.fodian.net/world/365_sutra.htm http://www.fodian.net/world/comtemplationT0365-e.pdf http://www.fodian.net/world/365_sutra_1.htm http://www.fodian.net/world/Contemplation_Sutra.htm http://www.sutrasmantras.info/sutra24.html

  • 366. The Buddha Speaks of Amitabha Sutra

http://www.lapislazulitexts.com/shorter_sukhavativyuha_sutra.html http://www.fodian.net/world/0366jcc.htm http://www.fodian.net/world/0366.html http://www.terakoya.com/amidakyo/index_e.htm http://www.fodian.net/world/0366hi.html http://www.sutrasmantras.info/sutra23.html http://www.fodian.net/world/0366dfct.html

  • 367. Praises of Being Attracted and Received by the Pureland Buddha Sutra

http://www.fodian.net/world/367.html http://www.fodian.net/world/sutra_on_praise.htm http://www.fodian.net/world/sbe4927.htm

  • 368. Eliminating All Fundamental Karmic Obstructions and Becoming Born in the Pureland Spiritual Mantra
  • 369. Amitabha Buddha Speaks of Mantras
  • 370. Amita Drum Sound King Dharani Sutra
  • 371. Avalokiteshvara Bodhisattva's Receiving A Prediction Sutra

http://www.sutrasmantras.info/sutra07.html

  • 372. The Buddha Speaks of Limitless Dharma Doors of the Seal Through Samadhi Like Illusion Sutra
  • 373. Amitabha Buddha Gathas Released Later
  • 374. Mahaparinirvana Sutra
  • 375. Mahaparinirvana Sutra

http://www.nirvanasutra.net/ http://www.fodian.net/world/0375.html (partial)

  • 376. The Buddha Speaks of Mahaparinirvana Sutra
  • 377. Later Divisions of the Mahaparinirvana Sutra
  • 378. The Buddha Speaks of Vaipulya Parinirvana Sutra
  • 379. The Four Youths' Samadhi Sutra
  • 380. Great Compassion Sutra
  • 381. Leveled Accumulation of A Multitude of Virtues Samadhi Sutra
  • 382. The Samadhi of Accumulating All Blessings and Virtues Sutra
  • 383. Mahāmāyā Sutra
  • 384. The Bodhisattva Descends into His Mother's Womb from Tushita Heaven and Speaks Expansively and Universally Sutra
  • 385. Mid-Skandha Sutra
  • 386. Lotus Face Sutra
  • 387. Great Vipulya No Thinking Sutra
  • 388. Great Clouds No Thinking Sutra Roll Number Nine
  • 389. The Buddha at the Brink of Parinirvana and Speaks Briefly of Lessons and Warnings Sutra

http://www.fodian.net/world/0389.html http://www.fodian.net/world/0389baus.html

  • 390. The Buddha at the Edge of Nirvana Remembers the Dwelling of the Dharma Sutra
  • 391. Pouring Wax After Parinirvana Sutra
  • 392. Sealing the Coffin and Sent to Burial After the Extinction of the Buddha Sutra
  • 393. Kasyapa Arrives for Buddha's Parinirvana Sutra
  • 394. The Buddha Enters Nirvana While Secret Imprints Vajra Power Knight Cries in Sorrow Sutra
  • 395. The Buddha Speaks of Upcoming Transformations Sutra
  • 396. The Buddha Speaks of the Extinction of the Dharma Sutra

http://www.fodian.net/world/0396.html http://www.sutrasmantras.info/sutra10.html

T13 Great Accumulation Division All (397 – 424 sutras)[edit]

  • 397. Great Vipulya Great Accumulation Sutra
  • 398. Great Sadness Sutra
  • 399. Jeweled Woman's Questions Sutra
  • 400. The Buddha Speaks of Bodhisattva Oceanic Thoughts' Questions About the Dharma Door of Pure Seals Sutra
  • 401. The Buddha Speaks of Wordless Youth Sutra
  • 402. Jeweled Stars Dharani Sutra
  • 403. Akṣayamati Bodhisattva Sutra
  • 404. Questions Posed by Great Accumulation Great Hollowness Empty Treasury Bodhisattva Sutra
  • 405. Empty Treasury Bodhisattva Sutra
  • 406. Empty Treasury Bodhisattva Spiritual Mantras Sutra
  • 407. Empty Treasury Bodhisattva Spiritual Mantras Sutra
  • 408. Bodhisattva Pregnant with Space Sutra
  • 409. Observing Empty Treasury Bodhisattva Sutra
  • 410. Great Means Expansive Ten Wheels Sutra
  • 411. Mahayana Great Accumulation Earth Treasury's Ten Wheels Sutra
  • 412. Earth Treasury Bodhisattva's Past Vows Sutra

http://www.fodian.net/world/0412b.html http://www.fodian.net/world/0412.html http://web.singnet.com.sg/~elyagaz/Kishitigarbha%20Bodhisattva%20Vow%20Sutra.htm http://www.fodian.net/world/ksitigarbha.pdf

  • 413. Praise of Questions Posed by Earth Treasury Bodhisattva About the Dharma Body in the Hundreds and Thousands of Verses Great Accumulation Sutra
  • 414. The Samadhi of Bodhisattva's Mindfulness of the Buddha Sutra
  • 415. Great Vaipulya Great Accumulation Sutra's Division on the Samadhi of Being Mindful of the Buddha
  • 416. Great Vaipulya Great Accumulation Sutra's Division on Worthy Protection
  • 417. The Pratyutpanna Samadhi Sutra

http://www.sutrasmantras.info/sutra22.html

  • 418. The Pratyutpanna Samadhi Sutra
  • 419. Bhadrapāla Bodhisattva Sutra
  • 420. Bodhisattva King of Ease Sutra
  • 421. Questions by Speed King Sutra
  • 422. King of Great Accumulation of Metaphors Sutra
  • 423. Saṅghāṭī Sutra

http://www.fodian.net/world/0423.html http://www.sutrasmantras.info/sutra22.html

  • 424. The Great Accumulation Assembly of Proper Dharma Sutra

(Editor's Note: According to the Buddhist Dictionary, Taisho 0423 & 0424 are two Chinese translations from a same Sanskrit source)

T14 Sutra Accumulation Division I (425 – 584 sutras)[edit]

  • 425. The Worthy Kalpa Sutra
  • 426. The Buddha Speaks of the Causes and Conditions of A Thousand Buddhas Sutra
  • 427. The Buddha Speaks of Eight Auspicious Spiritual Mantras Sutra
  • 428. The Buddha Speaks of Eight Yang Spiritual Mantras Sutra
  • 429. The Buddha Speaks of the Eight Divisions of Names of Buddhas Sutra
  • 430. The Eight Types of Auspiciousness Sutra
  • 431. The Titles of the Eight Buddhas Sutra
  • 432. The Buddha Speaks of the Ten Types of Auspiciousness Sutra
  • 433. The Buddha Speaks of Jeweled Nets Sutra
  • 434. The Buddha Speaks of Praising the Merit of All Buddhas Sutra
  • 435. The Buddha Speaks of Extinguishing the Deceased Throughout the Ten Directions Sutra
  • 436. The Merit Born from Accepting and Upholding the Names of the Seven Buddhas Sutra
  • 437. Mahayana Jeweled Moon Youth Asks About the Dharma Sutra
  • 438. The Buddha Speaks of the Mahayana Great Means Expansive Buddhas Crowns Sutra
  • 439. The Buddha Speaks of All Buddhas Sutra
  • 440. The Buddha Speaks of the Names of Buddhas Sutra
  • 441. The Buddha Speaks of the Names of Buddhas Sutra
  • 442. Names of 1500 Buddhas Throughout the Ten Directions Sutra
  • 443. Names and Spiritual Mantras of 5500 Buddhas for Eliminating Obstructions and Extinguishing Offenses Sutra
  • 444. The Buddha Speaks the Names of A Hundred Buddhas Sutra
  • 445. The Buddha Speaks of the Inconceivable Merit from Being Protected by and Mindful of by All Buddhas Sutra
  • 446. a. Names of A Thousand Buddhas in Past Kalpas of Adornment Sutra
  • b. Names of A Thousand Buddhas in Past Kalpas of Adornment Sutra
  • 447. a. Names of A Thousand Buddhas in the Present Worthy Kalpa Sutra
  • b. Names of A Thousand Buddhas in the Present Worthy Kalpa Sutra
  • 448. a. Names of A Thousand Buddhas in Future Kalpas of Constellations Sutra
  • b. Names of A Thousand Buddhas in Future Kalpas of Constellations Sutra
  • 449. The Buddha Speaks of Medicine Master Thus Come One's Past Vows Sutra
  • 450. The Merit of Medicine Master Lapis Lazuli Light Thus Come One's Past Vows Sutra

http://www.fodian.net/world/0450.html http://www.fodian.net/world/The_Sutra_of_the_Master_of_Healing.htm http://www.fodian.net/world/0450lyt.htm http://www.fodian.net/world/medbudsutra.pdf

  • 451. The Merit of Medicine Master Lapis Lazuli Light Thus Come One's Past Vows Sutra
  • 452. The Buddha Speaks of Contemplating Maitreya Bodhisattva's Ascend and Birth in the Tushita Heaven Sutra
  • 453. The Buddha Speaks of the Descend and Birth of Maitreya Sutra
  • 454. The Buddha Speaks of the Descend, Birth and Realization of Buddhahood of Maitreya Sutra
  • 455. The Buddha Speaks of the Descend, Birth and Realization of Buddhahood of Maitreya Sutra
  • 456. The Buddha Speaks of Maitreya's Great Realization of Buddhahood Sutra

http://www.sutrasmantras.info/sutra11.html

  • 457. The Buddha Speaks of the Arrival Time of Maitreya Sutra
  • 458. Manjushuri Asks Bodhisattva 署 (怛薩阿竭署Dan Sa Ah Jie Shu) Sutra
  • 459. The Buddha Speaks of Manjushuri's Regret Over Faults Sutra
  • 460. The Buddha Speaks of Manjushuri's Pure Vinaya Sutra
  • 461. The Buddha Speaks of Manjushuri's Manifestation of Treasuries Sutra
  • 462. Great Means Expansive Jeweled Chest Sutra
  • 463. The Buddha Speaks of Manjushuri's Parinirvana Sutra
  • 464. Manjushuri Asks About Bodhi Sutra
  • 465. The Summit of Gayā Mountain Sutra
  • 466. The Buddha Speaks Elephant Head Hermitage Sutra
  • 467. Mahayana Summit of Gayā Mountain Sutra
  • 468. Manjushuri's Questions Sutra
  • 469. Manjushuri's Questions Sutra the Mother of Words Chapter Number 14
  • 470. The Buddha Speaks of Manjushuri's Visits and Travels Sutra
  • 471. The Buddha Speaks of Manjushuri's Travels Sutra
  • 472. The Buddha Speaks of Questions About the Dharma Posed by the Mahayana Wholesome-Seeing and Transforming Manjushuri Sutra
  • 473. The Buddha Speaks of Wonderfully Auspicious Bodhisattva's Questions About the Mahayana Great Conch Sutra
  • 474. The Buddha Speaks of Vimalakirti Sutra
  • 475. Vimalakirti Speaks Sutra

http://www.fodian.net/world/0475.html http://www.fodian.net/world/0475_cl.htm

  • 476. Speaking of Undefiled Names Sutra
  • 477. The Buddha Speaks of the King of Great Vaipulya Summit Sutra
  • 478. King of Mahayana Summit Sutra
  • 479. Youth Wholesome Thinking Sutra
  • 480. The Buddha Speaks of the Moon Supreme Woman Sutra
  • 481. Bodhisattva Supporting People Sutra
  • 482. Supporting the World Sutra
  • 483. Samanthabhadra Bodhisattva Sutra
  • 484. Spoken by Bodhisattva Inconceivable Light Sutra
  • 485. Bodhisattva with Nothing at All Sutra
  • 486. Bodhisattva Lion Adornment King Asks Sutra
  • 487. Bodhisattva Wisdom Apart from Defilement's Questions About the Dharma of Bowing to the Buddha Sutra
  • 488. Jewel Transmission Bodhisattva's Bodhi Conduct Sutra
  • 489. The Buddha Speaks of Questions Posed by Bodhisattva Eliminating the Obstruction of Covers Sutra
  • 490. The Buddha Speaks of Eight Great Bodhisattvas Sutra
  • 491. Six Bodhisattvas Ought to Recite and Uphold Too Sutra
  • 492. a. The Buddha Speaks of Ananda Asking the Buddha About Auspiciousness and Inauspiciousness of Matters Sutra
  • b. Ananda Asks the Buddha About Auspiciousness and Inauspiciousness of Matters Sutra
  • 493. The Buddha Speaks of Four Things for Ananda Sutra
  • 494. Ananda's Seven Dreams Sutra
  • 495. The Buddha Speaks of Ananda's Discrimination Sutra
  • 496. The Buddha Speaks of Mahakasyapa's Past Sutra
  • 497. The Buddha speaks of Mahakasyapa Saving His Poor Mother Sutra
  • 498. The Buddha Speaks of the Sutra on Explanations About Dawn
  • 499. The Sutra on the Buddha’s Turning Himself into Suffering for Acela-Kassapa
  • 500. 羅云’s (Luo Yun) Patience with Humiliation Sutra
  • 501. The Buddha Speaks of Bhikshu Panthaka's Merit Sutra
  • 502. The Budddha Speaks of Proper Matters for Young Bhikshus Sutra
  • 503. A Bhikshu Who Avoids the Poorly Reputed Woman and Wish to Commit Suicide Sutra
  • 504. Bhikshus Listen to Generosity Sutra
  • 505. The Buddha Speaks of Accompanying Courageous Venerables Sutra
  • 506. Sutra on King Skandha
  • 507. The Buddha Speaks of the Resentment of Not Becoming Born Sutra
  • 508. King Asoka Asks About the Five Rebellious Acts Sutra
  • 509. King Asoka Transmits Decisions Sutra
  • 510. The Supreme Buddha Bestows the Name Wonderful Flower to the One Who Defied the King and Picked Flowers
  • 511. The Buddha Speaks of the Five Vows of King Bimbisara Sutra
  • 512. The Buddha Speaks of Suddhodana King's Parinirvana Sutra
  • 513. The Buddha Speaks of King Lapis Lazuli Sutra
  • 514. The Buddha Speaks of King Admonishment Sutra
  • 515. The Thus Come One Demonstrate Teachings for King Victorious Army Sutra
  • 516. The Buddha Speaks of Questions Posed by King Victorious Army Sutra
  • 517. The Buddha Speaks of King Malla Sutra
  • 518. The Buddha Speaks of King Candrapati Sutra
  • 519. The Buddha Speaks of King Madana Sutra
  • 520. The Buddha Speaks of the Nation of SalvesalvaSutra
  • 521. The Buddha Speaks of King 梵摩難 (Fan Mo Nan) Sutra
  • 522. The Buddha Speaks of King 普達 (Pu Da) Sutra
  • 523. The Buddha Speaks of Five Kings Sutra
  • 524. The Buddha Speaks of Political Theories for National Governance for King Udana Sutra
  • 525. The Buddha Speaks of the Three Places of Afflictions for the Elder's Son Sutra
  • 526. The Buddha Speaks of the Restraints for the Elder's Son Sutra
  • 527. The Buddha Speaks of Youth Passing Sutra
  • 528. The Buddha Speaks of Bodhisattva Passing Sutra
  • 529. The Buddha Speaks of 阿鳩留 (Ah Jiu Liu) Sutra
  • 530. The Buddha Speaks of Elder Sumati Sutra
  • 531. The Buddha Speaks of Elder Pleasant Voice Sutra
  • 532. Private Scolding About Obscuration Sutra私呵昧(Si H’e Mei)
  • 533. Bodhisattva Grows Ground Sutra
  • 534. The Buddha Speaks of Moonlight Youth Sutra
  • 535. The Buddha Speaks of Candraprabhakumāra Sutra
  • 536. Sutra on the Past of Candraprabhakumāra’s Son
  • 537. The Buddha Speaks of 越難 (Yue Nan, name) Sutra
  • 538. The Buddha Speaks of Anāgāmin呵雕 (H’e Diao) Sutra
  • 539. The Causes and Conditions of Elder Rucika Sutra
  • 540. a. The Buddha Speaks of Jyotiṣka Sutra
  • b. The Buddha Speaks of Jyotiṣka Sutra
  • 541. The Buddha Speaks of the Greatness of Buddhas and the Greatness of Sanghans Sutra
  • 542. The Buddha Speaks of 耶祇 (Ye Zhi) Sutra
  • 543. The Buddha Speaks of Elder Huge Power's Questions About the Mahayana Sutra
  • 544. The Son of Elder Debating Thoughts Sutra
  • 545. The Buddha Speaks of Elder Virtuous Protection Sutra
  • 546. The Buddha Speaks of Youth Golden Radiance Sutra
  • 547. Elder Great Flower Adornment Asks the Buddha About the Power of Narayana Sutra
  • 548. The Buddha Speaks of Youth Golden Light King Sutra
  • 549. The Buddha Speaks of the Causes and Conditions of Golden Youth Sutra
  • 550. The Causes and Conditions of Golden Youth Sutra
  • 551. The Buddha speaks of Metangi's Daughter Sutra
  • 552. The Buddha Speaks of Six Matters of Form Revealed by Metangi's Daughter
  • 553. The Buddha Speaks of the Causes and Conditions of Amra Jivaka
  • 554. The Buddha Speaks of Amra Jivaka Sutra
  • 555. a. Five Mothers and Sons Sutra
  • b. Five Mothers and Sons Sutra
  • 556. The Buddha speaks of Seven Women Sutra
  • 557. The Buddha Speaks of the Woman Dragon Generosity Sutra
  • 558. The Buddha Speaks of the Past Start of Bodhisattva Dragon Generosity Sutra
  • 559. The Buddha Speaks of Elderly Women Sutra
  • 560. The Buddha Speaks of the Six Clarifications/Essentials六英 (Liu Ying) for Elderly Mother Sutra
  • 561. The Buddha Speaks of Elderly Mothers Sutra
  • 562. The Speaks of the Undefiled Worthy Woman Sutra
  • 563. The Buddha Speaks of the Girl in the Womb Who Listened sutra
  • 564. The Buddha Speaks of Changing the Female Body
  • 565. Expediences that Accord with Authority Sutra
  • 566. The Chapter on Expediences Being Adorned Necklace of Happiness Sutra
  • 567. The Buddha Speaks of Brahmacari Woman Foremost Thought
  • 568. Women with Virtue Asks About the Mahayana Sutra
  • 569. The Buddha Speaks of Mind's Clarity Sutra
  • 570. The Buddha Speaks of Worthy Leader Sutra
  • 571. The Buddha Speaks of the Woman Who Encountered Innocence Sutra
  • 572. The Buddha Speaks of the Wife of Elder Dharma Determination Sutra
  • 573. The Sutra on Bestowing Predictions Upon Kṣemavatī
  • 574. The Buddha Speaks of Solid Woman Sutra
  • 575. The Buddha Speaks of Great Vipulya Sutra King Sutra
  • 576. The Buddha Speaks of Changing into Existence Sutra
  • 577. The Buddha Speaks of the Mahayana Flows and Changes into All Existences Sutra
  • 578. Undefiled Upasika Asks Sutra
  • 579. Upasikas' Pure Conduct Dharma Doors Sutra
  • 580. The Buddha Speaks of 菴提遮 (An Ti Zhe), the Daughter of an Elder, Roars Like a Lion the Meaning Understood Sutra
  • 581. The Buddha Speaks of Eight Teachers Sutra
  • 582. The Buddha Speaks of 孫多耶致 (Sun Duo Ye Zhi) Sutra
  • 583. The Buddha Speaks of the Sutra of Brahmacari/Heretic Dark Clan
  • 584. Brahmacari/Heretic Long Nails Asks Sutra

T15 Sutra Accumulation Division II (585 -655 sutras)[edit]

  • 585. Questions Posed by Brahma God Upholding the Mind Sutra
  • 586. Questions Posed by Brahma God Thinking of Benefits Sutra
  • 587. Questions Posed by Brahma God Victorious Contemplation Sutra
  • 588. The Buddha Speaks of Heavenly God Suvikrāntacinti Sutra
  • 589. The Buddha Speaks of Demonic Rebellions Sutra
  • 590. The Buddha Speaks of the Four Heavenly Kings Sutra
  • 591. Questions Posed by Heavenly God Merchant Lord Sutra
  • 592. God Asks Sutra
  • 593. The Buddha Speaks the Dharma of Kings for Heavenly God Victorious Light Sutra
  • 594. The Buddha Speaks of the Causal Ground for Heavenly God Great Ease sutra
  • 595. The Buddha Speaks of Heavenly God Sūkarikāva Receiving the Three Refuges Thereby Prevented from the Evil Paths Sutra
  • 596. The Buddha Speaks of Prince 辟羅 (Pi Luo) of Heavenly King Sutra
  • 597. Brothers of the Dragon King Sutra
  • 598. The Buddha Speaks of the King of Sea Dragons Sutra
  • 599. The Buddha Speaks of the Dharma Seal for the King of Sea Dragons Sutra

http://www.fodian.net/world/0599.html

  • 600. The Paths of Ten Good Karmas Sutra

http://www.fodian.net/world/600.html

  • 601. The Buddha Speaks of the Mahayana for the Dragon King Sāgara Sutra
  • 602. The Buddha Speaks of the Great Anapanasati Guarding of Thoughts Sutra
  • 603. Upholding and Entering the Skandhas Sutra
  • 604. The Buddha Speaks of the 37 Methods of Dhyana Practice Sutra
  • 605. Thinking About Dharma in Dhyana Practice Sutra
  • 606. Cultivating the Path of Grounds Sutra
  • 607. Path of Grounds Sutra
  • 608. Small Path of Grounds Sutra
  • 609. Essentials of Dhyana Sutra
  • 610. The Buddha Speaks of Contemplating the Articles and Lines inside the Body Sutra
  • 611. Contemplating the Dharma Sutra
  • 612. Contemplating the Body Sutra
  • 613. The Sutra of the Essential Dharmas to the Secrets of Dhyana
  • 614. The Sutra of Sitting Dhyana Samadhi

http://www.scribd.com/doc/39077716/The-Sutra-of-Sitting-Dhyana-Samadhi

  • 615. The Bodhisattva Admonishes the Dharma of Lust Sutra
  • 616. The Essential Understandings of the Dhyana Dharma
  • 617. The Brief Essential Dharmas of Contemplation
  • 618. Dharmatrata Dhyana Sutra
  • 619. The Essential Practical Dharmas of the Sutra of the Five Doors of Dhyana
  • 620. The Secret Essential Dharmas to Curing Dhyana Illnesses
  • 621. The Buddha Speaks of the Samadhi of the Buddha Seal Sutra
  • 622. The Buddha Speaks of the Samadhi of Personal Oaths Sutra
  • 623. The Buddha Speaks of the Thus Come One's Independent Certification to the Samadhi of Personal Oaths Sutra
  • 624. The Buddha Speaks of Questions About the Thus Come One's Samadhi Posed by Druma Kinnara Sutra
  • 625. Questions Posed by Kinnara King Great Tree
  • 626. The Buddha Speaks of King Asoka Sutra
  • 627. Manjushuri's Universal Transcendence Samadhi Sutra
  • 628. The Buddha Speaks of Unprecedented Proper Dharma Sutra
  • 629. The Buddha Speaks of the Placement of Alms Bowls Sutra
  • 630. The Buddha Speaks of Realizing and Being Replete with Bright Thoughts of Samadhi Sutra
  • 631. The Buddha Speaks of the Samadhi of Vinaya Dharma Sutra
  • 632. The Buddha Speaks of the Samadhi of Wise Seal Sutra
  • 633. The Buddha Speaks of the Thus Come One's Wisdom Seal Sutra
  • 634. The Buddha Speaks of Mahayana Wisdom Seal Sutra
  • 635. The Buddha Speaks of the Samadhi of Propagating the Way and Manifesting Vastly Sutra
  • 636. Priceless Jewel Samadhi Sutra
  • 637. The Buddha Speaks of the Samadhi of Jeweled Thus Come One Sutra
  • 638. The Buddha Speaks of the Samadhi of Transcending the Bright Sun Sutra
  • 639. The Moon Lamp Samadhi Sutra
  • 640. The Buddha Speaks of Moon Lamp Samadhi Sutra
  • 641. The Buddha Speaks of Moon Lamp Samadhi Sutra
  • 642. The Buddha Speaks of the Foremost Shurangama Samadhi Sutra
  • 643. The Buddha Speaks of the Sea of Contemplating the Buddhas Samadhi Sutra
  • 644. The Buddha Speaks Vajra Samadhi's Inherent Nature as Pure, Indestructible and Unceasing Sutra
  • 645. The Sutra of Uncertain Samadhi That Enters Samadhi and Enters the Seal
  • 646. The Seal of Entering Samadhi and No Samadhi Sutra
  • 647. The Samadhi of Adorned Power Sutra
  • 648. The Quiescent Illumination and Spiritual Transformation Samadhi Sutra
  • 649. Contemplating the Conduct of All Dharmas Sutra
  • 650. All Dharmas Without Conduct Sutra
  • 651. The Buddha Speaks of All Dharmas Are Fundamentally Absent Sutra
  • 652. The Buddha Speaks of Accompanying and Turning the Mahayana to Proclaim All Dharmas Sutra
  • 653. The Buddhist Treasury Sutra
  • 654. The Buddha Speaks of Entering All Non-Discriminating Dharma Doors Sutra
  • 655. The Buddha Speaks of the Emptiness of Victorious Meanings Sutra

T16 Sutra Accumulation Division III (656 -720 sutras)[edit]

  • 656. Necklaces of Bodhisattvas Sutra
  • 657. The Buddha Speaks of Flower Hands Sutra
  • 658. Jeweled Clouds Sutra
  • 659. Mahayana Jeweled Clouds Sutra
  • 660. The Buddha Speaks of Jeweled Rain Sutra
  • 661. Marks of A Hundred Mahayana Blessings Sutra
  • 662. Adorned Marks of A Hundred Mahayana Blessings Sutra
  • 663. Golden Light Sutra

http://www.fodian.net/world/goldenlightsutra1206lttr.pdf

  • 664. Combined Golden Light Sutra
  • 665. Most Victorious King Golden Light Sutra
  • 666. Great Vaipulya Thus Come One's Treasury Sutra

http://www.fodian.net/world/0666.html

  • 667. Great Means Expansive Thus Come One's Treasury Sutra
  • 668. The Buddha Speaks of Neither Increase Nor Decrease Sutra

http://www.sutrasmantras.info/sutra14.html

  • 669. The Buddha Speaks of Reliance on the Unsurpassed Sutra
  • 670. Lankavatara Jewels Sutra

http://www.fodian.net/world/672_sutra.htm (partial)

  • 671. Entering Lankavatara Sutra

http://www.fodian.net/world/671_16.html (partial)

  • 672. Mahayana Entry into the Lankavatara Sutra

http://www.fodian.net/world/0672.html

  • 673. The Same Nature of Mahayana Sutra
  • 674. Certify to and Correspond with the Mahayana Sutra
  • 675. Profound and Esoteric Liberation Sutra
  • 676. Understanding the Profound and Esoteric Sutra
  • 677. The Buddha Speaks of Freeing the Knot Sutra
  • 678. Understanding the Meaning of the Paramitas of the Consecutive Liberation Grounds Sutra
  • 679. Understanding the Meaning of the Paramitas of the Consecutive Liberation of Complying with the Places Where the Thus Come Ones Worked Sutra
  • 680. The Buddha Speaks of the Grounds of Buddhas Sutra
  • 681. The Mahayana Secret Adornments Sutra
  • 682. The Mahayana Secret Adornments Sutra
  • 683. The Buddha Speaks of All Virtuous Fields of Blessings Sutra
  • 684. The Buddha Speaks of the Kindness of Parents are Difficult to Repay Sutra
  • 685. The Buddha Speaks of Ullambana Sutra

http://www.fodian.net/world/685.html

  • 686. The Buddha Speaks of Repaying Kindness and Offering the Bowl Sutra
  • 687. The Buddha Speaks of Filial Children Sutra
  • 688. The Buddha Speaks of the Unprecedented Sutra
  • 689. Most Rare Sutra
  • 690. The Buddha Speaks of Comparatively Rare Merit Sutra
  • 691. The Most Unsurpassed Sutra
  • 692. The Buddha Speaks of Building Buddha Images Sutra

http://www.fodian.net/world/0692.html

  • 693. The Buddha Speaks of the Retribution of Blessing from Building Images Sutra
  • 694. The Buddha Speaks of the Merit of Building Mahayana Images Sutra
  • 695. The Buddha Speaks of Washing Buddha Images Sutra
  • 696. The Buddha Speaks of Mahasattva Sutra
  • 697. The Buddha Speaks of the Merit of Bathing Images Sutra
  • 698. The Merit of Bathing the Buddha Sutra

http://www.fodian.net/world/0698.html

  • 699. The Buddha Speaks of the Merit of Building Stupas Sutra
  • 700. The Merit of Circling the Buddha Stupa Clockwise Sutra
  • 701 The Buddha Speaks of All Sangha Members' Washings in A Warm Room Sutra
  • 702. The Buddha Speaks of the Merit of Giving Lamps Sutra
  • 703. The Causes and Conditions of the Finger Lamp Sutra
  • 704. The Buddha Speaks of the Sweet Dew Drum of the Proper Dharma in the Pavilion Sutra
  • 705. The Buddha Speaks of Giving Sutra
  • 706. The Buddha Speaks of Five Major Givings Sutra
  • 707. The Buddha Speaks of the Merit of Leaving the Householder's Life Sutra
  • 708. Understanding Fundamental Birth and Death Sutra
  • 709. The Buddha Speaks of Rice Stalks Sutra
  • 710. The Metaphor of Mahayana Conditions Growing Rice Straws Spoken by Bodhisattva Kind Clan Sutra
  • 711. Mahayana Salistambha Sutra
  • 712. The Buddha Speaks of the Mahayana Rice Straw Sutra
  • 713. Contemplating the Twelve Causal Links Beneath the Pattra/Tala貝多Tree Sutra
  • 714. The Rising Conditions for the Holy Path Sutra
  • 715. The Buddha Speaks of the Metaphor of an Old City Sutra
  • 716. Past Conditions for the Arising of the Initial Victorious Dharma Door Sutra
  • 717. The Different Conditions for the Arising of the Initial Victorious Dharma Door Sutra
  • 718. The Buddha Speaks of the Arising of Different Conditions Sutra
  • 719. The Twelve Conditions Giving Rise to Auspiciousness Sutra
  • 720. A Collection of Ignorant Raksashas

T17 Sutra Accumulation Division IV (721 – 847 sutras)[edit]

  • 721. The Mindful Place of the Proper Dharma Sutra
  • 722. The Sagely Mindful Place of the Wonderful Dharma Sutra
  • 723. A Brief Sutra on the Different Karmic Retributions
  • 724. The Buddha Speaks of the Response Retribution to Offense Karma to Teaching About the Hells Sutra
  • 725. The Buddha Speaks of Gathas About the Six Paths Sutra
  • 726. Transmigration Among the Six Destinies Sutra
  • 727. The Path of Ten Unwholesome Karmas Sutra
  • 728. The Essential Collection of All Dharmas Sutra
  • 729. The Buddha Speaks of the Rising of Differing Good and Bad Sutra
  • 730. The Buddha Speaks of Place to Place Sutra
  • 731. The Buddha Speaks of the 18 Nirayas Sutra
  • 732. The Buddha Speaks of the Thoughts of Scolding Sutra
  • 733. The Buddha Speaks of Solid Thoughts Sutra
  • 734. The Buddha Speaks of the Ghost's Questions for Mahamalgayayana Sutra
  • 735. The Buddha Speaks of the Four Vows Sutra
  • 736. The Buddha Speaks of the Four Self-Invasions Sutra
  • 737. Diseases Caused by Desire Sutra
  • 738. The Buddha Speaks of Discrimination Sutra
  • 739. The Buddha Speaks of Conceit Toward the Dharma Sutra
  • 740. The Buddha Speaks of the Sutra on 頞多和多耆 (An Duo H’e Duo Sh’e)
  • 741. The Articles and Lines to the Five Sufferings Sutra
  • 742. The Buddha Speaks of Self-Love Sutra
  • 743. The Buddha Speaks of Loyalty Sutra
  • 744. The Buddha Speaks of Eliminating the Fear of Disasters and Diseases Sutra
  • 745. The Buddha Speaks of Miscellaneous Treasuries Sutra
  • 746. The Retribution of Hungry Ghosts Sutra
  • 747. a. The Buddha Speaks of the Retribution of Offenses and Blessings Sutra
  • b. The Buddha Speaks of the Retribution of the Offenses and Blessings of the Transmigrating Five Paths Sutra
  • 748. The Buddha Speaks of Protecting Purity Sutra
  • 749. The Buddha Speaks of Causes and Conditions for Protecting the Sangha Sutra
  • 750. 沙彌羅 (Sha Mi Luo, Name) Sutra
  • 751. a. The Buddha Speaks of the Five Non-Returns Sutra
  • b. The Buddha Speaks of the Five Non-Returns Sutra
  • 752. The Buddha Speaks of the Five Non-Returns Sutra
  • 753. The Birth and Death of Twelve Categories of Beings Sutra
  • 754. The Buddha Speaks of Unprecedented Causes and Conditions Sutra
  • 755. The Buddha Speaks of Questions Posed by Pure Thoughts Upasika Sutra
  • 756. The Buddha Speaks of the Sutra of Eight Things for Which There is Time or No Time
  • 757. The Buddha Speaks of Hairs Stand on End with Joy Sutra
  • 758. The Buddha Speaks of All Conducts as Conditional Sutra
  • 759. The Buddha Speaks of Comparison of Lifespan Sutra
  • 760. The Sutra of 惟日’s (Wei Ri) Miscellaneous Difficulties
  • 761. The Buddha Speaks Dharma Accumulation Sutra
  • 762. The Buddha Speaks of Decisive Meaning Sutra
  • 763. The Buddha Speaks of the Decisive Meaning of Dharma Vehicles Sutra
  • 764. The Buddha Speaks of the Dharma of Accumulating Names Sutra
  • 765. Past Events Sutra
  • 766. The Buddha Speaks of the Dharma Body Sutra
  • 767. The Buddha Speaks of the Three Categories of Disciples Sutra
  • 768. The Three Wisdoms Sutra
  • 769. The Buddha Speaks of the Four Generations Sutra
  • 770. The Buddha Speaks of the Four Unattainables Sutra
  • 771. The Four Categories of Dharmas to Learn Sutra
  • 772. The Mahayana Four Dharmas Sutra
  • 773. The Buddha Speaks of the Bodhisattvas' Cultivation of the Four Dharmas Sutra
  • 774. The Mahayana Four Dharmas Sutra
  • 775. The Buddha Speaks of the Four Fearlessnesses Sutra
  • 776. The Buddha Speaks of the Four Categories of Dharma Doors Sutra
  • 777. The Buddha Speaks of the Worthy Ones' Five Blessings and Virtues Sutra
  • 778. The Buddha Speaks of the Bodhisattvas' Internal Practice of the Six Paramitas Sutra
  • 779. The Buddha Speaks of the Awakening of Eight Great Men Sutra

http://www.fodian.net/world/bada.htm http://www.fodian.net/world/0779.html http://www.fodian.net/world/779.htm http://www.fodian.net/world/0779dgt.htm

  • 780. The Buddha Speaks of the Ten Powers Sutra
  • 781. The Buddha Speaks of the Buddhas' Ten Powers Sutra
  • 782. The Buddha Speaks of the Ten Names Sutra
  • 783. The Buddha Speaks of the Twelve Dutanghas Sutra
  • 784. The 42 Sections Sutra

http://www.fodian.net/world/42section.htm http://www.fodian.net/world/0784.html http://www.sacred-texts.com/journals/jras/os19-14.htm http://www.fodian.net/world/42.txt

  • 785. Acquiring the Ladder of the Way and Orange Tin Staff Sutra
  • 786. The Buddha Speaks of Wooden Sapindus Beads Sutra
  • 787. A Comparison of Merit Counted with Beads in Manjushuri's Mantra Treasury
  • 788. The Buddha Speaks of A Comparison of Merit Counted with Beads Sutra
  • 789. Vajra Summit Yogacari Recitation Beads Sutra
  • 790. The Buddha Speaks of孛(Bo, Name)’s Copying Out Sutras經抄
  • 791. The Buddha Speaks of the Conditions for Leaving the Householders' Life Sutra
  • 792. The Buddha Speaks of the Dharma of Receiving Dust Sutra
  • 793. The Buddha Speaks of Buddha the Physician Sutra
  • 794. a. The Buddha Speaks of Time and Not Time Sutra
  • b. The Buddha Speaks of Time and Not Time Sutra
  • 795. The Buddha Cures Bodies Sutra
  • 796. The Buddha Speaks of Viewing the Proper Sutra
  • 797. a. The Buddha Speaks of Poor Old Man Sutra
  • b. The Buddha Speaks of Poor Old Man Sutra
  • 798. The Buddha Speaks of Advancing in Studies Sutra
  • 799. The Buddha Speaks of Brief Teachings and Warnings Sutra
  • 800. The Buddha Speaks of the Unsurpassed Place Sutra
  • 801. The Buddha Speaks of Impermanence Sutra

http://ctzen.org/sunnyvale/enUS/index.php?option=com_content&task=view&id=52&Itemid=57

  • 802. The Buddha Speaks of the Wisdom Power of Faith and Understanding Sutra
  • 803. The Buddha Speaks of A Pure Mind Sutra
  • 804. The Buddha Speaks of Relieving Worries Sutra
  • 805. The Buddha Speaks of Chandana Trees Sutra
  • 806. The Buddha Speaks of Withered Trees Sutra
  • 807. The Buddha Speaks of the Inner Treasury of Hundreds of Jewels Sutra
  • 808. The Buddha Speaks of Calves Sutra
  • 809. The Buddha Speaks of the Buddha Milk Light Sutra
  • 810. The Essential Collection on All Buddhas Sutra
  • 811. The Buddha Speaks of Decisive United Upholding Sutra
  • 812. The Bodhisattva Practices the Body with 50 Conditions Sutra
  • 813. The Buddha Speaks of Hopelessness Sutra
  • 814. The Buddha Speaks of the Armpit of the Elephant Sutra
  • 815. The Buddha Ascends into the Triyastrimsha Heaven to Speak Dharma for His Mother Sutra
  • 816. The Buddha Speaks of the Infinite Transformations of the Way of Spiritual Travel Sutra
  • 817. The Buddha Speaks of the Greatly Pure Dharma Door Sutra
  • 818. The Greatly Adorned Dharma Door Sutra
  • 819. The Buddha Speaks of Dharma Abiding Always Sutra
  • 820. The Buddha Speaks of the Sutra Proclaiming Monastic and Secular Karma
  • 821. The Great Means Expansive Thus Come Ones Secret Treasury Sutra
  • 822. The Buddha Speaks of All Bold Kings of Dharma Sutra
  • 823. The Buddha Speaks of All Tall Kings of Dharma Sutra
  • 824. The Most Supreme King of All Dharmas Sutra
  • 825. The Buddha Speaks of the Most Profound Great Transference Sutra
  • 826. The Revived Disciple Sutra
  • 827. The Buddha Speaks of A Lax Farmer Sutra
  • 828. The Wordless Jeweled Chest Sutra
  • 829. The Mahayana Universally Bright Treasury Apart from Words Sutra
  • 830. The Mahayana Pervasively Shining Light Treasury of the Wordless Dharma Doors Sutra

http://www.sutrasmantras.info/sutra05.html

  • 831. Slandering the Buddha utra
  • 832. The Words of Buddhas Sutra
  • 833. The Victory of the Primary Dharma Sutra
  • 834. The Immortal Greatly Awesome Light Inquires About Doubts Sutra
  • 835. The Thus Come One's Lion Roar Sutra
  • 836. The Great Means Expansive Lion Roar Sutra
  • 837. The Buddha Speaks of Giving Rise to Bodhi Resolve Sutra
  • 838. The Buddha Speaks of Making the Bodhi Resolve to Shatter All Demons Sutra
  • 839. Checking on Good and Bad Karmic Retributions Sutra

http://www.sutrasmantras.info/sutra12.html

  • 840. Praising the Merit of Mahayana Sutra
  • 841. Speaking of How Wonderful Dharma Determines Karmic Retribution Sutra
  • 842. The Sutra of Understanding the Meaning of the Great Means Expansive Perfect Enlightenment Sutra

http://www.fodian.net/world/0842/0842.htm http://www.acmuller.net/bud-canon/sutra_of_perfect_enlightenment.html

  • 843. The Buddha Speaks of the Inconceivable Mahayana Spiritual States Sutra
  • 844. The Buddha Speaks of the Great Means Expansive Unprecedented Sutra, Clever Expediences Chapter
  • 845. The Buddha Speaks of Cunda Sutra
  • 846. The Sutra of Non-Buddhists Ask the Sage About the Meaning of No-Self in the Mahayana Dharma
  • 847. The Essential Collection of All Sutras in the Mahayana Cultivation of Bodhisattva Practices

T18 Esoteric Teachings Division I (848 – 917 sutras)[edit]

  • 848. The Spiritual Transformations and Aids to Great Vairocana Realizing Buddhahood Sutra
  • 849. Essential Recitations of Great Vairocana Buddha Sutra
  • 850. The Expedient Assembly of Vast and Great Recitation Liturgy for Offerings Appealing to the Spiritual Transformations and Aids to Great Vairocana Realizing Buddhahood Sutra to enter the Oceanic Assembly of Lotus Womb Treasury's Mandala that Gives Rise to Compassion
  • 851. The Vast and Great Liturgy of the Great Vairocana Sutra
  • 852. a. The Expedient Assembly of Vast and Great Realization Liturgy for Offerings to the Spiritual Transformations and Aids to Great Vairocana Realizing Buddhahood Sutra of the Oceanic Assembly of Lotus Womb Treasury's Mandala that Gives Rise to Compassion
  • b. The Expedient Assembly of Vast and Great Realization Liturgy for Offerings to the Spiritual Transformations and Aids to Great Vairocana Realizing Buddhahood Sutra of the Oceanic Assembly of Lotus Womb Treasury's Mandala that Gives Rise to Compassion
  • 853. The Bodhi Banner Signs for the Universally Penetrating True Words Treasury of the Lotus Womb Treasury in the Spiritual Transformations and Aids to Great Vairocana Realizing Buddhahood Sutra that Vastly Realizes Yoga
  • 854. The Sanskrit True Words of the Womb Treasury
  • 855. The Records of Rituals of Green Dragon Monastery
  • 856. Brief Instructions on the Seven Types Companion Dharmas to Reciting the Spiritual Transformations and Aids to Great Vairocana Realizing Buddhahood Sutra
  • 857. The Companion Dharma to the Briefly Extracted Recitations from the Great Sun Sutra
  • 858. The Five Types of Recitation Dharmas of Great Vairocan's Brief Essentials on the Speed Doors
  • 859. Rites for Offerings
  • 860. Sequential Liturgy for Upholding and Reciting the Great Sun Sutra
  • 861. The Practice and Liturgy for Vairocana's Five Syllable True Words
  • 862. Acarya Great Mandala's Liturgy for Pouring on the Crown of the Head
  • 863. The Contemplation Practice of Acarya Abiding in the Syllable Ah in the Acarya True Wisdom Chapter of the Great Vairocana Sutra
  • 864. a. The Great Sun Thus Come One's Sword Seal
  • b. The Names of the Teachings by Womb Treasury Vajra
  • 865. All Thus Come Ones on the Vajra Summit Truly Appealing to the Mahayana's Present Certification to the King of Great Teachings Sutra
  • 866. The Brief Recitation Sutra from the Vajra Summit Yoga
  • 867. All Yoga Yogacari Sutra of the Vajra Summit Pavilion
  • 868. All Buddhas' States Attracting the Real Sutra
  • 869. The Instructive Return of the 18 Yoga Assemblies to the Vajra Summit Sutra
  • 870. A Brief Description of the Cultivation and Certification of the Dharma Doors to the Different Sagely Positions of the Vajra Summit Yoga
  • 872. A Brief Description of the Essentials to the 37 Venerables' Minds of the Vajra Summit Yoga
  • 872. Meanings Emerged from the 37 Venerables of the Vajra Summit Yoga
  • 873. The Recitation and Liturgy of the Heart of the Vajra Summit Lotus Division
  • 874. The Vajra Summit of All Thus Come Ones' Truth that Attracts Mahayana's Present Certification of the Great Secret Teachings Division Sutra
  • 875. Recitation and Liturgy for the Heart of the Lotus Division
  • 876. The Vajra Summit Yoga' Cultivation of the Vairocana Samadhi Dharma
  • 877. Corresponding Seals by the Dharma Bodies of 108 Venerables of Vairocana in the Vajra Summit Sutra
  • 878. Bowing and Repentance Text for the Most Supreme Vehicle's Secret Samadhi at the Vajra Realm Great Mandala Where Vairocana Thus Come One Receives and Uses His Inner Body to Certify to the Wisdom of His Retinues' Dharma Bodies, Buddhas by Distinct Names According to the Vajra Summit Sutra
  • 879. Bowing to the 37 Venerables of the Vajra Summit Yoga
  • 880. The Chapter in Interpreting Syllables of the Yogo Vajra Summit Sutra
  • 881. The 16 Venerables of the Worthy Kalpa
  • 882. The Buddha Speaks of the Samadhi Presently Certified to by All Thus Come Ones' Truth Attracting the Mahayana
  • 883. The Buddha Speaks of the King of Great Teachings' Secret Samadhi Sutra
  • 884. The Buddha Speaks of the Secret Marks Sutra
  • 885. The Buddha Speaks of the King of Great Teachings' Most Supreme Secret with Regard to the Three Karmas of All Thus Come Ones' Vajra
  • 886. The Buddha Speaks of One Portion of the Adorned Prajna Paramita Teachings in the Vajra Place
  • 887. The Buddha Speaks of the King of Great Teachings' Nondual, Impartial, Most Supreme Yoga Sutra
  • 888. The Liturgy of the King of Great Teachings' Foremost Names and Meanings to All Secrets
  • 889. The Unprecedented, Foremost, Subtle and Wonderful Great Mandala of the King of Great Secrets among All Thus Comes Ones Sutra
  • 890. The Buddha Speaks of the King of Great Teachings' Yog Sutra
  • 891. The Buddha Speaks of the Liturgy for Extremely Bright Contemplation of the Ten Angry Bright Kings of the Illusory Net of the Great Yogo Teachings Sutra
  • 892. The Buddha Speaks of the Liturgy of Great Compassion and Empty Wisdom of the Vajra King of Great Teachings Sutra
  • 893. a. Susiddhikara Sutra
  • b. Susiddhikara Sutra
  • c. Susiddhikara Sutra
  • 894. a. The Susiddhikara Dharma of Offerings
  • b. The Susiddhikara Dharma of Offerings
  • 895. a. Questions Posed by Youth Svaha Sutra
  • b. Questions Posed by Youth Svaha Sutra
  • 896. Questions Posed by Wonderful Arm Bodhisattva
  • 897. Guhyatantra Sutra
  • 898. The Buddha Speaks of the Vinaya Sutra
  • 899. The Three Types of Sidans of the Pure Dharma Body Vairocana Mind Ground Dharma Door for Realizing All Dharanis
  • 900. Eighteen Corresponding Seals
  • 901. A Collection of Dharanis Sutra
  • 902. Praises that Interprets the Meanings of the Dharnis in Total
  • 903. An Index of the Dharanis of the Various Divisions
  • 904. All Universally Penetrating Divisions for Reciting and Protecting the Dharma
  • 905. The Secret Dharani Dharmas of the Three Types of Sidans for Shattering the Hells, Changing Karmic Obstructions and Transcending the Triple Realms
  • 906. The True Words Liturgy of the Three Types of Sidans of the Three Bodies of the Fruition of Buddhahood at the Venerably Victorious Heart of the Budddha's Summit for Shattering the Hells, Changing Karmic Obstructions and Transcending the Triple Realms
  • 907. The Secret Dharani at the Venerably Victorious Heart of the Budddha's Summit for Shattering the Hells, Changing Karmic Obstructions and Transcending the Triple Realms
  • 908. The Vajra Summit Yoga Homa Liturgy
  • 919. The Vajra Summit Yoga Homa Liturgy
  • 910. Brahma God's Dharma for Selecting Site
  • 911. The Dharma for Building A Mandala and Selecting Site
  • 912. The Liturgy for Building A Mandala Homa
  • 913. Liturgy for Offerings Homa Seed
  • 914. An Individual Record of the Homa Seed Rites
  • 915. The Precept Rites for Accepting the Bodhi Resolve
  • 916. The Text for Receiving the Five Precepts or the Eight Precepts
  • 917. The Essentials of Dhyana in the Fearless Tripitaka

T19 Esoteric Teachings Division II (918 – 1029 sutras)[edit]

  • 918. The Dharni of the Heart of All Buddhas Sutra
  • 919. The Dharni of the Mind Seals of All Buddhas Sutra
  • 920. The Buddha Mind Sutra
  • 921. The Dharma of Akshobhya Thus Come One's Recitation and Offerings
  • 922. The Recitation and Liturgy of Medicine Master Lapis Lazuli Light Thus Come One's Eliminating Disasters and Eradicating Difficulties
  • 923. The Liturgy of Medicine Master Thus Come One's Contemplation Dharma
  • 924. a. The Liturgy of Medicine Master Thus Come One
  • b. The Liturgy of Medicine Master Thus Come One
  • c. The Singularly Complete Liturgy of Medicine Master
  • 925. The Recitation and Liturgy of the Merit of Past Vows of the Seven Buddhas of Medicine Master Lapis Lazuli Light King
  • 926. The Recitation and Liturgy on the Dharma of Offering Regarding the Merit of Past Vows of the Seven Buddhas of Medicine Master Lapis Lazuli Light King
  • 927. The Liturgy of Offering Regarding the Seven Buddhas of Medicine Master in the Sutra of the King of Ease
  • 928. The Dharma for Setting the Platform for Cultivating the Medicine Master Liturgy
  • 929. Embracing the Pure Lapis Lazuli Pureland
  • 930. The Liturgy for Offerings in the Limitless Life Thus Come One's Contemplation Practice
  • 931. The Dharma Cultivated by the Thus Come One King of Contemplating at Ease in the Vajra Summit Sutra
  • 932. The Dharma Cultivated by the Thus Come One King of Contemplating at Ease in the Vajra Summit Sutra
  • 933. A Collection of Dharanis for the Samadhi of the Nine Grades of Rebirth at Amitabha's Sutra
  • 934. The Buddha Speaks of Limitless Merit Dharani Sutra
  • 935. The Text of Ultimate Bliss Vows
  • 936. The Mahayana Limitless Life Sutra
  • 937. The Buddha Speaks of the Dharani of the Mahayana Sage, the Thus Come One Limitless Life, King of Decisive Light Sutra

http://www.fodian.net/world/longlifesutra_sep05.pdf http://www.sutrasmantras.info/sutra04.html http://www.lotsawahouse.org/sutra_of_boundless_life.html

  • 938. The Chapter on the Cultivating Dharma of Liturgy for Shakyamuni Buddha's Vajra Single Vehicle
  • 939. The Buddha Speaks of the Mahayana Contemplation of the Mandala that Purifies All Evil Destinies Sutra
  • 940. The Buddha Speaks of the Liturgy of Lord Shakra Realizing Adorned Secrets
  • 941. Praises of Shakyamuni Buddha's Realizing the Way and Tames Demons at the Bodhi Tree
  • 942. Shakyamuni Buddha Praise
  • 943. The Buddha Speaks of the Adorned Dharanis of the Thus Come One Unsurpassable Banner King Sutra
  • 944. a. The Thus Come One on the Head of the Great Buddha Releases the Light of 悉怛多缽怛囉 (Xi Dan Duo Buo Dan La) Dharani
  • b. The Great Dharani of the Atop the Great Buddha's Head
  • 945. The Sutra of the Foremost Shurangama at the Great Buddha’s Summit Concerning the Tathagata’s Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas’ Myriad Practices

http://www.sutrasmantras.info/sutra08.html http://www.fodian.net/world/surangama.pdf http://www.fodian.net/world/shurangama.html

  • 946. The Vast Collection of Dharanis at the Great Buddha's Summit Sutra
  • 947. The Thus Come One on the Head of the Great Buddha Releases the Light of Sitatapatra, with Great Spiritual Power Completely Gather in the Dharani Sutra of All Mantra Kings' Chapter on the Great Awesom Virtue of the Most Victorious Gold Wheel of the Samadhi Mantra
  • 948. The Dharma of Essential recitation from the Golden Wheel King at the Summit of the Buddha
  • 949. The Dharma Essentials of Recitation and Liturgy from the Most Unique and Victorious Gold Wheel on the Buddha's Sumit
  • 950. The Sutra of the One Word Summit Wheel King Spoken at the Bodhimandala
  • 951. The One Word of the Wheel King on the Buddha's Summit Sutra
  • 952. The Samadhi Dharani on the Summit of Five Buddhas Sutra
  • 953. The One Word on the Summit of the Unique Buddha
  • 954. a. The Recitation and Liturgy of the One Word of the Wheel King on the Summit
  • b. The Recitation and Liturgy of the One Word of the Wheel King on the Summit
  • 955. The Liturgy of the Yogic Contemplation Practice of the One Word Wheel King on the Summit
  • 956. The Sutra of the Great Dharani of the One Word Mantra Heart As the Dharma is on Its Decline
  • 957. The Liturgy for Reciting Yoga at All Times and Places to Realize Buddhahood from the Vajra Summit of the One Word Wheel King on the Summit
  • 958. The Pronunciation and Meaning of the Liturgy of the One Word Wheel King on the Summit in the Vajra Summit Sutra
  • 959. The Liturgy of the Pouring on the Crown of the Head at the Great Mandala of the Wheel King on the Summit
  • 960. All Thus Come Ones Speak of Praises of the 180 Names of the Wheel King of the Buddha's Summit
  • 961. The Sutra of the Gold Wheel Mantra King of the Wish-Fulfilling Jeweled Pearl Turning the Wheel and Secretly Manifest to Realize Buddhahood
  • 962. The Sutra on the Dharani of Realizing Buddhahood on the Ground of Pearl
  • 963. The Buddha Speaks of the Blazing Light and Greatly Awesome Virtues of the Auspicious Dharani that Eliminates Disasters Sutra
  • 964. The Buddha Speaks of the Dharani for Eliminating All Disasters of the Blazing Light Thus Come One on the Summit of the Greatly Awesome Virtues of the Gold Wheel Buddha
  • 965. The Great, Wonderful, Vajra Army of Great Sweet Dew's 拏利焰鬘熾盛 Blazing Narayan (Na Li) Garland on the Summit of the Buddha Sutra
  • 966. The Great Sage, Wonderfully Auspicious Bodhisattva Speaks of the Eliminating Disasters and Teachings that Command the Dharma Wheel
  • 967. The Venerable and Victorious Dharani on the Summit of the Buddha Sutra

http://www.fodian.net/world/967.html

  • 968. The Venerable and Victorious Dharani on the Summit of the Buddha Sutra
  • 969. The Most Victorious Dharani on the Summit of the Buddha Sutra
  • 970. The Most Victorious Dharani on the Summit of the Buddha that is the Mantra that Purifies and Eliminates Karmic Obstacles

http://www.sutrasmantras.info/sutra01.html

  • 971. The Buddha Speaks Venerable and Victorious Dharani on the Summit of the Buddha Sutra
  • 972. The Venerable and Victorious Dharani on the Summit of the Buddha Dharma of Recitation and Liturgy
  • 973. The Liturgy of the Dharma for Cultivating Yoga on the Summit of the Venerable and Victorious Buddha
  • 974. a. The Sutra of the Dharani on the Summit of the Most Victorious Buddha
  • b. The Venerable and Victorious Dharani on the Summit of the Buddha
  • c. The Record Additional Efficacious Lines to the Venerable and Victorious Dharani on the Summit of the Buddha
  • d. Commentaries on the Venerable and Victorious Dharani on the Summit of the Buddha
  • e. The True Words of the Venerable and Victorious Dharani on the Summit of the Buddha
  • f. The Unique Dharmas of the Venerable and Victorious Dharani on the Summit of the Buddha
  • 975. The Essentials of the Recitation Dharma for the Dharani of the Most Victorious, Incomparable and Great Awesome Virtuous Vajra's Unobstructed Great Manadala on the King of Summit of White Canopy Great Buddha
  • 976. The Great White Canopy Dharani on the Summit of the Buddha Sutra
  • 977. The Buddha Speaks of the Great White Canopy United and Upheld Dharani Sutra
  • 978. The Buddha Speaks of Most Victorious United Upholding on All Thus Come Ones' Uṣṇīṣa Sutra
  • 979. Uṣṇīṣavijayā Dharani
  • 980. Recitation and Liturgy on the Summit of the Greatly Victorious Vajra Buddha
  • 981. The Liturgy for Cultivating the Eye of the Great Vairocana Buddha
  • 982. The Great Peacock Bright King Who is the Mother of the Buddha Sutra
  • 983. a. The Buddha Speaks of the Altar Liturgy for Drawings of the Great Peacock Bright King
  • b. The Sanskrit Edition of the True Words and Others in the Peacock Sutra
  • 984. The Mantra of Peacock King Sutra
  • 985. The Buddha Speaks of the Great Peacock Mantra King Sutra
  • 986. The Sutra of the Great Golden Peacock King Mantra
  • 987. The Buddha Speaks of the Sutra of the Great Golden Peacock King Mantra
  • 988. The Sutra of the Peacock King Mantra
  • 989. The Great Cloud Wheel Requests Rain Sutra
  • 990. The Altar Dharma for Praying for Rain in the Great Clouds Sutra
  • 991. The Great Cloud Wheel Requests Rain Sutra
  • 992. Chapter 64 the Request for Rain Chapter of the Great Vaipulya Great Clouds Sutra
  • 993. Chapter 64 the Request for Rain Chapter of the Great Clouds Sutra
  • 994. The Recitation and Liturgy of Dharani in the Humane King's Protecting the Nation Prajna Paramita Sutra
  • 995. The Humane King's Prajna Recitation Dharma
  • 996. The Humane King's Prajna Dharani Explanations
  • 997. The Lord of Guarding National Boundaries Dharani Sutra
  • 998. The Buddha Speaks of the Wheel of Transference Sutra
  • 999. The Buddha Speaks of the Sutra of Guarding the Great Thousand Lands
  • 1000. The Liturgy for Realizing the Yogic Contemplative Wisdom of the Sutra King Wonderful Dharma Lotus
  • 1001. The Sutra of the Dharmas of Comportment and Form in the Dharma Flower Mandala
  • 1002. The True Words of Light in the Great Pouring on the Crown of the Head from Vairocana Buddha with a Non-Empty Lasso
  • 1003. Explanations of the Many Noumenon and Destinies of Prajna Paramita in the Non-Empty and True Samaya Sutra of the Greatly Joyous Vajra
  • 1004. A Description of the Meaning of the Great Mandala Consisting of True Vajra Sattva Bodhisattva and 17 Other Sages in the Prajna Paramita Sutra
  • 1005. a. The Sutra of Secret Dharani That Abides Well in the Great Jewel Vast Pavilion
  • b. The Sanskrit True Words in the Jeweled Pavilion Sutra
  • 1006. The Sutra of Secret Dharani That Abides Well in the Vast and Jeweled Pavilion
  • 1007. The Sutra of 牟梨(Mou Li) Mandala Mantra
  • 1008. The Sutra of the Adorned Dharanis of the Bodhimandala
  • 1009. The Sutra of the Dharani that Gives Rise to Infinite Doors
  • 1010. The Buddha Speaks of the Liturgy of the Dharani that Gives Rise to Infinite Doors
  • 1011. The Buddha Speaks of the Sutra of Infinite Doors Subtly Upheld
  • 1012. The Buddha Speaks of the Sutra of Giving Rise to Infinite Doors for Upholding
  • 1013. Ananda Mukha Nihari Sutra
  • 1014. The Sutra of the Dharani of Infinite Doors Shattering Demons
  • 1015. The Buddha Speaks of the Sutra of Ananda Mukha Nihari
  • 1016. Shariputra's Dharani Sutra
  • 1017. The Buddha Speaks of the Sutra of Bodhisattvas Always Becoming Born
  • 1018. The Sutra of Giving Rise to the Dharani of Infinite Doors
  • 1019. The Contemplation Door of the 42 Syllables in the Entering the Dharma Realm Chapter of the Great Means Expansive Buddhas Flower Adornment Sutra
  • 1020. The Yoga Liturgy for the Syllabary Wheel of Sudden Certification of Vairocana's Dharma Body in the Entering the Dharma Realm Chapter of the Great Means Expansive Buddhas Flower Adornment Sutra
  • 1021. The Heart of Dharani in the Flower Adornment Sutra
  • 1022. a. The Sutra of the Dharani of the Seal of the Jeweled Chest for the Sarira of the Entire Secret Body at the Heart of All Thus Come Ones

http://www.sutrasmantras.info/sutra03.html http://yzzj.fodian.net/Blog/ReadArticle.aspx?ID=A000000217

  • b. The Sutra of the Dharani of the Seal of the Jeweled Chest for the Sarira of the Entire Secret Body at the Heart of All Thus Come Ones
  • 1023. The Sutra of the Dharani of the Seal of the Jeweled Chest for the Sarira of the Entire Secret Body at the Heart of All Thus Come Ones
  • 1024. The Sutra of the Undefiled Light of Purity of the Great Dharani
  • 1025. The Sutra of the Dharani of Undefiled Light Released from the Summit of the Buddha that Enters into Universal Doors to Contemplate the Heart of All Thus Come Ones
  • 1026. The Buddha Speaks of the Sutra of the Merit for Building Stupas in Extending Life
  • 1027. a. The Sutra of the Dharani that Stops Wind and Rain with Vajra Flame
  • b. The Sutra of the Dharani that Stops Wind and Rain with Vajra Flame
  • 1028. a. The Buddha Speaks of the Sutra of the Dharani for Protecting All Youths
  • b. The Recitation Dharma of the Youth Sutra
  • 1029. The Buddha Speaks of the Sutra of the Dharani Mantra for Settling A Residence

http://www.fodian.net/world/1029.html

  • 1030. The Recitation Dharma Door for Realizing the Yogic Lotus Division with the Great Compassion of Contemplating with Ease

T20 Esoteric Teachings Division III (1030 – 1198 sutras)[edit]

  • 1031. The Liturgy for the Yogic Contemplation of the True Words of the Heart of the Sagely Bodhisattva Contemplating with Ease
  • 1032. The Recitation Dharma of the Yogic Lotus Division
  • 1033. The Means and Expansive Liturgy Where Terrifying Vajras Congregate in the Bright King Sutra of the Most Victorious Heart of Bodhisattva Contemplating with Ease Throughout the Three Times
  • 1034. Five Mantras
  • 1035. The Mantra of Bodhisattva Contemplating the Sounds of the World, A Dharani that Turns Thousands
  • 1036. The Sutra of the Great Bright Dharani that Turns Thousands
  • 1037. The Sutra of Contemplating the Sounds of the World Bodhisattva Speaks of the Universal Worthy Dharani
  • 1038. The Sutra of the Pure Contemplating Sounds of the World Universal Worthy Dharani
  • 1039. Aryatara Dharani Ahluli Sutra
  • 1040 The Chapter on the Great Mandala of All Thus Come Ones' Lotus from the True Words of Contemplating with Ease Bodhisattva from the Teachings of the Dharma King's Great Liturgy that Descended into the Triple Realm from the Summit of the Vajra
  • 1041. The One Seal Recitation Dharma of the True Words of the Heart of Bodhisattva Contemplating with Ease
  • 1042. The Permeated with True Thusness Dharma of Contemplating with Ease Bodhisattva's Great Compassion and Wisdom Seal that Pervades the Dharma Realm and Benefit Sentient Beings
  • 1043. The Sutra of Dharani Mantras that Invite Contemplating the Sounds of the World Bodhisattva to End Venom and Harm
  • 1044. The Buddha Speaks of the Sutra of the King of the Six Syllable Mantra
  • 1045. a. The Buddha Speaks of the Sutra of the King of the Six Syllable Spiritual Mantra
  • b. The Sutra of the King of the Six Syllable Spiritual Mantra
  • 1046. The Sutra of the Six Syllable Great Dharani Mantra
  • 1047. The Buddha Speaks of the Sutra of the Holy Six Syllable Dharani of the Great Bright King
  • 1048. The Buddha Speaks of the Great Dharani that Greatly Protects Brightness
  • 1049. The Sutra of the Holy Six Syllable Great Bright Dharani for Increasing Lifespan
  • 1050. The Buddha Speaks of the Mahayana's Adorned Jewel King Sutra

http://www.fodian.net/world/1050.html

  • 1051. The Buddha Speaks of Contemplating with Ease Bodhisattva's Recitation and Liturgy in the Sutra of All Buddhas Attracting and Corresponding with the Great Teaching King
  • 1052. Verses in Praise of Bodhisattva Contemplating the Sounds of the World
  • 1053. Praises of the Merit of the Sagely Bodhisattva Contemplating with Ease
  • 1054. The Sutra of 180 Names of the Sagely Bodhisattva Contemplating with Ease
  • 1055. The Buddha Speaks of Sanskrit Praises of the Sagely Bodhisattva Contemplating with Ease
  • 1056. The Sutra of Liturgy on the Yogic Cultivation of the Thousand Hand and Thousand Eyed Bodhisattva Contemplating with Ease on the Summit of the Vajra
  • 1057. a. The Sutra of the Dharani Spiritual Mantras of the Thousand Eyed and Thousand Armed Bodhisattva Who Contemplates the Sounds of the World
  • b. The Sutra of the Dharani Spiritual Mantras of the Thousand Eyed and Thousand Armed Bodhisattva Who Contemplates the Sounds of the World
  • 1058. The Sutra of the Mother Dharani from the Body of the Thousand Handed and Thousand Eyed Bodhisattva Who Contemplates the Sounds of the World
  • 1059. The Sutra on Curing Illnesses and Mixing Medicine by the Thousand Hand and Thousand Eyed Bodhisattva Who Contemplates the Sounds of the World
  • 1060. The Sutra of Vast, Perfect and Unobstructed Great Heart of Compassion Dharani of the Thousand Hand and Thousand Eyed Bodhisattva Who Contemplates the Sounds of the World

http://www.fodian.net/world/dabei_sutra.htm

  • 1061. The Mantra Edition of the Vast, Perfect and Unobstructed Great Heart of Compassion Dharani of the Thousand Hand and Thousand Eyed Bodhisattva Who Contemplates the Sounds of the World
  • 1062. a. The Mantra Edition of the Great Body of the Thousand Hand and Thousand Eyed Bodhisattva Who Contemplates the Sounds of the World
  • b. The Vast, Perfect and Unobstructed Great Heart of Compassion Dharani of the World Honored One, the Sage, the Thousand Eyed, Thousand Headed, Thousand Footed, Thousand Tongued, and Thousand Armed Bodhisattva Who Contemplates the Sounds of the World
  • 1063. Great Compassion Spiritual Mantra in Sanskrit
  • 1064. The Great Compassion Dharani of the Thousand Hand and Thousand Eyed Bodhisattva Who Contemplates the Sounds of the World
  • 1065. The Sutra of the Secret Dharmas of the Thousand Bright-Eyed Bodhisattva Who Contemplates with Ease
  • 1066. The Brief Rites for Cultivating the Recitation of the Great Compassion Dharani
  • 1067. The Mandala Liturgy for Attracting Infinite Meanings Out of the One Dharma Counted in the Unobstructed Great Compassion Great Dharani Where All the Venerable Ones and Others in Positions with the Powers of Vows to Propagate and Awesome Form Are Holding the Samaya Flag [巾*票]幟of the Five Divisions of the Potala Oceanic Assembly that Fulfills Wishes in the South
  • 1068. The Liturgy of the Thousand Hand Guanyin's Sequential Dharma for Building
  • 1069. The Sutra of the Recitation and Liturgy for the Secret Words of the Heart of the Eleven-Faced Bodhisattva Who Contemplates with Ease
  • 1070. The Buddha Speaks of the Sutra of the Spiritual Mantra of the Eleven-Faced One Who Contemplates the World's Sounds
  • 1071. The Sutra of the Eleven-Faced Spiritual Mantra Heart
  • 1072. a. Sagely Hayagriva King of Great Awesome Anger Established the Chapter on the Dharma of 大神驗Recitation and Liturgy
  • b. The Dharani of the Heart of the Horse Head Guanyin
  • 1073. The Dharma of the Image of Hayagriva
  • 1074. Receiving the Dharma Altar from Avalokiteshvara the Bodhisattva Who Contemplates the World's Sounds
  • 1075. The Buddha Speaks of the Junti Great Bright Dharani of the Mother of Buddhas of Seven Kotis
  • 1076. The Sutra of the Junti Dharani Spoken by the Mother of Buddhas of Seven Kotis
  • 1077. The Buddha Speaks of the Great Junti Dharani of the Heart of the Mother of Buddhas of Seven Kotis

http://www.lapislazulitexts.com/cundi_dharani_sutra.html http://www.fodian.net/world/cundi.html http://www.sutrasmantras.info/sutra02.html

  • 1078. The Great Junti Dharani Dharma of the Heart of the Mother of Buddhas of Seven Kotis
  • 1079. The Dharma of Seven Kotis of the Independent Division
  • 1080. The Sutra of the Dharani of the Wish-Fulfilling Wheel
  • 1081. The Buddha Speaks of the Sutra of the Dharani Mantra at the Heart of the Bodhisattva Who Contemplates with Ease
  • 1082. The Sutra of the Dharani Spiritual Mantra of the Bodhisattva Who Contemplates the Sounds of the World's Secret Treasury and Wish-Fulfilling Wheel
  • 1083. The Sutra of the Dharani of the Bodhisattva Who Contemplates the Sounds of the World's Wish-Fulfilling Mani
  • 1084. The Dharma of Dharani Recitation of the Bodhisattva Who Contemplates the Sounds of the World's Wish-Fulfilling Mani
  • 1085. The Recitation and Liturgy of the Bodhisattva Who Contemplates with Ease's Wish-Fulfilling Wheel
  • 1086. The Yoga of the Bodhisattva Who Contemplates with Ease's Wish-Fulfilling Wheel
  • 1087. The Essentials of the Bodhisattva Yoga of the One Who Contemplates with Ease's Wish-Fulfilling Wheel
  • 1088. The Secret Tips and Commentaries on the Meanings of the Contemplation Door of the Bodhisattva's Wish-Fulfilling Wheel
  • 1089. A Complete Expression of A Brief Explanation of the Most Essential Dharmas for Sequential Recitation of the Wheel Turning Sage King's Wish-Fulfilling Mani
  • 1090. The Buddha Speaks of the Rite for Cultivating the Contemplation Door of Thus Come One Lotus Heart's Wish-Fulfilling Wheel
  • 1091. The Sutra of the Essentials to the Secrets of the Seven Star Wish-Fulfilling Wheel
  • 1092. The Sutra of Spiritually Transforming True Words of the Non-Empty Lasso
  • 1093. The Sutra of the Mantra of the Non-Empty Lasso
  • 1094. The Sutra of the Spiritual Mantra Heart of the Non-Empty Lasso

http://www.purifymind.com/UsnisaVijayaDharani.htm

  • 1095. The Sutra of the Mantra Heart of the Non-Empty Lasso
  • 1096. The Sutra of the Dharani of the Non-Empty Lasso
  • 1097. The Sutra of the Mantra of At Ease King's Dharani of the Non-Empty Lasso
  • 1098. The Buddha Speaks of the Sutra of the Liturgy of the Dharani of the Non-Empty Lasso
  • 1099. The Buddha Speaks of the Sutra of the Secret Heart Dharani of the Non-Empty King, the Sagely Bodhisattva Who Contemplates with Ease
  • 1100. The Sutra of Bodhisattva Who Contemplates with Ease Clothed in Leaves
  • 1101. The Buddha Speaks of the Great Means Expansive Manjushuri Sutra
  • 1102. The Recitation Dharma of Tara Bodhisattva in the Sutra of the Vajra Summit
  • 1103. a. The Sutra of the Mantra that Accompanies the Heart of the Bodhisattva Who Contemplates with Ease
  • b. The Sutra of the Dharani 怛[口*縛]多唎 (Dan Wa Duo Li) that Accompanies the Heart of the Bodhisattva Who Contemplates with Ease
  • 1104. The Buddha Speaks of the Sutra of the Sagely Bodhisattva Tara
  • 1105. The Sutra of the Dharani of the 108 Names of the Sagely Bodhisattva Tara
  • 1106. The Sutra Praising the Sagely Virtues of the 108 Names of Bodhisattva Tara
  • 1107. The Sanskrit Praise of the Sagely Bodhisattva Tara
  • 1108. a. The Sutra of Praises of the 21 Types of Bowing for the Sagely Rescuer, Mother of Buddhas
  • b. The Sutra of Praises of the 21 Types of Bowing for the Rescuer救度 (Jiu Du), Mother of Buddhas
  • 1109. Praise of the White Rescuer Mother of Buddhas
  • 1110. The Buddha Speaks of the Sutra of the One Hairknot Venerable's Dharani
  • 1111. The Sutra of the Dharani at the Heart of the Blue-Necked Bodhisattva Who Contemplates with Ease
  • 1112. The Recitation and Liturgy of the Blue-Necked King of Great Compassion, the One Who Contemplates with Ease, the Yoga at the Summit of Vajra
  • 1113. a. The Vast, Perfect, Unobstructed Great Compassion Dharani of the Bodhisattva Who Contemplates with Ease
  • b. The Vast, Perfect, Unobstructed, at Ease and Blue-Necked Great Compassion Dharani of the Greatly Kind and Greatly Compassionate Rescuer from Suffering, the King of Ease Who Contemplates with Ease
  • 1114. The Sutra of the 108 Names of Bhrukuti Bodhisattva
  • 1115. The 阿麼[齒*來] (Ah M’e Chi) Dharma of the Bodhisattva Who Contemplates with Ease
  • 1116. The Sutra of the Vast Lotus that Adorns the Mandala Dharani that Eradicates All Offenses
  • 1117. The Buddha Speaks of the Sutra of the Mother Dharani of the Bodhisattva Who Contemplates with Ease
  • 1118. The Buddha Speaks of the Sutra of the 18 Armed Dharani
  • 1119. The Liturgy for the Accomplished Cultivation of the Greatly Joyous Vajra Sattva
  • 1120. a. The Recitation and Rites of the Greatly Joyous Vajra Sattva Extracted in Brief from the Initially Victorious Yogic Sutra of the Vajra Summit of Vajra Sattva
  • b. The Initially Victorious Yogic Liturgy of True Words
  • 1121. The Rites for the Greatly Joyous and Non-Emply Vajra Sattva to be Accomplished at All Times and Places in the Sutra of the King of Great Teachings on Universal Worthy's Yoga from the Summit of Vajra
  • 1122. The Recitation and Liturgy Cultivated by Universal Worthy at the Yogic Assembly of Noumenon and Destiny of the Heaven of the Ease of Others' Transformation from the Summit of Vajra
  • 1123. Universal Worthy Bodhisattva's Recitation Dharma that is the Initially Victorious Yoga from the Summit of Vajra
  • 1124. The Brief Yogic Recitation and Liturgy of Universal Worthy Vajra Sattva
  • 1125. The Recitation and Liturgy for Cultivating the Five Secrets of the Yogic Vajra Sattva from the Summit of Vajra
  • 1126. The Buddha Speaks of the Sutra of Universal Worthy's Mandala
  • 1127. The Buddha Speaks of the Sutra of Universal Worthy Bodhisattva's Dharani
  • 1128. The Sutra of the Jeweled King of Great Teachings' Foremost Mahayana Vajra
  • 1129. The Buddha Speaks of the Sutra of the King of Many A Great Teachings, the Vajra Hand Bodhisattva Who Tames All Divisions
  • 1130. The Division Cultivated by the Mahayana Vajra, Bodhisattva Hairknot Pearl
  • 1131. Sanskrit Praises of 108 Names of the Sagely Bodhisattva Vajra Hand
  • 1132. The Secret Recitation and Liturgy of the Varja King Bodhisattva
  • 1133. The Dharani Recitation Dharma of Vajra Life
  • 1134. a. The Dharma of the Vajra Life Dharani Sutra
  • b. The Vajra Life Dharani Sutra
  • 1135. The Buddha Speaks of All Thus Come Ones' Vajra Life Dharani Sutra
  • 1136. The Buddha Speaks of the Sutra of Most Victorious Dharani Aiding Universal Worthy Bodhisattva with the Light of the Heart of All Thus Come Ones to Extend the Life of Vajra
  • 1137. The Buddha Speaks of the Sutra of Wholesome Dharmas and Expedient Dharanis
  • 1138. a. The Sutra of the Mantra of Vajra's Secret Wholesome Door's Dharani
  • b. The Sutra of the Mantra of Vajra's Secret Wholesome Door's Dharani
  • 1139. The Sutra of the Spiritual Mantra that is the Dharma Door that Protects Life
  • 1140. The Buddha Speaks of the Sutra of the Wonderful Door Dharani that Extends Life
  • 1141. The Yogic Recitation Dharma Briefly Cultivated by the Kind Clan Bodhisattva
  • 1142. The Buddha Speaks of the Kind Clan Bodhisattva's Dharani
  • 1143. The Buddha Speaks of the Dharani of Kind Clan Bodhisattva's Vows
  • 1144. The Buddha Speaks of the Verses for Maitreya Bodhisattva's King of Vows Made
  • 1145. The Most Victorious Heart Dharani for Seeking Erudition and Upholding the Dharma by Empty Treasury Bodhisattva Who Can Fulfill All Wishes
  • 1146. The Recitation Dharma of the Great Empty Treasury Bodhisattva
  • 1147. The Sutra of the Dharani of Sagely Bodhisattva Empty Treasury
  • 1148. The Buddha Speaks of Empty Treasury Bodhisattva's Dharani
  • 1149. The Sutra of A Secret Styled, Fast Great Spiritual Experimentation by the Five Great Empty Treasury Bodhisattvas
  • 1150. The Dharma of Turning the Dharma Wheel Bodhisattva for Devastating Demons, Hateful Ones and Enemies
  • 1151. The Recitation and Liturgy for Cultivating the Contemplation Practice of Prajna Paramita Bodhisattva
  • 1152. The Buddha Speaks of the Liturgy for the Great Bright Contemplation of the Mother of Buddhas' Prajna Paramita
  • 1153. The Sutra of the Greatly Accord with What is Sought Dharani by the Great Bright King Impossible to Overcome with A Universally Shining, Pure, Blazing and Wish-Fulfilling Heart of the Precious Seal
  • 1154. The Buddha Speaks of the Sutra of the Great Ease Dharani Spiritual Mantra that is Received As Soon As It is Sought
  • 1155. The Liturgy for the Accomplishment Dharani that is Aided by Spiritual Transformations and Received As Soon As It is Sought for Realizing Buddhahood Most Victoriously and Secretly in the Yoga from the Summit of Vajra
  • 1156. a. The Repentance Dharma of the Bright King of the Great Dharani that is Received as Soon as It is Sought
  • b. Monk Zong Ru Formally and Orally Received from the National Master of Tang
  • 1157. The Sutra of Fragrance King Bodhisattva's Dharani Mantra
  • 1158. The Liturgy of Earth Treasury Bodhisattva
  • 1159. a. The Dharma for Chasing Out the [峚-大+(企-止)]窖 (Kui Chi Qiao/Kui Chi Cave) Great Resolve for the Way
  • b. The Buddha Speaks of the Sutra of Earth Treasury Bodhisattva's Dharani
  • 1160. The Dharanis of Sunlight Bodhisattva and Moonlight Bodhisattva
  • 1161. The Buddha Speaks of the Sutra of Contemplating the Two Bodhisattvas, Medicine King and Medicine Supreme
  • 1162. The Sutra of Upholding the World Dharani
  • 1163. The Buddha Speaks of the Sutra of Raining Jeweled Dharanis
  • 1164. The Buddha Speaks of the Sutra of the Mahayana Sage Auspicious' Dharani for Upholding the World
  • 1165. The Sage's Dharani for Upholding the World
  • 1166. The Recitation and Liturgy for the Great Spiritual Power and Incomparably Tested Dharma of Bodhisattva Asvaghosa
  • 1167. The Sutra of the Eight Great Bodhisattvas' Mandala
  • 1168. a. The Bodhisattva Speaks of the Sutra of the Eight Great Mandalas of the Mahayana
  • b. The Eight Mandalas Sutra
  • 1169. The Buddha Speaks of the Sutra of the Liturgy for Accomplishing Great Brightness by Cunda Bodhisattva Great Teaching of Yoga Who Upholds the Treasury of Understanding
  • 1170. The Buddha Speaks of the Liturgy for Accomplishing Great Brightness as by Bodhisattva Vajra Fragrance
  • 1171. The Dharma of of Manjushuri Bodhisattva's Yoga in the Sutra of Vajra Summit
  • 1172. The Supreme Marks of Manjushuri's Five Syllable True Words as Spoken in the Sutra of Transcending and Overcoming the Triple Realm from the Summit of Vajra
  • 1173. The Chapter on Manjushuri Bodhisattva's Five Syllable Heart of Dharani in the Sutra of Vajra's Summit
  • 1174. The Verses of the Five Syllable Dharani
  • 1175. The Offering Liturgy of the Yogic Manjushuri Bodhisattva in the Sutra of the Vajra's Sumit
  • 1176. The Five Syllable Yogic Dharma of Bodhisattva Manjushuri Youth
  • 1177. a. The Sutra of Manjushuri's Thousand Armed and Thousand Bowled King of Great Teachings in the Sea of Vajra Nature in the Mahayana Yoga
  • b. Praises of the 108 Names of the Thousand Bowled Manjushuri
  • 1178. Manjushuri Bodhisattva Presents the Buddha with a Dharani Called Usta
  • 1179. The Sutra of the Functions of Manjushuri Bodhisattva's Six Syllable Mantra
  • 1180. The Sutra of the Six Syllable Spiritual Mantra
  • 1181. The Sutra of Manshuri's Fundamental One Syllable Dharani in the Sutra of the Great Means Expansive Bodhisattvas' Treasury
  • 1182. The Sutra of the One Syllable Mantra King in the Treasury of Manjushuri Bodhisattva's Mantras
  • 1183. The Recitation and Litrugy of the One Hairknot Manjushuri Youth's Dharani
  • 1184. The Dharma of Sequential Liturgy of the Eight Syllable Dharani for Cultivating the Mandala by the Great Sage, Wonderfully Auspicious Bodhisattva
  • 1185. a. The Buddha Speaks of the Sutra of Manjushuri's Dharanis of His Dharma Jeweled Treasury
  • b. Manjushuri's Dharanis of His Dharma Jeweled Treasury
  • 1186. The Buddha Speaks of Wonderfully Auspicious Bodhisattva's Dharani
  • 1187. The Buddha Speaks of the Division of the Foremost Esoteric Samadhi Division Among All Names and Meanings in the Fundamental Wisdom of the Most Victorious and Wonderfully Auspicious One
  • 1188. The Sutra of the Meaning of Most Victorious Names Spoken by Manjushuri
  • 1189. The Buddha Speaks of the Sutra of the Meaning of Most Victorious Names by Manjushuri
  • 1190. The Sutra of True Names of the Sage Wonderfully Auspicious
  • 1191. The Sutra of Manjushuri's Fundamental Liturgy in the Great Means Expansive Bodhisattvas' Treasury
  • 1192. The Sutra of the King of Great Teachings, Wonderfully Auspicious One's Impartial, Secret and Foremost Contemplation Door
  • 1193. The Liturgy of Wonderfully Auspicious One's Impartial, Yogic and Secret Contemplation of the Body for Realizing Buddhahood
  • 1194. The Homa Rites Briefly Extracted from the Sutra of the King of Great Teachings, Wonderfully Auspicious One's Impartial Contemplation Door
  • 1195. Great Sage Manjushuri Bodhisattva's Praise of the Buddha and Bows to the Dharma Body
  • 1196. Manjushuri Bodhisattva's Auspicious Gatha
  • 1197. Sanskrit Praises of the Buddha Speaks of Manjushuri's 108 Names
  • 1198. Sage Manjushuri's Essay on Bringing Forth Vows of Bodhi Resolve

T21 Esoteric Teachings Division IV (1199 – 1420 sutras)[edit]

  • 1199. The Chapter on the Dharma of Recitation and Liturgy of the Sage Unmoving Venerable King of Great Awesome Anger's Most Victoriously Established Seat in the Sutra of Light Pouring onto the Crown of the Head by Vajra Hand
  • 1200. The Recitation Dharma of Trisamaya by the Messenger Unmoving Awesome Anger King
  • 1201. The Secret Recitation Dharma of Trisamaya by the Sage Unmoving Venerable
  • 1202. The Secret Dharma of Dharani of Messenger Unmoving
  • 1203. The Dharma of the Sage Unmoving Venerable that Settles Towns, Homes, Nations and Others
  • 1204. The Chapter on the Secret Essential Dharmas of the Sage Unmoving Venerable's One Syllable Giving Rise to Eight Great Youths
  • 1205. The Secretly Realized Liturgy of the 48 Messengers of the King Victorious Army due to Unmoving Understanding

http://www.fodian.net/world/1205.html

  • 1206. The Buddha Speaks of the Sutra Where the Giant Dragon Krkala Defeats the Heretics and Tame the Dharanis

http://yzzj.fodian.net/Blog/ReadArticle.aspx?ID=A000000250 http://www.fodian.net/world/1206.html

  • 1207. Speaking of the Dharma of Images of Dragon King Krkala
  • 1208. The Liturgy of Dragon King Krkala
  • 1209. The Yoga on the Summit of Vajra Descends into the Triple Realm and Realizes the Ultimately Profound and Secret Door
  • 1210. The Recitation and Liturgy of the Bright King of Anger Who Descends into the Triple Realm
  • 1211. The Liturgy of Accomplished Recitation for Offering by Bodhisattva Sweet Dew Yamari
  • 1212. The 吒利法(Tuo Li Fa/Tuo Li Dharma) Dharma of Vajra Clan's Amrta阿蜜哩多軍 Army in the Midst of the Western Treasury of Dharanis
  • 1213. True Words of Sanskrit Syllables from the Thousand Armed Yamari
  • 1214. The Recitation Dharma that Established and Realized Great Spiritual Tests by the Sage Yamantaka King of Awesome Anger
  • 1215. The Chapter on the Great Awesome Virtue Liturgy of True Words by King of Anger Yamantaka of the Original Teachings of Mahayana Means and Expansive Manjushuri Bodhisattva
  • 1216. The Chapter on the Liturgy of Abhicaraka True Words in Praising King of Anger Yamantaka in the Original Flower Adornment Teachings of Great Means Expansive Manjushuri Virgin Bodhisattva
  • 1217. The Buddha Speaks of the Sutra of Wonderfully Auspicious' Most Victorious and Fundamental Great Teachings
  • 1218. The Dharma of Yamantaka Mantra by Manjushuri
  • 1219. The Secret Skills of Wish-Fulfilling Dharmas by Manjushuri Yamantaka
  • 1220. The Recitation and Liturgy of the Great Awesome Spiritual Efficacy in Quelling Disasters by Vajra Yaksha King of Anger
  • 1221. The Blue Great Vajra Yaksha's Dharma for Warding Off Ghosts and Demons
  • 1222. a. The Sutra of Liturgy on the Sage 迦柅 (Jia Ni) Anger Vajra Youth Bodhisattva's Realization
  • b. The Sutra of Liturgy on the Sage 迦柅 (Jia Ni) Anger Vajra Youth Bodhisattva's Realization
  • 1223. The Buddha Speaks of the Dharma of Recitation and Yogic Liturgy of Limitless Life Buddha Transforms into the Body of the Vajra Great Anger and Speed Kumara
  • 1224. The Sutra of Upheld Recitation by Vajra Youth
  • 1225. The Sutra of Liturgy by Great Awesome Anger Ucchusma
  • 1226. Sanskrit Liturgy of Bright King Ucchusma
  • 1227. The Sutra of the Bright King Great Awesome Power Ucchusma
  • 1228. The Filthy Imprint Vajra Speaks of the Door to the Efficacious Magic Essentials of the Dharani Greatly Filled with Spiritual Powers
  • 1229. The Sutra of Filthy Imprint Vajra Forbids the Dharma of A Hundred Transformations
  • 1230. The Buddha Speaks of the Great Wheel Vajra's United Upholding Dharani
  • 1231. The Accomplishment and Dharma of Offerings in Great Wheel Vajra's Cultivation of Siddhi
  • 1232. The Recitation and Rite of Vajra Padanaksipa
  • 1233. The Buddha Speaks of the Sutra of Great Bright King Impossible to Defeat's Dharani
  • 1234. The Sutra of Great Bright Heart, Impossible to Defeat Dharani
  • 1235. The Sutra of the Fire Dharani of the Sage Impossible to Defeat Vajra
  • 1236. The Sutra of Dharani Spiritual Mantras of the Buddha Above the Great General Atavaka Among Ghosts and Spirits
  • 1237. The Sutra of the Dharani of the Buddha Above the Great General Atavaka Among the Ghosts and Spirits
  • 1238. The Liturgy for Cultivating Dharani for the Buddha Above the Leading General Atavaka
  • 1239. The Liturgy for Cultivating Dharani for the Buddha Above the Leading General Atavaka
  • 1240. The Mantra Willed and Bequeathed by Atavaka
  • 1241. The True Words of Vajra Gata伽馱 (Jia Tuo)
  • 1242. The Buddha Speaks of the Sutra of the Liturgy that Realizes the Contemplation of Wonderfully Auspicious Yogic Vajra's Great Teaching in Bhairava Wheel
  • 1243. The Buddha Speaks of the Sutra of the Birth of All Thus Come Ones' Dharma Eyes that Universally Illuminate the King of Greatly Powerful Understanding
  • 1244. The Sutra of the Heavenly King Vaisravana
  • 1245. The Buddha Speaks of the Heavenly King Vaisravana
  • 1246. The Liturgy of the Maha吠室囉末那野提婆喝囉闍 (Fei Shi Muo Na Ye Ti Po He Luo She) Dharani
  • 1247. The Liturgy of Protecting the Dharma While Accompanying the Armies of the Northern Heavenly King Vaisravana
  • 1248. The True Words for Protecting the Dharma While Accompanying the Armies of the Northern Heavenly King Vaisravana
  • 1249. The Liturgy of Vaisravana
  • 1250. The Liturgy of the Individual Practice of the Erudite Jeweled Treasury Heavenly King of Northern Vaisravana's Spiritual and Wonderful Dharani
  • 1251. The 吽迦陀野 (Hong Jia Tuo Ye) Liturgy
  • 1252. a. The Buddha Speaks of the Sutra of the 12 Names of the Greatly Auspicious Heavenly Maidens
  • b. The Buddha Speaks of the Sutra of the 12 Names of the Greatly Auspicious Heavenly Maidens
  • 1253. The Mahayana Sutra on the Greatly Auspicious Heavenly Maiden’s Twelve Correspondences 契 with the 108 Undefiled Names
  • 1254. The Marici Deva Flower Garland Sutra
  • 1255. a. The Buddha Speaks of the Sutra of Bodhisattva Marici God's Dharani
  • b. The Buddha Speaks of the Sutra of Bodhisattva's Dharani
  • 1256. The Buddha Speaks of the Sutra of Marici God
  • 1257. The Buddha Speaks of the Sutra of the Great Marici Bodhisattva
  • 1258. The Dharma of Brief Recitations by Bodhisattva Marici
  • 1259. The Dharma of One Seal by God Marici
  • 1260. The Accomplishment Dharma the Great Yaksha Female Who Likes Mothers and Loves Children
  • 1261. The Sutra of True Words by Hāritī the Mother
  • 1262. The Buddha Speaks of the Sutra of the Mothers of Ghost Children
  • 1263. The Sutra on Youth and God Pingala
  • 1264. a. The Sutra of the Dharani by Bodhisattva Who Contemplates at Ease, Transforming into the Body of the Girl Jaṅgulī to Dissolve and Subdue Venom and Harm
  • b. The Buddha Speaks of the Jaṅgulī Girl Sutra
  • 1265. The Buddha Speaks of the Sutra of the Venomous Woman Jaṅgulī's Dharani Mantra
  • 1266. The Dharma of the Great Sage Ganapati Vinayaka God
  • 1267. The Sutra of Using the Dharma of Mantras
  • 1268. The Great Sutra of Using the Dharma of Mantras
  • 1269. The Buddha Speaks of the Golden Ganapati Dharani Sutra
  • 1270. The Refuge Recitation and Dharma for Offerings by the KingVinayaka of the Great Heaven of Comfort Where the Great Sages Enjoy Ganapati
  • 1271. The Liturgy of Great Sage Happy Heaven Bodhisattva Cultivates the Secret Dharma of Maha Vairocana Thus Come One Who is Equal in Focus and Wisdom Enters the Ganapati Samaya Body
  • 1272. The Vajra Sattva Speaks of the Sutra of God Vinayaka's Accomplished Liturgy
  • 1273. The Secret Essentials to the Chapter on Vinayaka Ganapati’s Yogic Accomplishments
  • 1274. The Liturgy on the Chapter of Images of the Great Sage Ganapati Vinayaka God
  • 1275. The Dharma in the Style of the Sagely Happy Gods
  • 1276. The Chapter on the King of Golden Winged Birds in the Sutra of Manjushuri Bodhisattva's Fundamental King of Great Teachings
  • 1277. The Quickly Proven Avesa Dharma Spoken by God Maheshvara
  • 1278. The Sutra of Secret Words by Garudas and All Gods
  • 1279. The Dharma Essentials of God Maheshvara
  • 1280. The Recitation Dharma of the Heavenly King Maheshvara of Great Heaven of Ease Who Transformationally Become Born as an Artistic Heavenly Maiden
  • 1281. The Battle Dharmas Between the Narayana Gods and the Asura Kings
  • 1282. The Dharani Dharma of the Heavenly Maiden Jeweled Treasury
  • 1283. The Buddha Speaks of the Sutra of the Liturgy for the Great Bright Mandala of the Spirit Jeweled Treasure
  • 1284. The Buddha Speaks of the Sutra of the Liturgy of the Sage Jeweled Treasure Spirit
  • 1285. The Buddha Speaks of the Sutra of Jeweled and Worthy Dharani
  • 1286. The Liturgy for Steadying Earth and Heaven
  • 1287. The Dharma of the Spirit Great Dark Heaven
  • 1288. The Buddha Speaks of the Sutra of the Foremost Secrets of the 那拏天 (Na Nuo Tian/Na Nuo Heaven)
  • 1289. The Buddha Speaks of the Sutra of the Awesome Virtues of Golden Vīra Youth
  • 1290. The Sequential Dharma of Offerings by King焰羅 (Yan Luo)
  • 1291. The Liturgy of Great General Deep Sand
  • 1292. The Dharma Flower's Ten Rakshasa Dharmas
  • 1293. Prajna Protects the Form of the 16 Kings of Good Spirits
  • 1294. The Rites and Guidelines for Giving to the Heavens of the Eight Directions
  • 1295. The Dharma of Making Offerings to Eight Gods Who Protect the World
  • 1296. The Liturgy for the Ten Gods
  • 1297. The Chapter on Repaying the Kindness of 12 Great Awesome Virtue Gods *by Making Offerings
  • 1298. The Liturgy of A 12 Day Offering
  • 1299. Manjushuri Bodhisattva and All Immortals Speak of the Sutra of Auspicious and Inauspicious Hours and Days, Good and Bad Astrology
  • 1300. The Matangi Sutra
  • 1301. The Sutra of Prince Sadalakarna’s 28 Constellations
  • 1302. The Sutra of the Mother Dharani Among All Stars
  • 1303. The Buddha Speaks of the Sutra of the Sagely Shining Mother of Dharanis
  • 1304. The Liturgy for Astrology
  • 1305. The Recitation and Liturgy for the Seven Northern Stars
  • 1306. The Secret Essentials to the Homa Liturgy of the Seven Northern Stars
  • 1307. The Buddha Speaks of the Sutra of the Seven Northern Stars Extending Life
  • 1308. Expelling the Seven Stars Fated Calamities
  • 1309. The Dharma of the Individual Practice of the Seven Stars
  • 1310. The Homa Dharma of the Seven Northern Stars
  • 1311. The Nine Luminaries of the Brahma-Hora
  • 1312. Ganapati 難你計濕[口*縛]囉(Nan Ni Ji Shi Wa La) 天God Speaks of the Sutra on Astrological Signs
  • 1313. The Buddha Speaks of the Sutra of the Dharani of Saving Hungry Ghosts from Flaming Mouths焰口
  • 1314. The Buddha Speaks of the Sutra of the Dharani Spiritual Mantra for Saving Hungry Ghosts with Faces Ablaze
  • 1315. The Dharma of Giving Food and Water to All Hungry Ghosts
  • 1316. The Buddha Speaks of the Sweet Dew Sutra's Dharani Mantras
  • 1317. The Sweet Dew Dharani Mantra
  • 1318. The Sutra of Flaming Mouth Dharani Liturgy of A Collection of Yogic Essentials in Saving Ananda
  • 1319. The Causes to the Beginnings of Teaching Ananda by Giving Food Through the Flaming Mouth in the Collection of Yogic Essentials
  • 1320. The Rite of Giving Food Through the Flaming Mouth in the Collection of Yogic Essentials
  • 1321. The Buddha Speaks of the Great Dharani Sutra of Giving Hungry Ghosts Sweet Dew Flavors
  • 1322. The New Collection of Liturgy for Bathing Images
  • 1323. The Dharani Sutra of Eliminating All Illnesses
  • 1324. The Dharani Sutra Capable of Purifying All Eye Diseases
  • 1325. The Buddha Speaks of the Sutra on Healing Hemorrhoids

http://www.fodian.net/world/1325.html (copyrighted)

  • 1326. The Buddha Speaks of the Sutra of Mantra for Influenzas/Seasonal Diseases
  • 1327. The Buddha Speaks of Mantras for Teeth Sutra
  • 1328. The Buddha Speaks of Mantras for Eyes Sutra
  • 1329. The Buddha Speaks of Mantras for Children Sutra
  • 1330. Ravana囉[口*縛]拏 (La Wa Na)Speaks the Sutra of Curing Pediatric Illnesses
  • 1331. The Buddha Speaks of Consecration Sutra (English translation by Strickmann)
  • 1332. The Great Dharani Spiritual Mantra Sutra Spoken by the Seven Buddhas and the Eight Bodhisattvas
  • 1333. The Sutra of Questions About the Seven Buddhas' Dharani Mantras Posed by Empty Treasury Bodhisattva
  • 1334. The Sutra of the Thus Come Ones Expedient and Clever Mantras
  • 1335. The Sutra of the Greatly Auspicious Meaning of Spiritual Mantras
  • 1336. The Miscellaneous Collection of Dharanis
  • 1337. The Sutra of Various Miscellaneous Mantras
  • 1338. The Sutra of Mantras for the Three Heads
  • 1339. The Sutra of the Great Means Expansive Dharanis
  • 1340. The Dharani Sutra of Great Dharma Torch
  • 1341. The Dharani Sutra of Great Awesome Virtue
  • 1342. The Buddha Speaks of the Sutra of Boundless United Holding of Dharma Doors
  • 1343. The Dharani Sutra of Questions About All Dharmas Entering Infinite Doors Posed by Bodhisattva Venerable Victory
  • 1344. The Dharani Sutra of Vajra Supreme Flavor
  • 1345. The Dharani Sutra of Vajra Place
  • 1346. The Dharani Sutra of An Assembly of All Buddhas
  • 1347. The Dharani Sutra of the End of Breath and/Eliminate An Early Death
  • 1348. The Buddha Speaks of the Sutra of the Comparative Merit of the Spiritual Mantras of the 12 Names of Buddhas in Eliminating Obstructions and Destroying Offenses
  • 1349. The Buddha Speaks of the Sutra that Praises the Merit of the Thus Come Ones' Spiritual Mantras
  • 1350. The Buddha Speaks of the Dharani Sutra of All Names of Thus Come Ones
  • 1351. The Buddha Speaks of the Sutra of Upholding Lines of Spiritual Mantras
  • 1352. The Buddha Speaks of the Sutra of Dharani Alms Bowls
  • 1353. The Dharani Sutra of the Most Victorious Lamp King of the East
  • 1354. The Sutra of the Most Victorious Lamp King Thus Come One of the East
  • 1355. The Buddha Speaks of the Dharani Sutra of the Most Supreme Bright Lamp Thus Come One
  • 1356. The Buddha Speaks of the Sutra of Flower Accumulation Dharani Spiritual Mantras
  • 1357. The Buddhas Speaks of the Sutra of Questions Posed by Bodhisattva Lion Speed
  • 1358. The Buddha Speaks of the Dharani Mantra of An Accumulation of Flowers
  • 1359. The Buddha Speaks of the Dharani Sutra of Flowers Accumulating in Pavilions
  • 1360. The Dharani Sutra of the Six Doors
  • 1361. The Commentary on the Dharani Sutra of the Six Doors
  • 1362. The Buddha Speaks of Good Nights Sutra
  • 1363. The Dharani Sutra of Victorious Banner's Arm Seal
  • 1364. The Dharani Sutra of Wonderful Arm's Seal Banne
  • 1365. The Sutra of the Eight Names of the Universally Esoteric Dharani
  • 1366. The Buddha Speaks of the Sutra of the Secret Eight Names of Dharani
  • 1367. The Buddha Speaks of the Dharani Sutra of Great Universal Worthy
  • 1368. The Buddha Speaks of the Dharani Sutra of the Great Seven Gems
  • 1369. a. The Dharani Sutra of Hundreds of Thousands of Seals
  • b. The Dharani Sutra of Hundreds of Thousands of Seals

http://www.fodian.net/world/1369b.html

  • 1370. The Buddha Speaks of the Sutra of Upholding the Bright Treasury of the Eight Great United and Upholding Kings
  • 1371. The Buddha Speaks of the Sutra of the Sage Great United Upholding King
  • 1372. The Sutra of Increasing Wisdom Dharani
  • 1373. The Buddha Speaks of the Sutra of Giving All Fearlessly Dharani
  • 1374. The Buddha Speaks of the Sutra of the Adorned King of All Merit
  • 1375. The Buddha Speaks of the Sutra of the Adorned King's Dharani Mantra
  • 1376. The Buddha Speaks of the Sutra of Sagely Adornment of Dharanis
  • 1377. The Buddha Speaks of the Sutra of Jeweled Belt Dharani
  • 1378. a. The Buddha Speaks of the Sutra of Spiritual Mantras Spoken by Illusionist Bhadra
  • b. The Sutra of Illusionist Bhadra’s Spiritual Mantras
  • 1379. The Buddha Speaks of the Sutra of Pajapati Dharani
  • 1380. The Buddha Speaks of the Sutra of Good and Happy Elder
  • 1381. The Buddha Speaks of the Sutra of Greatly Auspicious Dharani
  • 1382. The Buddha Speaks of the Dharani for Knowing Past Lives
  • 1383. The Buddha Speaks of the Sutra of the Dharani for Knowing Past Lives
  • 1384. The Buddha Speaks of the Sutra of the Great Dharani Pranasabalin
  • 1385. The Buddha Speaks of the Sutra of Kokila Dharani
  • 1386. The Buddha Speaks of the Sutra of Wonderful Color Dharani
  • 1387. The Buddha Speaks of the Sutra of Chandana Incense Body Dharani
  • 1388. The Buddha Speaks of the Sutra of Fearless Dharani
  • 1389. The Buddha Speaks of Limitless Life's Great Wisdom Dharani
  • 1390. The Buddha Speaks of the Sutra of A Hundred Thousand Dharanis
  • 1391. The Buddha Speaks of the Sutra of A Description of the Tan Te Luo/Tan Te Luo Sesame Oil
  • 1392. The Dharani Sutra of Great Chill Forest Sage Danda
  • 1393. The Buddha Speaks of the Sutra on Manila Platform
  • 1394. The Buddha Speaks of the Sutra of Spiritual Mantras that Settle Residences
  • 1395. The Dharani Sutra of Relieving and Helping Those Experiencing Suffering and Hardship
  • 1396. The Buddha Speaks of the Sutra of Mantra King that Eliminates Offenses and Obstructions
  • 137. The Dharani Sutra of Wisdom Torch
  • 1398. The Buddha Speaks of the Dharani Sutra Whereby Wisdom Light Eliminates All Karmic Obstructions
  • 1399. The Buddha Speaks of the Great Dharani Sutra that Eliminates the Five Rebellious Offenses
  • 1400. The Buddha Speaks of the Jeweled Hairknot Dharani Sutra that Eliminates All Disasters and Obstructions
  • 1401. The Buddha Speaks of the Dharani Sutra of Great Vajra Incense
  • 1402. The Dharani Sutra for Eliminating All Obstructions and Difficulties Like Lightning and Wishes are Fulfilled as Sought
  • 1403. The Buddha Speaks of the Dharani Sutra of Wish-Fulfilling Mani
  • 1404. The Buddha Speaks of the Sutra of the King of United Upholding, the Wish-Fulfilling Gem
  • 1405. The Buddha Speaks of the Dharani Sutra for Ceasing Difficulties with Thieves
  • 1406. The Buddha Speaks of the Sutra of Mantras for Eliminating Harms of Thieves
  • 1407. The Buddha Speaks of Dharani Sutra for Eliminating All Evil
  • 1408. The Buddha Speaks of the Dharani Sutra of Foremost Thought
  • 1409. The Buddha Speaks of the Dharani Sutra of the Most Victorious Sage
  • 1410. The Buddha Speaks of the Dharani Sutra of Victorious Banner Necklace
  • 1411. The Buddha Speaks of the Dharani Sutra of Lotus Eyes
  • 1412. The Buddha Speaks of the Dharani Sutra of Jeweled Birth
  • 1413. The Budddha Speaks of the Sutra of the Venerated and Victorious Great Bright King
  • 1414. The Buddha Speaks of the Sutra of Golden Body Dharani
  • 1415. The Dharani of Great Vajra in the Pavilions of Wonderfully High Mountain
  • 1416. The Vajra Destroying Dharani
  • 1417. The Buddha Speaks of the Dharani Sutra for Ruining the Marks of Vajra
  • 1418. The Buddha Speaks of the Sutra of Samdhi Liturgy for Settling All Images of Thus Come Ones
  • 1419. An Explanation of the Buddha Speaks of the Sutra of Measuring Constructed Images
  • 1420. Nagarjuna's Five Understanding Shastra

T22 Vinaya Division I (1421 – 1434 sutras)[edit]

  • 1421. The Hexi Five Division Vinaya of the Mahisasakah Division
  • 1422. a. The Book of Mahisasakah Five Division Precepts
  • b. The Book of Five Division Precepts
  • 1423. The Book of Five Division Bhikshuni Precepts
  • 1424. The Book of Mahisasakah Karmavajna
  • 1425. The Mahasanghika Vinaya
  • 1426. The Book of Mahasanghika Vinaya Great Bhikshu Precepts
  • 1427. The Book of Mahasanghika Bhikshuni Precepts
  • 1428. Four Division Vinaya
  • 1429. The Book of Four Division Vinaya Bhikshu Precepts
  • 1430. The Book of Four Division Monastic Precepts
  • 1431. The Book of Four Division Bhikshuni Precepts
  • 1432. Miscellaneous Karmavajna of the Dharmaguptaka Vinaya Division
  • 1433. Karmavajna
  • 1434. The Karmavajna Dharma of the Four Division Bhikshunis

T23 Vinaya Division II (1435 – 1447 sutras)[edit]

  • 1435. The Ten Recitation Vinaya
  • 1436. The Book of Ten Recitation Bhikshu Pratimoksha Precepts
  • 1437. The Book of Ten Recitation Bhikshuni Pratimoksha Precepts
  • 1438. The 101 Karmavajna Dharmas of Great Sramanas
  • 1439. The Essential Applications of Ten Recitation Karmavajna for Bhikshus
  • 1440. The Sarvastivadah Vinaya Vibhasa
  • 1441. Sarvastivadah Division Vinaya Matrka
  • 1442. Vinaya of the Sarvastivadah Division
  • 1443. The Bhikshuni Vinaya of the Sarvastivadah Division
  • 1444. The Vinaya for Leaving the Householder's Life in the Sarvastivadah Division
  • 1445. The Vinaya for Residing in the Sarvastivadah Division
  • 1446. The Vinaya for Leisure in the Sarvastivadah Division
  • 1447. The Vinaya for Leather in the Sarvastivadah Division

T24 Vinaya Division III (1448 – 1504 sutras)[edit]

  • 1448. The Sarvastivadah Division Vinaya on Medicine
  • 1449. The Khatika Vinaya on Clothing
  • 1450. The Sarvastivadah Division Vinaya on Things that Wreck the Monastics
  • 1451. The Sarvastivadah Division Vinaya on Miscellaneous Things
  • 1452. The Sarvastivadah Division Nidanamatrka
  • 1453. The 101 Karmavajnas in the Sarvastivadah Division
  • 1454. The Sarvastivadah Division Precept Sutra
  • 1455. The Sarvastivadah Division Bhikshuni Precept Sutra
  • 1456. Verses Gathering in the Sarvastivadah Division Vinaya Nidanamatrka
  • 1457. The Sarvastivadah Division Verses of Vinaya that Briefly Gather in Miscellaneous Things
  • 1458. Appeals by the Sarvastivadah Division Vinaya
  • 1459. The Vinaya Verses of Sarvastivadah Division
  • 1460. The Sutra of Liberating Precepts
  • 1461. Shastra on the Vinaya's 22 Understandings
  • 1462. The Wholesome Views Vinaya Vibhasa
  • 1463. The Sutra of the Mother of Vinaya
  • 1464. Vinaya
  • 1465. The Sutra of Questions Posed by Shariputra
  • 1466. The Sutra of Upali's Questions for the Buddha
  • 1467. a. The Buddha Speaks of the Sutra of Lighter and Heavier Offense Retributions for Violating the Precepts
  • b. The Buddha Speaks of the Sutra of Lighter and Heavier Offense Retributions for Violating the Precepts
  • 1468. The Buddha Speaks of the Sutra of Questions Posed by Mahamagalyayana
  • 1469. The Buddha Speaks of the Sutra of Mahakasyapa's Prohibitive Precepts
  • 1470. The Great Bhikshus's Three Thousand Forms of Comportment
  • 1471. The Shramaneras' Ten Precept Dharma and Comportment
  • 1472. The Shramaneras' Comportment
  • 1473. The Buddha Speaks of the Sutra of the Rites and Guidelines for the Shramaneras' Ten Precepts
  • 1474. The Shramanerikas' Precept Sutra
  • 1475. The Essay of Shramanerikas' Departure from Precepts
  • 1476. The Buddha Speaks of the Sutra of the Marks of Upasakas' Five Precepts
  • 1477. The Buddha Speaks of the Sutra of Precepts Eliminate Disasters
  • 1478. The Pajapati Bhikshuni Sutra
  • 1479. The Buddha Speaks of the Bhikshus' Five Dharma Sutra
  • 1480. The Buddha Speaks of the Bhikshu Kāśīka迦尸迦’sTen Dharma Sutra
  • 1481. The Buddha Speaks of the Sutra of Five Frightening Worlds
  • 1482. Th Chapter on the Marks of Leaving the Householders' Life in the Sutra of Abhidharma Buddha
  • 1483. a. The Buddha Speaks of Mahamalgalyayana's Questions About the 500 Major and Minor Vinaya Matters
  • b. The Buddha Speaks of Mahamalgalyayana's Questions About the 500 Major and Minor Vinaya Matters
  • 1484. Brahma Net Sutra

http://www.fodian.net/world/1484.html

  • 1485. The Sutra of Bodhisattva Garland's Past Vows
  • 1486. The Sutra of Receiving the Ten Wholesome Precepts
  • 1487. The Buddha Speaks of the Sutra of Bodhisattvas' Inner Precepts
  • 1488. The Sutra of Upasaka Precepts
  • 1489. The Means and Expanse Sutra of Pure Vinaya
  • 1490. The Sutra of Questions by Quiescent Sound
  • 1491. The Sutra of Bodhisattva Treasury
  • 1492. The Buddha Speaks of the Sutra of Shariputra's Repentance
  • 1493. The Repentance Sutra of the Three Clusters in the Mahayana
  • 1494. The Buddha Speaks of the Sutra of Purifying Karmic Obstructions
  • 1495. The Sutra of Wholesome Respect
  • 1496. The Buddha Speaks of the Sutra of Proper Respect
  • 1497. The Buddha Speaks of the Sutra of Mahayana Precepts
  • 1498. The Buddha Speaks of the Sutra of Eight Developments of Merit
  • 1499. The Karmavajra Essay on the Bodhisattva Precepts
  • 1500. The Book of Bodhisattva Precepts
  • 1501. The Book of Bodhisattva Precepts
  • 1502. The Sutra of Bodhisattvas Receiving Meals
  • 1503. Te Sutra of Upasakas' Five Precepts and Comportment
  • 1504. The Repentance Essay of Bodhisattvas' Five Dharmas

T25 Interpreting Sutras Shastra Division (1505 – 1518 sutras)[edit]

  • 1505. An Explanation of the Subcommentaries on the Four Agamas
  • 1506. The Shastra of the Three Dharmas for Saving
  • 1507. The Shastra of Discriminating Merit
  • 1508. The Sutra of Agama's Oral Explanation of the Twelve Causal Links
  • 1509. The Great Wisdom Paramita Shastra
  • 1510. a. The Vajra Prajna Shastra
  • b. The Shastra on the Vajra Prajna Paramita Sutra
  • 1511. The Shastra on the Vajra Prajna Paramita Sutra
  • 1512. The Vajra Immortal Shastra
  • 1513. An Explanation of the Shastra Capable of Severing Vajra Prajna Paramita Sutra
  • 1514. The Verses on the Shastra Capable of Severing Vajra Prajna Paramita Sutra

http://www.fodian.net/world/1514e.html

  • 1515. The Shastra of Shattering Grasping and Attachment Without Destroying False Names on the Sutra Vajra Prajna Paramita
  • 1516. The Shastra of Exquisite Meanings on the Nine Verses of the Sagely Mother Prajna Paramita of Buddhas
  • 1517. The Shastra of Explanations on the Collection of Perfection and Essential Meanings of the Mother Prajna Paramita of Buddhas
  • 1518. The Shastra on the Collection of Perfection and Essential Meanings of the Mother Prajna Paramita of Buddhas

T26 Interpreting Sutras Shastra Division (1519 – 1535 sutras) Abhidharma Division I (1536 – 1544 sutras)[edit]

  • 1519. Upadeṡa on the Wonderful Dharma Lotus Sutra
  • 1520. Upadeṡa on the Wonderful Dharma Lotus Sutra
  • 1521. The Shastra on the Ten Dwellings' Vibhasha

http://www12.canvas.ne.jp/horai/igyohon.htm

  • 1522. The Shastra on the Ten Grounds Sutra
  • 1523. The Shastra on the Ten Jewel Accumulation Sutra
  • 1524. Upadeṡa on the Limitless Life Sutra
  • 1525. The Shastra on the Sutra of Questions by Maitreya Bodhisattva
  • 1526. Upadeṡa on the Jeweled Hairknot Sutra's Four Dharmas
  • 1527. The Nirvana Shastra
  • 1528. The Shastra on the Verse Originally Existent Now Absent in the Nirvana Sutra
  • 1529. The Shastra on the Sutra of Legacy Teachings
  • 1530. The Shastra on the Sutra of Grounds of Buddhas
  • 1531. The Shastra on the Sutra of Manjushuri's Questions About Bodhisattva
  • 1532. The Shastra on the Sutra of Questions Posed by Brahma God Victorious Contemplation
  • 1533. Upadeṡa on Turning the Dharma Wheel Sutra
  • 1534. The Sutra of Three Completions Upadesha
  • 1535. An Explanation of the Sutra of Mahayana's Four Dharmas
  • 1536. The Comprehensive Shastra on the Different Doors of the Abhidharma Collection
  • 1537. Shastra on the Abhidharma Dharma Skandha Pada
  • 1538. The Shastra on Designations of Types
  • 1539. The Comprehensive Shastra on the Conscious Body of Abhidharma
  • 1540. The Comprehensive Shastra on the Realm Body of Abhidharma
  • 1541. The Abhidharma Shastra of Various Divisions of Matters
  • 1542. The Comprehensive Shastra on the Grades and Categories of Abhidharma
  • 1543. The Shastra on the Eight Skandhas of Abhidharma
  • 1544. The Shastra on the Development of Wisdom Through Abhidharma

T27 Abhidharma Division I (1545 sutra)[edit]

  • 1545. The Great Viabhasa Shastra of Abhidharma

T28 Abhidharma Division II (1546 – 1557 sutras)[edit]

  • 1546. The Viabhasa Shastra of Abhidharma
  • 1547. The Viabhasa Shastra
  • 1548. Shariputra's Abhidharma Shastra
  • 1549. Shastra Compiled by the Venerable Bodhisattva Vasumitra
  • 1550. The Heart of Abhidharma Shastra
  • 1551. The Sutra of the Heart of Abhidharma Shastra
  • 1552. The Heart of the Abhidharma Vyākhyā Shastra
  • 1552. The Abhidharma Sweet Dew Flavor Shastra
  • 1554. The Shastra of Entering the Abhidharma
  • 1555. The Shastra of Five Matters of Viabhasa
  • 1556. The Shastra of Five Matters of the Sarvastivadah School
  • 1557. The Sutra of the Practice of the Five Dharmas of Abhidharma

T29 Abhidharma Division III (1558 – 1563 sutras)[edit]

  • 1558. The Shastra of Abhidharma Kosa
  • 1559. The Shastra of An Explanation of Abhidharma Kosa
  • 1560. The Book of Verses on The Shastra of Abhidharma Kosa
  • 1561. The Commentaries on the True Meaning of Kosa Shastra
  • 1562. The Shastra on the Proper Noumenon Accorded with by the Abhidharma
  • 1563. The Shastra on the Manifestation of Schools Through the Abhidharma Treasury

T30 Madhyamika Division (1564 -1578 sutras), Yogacari Division (1579 – 1584)[edit]

  • 1564. Madyamaka Shastra

http://www.fodian.net/world/1564.htm http://www.fodian.net/world/1564b.html

  • 1565. According with the Shastra on the Middle Way
  • 1566. An Explanation of the Prajna Light Shastra
  • 1567. The Shastra of An Explanation on the Mahayana Middle Way Shastra
  • 1568. The 12 Doors Shastra

http://www.fodian.net/world/1568.html

  • 1569. The Hundred Shatras
  • 1570. The Book of Vast Hundred Shastra

http://www.fodian.net/world/zgsbl_e.html

  • 1571. The Shastra on the Explanation of the Mahayana Vast Hundred Shastra
  • 1572. The Hundred Word Shastra
  • 1573. The Slokas Shastra
  • 1574. The Shastra on the Mahayana Shattering Existence
  • 1575. The Shastra of 60 Verses that Accord with Noumenon

http://www.fodian.net/world/1575.htm

  • 1576. The Shastra of 20 Mahayana Verses

http://www.fodian.net/world/1576.htm

  • 1577. The Shastra of Great Men
  • 1578. The Shastra of Mahayana Pearls in the Palm掌珍 (Zhang Zhen)
  • 1579. The Yogācārabhūmi Shastra
  • 1580. An Explanation of the the Yogācārabhūmi Shastra
  • 1581. The Sutra of Upholding the Bodhisattva Grounds
  • 1582. The Sutra of Bodhisattvas' Wholesome Precepts
  • 1583. The Sutra of Bodhisattvas' Wholesome Precepts
  • 1584. The Shastra of Decisive Treasury

T31 Yogacari Division (1585 – 1627)[edit]

  • 1585. The Shastra of Realizing Consciousness Only
  • 1586. Thirty Shastra Verses of Consciousness Only
  • 1587. Consciousness Turning Shastra
  • 1588. Consciousness Only Shastra
  • 1589. The Mahayana Consciousness Only Shastra
  • 1590. The Shastra of 20 Consciousness Only
  • 1591. The Shastra of Realizing Jewels Born from Consciousness Only
  • 1592. The Shastra of Gathering in the Mahayana
  • 1593. The Shastra of Gathering in the Mahayana
  • 1594. The Book of the Shastra of Gathering in the Mahayana
  • 1595. An Explanation of the Shastra that Gathers in the Mahayana
  • 1596. The Shastra of An Explanation of the Shastra that Gathers in the Mahayana
  • 1597. An Explanation of the Shastra that Gathers in the Mahayana
  • 1598. An Explanation of the Shastra that Gathers in the Mahayana
  • 1599. The Shastra of Discrimination Between Middle and Sides
  • 1600. The Shastra of Debating Middle and Sides
  • 1601. The Verse of Shastra of Debating Middle and Sides
  • 1602. The Shastra of Manifesting and Propagating the Sagely Teachings
  • 1603. Verses on the Shastra of Manifesting and Propagating the Sagely Teachings
  • 1604. The Shastra of the Mahayana Adornment Sutra
  • 1605. The Shastra of the Collection of Mahayana Abhidharma
  • 1606. The Shastra of A Miscellaneous Collection of Mahayana Abhidharma
  • 1607. The Shastra of the Six Doors that Teach the Practice of Samadhi
  • 1608. The Shastra of Realizing Karma
  • 1609. The Mahayana Shastra of Realizing Karma
  • 1610. The Shastra of Buddha Nature
  • 1611. The Shastra of the Precious Nature of the Ultimate One Vehicle
  • 1612. The Shastra of the Mahayana Five Skandhas
  • 1613. The Shastra of the Mahayana's Vast Five Skandhas
  • 1614. The Mahayana Shastra of the Hundred Dharmas for Understanding the Doors

http://www.fodian.net/world/1614.html

  • 1615. The Shastra of the Proper Noumenon of the Dharma of Kings
  • 1616. The Shastra of 18 Emptinesses
  • 1617. The Shastra of the Three Non-Natures
  • 1618. The Shastra that Manifest Consciousness
  • 1619. The Shastra of Markless Dusts of Thought
  • 1620. The Shastra of Unfolding
  • 1621. The Shastra of Palms
  • 1622. The Shatras of Hypotheticals that Grasp Causes
  • 1623. Verses on the Shastra Contemplating United Marks
  • 1624. The Shastra on the Conditions for Contemplating Conditions/An Analysis of the Objects of Perception/A Commentary upon the Analysis of the Objects of Perception
  • 1625. An Explanation of the Shastra that Contemplates that Which is Conditioned
  • 1626. The Shastra of No Difference in the Mahayana Dharma Realm

http://www.fodian.net/world/dsfgmcbl.htm

  • 1627. The Shastra of No Difference in the Mahayana Dharma Realm

T32 Shastra Accumulation Division (1628 - 1692)[edit]

  • 1628. The Shastra Book of Causes Clarifying the Proper Noumenon Door
  • 1629. The Shastra of Causes Clarifying the Proper Noumenon Door
  • 1630. The Shastra of Causes Clarifying the Entry into Proper Noumenon
  • 1631. The Averting Arguments Shastra

http://www.fodian.net/world/1631b.html

  • 1632. The Shastra of Expedient Resolves
  • 1633. The Such as Reality Shastra
  • 1634. The Entry into the Mahayana Shastra
  • 1635. The Shastra of Essential Meanings on Mahayana Gems
  • 1636. The Shastra of Bodhisattva Studies in the Mahayana Collection
  • 1637. The Shastra of Collecting Mahayana Marks
  • 1638. The Shastra of the Foremost Meaning on the Collection of All Dharma Jewels
  • 1639. The Shastra of the Four Schools of Heretics and Theravadans in the Bodhisattva Deva Breaks the Lankavatara Sutra
  • 1640. The Nirvana Shastra of Heretics and Theravadans in the Bodhisattva Deva Breaks the Lankavatara Sutra
  • 1641. The Accompanying Marks Shastra
  • 1642. The Vajra Needles Shastra
  • 1643. The Sutra of Nirgrantha-jnaniputra Asks About the Meaning of Selflessness
  • 1644. The Buddha Speaks of the Abhidharma Shastra for Establishing the World
  • 1645. The Shastra on Proclaiming What I Know
  • 1646. The Shastra of Realizing the Truth
  • 1647. The Shastra of the Four Truths
  • 1648. The Shastra of the Liberated Path
  • 1649. The Shastra of the Samatiya Division
  • 1650. The Shastra of the Causes and Conditions of Pratyekabuddhas
  • 1651. The Shastra of Twelve Causal Links
  • 1652. The Shastra of the Rising of Conditions
  • 1653. The Shastra of the Mahayana Rising of Conditions
  • 1654. An Explication of the Essence of Dependent Origination/Versese and Explanations of the Shastra on the Heart of Causes and Conditions
  • 1655. Verses on the Shastra of the Doors of Stopping and Contemplating
  • 1656. The Proper Shastra of the Jeweled Conduct King
  • 1657. The Hand Cane Shastra
  • 1658. The Shastra of Decisive Names and Meanings of All Teachings
  • 1659. The Shastra on the Sutra of Bringing Forth the Bodhi Resolve
  • 1660. The Shastra of Bodhi Resources

http://www.fodian.net/world/1660.html

  • 1661. The Shastra of Parting from Marks with Bodhi Resolve
  • 1662. The Sutra of Bodhi Conduct

http://www.fodian.net/world/be_bodsv.html http://www.fodian.net/world/yhl.html

  • 1663. An Explanation of the Contemplation of Bodhi Resolve
  • 1664. The Shastra of A Vast Explanation of the Bodhi Resolve
  • 1665. The Shastra of Bringing Forth Anuttarasamyaksambodhi Resolve from the Yoga on the Summit of Vajra
  • 1666. The Mahayana Shastra of Bringing Forth Faith

http://www.fodian.net/world/1666.html http://www.fodian.net/world/1666.htm

  • 1667. The Mahayana Shastra of Bringing Forth Faith
  • 1668. An Explanation of the Mahayana Shastr
  • 1669. The Original Shastra of the Esoteric Text on the Great School of Earth
  • 1670. a. Nagasena Bhikshu Sutra
  • b. Nagasena Bhikshu Sutra
  • 1671. The Sutra of A Collection of Proper Conducts Covered by Blessings
  • 1672. The Essential Gathas of Dharma Spoken by Nagarjuna Bodhisattva for King Jnataka
  • 1673. The Essential Verses for Exhorting All Kings
  • 1674. Verses on Nagarjuna Bodhisattva's Exhortations for the King
  • 1675. Verses in Praise of the Dharma Realm

http://www.fodian.net/world/1675.html

  • 1676. The Verse of Vast Vows Brought Forth
  • 1677. The Sanskrit Praise of the Three Bodies
  • 1678. Praise of the Buddha's Three Bodies
  • 1679. Praise of the Buddha's 108 Names
  • 1680. Verses of 150 Praises of the Buddha
  • 1681. Praises of the Auspicious Virtues of Budddhas
  • 1682. The Bhagata 唄伽他 (Bei Jia Ta) Praise of the Seven Buddhas
  • 1683. Sanskrit Praise Ghanta
  • 1684. Sanskrit Praise of the Eight Great Spiritual Stupas
  • 1685. The Buddha Speaks of the Sutra of the Names of the Eight Great Spiritual Stupas
  • 1686. The 100 Verses in the Collection of Gathas About Sages and Worthy Ones
  • 1687. The 50 Verses of Dharma for Attending to Teachers
  • 1688. The Gatha Verses for the Sutra of Secret Imprint Power Knight, the Greatly Authoritative Spiritual King
  • 1689. The Dharma for Requesting Pindola
  • 1690. The Sutra of Pindola突羅闍 (Tu Luo Sh’e) Speaks the Dharma for King Udayana
  • 1691. The Sutra of Kasyapa Immortal Speaks of Curing Females
  • 1692. The Sutra of Gathas About the Hundred Parables Where Victorious Army Transforms the World

Taisho Tripitaka Chinese Compilation (T33-T48)[edit]

T33 Sutra Shastra Division I (1693 – 1717 sutras)[edit]

  • 1693. Commentary on the Sutra of Humans Fundamentally Wishing to Become Born
  • 1694. Commentary on the Sutra of Upholding and Entering the Skandhas
  • 1695. A Description and Praise of the Divisions of Prajna Noumenon and Destinations for the Great Prajna Prajna Paramita Sutra
  • 1696. A General Meaning of the Great Chapter/Grade Sutra
  • 1697. The School's Essentials in the Great Wisdom Paramita Sutra
  • 1698. Commentary on the Vajra Prajna Sutra
  • 1699. Commentary on the Vajra Prajna
  • 1700. A Praise and Description of the Vajra Prajna Sutra
  • 1701. A Compilation of Essentials from the Commentaries and Shastras on the Vajra Prajna Sutra
  • 1702. The Collated Record of A Compilation of Essentials for the Vajra Sutra
  • 1703. Commentaries on the Vajra Prajna Paramita Sutra
  • 1704. Brief Commentaries on the Vajra Prajna Paramita Sutra
  • 1705. Commentaries on the Prajna Sutra of the Humane King Who Protects the Nation
  • 1706. The Record of Spiritual Gems on the Commentaries to the Prajna Paramita Sutra of the Humane King Who Protects the Nation
  • 1707. Commentaries on the Humane King's Prajna Sutra
  • 1708. Commentaries on the Humane King Sutra
  • 1709. Commentaries on the Prajna Paramita Sutra of the Humane King Who Protects the Nation
  • 1710. The Secret Praises of the Prajna Paramita Heart Sutra
  • 1711. Praises of the Prajna Paramita Heart Sutra
  • 1712. A Brief Commentary on the Prajna Paramita Heart Sutra Prajna Paramita Heart Sutra
  • 1713. A String of Pearls Record of Brief Commentary on the Prajna Heart Sutra
  • 1714. Commentaries on the Prajna Paramita Heart Sutra
  • 1715. A Record of Meanings for the Dharma Flower Sutra
  • 1716. The Esoteric Meanings to the Wonderful Dharma Lotus Sutra
  • 1717. An Explanation of Signs Using the Dharma Flower Esoteric Meanings

T34 Sutra Shastra Division II (1718 -1730 sutras)[edit]

  • 1718. Lines of Text from the Wonderful Dharma Lotus Sutra
  • 1719. Record of Lines of Text from the Dharma Flower
  • 1720. The Esoteric Shastra on the Dharma Flower
  • 1721. The Shastra on the the Meaning of the Dharma Flower
  • 1722. The Roaming Meaning of the Dharma Flowers
  • 1723. The Esoteric Praise of the Wonderful Dharma Lotus
  • 1724. The Essentials to the Dharma Flower School
  • 1725. The Essentials to the Dharma Flower School
  • 1726. The Esoteric Meanings of Guanyin
  • 1727. The Record of Esoteric Meanings of Guanyin
  • 1728. Commentaries on the Meaning of Guanyin
  • 1729. The Record of Commentaries on the Meaning of Guanyin
  • 1730. Shastra on the Vajra Samadhi Sutra

T35 Sutra Shastra Division III (1731 -1735 sutras)[edit]

  • 1731. A General Meaning of the Flower Adornment
  • 1732. Rites that Align with the Penetrated Wisdom in the Great Means Expansive Buddhas Flower Adornment Sutra
  • 1733. The Record of Searching for the Esoteric in the Flower Adornment Sutra
  • 1734. The Index of Meanings to the Text of the Flower Adornment Sutra
  • 1735. Commentaries to the Great Means Expansive Buddhas Flower Adornment Sutra

T36 Sutra Shastra Division IV (1736 – 1743 sutras)[edit]

  • 1736. Subcommentaries on the Meanings Proclaimed in the Companion Commentary to the Great Means Expansive Buddhas Flower Adornment Sutra
  • 1737. Brief Guidelines from the Great Flower Adornment Sutra
  • 1738. Verses, Explanations and Articles for the Seven Places and the Nine Assemblies in the Newly Translated Flower Adornment Sutra
  • 1739. Shastra on the New Flower Adornment Sutra
  • 1740. A Brief Description of the General Meaning of the Middle Roll of the Great Means Expansive Buddhas Flower Adornment Sutra
  • 1741. The Shastra on Sequential Cultivation for Determining Doubt in A Brief Explanation of the New Flower Adornment Sutra
  • 1742. The Marrow to the Contemplation Door of Vows and Conduct in the Great Means Expansive Buddhas Flower Adornment Sutra
  • 1743. A Lecture on the Esoteric Meanings of the Great Means Expansive Buddhas Flower Adornment Sutra at the Hall of Scales Virtues on the Emperor's Birthday

T37 Sutra Shastra Division V (1744 – 1764 sutras)[edit]

  • 1744. The Jeweled Cave of Srimala
  • 1745. Commentaries on the Meanings of the Limitless Life Sutra
  • 1746. Commentaries on the Meanings of the Limitless Life Sutra
  • 1747. Two Rolls to the Essentials of the School of the Limitless Life Sutra
  • 1748. Praises of A Description Text on A String of Meanings of the Limitless Life Sutra
  • 1749. Commentaries on the Meaning of the Sutra of Contemplating Limitless Life
  • 1750. Commentaries on the Sutra of Contemplating the Buddha of Limitless Life
  • 1751. Subcommentaries on the Wonderful School of Commentaries on the Sutra of Contemplating the Buddha of Limitless Life
  • 1752. Commentaries on the Meaning to the Sutra of Contemplating Limitless Life
  • 1753. Commentaries on the Sutra of Contemplating the Buddha of Limitless Life
  • 1754. Commentaries on the Meaning to the Sutra of Contemplating Limitless Life
  • 1755. A Record of Meanings to the Amitabha Sutra
  • 1756. A Description of Meaning to the Amitabha Sutra
  • 1757. Commentaries on the Amitabha Sutra
  • 1758. Commentaries on the Penetrating Praises of Amitabha Sutra
  • 1759. Commentaries on the Amitabha Sutra
  • 1760. Commentaries on the Amitabha Sutra
  • 1761. Commentaries on the Meanings to the Amitabha Sutra
  • 1762. Essential Understandings of the Amitabha Sutra
  • 1763. A Collection of Understanding to the Mahaparinirvana Sutra
  • 1764. A Record of Meanings to the Mahaparinirvana Sutra

T38 Sutra Shastra Division VI (1765 – 1782 sutras)[edit]

  • 1765. The Esoteric Meaning to the Mahaparinirvana Sutra
  • 1766 The Technical Essentials at the Source of the Esoteric Meanings to Nirvana
  • 1767. Commentaries on the Mahaparinirvana Sutra
  • 1768. A General Meaning of the Nirvana Sutra
  • 1769. The Essentials to the Nirvana School
  • 1770. The Ancient Imprints of the Fundamental Vows Medicine Master Sutra
  • 1771. A General Meaning of the Maitreya Sutra
  • 1772. Praises to Contemplating the Sutra of Maitreya Ascending into the Tushita Heaven
  • 1773. The Essentials to the School of Maitreya's Ascending Birth Sutra
  • 1774. Commentaries on the Three Maitreyas Sutra
  • 1775. Commentaries on the Vimalakirti Sutra
  • 1776. A Record of Meaning to Vimalakirti
  • 1777. Esoteric Commentaries on the Vimalakirti Sutra
  • 1778. A Brief Commentary on the Vimalakirti Sutra
  • 1779. Chuiyu’s Notes on A Brief Commentary on the Vimalakirti Sutra
  • 1780. The Esoteric Shastra of Pure Names
  • 1781. Commentaries on the Meanings to the Vimalakirti Sutra
  • 1782. Commentaries on Speaking of Undefiled Names Sutra

T39 Sutra Shastra Division VII (1783 -1803 sutras)[edit]

  • 1783. Esoteric Meanings to the Golden Light Sutra
  • 1784. A Record of Appendices on the Esoteric Meaning of the Golden Light Sutra
  • 1785. Lines of Text to the Golden Light Sutra
  • 1786. A Record of Lines of Text to the Golden Light Sutra
  • 1787. Commentaries on the Golden Light Sutra
  • 1788. Commentaries on the Sutra of Golden Light the King Most Victorious
  • 1789. Commentaries on the Lankavatara Jeweled Sutra
  • 1790. The Esoteric Meaning of Entering the Lankavatra Heart
  • 1791. Commentaries to the Sutra of Mahayana Entering Lankavatara
  • 1792. Commentaries on the Buddha Speaks of the Ullumbana Sutra
  • 1793. A Record of Meanings to the Warm Room Sutra
  • 1794. Commentaries to the 42 Section Sutra
  • 1795. A Brief Commentary on the Sutra of Understanding the Meaning of the Great Means Expansive Perfect Enlightenment Sutra
  • 1796. Commentaries to the Sutra of Great Vairocana Becoming A Buddha
  • 1797. Commentaries on the Sequential Dharma of Offerings to the Great Vairocana Sutra
  • 1798. The Formula of Meaning to the Great Yogic Secret Mind Ground Dharma Door in the Vajra Summit Sutra
  • 1799. The Sutra of Commentaries on the Meanings to the Foremost Shurangama
  • 1800. Commentaries on the Invitation to Guanyin Sutra
  • 1801. The Subcommentaries on the Meaning to the Unveiled Commentaries in the Invitation to Guanyin Sutra
  • 1802. Commentaries on the Meaning to the Eleven-Faced Spiritual Mantra Heart Sutra
  • 1803. A Record of Meaning and Imprints of the Teachings from the Venerated and Victorious Dharani Sutra on the Summit of the Buddha

T40 Vinaya Shastra Division All (1804 – 1815 sutras), Treatises Shastra Division I (1816 – 1820 sutras)[edit]

  • 1804. Subcommentaries on the Conduct in the Four Division Vinaya Meaning Where any Extra is Deleted and any Shortage is Supplemented
  • 1805. A Record of Resources on the Commentaries of the Conduct in the Four Division Vinaya
  • 1806. The Book of Precepts that Include Commentaries on the Four Division Vinaya for Bhikshus
  • 1807. Commentaries on the Book of Four Division Bhikshu Precepts
  • 1808. Deleted and Supplemented Four Division Vinaya Karmavajna According to the Situation
  • 1809. Sangha Karmavajna
  • 1810. Bhikshuni Karmavajna
  • 1811. Commentaries on the Meanings of the Bodhisattva Precepts
  • 1812. Commentaries on the Tiantai Bodhisattva Precepts
  • 1813. Commentaries on the Book of Bodhisattva Precepts in the Brahma Net Sutra
  • 1814. Commentaries on the Book of Bodhisattva Precepts
  • 1815. A Record of Ancient Imprints in the Brahma Net Sutra
  • 1816. An Explanation of the Assembly of Vajra Prajna Shastra
  • 1817. A Brief Clarification on A Description of Praises on the One Verse After the End of Prajna
  • 1818. Commentaries on the Dharma Flower Shastra
  • 1819. Commentaries on the Upadesha's Vow for Rebirth Gatha in the Limitless Life Sutra
  • 1820. The Extrapolated Essentials from the Shastras and Commentaries on the Sutra of the Buddha's Legacy Teachings

T41 Treatises Shastra Division II (1821 – 1823 sutras)[edit]

  • 1821. A Record of Kosa Shastra
  • 1822. Commentaries on the Kosa Shastra
  • 1823. The Book of Verses, Commentaries and Shastras on the Kosa Shastra

T42 Treatises Shastra Division III (1824 – 1828 sutras)[edit]

  • 1824. Commentaries on Contemplating the Middle Way Shastra
  • 1825. Commentaries on the 12 Door Shastra
  • 1826. A Record of Ultimate Meaning of the School of the 12 Door Shastra
  • 1827. Commentaries on A Hundred Shastras
  • 1828. A Record of Yogic Shastras

T43 Treatises Shastra Division IV (1829 – 1834 sutras)[edit]

  • 1829. A Brief Compilation on the Yogācārabhūmi Shastra
  • 1830. A Record of Description for the Shastra of Realizing Consciousness Only
  • 1831. Critical Essentials in the Palm of One's Hand on the Shastra of Realizing Consciousness Only
  • 1832. The Light of Understanding the Meaning to the Shastra of Realizing Consciousness Only
  • 1833. The Proclaimed Secrets to the Shastra of Realizing Consciousness Only
  • 1834. A Record of Description to the 20 Shastras on Consciousness Only

T44 Treatises Shastra Division V (1835 - 1850), All Schools Division I (1851 sutra)[edit]

  • 1835. A Record of Description on the Shastra of Debating Between the Middle and the Sides
  • 1836. An Explanation of the Mahayana Hundred Dharmas Bright Door Shastra
  • 1837. Commentaries on the Mahayana Hundred Dharmas Bright Door Shastra
  • 1838. Commentaries on the Shastra of No Difference in the Mahayana Dharma Realm
  • 1839. A Record of Description on the Shastra of Door to Noumenon
  • 1840. Commentaries on the Shastra of Causes of Understanding Entering the Proper Noumenon
  • 1841. Severing the Meaning of Causes of Understanding
  • 1842. The Compiled Essential Meanings to the Shastra of Causes of Understanding Entering Proper Noumenon
  • 1843. Commentaries on the Meaning of the Shastra of Giving Rise to Faith in the Mahayana
  • 1844. Commentaries on the Giving Rise to Faith Shastra
  • 1845. An Individual Record of the Shastra of Giving Rise to Faith in the Mahayana
  • 1846. A Record of Meaning on the Shastra of Giving Rise to Faith in the Mahayana
  • 1847. An Individual Record of the Record of Meaning on the Shastra of Giving Rise to Faith in the Mahayana
  • 1848. A Slim Record of Written Commentaries on the Giving Rise to Faith Shastra
  • 1849. A Record of A Brief Search into Inner Meaning to the Shastra of Giving Rise to Faith in the Mahayana
  • 1850. Commentaries on Tore Nets in the Shastra of Giving Rise to Faith in the Mahayana
  • 1851. Sections of Meanings to the Mahayana

T45 All Schools Division II (1852 – 1910 sutras)[edit]

  • 1852. Esoteric Meanings to the Three Shastras
  • 1853. Esoteric Shastras of the Mahayana
  • 1854. The Meaning of the Two Truths
  • 1855. The Meaning of Pondered Ideas in the Three Shastras
  • 1856. Great Meanings from Dharma Master Kumarajiva
  • 1857. The Jeweled Treasury Shastra
  • 1858. A Commentary by Sengzhao
  • 1859. Commentaries on A Commentary by Zengzhao
  • 1860. New Commentaries on A Commentary by Zengzhao
  • 1861. Sections of the Mahayana Dharma Garden and Forest of Meaning
  • 1862. A Collection on Exhortations to Bring Forth the Bodhi Resolve
  • 1863. The Shastra of Wisdom Sun that Can Reveal the Middle and the Extremes
  • 1864. The Mahayana Sequence for Entering the Way
  • 1865. Supplemental Commentaries on the Rules of the Eighth Consciousness
  • 1866. The Divisions of Meaning and Aligned Sections on the One Vehicle Teaching of the Flower Adornment
  • 1867. The Stopping and Contemplating of the Flower Adornment Five Teachings
  • 1868. The Ten Esoteric Doorr of the One Vehicle Flower Adornment
  • 1869. The 50 Essential Questions and Answers to the Flower Adornment
  • 1870. Miscellaneous Lists of Sections, Doors and Others in the Flower Adornment Sutra
  • 1871. The Return to Principles in the Flower Adornment Sutra
  • 1872. The Flower Adornment Forest of Methods
  • 1873. Questions and Answers on the Flower Adornment Sutra
  • 1874. The Established Section of the Triple Gem in the Understanding the Dharma Chapter of the Flower Adornment Sutra
  • 1875. The Hundred Doors of the Sea of Meanings to the Flower Adornment Sutra
  • 1876. The Cultivation of the Contemplation of the Profound Flower Adornment Principles So the False End and the Origin is Reached
  • 1877. A Record of the Flower Adornment Roaming Mind Through the Dharma Realm
  • 1878. The Flower Adornment Essay on Bringing Forth the Bodhi Resolve
  • 1879. a. A Record of Meaning on the Threshholds and Veins of the Flower Adornment Sutra
  • b. A Record of Meaning on the Threshholds and Veins of the Flower Adornment
  • 1880. An Explanation of the Categories Among Clouds in the Golden Lion Essay
  • 1881. Commentaries on the Flower Adornment Sutra's Golden Lion Essay
  • 1882. The Three Sages' Perfectly Interpenetrating Contemplation Door
  • 1883. The Mystic Mirror of the Flower Adornment Dharma Realm
  • 1884. Commentaries on the Contemplation Door of the Flower Adornment Dharma Realm

http://www.fodian.net/world/1884.html

  • 1885. Verses on the Commentaries on the Topic of the Contemplation Door of the Flower Adornment Dharma Realm
  • 1886. On Human Origins

http://www.scribd.com/doc/39077692/On-Human-Origins

  • 1887. a. The Drawing of Flower Adornment's One Vehicle Dharma Realm
  • b. A Record of the Collected Essentials on the Image of the Dharma Realm
  • 1888. The Shastra on the Ten Understandings for Resolving Delusion, Unveiling Wisdom and Realizing Compassion
  • 1889. The Shastra of the Oceanic Seal Samadhi
  • 1890. The Wonderful Meaning of the Flower Adornment's One Vehicle Realization of Buddhahood
  • 1891. The Praise to the Map of Manjushuri's Instructions for Heading South
  • 1892. The Sutra of A Map for Founding and Establishing of the Precept Platform in Seclusion
  • 1893. The Dharma of Contemplating the Precepts that Purify the Mind
  • 1894. The Rites to Robes in the Monastic Order
  • 1895. The Rites for Measuring Severity
  • 1896. The Etiquette of Refuge and Respect in the Monastic Order
  • 1897. The Teachings and Exhortations for New Bhikshus to Practice and Protect the Vinaya and Comportment
  • 1898. Biographies of Efficacious Connections with the Marks of Vinaya
  • 1899. The Sutra of the Map to the Jeta Grove Monastery in the Country of Sravastic in Central India
  • 1900. A Drawing of the Buddha Prohibiting Six Items for Bhikshus
  • 1901. The Dharma of Rites for Protecting Life and Liberating Life
  • 1902. The Dharma of Essential Practices for Applying Three Waters
  • 1903. The Dharma of Essential Practice for Speaking of Offenses
  • 1904. Rites and Standards for Sarvastivadah Monastics' Receiving the Near and Perfect Karmavajna
  • 1905. The Brief Dharma for Bhikshus to Learn According to the Sarvastivadah
  • 1906. The Essentials to the School of the Book of Bodhisattva Precepts
  • 1907. The Essential Record of Adherence and Transgression of the Book of Bodhisattva Precepts
  • 1908. The Mahayana Repentance of the Six Types of Sentient Beings
  • 1909. The Repentance Dharma of the Compassion Mandala
  • 1910. The Compassionate Water Repentance Dharma

T46 All Schools Division III (1911 – 1956 sutras)[edit]

  • 1911. Mahayana Stopping and Contemplating
  • 1912. Decisions in the Transmission and Propagation of the Supplemental Practices to Stopping and Contemplating
  • 1913. Examples of the Meanings in Stopping and Contemplating
  • 1914. The General Meaning to Stopping and Contemplating
  • 1915. The Essentials to Practicing the Sitting Dhyana Dharma of Stopping and Contemplating

http://www.fodian.net/world/1915.html

  • 1916. An Explanation of the Dhyana Paramita Sequential Dharma Door
  • 1917. The Six Wonderful Dharma Doors
  • 1918. The Four Places of Mindfulness
  • 1919. Rhymes on the Dhyana Door by the Great Tiantai Master Zhizhe
  • 1920. The Shastra of Contemplating the Mindfulness
  • 1921. Commentaries on the Shastra of Contemplating the Mindfulness
  • 1922. An Explanation of the the Samadhi of Enlightened Meaning in the Mahaprajna Paramita Sutra
  • 1923. The Samadhi Dharma Door of No Contention Among All Dharmas
  • 1924. The Mahayana Dharma Door of Stopping and Contemplating
  • 1925. The First Door Among the Dharma Realm Sequence
  • 1926. The Meaning of Dharma Flower Sutra's Peace and Joy Conduct
  • 1927. The Ten Nondual Doors
  • 1928. The Subcommentary on the Pointed Essentials of the Ten Nondual Doors
  • 1929. The Meaning of the Four Teachings
  • 1930. The General Meaning to Tiantai's Eight Teachings
  • 1931. The Rite of the Tiantai Four Teachings
  • 1932. The Vajra Arrowhead
  • 1933. The Essay of Vows Made by Great Dhyana Master Nan Yusi
  • 1934. Guoqing’s List of 100
  • 1935. Two Hundred Question on Contemplating the Mind Missed in Fazhi's Edition
  • 1936. The Book of Four Understanding's Ten Meanings
  • 1937. Venerable Four Understandings' Record of Teachings About Conduct
  • 1938. The Record of Mind Seals by Buddhas in the Tiantai Transmission
  • 1939. Outlines of the Teachings School’s Contemplation
  • 1940. The Practice Dharma of the Vaipulya Samadhi
  • 1941. The Rite of Dharma Flower Samadhi Repentance
  • 1942. The Rite for Aiding with Action and Thinking Through the Dharma Flower Samadhi
  • 1943. A Brief Rite of Aid to the Dharma Flower Samadhi
  • 1944. The Rite for Bowing to the Dharma Flower Sutra
  • 1945. The Rite of Aid in the Golden Light Repentance Dharma
  • 1946. The Rite of the Most Victorious Golden Light Repentance
  • 1947. The Bowing and Repentance Essay on Shakyamuni Thus Come One's Nirvana
  • 1948. Tiantai Great Master Zhizhe's Bowing and Repentance Essay of What to Avoid During Meals
  • 1949. The Rite of Dharani Samadhi in Inviting Bodhisattva Who Contemplates the Sounds of the World to Eliminate Venom and Harm
  • 1950. The Practice Dharma of the Thousand Hand and Eyes Great Compassion Heart Mantra
  • 1951. The Rite of Recitation for the Blazing Light Mandala
  • 1952. The Course Dharma on the Wish-Fulfilling Wheel Mantra of the *Bodhisattva Who Contemplates the Sounds of the World
  • 1953. The Meaning of Bodhi Resolve
  • 1954. The Fundamental Inscription for Understanding the Buddhadharma
  • 1955. A Collection of Heart Essentials on Revealing the Secret Perfect Penetration for Realizing Buddhahood
  • 1956. The Collection of Secret Mantras as Perfect Causes for Rebirth

T47 All Schools Division IV (1957 – 2000 sutras)[edit]

  • 1957. A Brief Shastra on the Meaning of the Peaceful and Happy Pureland
  • 1958. A Collection on Peace and Happiness
  • 1959. The Meritorious Dharma Door of Contemplating the Samadhi of Amitabha Buddhas' Sea of Features
  • 1960. A Shastra that Explains Various Doubts Regarding the Pureland
  • 1961. The Shastra on the Pureland's Ten Doubts
  • 1962. The Five Expedient Doors of Being Mindful of the Buddha
  • 1963. The Pureland Shastra
  • 1964. An Explanation of Doubts and Common Rules Based on Essential Decision on the West
  • 1965. The Peaceful and Happy Path to Traveling the Mind
  • 1966. The Mirror of Mindfulness of the Buddha
  • 1967. The Jeweled King Shastra of the Samadhi of Being Mindful of the Buddha
  • 1968. The Two Doors of Conduct and Vows that Determine Doubts About Rebirth in the Pureland
  • 1969. Essays on the Land of Bliss
  • 1970. A Posthumous Manuscriptthe on the Land of Bliss
  • 1971. Nagajuna's Essay on the Increasingly Expansive Pureland
  • 1972. The Essential Door for Contemplating the States of the Pureland
  • 1973. Questions Regarding the Pureland
  • 1974. Jeweled Reflections on Mt. Lu's Lotus School
  • 1975. Direct Instructions on Mindfulness of the Buddha in the Jeweled King Samadhi
  • 1976. The Shastra on Birth or Not in the Pureland
  • 1977. The Combined Shastra on the West
  • 1978. Differentiating Among Doubts About the Pureland

http://www.fodian.net/world/zamtfg.htm

  • 1979. The Gatha for Praising Amitabha Buddha
  • 1980. Praise of Dharma Activities that Turn the Path and Vow to Become Rebirth in the Pureland
  • 1981. The Gatha for Rebirth Bows and Praises
  • 1982. The Praise of Understanding Pratopanna Samadhi as a Path of Practice Toward Rebirth Based on the Contemplation Sutra and Others
  • 1983. The Collection of Bowing and Repentance Rite from All Sutras
  • 1984. The Rite of Repentance and Vows for Rebirth in the Pureland
  • 1985. The Oral Records of Dhyana Master Huizhao of Lingji, Zhengzhou

http://www.fodian.net/world/Teachings_of_Rinzai.pdf

  • 1986. a. The Oral Records of Dhyana Master Wuben of Dongshan, Junzhou
  • b. The Oral Records of Dhyana Master Liangjie of Dongshan, Ruizhou

http://www.fodian.net/world/1986b.html

  • 1987. a. The Oral Records of Dhyana Master Yuanzheng of Caoshan, Fuzhou
  • b. The Oral Records of Dhyana Master Benji of Caoshan, Fuzhou
  • 1988. The Vast Records of Dhyana Master Kuanzhen of Yunmen
  • 1989. The Oral Records of Dhyana Master Lingyou of Weishan, Tanzhou
  • 1990. The Oral Records of Dhyana Master Huiji of Yangshan, Yuanzhou
  • 1991. The Oral Records of Dhyana Master Wenji of Qinliang Court, Jinling
  • 1992. The Oral Records of Dhyana Master Wude of Fenyang
  • 1993. The Oral Records of Dhyana Master Huenan of Huanglong
  • 1994. a. The Oral Records of Monk Fanghui of Yangzhi
  • b. The Latter Oral Records of Monk Fanghui of Yangzhi
  • 1995. The Oral Records of Dhyana Master Fayan
  • 1996. The Oral Records of Dhyana Master Mingjue
  • 1997. The Oral Records of Dhyana Master Foguo of Yuanwu
  • 1998. a. The Oral Records of Dhyana Master Pujue of Dahui
  • b. The Martial Storeroom School of Dhyana Master Pujue of Dahui
  • 1999. The Oral Records of Dhyana Master Mian
  • 2000. The Oral Records of Dhyana Master Xutang

T48 All Schools Division V (2001 – 2025 sutras)[edit]

  • 2001. The Vast Records of Dhyana Master Hongzhi
  • 2002. a. The Oral Records of Monk Rujing
  • b. The Oral Records Continued of Dhyana Master Rujing of Jingde Monastery, Tiantong Mountain
  • 2003. The Blue Cliff Records of Dhyana Master Wonwu of Foguo

http://www.fodian.net/world/2003/2003.htm

  • 2004. The Congrong Monastery Record of Elder Wansong's Sung Evaluation of Monk Jue of Tiantong's Praise of the Ancient

http://www.fodian.net/world/2004/2004.htm

  • 2005. The Gate of Doorlessness

http://www.fodian.net/world/2005/2005.htm

  • 2006. The Eyes of Humans and Gods
  • 2007. The Platform Sutra of Dharma Given by the Sixth Patriarch, Great Master Huineng at Dafan Monastery of Shaozhou on the Southern School, the Sudden Teachings' Foremost Mahayana Mahaprajna Paramita Sutra

http://www.fodian.net/world/Platform_Sutra_Yampolsky.pdf

  • 2008. The Sixth Patriarch, the Great Master's Dharma Jewel Platform Sutra

http://www.katinkahesselink.net/tibet/hui_neng1.html http://www.thezensite.com/ZenEssays/HistoricalZen/PlatformSutra_Bielefeldt.htm http://www.fodian.net/world/2008.html http://www.thezensite.com/ZenTeachings/Translations/PlatformSutra_McRaeTranslation.pdf

  • 2009. The Six Doors to the Small Room少室
  • 2010. The Inscription of Faith

http://www.fodian.net/world/2010.html

  • 2011. The Shastra on the Foremost Vehicle
  • 2012. a. The Essentials to the Dharma of Mind Transmission by Dhyana Master Duanji of Mt. Huangbo
  • b. The Wanling Records by Dhyana Master Duanji of Mt.Huangbo

http://www.fodian.net/world/2012ab.htm

  • 2013. A Collection on Yongjia's Dhyana School
  • 2014. Yongjia's Song of Enlightenemnt

http://www.fodian.net/world/2014.html http://www.dragonflower.org/song.html

  • 2015. The Comprehensive Preface to the Collection of All Commentaries on the Dhyana Source
  • 2016. Records of the Mirror to Schools
  • 2017. The Collection of the Myriad Good Return Together
  • 2018. The Mind-Only Secret訣of Dhyana Master Zhijue of Yongming
  • 2019. a. Speaking Straightforwardly from the True Mind
  • b. An Essay Warning Novice Students
  • 2020. Secret to Cultivating the Mind by Dhyana Master Puzhao of Korea
  • 2021. The Dhyana School's Collection of Decisions on Doubts
  • 2022. Precious Lessons in the Dhyana forest
  • 2023. Exhortations for Monastics

http://www.scribd.com/doc/39077648/Advice-for-Monastics

  • 2024. Urging to Advance Pass Threshholds in Dhyana
  • 2025. An Imperial Edict on Amending the Pure Rules by Baizhang

Taisho Tripitaka Other (T49-T55, T85)[edit]

T49 Biographies Division I (2026 – 2039 sutras)[edit]

  • 2027. Biographies on the Compilation of the Tripitaka and Miscellaneous Canon Texts
  • 2028. Sutras Compiled by Kasyapa
  • 2029. Bhikshu迦丁(Jia Ding) Speaks of the Sutra of Upcoming Change
  • 2030. The Buddha Has Bhikshu Speak the 120 Sections of the Dharma's End Gatha
  • 2031. The Record of Abiding of Dharma Spoken by Arhat Nantimitra
  • 2032. The Shastra on the Wheel of Different Divisions of Schools
  • 2033. The Shastra of the 18 Divisions
  • 2034. The Shastron on the Divisions Insisting on Distinction
  • 2035. The Record of the Triple Gem Throughout the Generations
  • 2036. The Central Record of the Buddhas
  • 2037. The Known History of Buddhas Throughout the Generations
  • 2038. A Brief Veneration on the Past 稽古of the Shakya Clan
  • 2039. A Continuation of A Brief Veneration on the Past 稽古of the Shakya Clan
  • 2040. Legends and History of the Three Kingdoms

T50 Biographies Division II (2040 – 2065 sutras)[edit]

  • 2040. The Shakya Family Tree
  • 2041. The Shkya Clan Family Tree
  • 2042. The Biography of King Asoka
  • 2043. The Sutra of King Asoka
  • 2044. Venerable Lord Speaks of the Sutra of the Parable About King Asoka
  • 2045. The Sutra of the Causes and Conditions for King Asoka’s Child Damaging His Eye
  • 2046. The Biography of Bodhisattva Asvaghosa
  • 2047. a. The Biography of Bodhisattva Nagarjuna
  • b. The Biography of Bodhisattva Nagarjuna
  • 2048. The Biography of Bodhisattva Deva
  • 2049. The Biography of Dharma Master Vasubandhu
  • 2050. An Unauthorized Biography on Great Master Zhizhe of Tiantai During Sui
  • 2051. An Unauthorized Biography on Dharma Protecting Sramanera Falin During Tang
  • 2052. The Stories of the Deceased Tripitaka Dharma Master Xuanzhuang's Travels During the Great Tang
  • 2053. The Biography of the Tripitaka Dharma Master of Great Kindness Monastery During the Great Tang
  • 2054. The Biography of the Greatly Virtuous One Who Translated Sutras, the Monk Fazang, the Deceased Head of the the Monastery Great Recommended Blessings During Tang
  • 2055. The Stories of Travels Gifted to 鴻臚卿from the Tripitaka Sutra Translator Good Fearlessness During the Reign of Xuanzong
  • 2056. The Stories of Travels Gifted to Sikong the Greatly Differentiated and Proper and Vast Wisdom of Non-Empty Tripitaka from the Deceased Greatly Virtuous One During the Great Tang
  • 2057. The Stories of Greatly Virtuous Ones' Travels from the Green Dragon Monastery Offered to the Three Dynasties During the Great Tang
  • 2058. The Biography of Causes and Conditions Bestowed to Fazang
  • 2059. Records of Preeminent Sangha Members
  • 2060. A Continuation of Records of Preeminent Sangha Members
  • 2061. Records of Preeminent Sangha Members During Song
  • 2062. Records of Preeminent Sangha Members During Great Ming
  • 2063. Records of Bhikshunis
  • 2064. Records of Supernatural Sangha Members
  • 2065. Records of Preeminent Sangha Members of East Sea

T51 Biographies Division III (2066 – 2101 sutras)[edit]

  • 2066. Records of Preeminent Sangha Members Who Sought Dharma in India During the Great Tang
  • 2067. Records of Propagating and Praising the Dharma Flower
  • 2068. Records of the Dharma Flower
  • 2069. Records of the Nine Tiantai Patriarchs
  • 2070. Records of Auspicious Responses for Rebirth in the Western Pureland
  • 2071. Records of Rebirth in the Pureland
  • 2072. A Collection on Rebirths
  • 2073. Records of the Flower Adornment Sutra
  • 2074. Records of Efficacious Responses to the Great Means Expansive Buddhas Flower Adornment Sutra
  • 2075. Records of Dharma Gems Throughout the Generations
  • 2076. Records of Jingde Transmission of Lamp
  • 2077. A Continuation of the Records of the Transmission of Lamp
  • 2078. The Record of the Proper School's Dharma Transmission
  • 2079. Drawings of Samadhi Patriarchs of the Proper School's Dharma Transmission
  • 2080. The Shastra on the Proper School's Dharma Transmission
  • 2081. The Record of Inheriting Information from Masters and Dharma Bestowed Regarding the Two Division of Great Dharmas
  • 2082. Record of Retribution in the Afterlife
  • 2083. Records of Mirror for the Self in the Shakya Clan
  • 2084. Records of the Brief Essentials on the Responses of the Triple Gem
  • 2085. Records of Preeminent Sangha Members Manifesting Dharma
  • 2086. Records of Monk 惠生使in India During Northern Wei
  • 2087. Records of India During the Great Tang
  • 2088. The Goals of Shakya
  • 2089. The Journals of Travels
  • 2090. The Record of the End of Shakyamuni Thus Come One's Image Dharma
  • 2091. The Records of Dunhuang
  • 2092. The Records of Luoyang Sangharama
  • 2093. The Records of Monasteries and Stupas
  • 2094. Records of Liangjin Monastery
  • 2095. Records of Mt. Lu
  • 2096. Records of Mt. Tiantai
  • 2097. A Collection of Central Victories at Nanyu
  • 2098. Records of Ancient Qinliang
  • 2099. Records of Vast Qinliang
  • 2100. A Continuation of Records of Qinliang
  • 2101. The Records of Mt. Potola

T52 Biographies Division IV (2102 -2120 sutras)[edit]

  • 2102. A Collection of Propagating Understanding
  • 2103. A Collection of Vastly Propagating Understanding
  • 2104. A Collection of Evaluations on Past and Present Buddhist Shastras
  • 2105. A Continuation of A Collection of Evaluations on Past and Present Buddhist Shastras
  • 2106. A Record of the Collection of Efficacious Responses of the Triple Gem in China
  • 2107. The Record of Efficacious Responses of Vinaya Master Daoxuan
  • 2108. The Collection of Matters Such as Sramaneras Shall Not Bow to Laity and Others
  • 2109. Shattering the Deviant Shastra
  • 2110. Differentiating the Proper Shastra
  • 2111. The Shastra of the Ten Doors that Differentiate Delusion
  • 2112. The 甄正Shastra
  • 2113. The Northern Mountain Records
  • 2114. Protecting the Dharma Shastra
  • 2115. A Collection of Tanjin 鐔津Essays
  • 2116. The Record of Differentiating the False
  • 2117. An Objective Shastra on the Three Teachings
  • 2118. Snapping Doubts Shastra
  • 2119. The Record of Monastery Sramanera Xuanzhuang's Report
  • 2120. The Collected Documents of the Greatly Differentiated and Proper and Vast Wisdom Tripitaka and Reported Regulations Presented to Sikong During the Reign of Daizong

T53 Collection of Facts Upper Division (2121 – 2122 sutras)[edit]

  • 2121. The Distinct Marks of Sutras and Vinaya
  • 2122. The Garden of Dharma and the Forest of Pearls

T54 Collection of Facts Lower Division (2123 – 2136 sutras), External Teachings Division All (2137 – 2144 sutras)[edit]

  • 2123. A Collection of Essentials to All Sutras
  • 2124. The Collection of Names and Meanings to Dharma Doors
  • 2125. A Record of Buddhist Practices Sent Home from the Southern Sea
  • 2126. The History of the Great Song Sangha in Brief
  • 2127. An Essential View of the Shakya Clan
  • 2128. The Pronunciation and Meanings to All Sutras
  • 2129. A Continuation to the Pronunciation and Meanings to All Sutras
  • 2130. Translations of Sanskrit Words
  • 2131. A Collection of Terms Translated
  • 2132. A Record of Siddham Words
  • 2133. a. An Essay of A Thousand Sanskrit Words
  • b. An Essay of A Thousand Sanskrit Words
  • 2134. Sanskrit Words During Tang
  • 2135. Miscellaneous Sanskrit Terms
  • 2136. The Bilingual Compilation of Chinese-Sanskrit Pairs
  • 2137. The Golden Seventy Shastra
  • 2138. The Shastra of the Meaning of Victorious School's Ten Lines
  • 2139. The Sutra of Laoze Transforming Foreigners
  • 2140. Praise to the Second Division of the Mani Teachings
  • 2141. a. A Brief Rite to Mani Light Buddha's Teachings
  • b. The Sutra of 波斯 (Bo Si) 教殘
  • 2142. Preface to Listening to the Sutra of Mishi's Place
  • 2143. Praise of Having Been Saved by the Three Awesome Jing Teachings
  • 2144. Verse on Chinese Engravings Made Popular by the Jing Teaching During the Great Qing

T55 Index Division All (2145 – 2184 sutras)[edit]

  • 2145. The Collection of Records Out of the Tripitaka
  • 2146. An Index of Various Sutras
  • 2147. An Index of Various Sutras
  • 2148. An Index of Various Sutras
  • 2149. An Index of Texts in China During the Great Tang
  • 2150. A Continuation to An Index of Texts in China During the Great Tang
  • 2151. A Record of Drawings of Past and Present Sutras Translated
  • 2152. A Continuation to A Record of Drawings of Past and Present Sutras Translated
  • 2153. An Index of Various Sutras Engraved and Established During the Great Zhou
  • 2154. The Record of An Explanation of Teachings at the Start of History
  • 2155. A Brief Extract from the Record of An Explanation of Teachings at the Start of History
  • 2156. A Continuation of the Record of An Explanation of Teachings at the Start of History, First Year of the Great Tang
  • 2157. An Index of the Newly Established Shakya Teachings During the First Year of Tang
  • 2158. A Continuation to An Index of the Shakya Teachings During the First Year of Tang
  • 2159. A Record of the Great Master Who Transmits the Teaching About to Reach Taizhou
  • 2160. A Record of the Great Master Who Transmits the Teaching About to Reach Yuezhou
  • 2161. An Index of Imperial Invitations
  • 2162. An Index of Fundamental Great Monks Zhenji Zezi and Others
  • 2163. An Index of Invitations by Monk Changxiao
  • 2164. An Index of of Dharma Artifacts and Others Purchased by Monks of Lingyan Monastery
  • 2165. An Index of Japan Entering China to Request for the Dharma During the Fifth Year of Chenghe
  • 2166. The Record of Gifts by Great Master Cijue During Tang
  • 2167. An Index of Sacred Teachings Newly Sought in China
  • 2168. a. An Index of Dhyana Master Huiyun's Upcoming Teachings
  • b. An Index of Books by Vinaya Master Huiyun
  • 2169. An Index of the Sutras, Shastra, Records and Others Sought and Received from Kaiyuan Monastery
  • 2170. An Index of the Sutras, Shastra, Records and Others Sought and Received from Fuzhou, Wenzhou, and Taizhou
  • 2171. An Index of Dharmas Sought at Green Dragon Monastery
  • 2172. An Index of Dharmas Sought by Japanese Bhikshu Yuanzhen in China
  • 2173. An Index of Requests Made by Great Master Zhizheng
  • 2174. a. An Index of New Books on Dharma Doors and Others Requested
  • b. The Official Index of the Rinzai 叡僧School of Dhyana Forest Monastery
  • 2175. An Index of Records of Non-Buddhist Sutras and Others
  • 2176. The Central Record of the Various Types of Acarya True Words of the Secret Teachings Division
  • 2177. The Record of Causes for Understanding and Sections and Commentaries on the Flower Adornment School
  • 2178. The Sections and Commentaries on the Tiantai School
  • 2179. The Sections and Commentaries on the Three Shastras School
  • 2180. The Sections and Commentaries on the Dharma Marks School
  • 2181. The Sections and Commentaries on the 注進Inserts in the Dharma Marks School
  • 2182. The Sections and Commentaries on the Vinaya School
  • 2183. An Index of the Transmission of Lamp in Japan東域
  • 2184. The Newly Compiled Central Index of the Treasuries of Teachings of Various Schools

T85 History Division All (2732 – 2864 sutras), Ambivalence Division All (2865 – 2920 sutras)[edit]

  • 2732. Great Master Fu of the Liang Dynasty Recites the Vajra Sutra
  • 2733. A Liang Dynasty Recitation of the Vajra Sutra
  • 2734. The Proclamation of Imperial Commentaries on the Vajra Prajna Paramita Sutra
  • 2735. A Praise of the Principles of the Vajra Prajna Sutra
  • 2736. Roll One of the Records of A Brief Explanation of the Fundamental Meanings of Qing Based on Bodhisattva Vasubandhu's Shastra of Praises on the Vajra Prajna Sutra
  • 2737. Commentaries on the Vajra Sutra
  • 2738. Commentaries on the Vajra Sutra
  • 2739. Clasped Commentaries 挾註on the Vajra Sutra
  • 2740. A Record of Vajra Prajna Meanings
  • 2741. Commentaries on the Vajra Prajna Sutra
  • 2742. Roll Two of the Biography of the Vajra Prajna Paramita Sutra Transmitted Externally
  • 2743. The Record of Efficacious Merit for Upholding and Reciting the Vajra Sutra
  • 2744. Roll Two of the Humane King's Prajna True Marks Shastra
  • 2745. Commentaries on the Humane King Sutra
  • 2746. A Description of Returning to the Source Through the Prajna Paramita Heart Sutra
  • 2747. Clasped Commentaries on the Paramita Heart Sutra
  • 2748. Roll Three of the Record of the Dharma Flower Meanings
  • 2749. Commentaries on the Dharma Flower Sutra
  • 2750. Commentaries on the Dharma Flower Sutra
  • 2751. Commentaries on the Dharma Flower Sutra
  • 2752. Questions and Answers on the Dharma Flower
  • 2753. Sections of the Flower Adornment Sutra
  • 2754. Roll Three of the Brief Commentaries on the Flower Adornment
  • 2755. Commentaries on the Flower Adornment Sutra
  • 2756. Roll One of the Record of Meanings to the Flower Adornment Sutra
  • 2757. Roll Three to the Commentaries of the Flower Adornment Sutra
  • 2758. Roll One of the Records of Meanings to the Ten grounds
  • 2759. Rol Two of the Records of Meanings to the Limitless Life Sutra
  • 2760. The Records of Meanings to the Limitless Life Sutra
  • 2761. Records of the Victorious Garland Sutra
  • 2762. Commentaries on the Victorious Garland Sutra
  • 2763. Clasped Commentaries on the Victorious Garland Sutra
  • 2764. a. The Records of Meanings to the Nirvana Sutra
  • b. Roll Four of the Records of Meanings to the Great Nirvana Sutra
  • 2765. Commentaries on the Nirvana Sutra
  • 2766. Commentaries on the Medicine Master Sutra
  • 2767. Commentaries on the Medicine Master Sutra
  • 2768. The Records of Meanings to the Vimalakirti
  • 2769. Roll Four of the Records of Meanings to the Vimalakirti Sutra
  • 2770. Commentaries on the Vimalakirti Sutra
  • 2771. Commentaries on the Vimalakirti Sutra
  • 2772. Roll Three to the Commentaries on the Vimalakirti Sutra
  • 2773. Sub-Commentaries on the Vimalakirti Sutra
  • 2774. Commentaries on the Vimalakirti Sutra
  • 2775. Sub-Commentaries on the Short Foreword in the Explanation of Commentaries on the Vimalakirti
  • 2776. Preface to Shakya's Origin
  • 2777. Commentaries on the of the 集解關中Pure Names Sutra
  • 2778. A Copy of the Explanation of the 關中Pure Names Sutra
  • 2779. The Buddha Speaks of the Discussions About the Dhyana Door of the Lankavatara Sutra
  • 2780. Commentaries on the Warm Room Sutra
  • 2781. A Description of Praises to the Ullambana Sutra
  • 2782. The Companion Commentary to Listening to the Mahayana Rice Stalks Sutra
  • 2783. The Decisive Companion Commentary to Listening to the Mahayana Rice Stalks Sutra
  • 2784. A Copy of the Explanation of the Mahayana Four Dharmas Sutra
  • 2785. The Record of Vast Explanations and Unveiled Decisions on the Shastra to the Mahayana Four Dharmas Sutra
  • 2786. Commentaries on Questions Posed by Gods Sutra
  • 2787. Rolls One, Two and Three of the Commentaries on the Four Division Book of Precepts
  • 2788. Commentaries on the Book of Vinaya Precepts
  • 2789. Commentaries on the Book of Vinaya Precepts
  • 2790. Miscellaneous Copies of the Vinaya
  • 2791. The Brief Essentials to the Rite of Practice for the Companion Door of the Bhikshus in the School's four Divisions
  • 2792. The Heart of Vinaya
  • 2793. A Copy of the Three Divisions Vinaya
  • 2794. A Copy of the Vinaya
  • 2795. A Copy of the Essential Applications of the Four Division Vinaya and Shastra
  • 2796. The Hand-written Decisions of the Third Roll of the Copy of the Vinaya 律抄第三卷手決
  • 2797. Roll One of the Record of A Description of the Brahma Net Sutra
  • 2798. Commentaries on the Sutra of Necklace of Past Karmas
  • 2799. Roll One and Three of the Commentaries on the Meaning of the Ten Ground Shastra
  • 2800. Roll One to the Shastra on the Vast Hundred Shastras
  • 2801. The Record of the Division Doors of the Yogācārabhūmi Shastra
  • 2802. The Hand-Written Record 手記of the Yogacari Shastra
  • 2803. Roll Four of the Record of the Meaning to Upholding the Grounds
  • 2804. The Essential Explanations of the 30 Consciousness-Only Shastras
  • 2805. Rolls Five and Seven of the Commentaries on Speech for Gathering in the Mahayana
  • 2806. A Copy of the Shastra of Gathering in the Mahayana
  • 2807. Roll One of the Sections of the Shastra of Gathering in the Mahayana
  • 2808. Roll One of the Sections of the Shastra of Gathering in
  • 2809. Roll Four of the Sections of the Meaning of Gathering in the Mahayana
  • 2810. The Record of the Meaning of Founding the School in the Shastra of Understanding the Hundred Mahayana Dharmas
  • 2811. An Explanation to the Preface of the Record of the Meaning of Founding the School in the Shastra of Understanding the Hundred Mahayana Dharmas
  • 2812. The Decisive Meaning of Founding the School in the Shastra of Understanding the Hundred Mahayana Dharmas
  • 2813. A Brief Description of the Shastra of Bringing Forth Faith in the Mahayana
  • 2814. Rolls Three, Four and Five of the Vast Explanation of the Shastra of Bringing Forth Faith in the Mahayana
  • 2815. Commentaries on the Shastra of Bringing Faith
  • 2816. The Record of Instructing on Decisions of the Shastra of Explaining the Causes and Conditions for the Mind
  • 2817. The Compiled Essential Meanings of the Mahayana Sutra
  • 2818. The Book of 22 Mahayana Questions
  • 2819. A Copy of the Essentials of All Sutras
  • 2820. Roll 12 of A Copy of the Various Sutras of Cultivating the Way of the Bodhisattva Treasuries
  • 2821. The Brief Essay of Essentials on All Sutras
  • 2822. The Essential Words of the Mahayana
  • 2823. The Sequential Instructions on Decisions for Entering the Mahayana Path
  • 2824. The Drawings of the Tiantai Division Dharmas
  • 2825. Rolls One and Three of the Essential Decisions on True Words
  • 2826. Roll One of A Brief Collection of the Various Sutras and Shastras on the Dharma Door of Mindfulness of the Buddha and Rebirth in the Pureland
  • 2827. Rolls Two and Three of the Rite of the Recitation of the Sutra and the Contemplation Practice of the Five Pureland Assemblies
  • 2828. Praise of the Mahayana Pureland
  • 2829. The Bowing Text for Eating Vegetarian Meals, Being Mindful of the Buddha and Repenting
  • 2830. a. Dharma Master Daoan's Praise of Mindfulness of the Buddha
  • b. Dharma Master Daoan's Essay of Praise of Mindfulness of the Buddha
  • 2831. The Shastra of No Mind
  • 2832. The Contemplation Door of Dhyana Master Bodhidharma of South India
  • 2833. The Shastra of Contemplating the Mind
  • 2834. The Mahayana Expedient Door of No Birth
  • 2835. The Shastra of Mahayana's True School for Revealing the Mind, Manifesting the Nature and Reaching Sudden Enlightenment
  • 2836. The Mahayana Shastra of the Northern School
  • 2837. The Record of Resources of Lankavatara Masters
  • 2838. The Record of Dharma Jewels Transmitted
  • 2839. Poems in Praise of the Dhyana Door
  • 2840. A Drawing of the Triple Realm
  • 2841. A Brief Repentance of Great Buddhas
  • 2842. The Essay of Shakyamuni Buddha's Seal
  • 2843. An Ernest Request for Great Compassion
  • 2844. The Ten Markless Bows of Manjushuri Bodhisattva
  • 2845. The Category of Mottos
  • 2846. The Text of Praying for Vows
  • 2847. The Text of Praying for Vows
  • 2848. The Transference Text
  • 2849. The Four Mahayana Vegetarian Days
  • 2850. The Ten Vegetarians Days of Earth Treasury Bodhisattva
  • 2851. The Precept Text of Bodhisattva He和 (H’e)
  • 2852. Gathas, Texts and Others Spoken in the Hall of Upavasatha
  • 2853. The Upavasatha Text and Others
  • 2854. The Bowing and Repentance Text
  • 2855. The Bowing and Repentance Text
  • 2856. The Bowing and Repentance Text
  • 2857. An Essay of Recitation Requesting A Dharma Name and A Distinction Among Meanings
  • 2858. Mahamagalyayana's Transforming Text and Drawing for Saving His Mother in the Underworld
  • 2859. An Unauthorized Biography of Huiyuan
  • 2860. The Biography of Provincial Cunhui
  • 2861. New Verses on Various Patriarchs by the Thousand Buddhas of Quanzhou
  • 2862. The Record of Sramana Shazhou of Dafan Teaching Monk Hongbian to Cultivate Merit
  • 2863. A Collection of Poems by King Brahmacari
  • 2864. Imperial Edict
  • 2865. The Sutra of Protecting the Body and Life
  • 2866. The Sutra of Protecting the Body and Life
  • 2867. The Sutra of Kind Humaneness Asks About the 80 Forms of Goodness
  • 2868. The Sutra of Determining Offense and Blessing
  • 2869. The Sutra of Wondrous and Fine Jeweled Carts
  • 2870. The Sutra of Deciding on Doubts About Image Dharmas
  • 2871. The Sutra of Great Penetrating Means and Vast Repentance for Eliminating Offenses so Buddhas Are Realized Through Adornment
  • 2872. The Vast Universe, Chapter 29 of the Wonderful Dharma Lotus Sutra
  • 2873. The Sutra of Bhikshu Calaka
  • 2874. The Sutra of the End of Minor Dharmas
  • 2875. The Sutra of the Great Means Expansive Adornment's Ten Evil Grades
  • 2876. The Sutra of the Heavenly Lord
  • 2877. The Sutra of the Thus Come One Exhorts Purity, Adornment and Respect for Blessings While in the Golden Coffin
  • 2878. The Sutra of Healing Illnesses
  • 2879. The Sutra of Universal Worthy Bodhisattva Speaks of Certification
  • 2880. Rolls Two, Three and Four of the Ultimately Great Compassion Sutra
  • 2881. The Sutra of Good and Evil Cause and Effect
  • 2882. The Sutra of Mantra Ghosts and Monsters
  • 2883. The Dharma King Sutra
  • 2884. Questions by Great Comportment
  • 2885. The Sutra of the Buddha Nature's Oceanic Treasury of Wisdom that Liberates and Shatters the Marks of the Mind
  • 2886. The Upper Roll of the Sutra Spoken by the Buddha So Bodhisattva Heart King Joins the Monastic Order投陀 (Toe Tuo)
  • 2887. The Sutra of the Tremendous Kindness of Parents
  • 2888. The Sutra Extending Life
  • 2889. The Sutra of Lengthening Life
  • 2890. The Sutra of the Thus Come Ones' Realizing the Way
  • 2891. The Sutra of Bodhisattva Wisdom Like Mountains and Seas
  • 2892. The Sutra of Undergoing Retribution Now
  • 2893. The Sutra of Great Differentiations Between the Deviant and the Proper
  • 2894. The Sutra of Three Kitchens
  • 2895. The Sutra of Essential Practices for Giving Up the Body
  • 2896. The Sutra of the Yogic Dharma Mirror of Illustrated for Transgressors
  • 2897. The Sutra of the Spiritual Mantra of the Eight Suns in the Universe
  • 2898. The Sutra of the Tall King Who Contemplates the Sounds of the World

http://www.fodian.net/world/2898.html

  • 2899. Bodhisattva Asvaghosa 馬明 (Ma Ming), Chapter 30 of the Wonderful Dharma Lotus Sutra
  • 2900. The Sutra of the Purity of the Pure Dharma of Vegetarian Meals
  • 2901. The Sutra of Dharma Lines/Dhammapada
  • 2902. Commentaries on the Sutra of Dharma Lines/Dhammapada
  • 2903. The Sutra of the Teachings of Infinitely Great Kindness
  • 2904. The Sutra of Seven Thousand Buddhas' Spiritual Spells符
  • 2905. 1500 Buddhas Who Share Same Title as Miscellaneous Buddhas Throughout the Ten Directions
  • 2906. 30000 Buddhas Who Share the Same Fundamental Secret Seal and the Buddhadharma of the Core of the Dharma Dragon and the Foremost Venerated King
  • 2907. The Sutra of the King of Universal Worthy Bodhisattva's Conduct and Vows
  • 2908. The Chapter on the King of Universal Worthy Bodhisattva's Conduct and Vows in the Great Means Expansive Buddhas Flower Adornment Sutra
  • 2909. Earth Treasury Bodhisattva Sutra
  • 2910. The Sutra of Golden Existence Dharani
  • 2911. The Sutra of Praising the Merita of Sangha members
  • 2912. The Sutra of Three Lessons on Impermanence
  • 2913. The Sutra of Seven Women's Contemplation
  • 2914. The Sutra of Contemplation
  • 2915. The Sutra of Relieving All Beings from All Sufferings
  • 2916. The Sutra of Encouraging Goodness
  • 2917. a. The Sutra of New Bodhisattvas
  • b. The Sutra of New Bodhisattvas
  • 2918. The Sutra of the Shakya Family Observes, Transforms and Reverses Foolishness
  • 2919. The Sutra of the Buddha's Mother
  • 2920. The Sangha Monk Wishes to Enter Nirvana and Speaks of the Sutra of the Six Paramitas

1736. Subcommentaries on the Meanings Proclaimed in the Companion Commentary to the Great Means Expansive Buddhas Flower Adornment Sutra[edit]

Preface to the Subcommentaries on the Meanings Proclaimed in the Companion Commentary to the Great Means Expansive Buddhas Flower Adornment Sutra

By Śramaṇa Cheng Guan of Tang Dynasty’s Avataṃsaka Monastery, Qing Liang Mountain

The final teachings of the supreme Sage reach the most ultimate and mystical in the singular mind’s mirror. The Bodhisattvas vastly and comprehensively proclaim the subtleties of the words by the candle. Though they may be forgotten in the realm of meanings interpreted, they are extensive like an ocean of literary meaning.

If you wish to know the elephant overall, you must begin by understanding its footprints; that way you will reach meanings that are inexhaustible. The principles to this text are said to be unattainable. Xian Shou grasped rather well the mystical intricacies contained in the Jing Dynasty edition of the translation, but those of latter generations were not able to peek into the profundity contained in the enchanting compilation of the Tang Dynasty translation.

Cheng Guan does not accept superficial conjectures; instead he willfully expounds on its fine esoteric points which occasionally brim over the nine continents and soar above the four seas. There had been more than hundreds of speakers, I really do not mean much. The meaning of the great teaching is profound and the commentaries access far-reaching principles. By personally inheriting the instructions that are close to contemporary schools of thought, they become models who will last millennia. Worried or confused over lofty awakenings, I hope that you will further dissect the principles so that we may behold their light and comply with their elegant intent. Furthermore, these principles are called the proclaimed meanings in the accompanying commentaries. People in the past said, “Things are easy when people are around; things are difficult when people are gone.” Hopefully these explanations today will reach those throughout lands and times. Though people come face to face with this text, they may grow weary of the passages due to their complexity or they may be blind to their source due to the simplicity of the text. Considering these difficulties, I shamefully compromised in the hopes that later students will not go astray in their understanding of the meanings.

Roll 1 of the Subcommentaries on the Meanings Proclaimed in the Companion Commentary to the Great Means Expansive Buddhas Flower Adornment Sutra

The explanation of these Commentaries is divided roughly into four parts: Part I. A general description of the terms and ideas. Part II. The section from “taking refuge” and below is about reverently taking refuge and requesting aid. Part III. The section from “an explanation” on instructs on the chapters and explains the text. Part IV. One verse in the conclusion of the Commentaries serves as a praise and a dedication. To process the Sūtra text, there are four sections. In accordance with the order of the mainstream analysis, the first two sections together are the preface, the opening paragraphs are the text proper and the praise is about circulation; these could be the three sections of the Commentaries.

Part I. A general description of the terms and ideas. This is the preface to the Commentaries, also called the traces to the teachings: I. Four rough divisions. II. Ten detailed categories.

I. Four rough divisions: 1. Most prefaces treat the Dharma Realm as a major School in the Buddhadharma. 2. From “dissect” on is a distinct description of this Sūtra to elaborate on its purpose and destination. 3. Therefore from “Bodhisattvas searching for secrets” on, it is about how it is the greatest fortune to encounter it, which encourages beings to make their resolve. 4. From the title “Great Means Expansive” on, the name and the topic are briefly explained so that we know the essentials. These are the four divisions as we too process the Sūtra.

II. Ten detailed categories. 1. Labels to and names of the substance of the School. 2. The section from “dissect” and on separately praises that which can interpret. 3. “Therefore I” and below are about the inconceivable teaching host. 4. “Clear wisdom” and below are an explanation of the rites that pervade universally. 5. “Although emptied of emptiness” and below talk about the fundamentals and the superficialities. 6. “For this reason” and below are about the esoteric and subtle purpose and destiny. 7. “The individual” and below are about the realization of benefits and sudden transcendence. 8. “True permissiveness” and below are the conclusion that praises that which is vast and far-reaching. 9. “Concerning only” and below are about gratitude for and celebration of the encounter. 10. “The topic and the title” and below are a brief explanation of the terms and the topic.

1. Labels to and names of the substance of the School: “Going and returning with no borders in the Dharma Realm”: Contains five lines of text but many different meanings. There are roughly four aspects: 1). Regarding three major explanations. 2). Regarding an explanation of the fundamentals and the superficialities. 3). A clarification of the categories of the Dharma Realm. 4). A general establishment of the meanings.

1). Regarding three major explanations, they mean to clarify that the Dharma Realm is replete with the three elements: The first line clarifies the function, the second line clarifies the substance, the next line clarifies the marks, the following line integrates and eliminates while the last line concludes.

“Going and returning with no border” is the element of function: “Going” means exiting, rising and moving. “Returning” means coming, extinguishing and stilling. “With no borders” is about two things: A. Regarding how it is so vast and numerous that it is boundless; this has to do with the functions of phenomena. B. Regarding how it is apart from the borders based on phenomena being the same as reality.

“Going and returning” roughly means three things: (1) Explanations regarding both confusion and awakening. (2) An explanation addressing falseness only. (3) An explanation of returning to the fundamentals and back to the origin.

(1) Explanations regarding both confusion and awakening: So it is said, confusion in the Dharma Realm leads one toward the six destinies -- exiting is moving. Awakening to the Dharma Realm and returning to the singular mind -- coming is stilling. All these are functions of the Dharma Realm. Falseness comes into being when there is confusion; falseness extinguishes when there is awakening.

There are two ideas regarding that which is true: (a) Regarding “accordance with conditions”: In confusion, that which is true accords with falseness; the true ceases to be and falseness comes into being. In awakening, falseness extinguishes and returns to the true, hence the true comes into being and falseness ceases to be. (b) Regarding permanence: The coming and going of confusion and awakening and coming into being and ceasing to be are but a flurry. The true realm is clear like space and its substance is free of production and extinction. The idea is in the substance below.

“With no border”: Confusion exists since time immemorial and are without border since the beginning; awakening is apart from beginning and end, which means a boundless future.

(2) An explanation addressing falseness only. There are two ideas furthermore:

(a) In discussing vertically the past and the future: There was no beginning in the past; there will be no end to the future; and there is no bounds to that which is before and after.

(b) Regarding a horizontal explanation: False thoughts exploit conditions widely and boundlessly. The above two are about vastness and boundlessness. If this were about borders being eliminated, then falseness has no false source; vertically there would be no bounds for its start. Since it has no beginning, how can it reach an end? Therefore bounds in the future is eliminated. Knowledge of the Middle Way says, “The Great Sage said that the fundamental borders cannot be attained; just as the cycle of birth and death has no beginning, it also has no end. If there is no beginning or end, what middle is there?” Hence regarding this middle, there is neither before nor after. Search horizontally for false thoughts and they are neither inside nor outside, therefore boundless too. For this reason, Lord Yuan said, “Where did this originate given there is no bounds to rising or ceasing? One hair affects the states of movement and ruin the conditions of mountains. The marks of confusion further inherit and carry each other so stagnation naturally occurs when they are in contact with noumena. Although causes and conditions have no host, pioneering work does not occur in one lifetime.” This is what it means.

(3) An explanation of returning to the fundamentals and back to the origin: With regard to the initial idea, it is a generalization. The second is about falseness, in that it is only about going and not about coming. Now this is only about returning, returning to the fundamental source of origin, which is the meaning of stillness. Therefore in the Zhou Dynasty edition of the Book of Changes, the hexagram “Return” says, “Return is in seeing the heart of heaven and earth.” And whereas there is going, there must be returning. The hexagram “Peace” in the Book of Changes says, “Whereas there is no going and no returning, that is the ends of heaven and earth.” Naturally there is going and returning with this idea; therefore in Mañjuśrī Speaks of the Sūtra of Inconceivable States of Buddhas, Wholesome Victory Son of Heaven asked Mañjuśrī, “What does it mean by cultivating the Bodhisattva path?” Mañjuśrī first spoke about dual-practices. Next he said, “Moreover, Son of Heaven, going and returning are about cultivating the Bodhisattva path. What does it mean by the terms “going” and “returning”?

To observe the pleasures of all beings is called going; to speak the Dharma in response is called returning. To enter samadhi personally is called going; to cause all beings to attain samadhi is called returning. To practice the holy path personally is called going; to be able to teach all ordinary beings is called returning. To attain patience with Non-Production personally is called going; to cause all beings to attain this patience is called returning. To transcend the cycle of birth and death on the basis of expedience personally is called going; to cause all beings to transcend is called returning. To cultivate the liberation of emptiness without marks or vows is called going; to cause living beings to end the three types of mindfulness and speak the Dharma is called returning. To firmly make vows is called going; to accord with those vows and save living beings is called returning. To bring forth the resolve for Bodhi and be willing to sit in the Bodhimandala is called going; to be replete with the cultivation of conducts that Bodhisattvas practice is called returning. These are called the ways of Bodhisattvas' going and returning.” Shakyamuni said: The first line in each of the above ten pairs consists of self-benefit that is “going”, going to nirvana; and the next line is about benefiting others, which is “returning”, returning to the cycle of birth and death to transform living beings. Although there is going and returning, overall it is about going back to the fundamentals and returning to the source of origin, returning to the original mind.

“With no borders” also contains two meanings here: 1). The sea of Bodhisattva conducts is huge, plentiful and boundless. 2). Each and every part is considered true, deep and without end. All three ideas aforementioned are the functions of the Dharma Realm.

(3) 【Movement and stillness have one source】: The substance of the Dharma Realm matches the three aforementioned ideas: (1) An explanation regarding both confusion and awakening: Movement is going and stillness is returning. Although there exist the dual doors of movement and stillness, confusion and enlightenment; the true nature of confusion is one source and not two. The non-dual source is the substance. (2) An explanation addressing falseness only: Movement is going and returning because there is coming and going. Stillness is substance hollowed because contrast has ceased. Without interpreting movement in seeking stillness, we must seek stillness in all movements. We must seek stillness in all movements because although there is movement, there is always stillness; movement and stillness may be different terms but their source is non-dual. The source of non-duality is that one substance. (3) An explanation of returning to the fundamentals and back to the origin: Self-benefit is stillness and benefit for others is movement. The two types of benefits guide each other, transforming and yet not transforming; without losing any one source of origin, there lies the substance of the Dharma Realm.

Regarding the two aforementioned types of no border: Vast, plentiful and boundless are movement. Borders that are boundless are stillness. The non-obstruction between movement and stillness is one source. With borders and borderlessness, substance ceases to be.

【Embracing multitudes of wonders, more remains】: The mark of the Dharma Realm is great. It is said that within unfathomable depths, myriad wonders exist. The pure Dharma Realm is considered capable of accommodating the unfathomable and the deep; it accommodates virtues of the inherent nature as many as sands of Ganges and the subtle and wondrous marks that are great. Marks rely on inherent nature while inherent nature accommodates all, therefore the term “accommodation”. There is nothing outside the inherent nature of the substance; the virtues of marks have names. Since the number of names cannot reach that substance with nothing outside, it has a remainder. This is why even though extensive, things still remain. Therefore the Asamkeyeya Chapter says, “In one subtle and minute hair pore, the ineffable lands enter sequentially. The hair pores can receive all those lands and yet all lands cannot pervade hair pores.” This is what it means. Hair pores approximate the term “inherent nature” and lands approximate “mark of indestructibility”; therefore the mark of vastness cannot pervade the nature of smallness. However, this mark roughly contains two meanings: 1). Since non-emptiness is regarded as being replete with the virtues of the inherent nature as many as sands in the Ganges, this is the meaning of the Common Teachings. 2). Regarding non-obstruction among phenomena: The mark of the Ten Mysteries is fundamentally replete in and of itself; it is the meaning of the Separate Teachings. However, the two words, “myriad wonders” are also what Laotzu means in the Tao Te Ching: The way that can be told of is hardly an eternal, absolute, unvarying one; the name that can be coded and given is no absolute name. Heaven and earth sprang from something else: The bright nameless; the named is but the said mother that rears the ten thousand creatures of heaven and earth, each after its kind. He that rids himself of base desire can see the secret essences; he that didn't and reached high being, he can see outcomes. Still the two are the same; the secret and its manifestations came from the same ground, the same mold, but anyway sound different - they are given different names where they appear. They can both be called the cosmic mystery, awesome deep. Or rather more secret than so-called mystery. There is the deeper mystery: The gate and doorway all hidden essences issued from: All such subtleties.”i Shakyamuni said: However, you consider what is meant by illusory and natural to be esoteric and wondrous, further erasing the traces. Therefore it is called “deeper mystery”. This is desirelessness in no desire, from which the myriad things are born; therefore this is called the door of myriad wonders. Now let us borrow these words without grasping at their meaning. The idea is that the one true Dharma Realm is the mysterious and wonderful substance; the mark of that substance is the myriad wonders.

【Overstepping words and thought by far】: Integrates and eliminates the three aforementioned. With integration, the three and one gather-in one another. With elimination, the three and the one both cease.

What does it mean by transcending? It is said that when the principles are perfect, the words are slanted; when the words are generated, the principles are dead. The Dharma has no thought of marks; with thinking, chaos is generated. Transcending both, it is therefore called outstanding. For this reason Lord Zhao said, “The mouth wishes to converse but words die; the mind is about to exploit conditions and yet thoughts cease.” This is an expression that stands out among words and symbols. How? Wishing to speak, marks and functions are the same as the ceasing substance. “Wishing” is said to be about the ceasing of substance so there is a flurry of marks and functions. In other words, the one and the three are different in terms of features but the three are the one; their substance is not two. The three and the one do not obstruct each other; grasping at one another, both die. Preservation and obliteration cannot be bridled, so how can words and symbols access it? This is why this transcendence is considered outstanding.

Also, to borrow the idea of death and departure to dispel words and thoughts, neither existence nor absence of words can be relied upon. Therefore the latter part of this Sūtra says, “Although it does not rely on the path of languages furthermore, it is not attached to the absence of language either.” Not to mention the fact that the marks of words are fundamentally quiescent. Death and departure also die. Hence the contrast between words and the death of words also cease. Thereby, by borrowing the term “outstanding”, the traces to words and the death of words are eliminated.

【This can only be the Dharma Realm.】: Concludes with the category to which the Dharma belongs; it belongs to the Dharma Realm. It is said, that which is replete with all the aforementioned virtues is that which is in the Dharma Realm alone.

2). Regarding the explanation of the fundamental and the superficial: 【Going and returning with no border】: From the fundamental, the superficial arises, which is the unmoving and true border that establishes all dharmas. 【Movement and stillness have one source】: Gathering-in the superficial and returning to the fundamental, these are labels for “indestructibility” and describe the true marks. 【Embracing multitudes of wonders, more remain】: The fundamental and the superficial are unobstructed, and yet the marks of the inherent nature are clear and evident. 【Overstepping words and thought by far】: Both the fundamental and the superficial cease, then words and thoughts cannot be entrusted anywhere. 【This can only be the Dharma Realm】: Concludes with this category and how it connects with the four meanings.

3). Clarifies the types of Dharma Realms, there are three in brief: (1) Regarding the Triple Realm: 【Going and returning with no border】: The Dharma Realm of Phenomena.【Movement and stillness have one source】: The Dharma Realm of Noumena. 【Embracing multitudes of wonders, more remains】: The unobstructed Dharma Realm. 【Overstepping words and thoughts by far】: Integrates and eliminates the above three. 【This can only be the Dharma Realm】: Concludes that it belongs to the above three Dharma Realms.

(2) Regarding the Four Dharma Realms: 【Going and returning with no border】: Phenomena. 【Movement and stillness have one source】: Replete with the three meanings: Movement is phenomenon; stillness is noumenon. The one source of movement and stillness is the unobstructed Dharma Realm of phenomena and noumenon. 【Embracing multitudes of wonders, more remains】: The Dharma Realm of unobstructed phenomena. 【Overstepping words and thoughts by far】: Integrates and eliminates the four Dharma Realms. 【This can only be the Dharma Realm】: It also concludes that it belongs to the Four Dharma Realms.

(3) Regarding the Five Dharma Realms: 【Going and returning with no border】: All are conditioned. Stillness is the unconditioned. The single source contains two: If the seizing and dying of both are of one source, then they are neither the conditioned nor the unconditioned Dharma Realm. If the integration and illumination of each other are of one source, then they are both the conditioned and the unconditioned Dharma Realm. 【Embracing multitudes of wonders, more remains】is the unobstructed Dharma Realm. 【Overstepping words and thought by far】integrates the Five Dharma Realms overall. 【This can only be the Dharma Realm】concludes that it belongs to the Five Dharma Realms.

(4) A general clarification of the idea overall: Therefore the initial description of the Dharma Realm should contain the question posed: The writings and commentaries of various Schools mostly describe, first of all, the Thus Come Ones becoming born in response to things, from childhood to adulthood; or that there are no images or phenomena, the wordless reveals the words. Now why is it that the Dharma Realm is described first? Now the answer goes: Because it is the principle aim of this Sūtra. Also because it is the connecting substance of all sūtras. Also because it is the connective reliance of all dharmas. Because all beings are confused or awakened about the fundamentals. Because all Buddhas certify to it exhaustively. Because all Bodhisattvas' practices are generated out of this. Because it is a sudden explanation upon initial realization and because it is different than other sūtras that move through a gradual sequence. The last idea properly answers the initial question while all aforementioned ideas together form the last idea.

2. A separate praise of that which can be explained: The idea makes it clear that this Sūtra is about interpreting the Dharma Realm, therefore difficult to conceive of. Here are seven lines of the text, separated into four parts.

【Opening and disclosing the mysterious and subtle, understanding and expanding the mind and its states.】︰These two lines clarify overall that which can be explained:

“The mysterious and subtle”: Refers to the many meanings of the aforementioned Dharma Realm, which is the purpose of the mystical and esoteric, subtle and wondrous; it is dissected and analyzed in this Sūtra. It divides the unobstructed Dharma Realm into the two doors of the mind and states; hence the Sūtra says, “opening and disclosing the mysterious and subtle.” What does it mean by opening and disclosing? It is said that the one true Dharma Realm is fundamentally without inside or outside and belongs to neither the one nor the many. The Buddha personally certified to the knowledge of creatures and others extensively; wishing to cause them to awaken, the idea is about a division between mind and states. States are what is certified to while the mind is that which certifies. Therefore below Lord Yu is quoted as saying, “The mind is the Dharma body that all Buddhas certify to; the states are the Pureland that all Buddhas certify to.” Both are that which is certified to, while wisdom is what can certify. The state that is certified to is the great means expansiveness; the mind that can certify is the Buddhas' flower adornment. The text elaborates that this is why it is called “opening and disclosing”. “Understanding and expanding the mind and its states”: The mind and the states are what are opened above; that which is disclosed is this Sūtra. To understand is to know clearly and to illuminate; to expand is to empty, stretching the small to make it big. What does it mean to know the mind and states clearly? It is said that this Sūtra elucidates and evinces completely without exception, whether ordinary beings or sages, whether cause or effect and whether the mind that can observe or the states observed. Just as the Chapter on Manifestations states that the states of the Buddhas are the mindstates of Buddhas and the minds of the Thus Come Ones are the minds of Buddhas, the mindstates of various positions listed here can be known.

What does it mean to illuminate the mind and states? It is said that this Sūtra teaches people to observe, whether mind or state, for example, “Wishing to know the mind of all Buddhas, one shall observe the wisdom of Buddhas. The wisdom of Buddhas has no place as reliance, just as emptiness has nothing as reliance.” This causes us to contemplate the minds of the Buddhas. It also says, “If one wishes to know the states of Buddhas, one should purify one's thoughts like emptiness.” This teaches us to contemplate the states of Buddhas, to know all observed and illuminated minds and states of each Bodhisattva and ordinary being.

What does it mean to empty and expand the mind and states? Just as it is said, “The nature of Dharma is fundamentally empty and still, there is neither grasping nor seeing. The nature emptied is the Buddha, which cannot be acquired through thinking.” This is to empty the mind and states. Non-grasping is no state; not seeing is no mind. It also says, “If one wishes to know the states of Buddhas, one should purify one's mind like emptiness. Stay far away from thoughts and all grasping, which obstructs the mind in any any direction that it heads.”

It is also empties the mind and states. The Sūtra also says, “Anyone who wishes to attain the wisdom of the Thus Come Ones should leave all false discrimination. Penetrating and accessing existence and nonexistence impartially, one quickly becomes a great teacher among people and gods.” It also means that the mind and states are emptied.

What does it mean by stretching the small to make it big? It is said that if the mind were stretched, there would be no states outside the mind. Were the states stretched, there would be no mind beyond the states. Name any one and it gathers in the Dharma without remainder and without bounds. Therefore the latter part of the Sūtra says, “Outside of the existence and nonexistence of wisdom is where wisdom enters; and nothing outside wisdom can certify to such.”: The first line stretches the mind, the latter line stretches the states. True mind and true states are fundamentally boundless, which means that the false is the same as the true, hence the small is stretched to become big. The Sūtra says, “The capacities of profound states of the Thus Come Ones are equal to space.” The states of Buddhas are great. It also says, “The wisdom of Buddhas is vast like space.” The true mind is great. Know that the false is originally true. Seeing the Buddha, there is purity; so it is with the Buddha of the mind. Just as the Buddhas are living beings; the mind, Buddhas and living beings are an undifferentiated triad. All stretch the false mind that is boundless. The cause and effect of myriad dharmas are universally received by the mind and states, any phenomenon at random can be stretched and expanded.

【Exhausting the principles and fathoming the nature, penetrating the result which includes the cause】: These two lines separately show profundity and vastness. “Exhausting the principles and fathoming the nature”: Noumenon is the destination of the principle; it is vast. Nature is the nature of the Dharma and the nature of the mind; it is profound. If you were to exhaust the destination of principles, the nature of the substance ends. Now the idea, destination, substance and nature in this Sūtra can all be exhaustively investigated. To borrow the words of an explanation of the hexagrams in the Zhou Dynasty edition of the Book of Changes, “To exhaust the principles and to end the inherent nature is to reach the ultimate in life.” In the past, sages authored the Book of Changes that accords with the principles of life. The Commentaries say, “Life is born from the ultimate.” Exhausting the principles then the ultimate ends. This is about the ultimate in words and in understanding the nature; the inherent nature is ultimate.

If we were to go to the extreme with oracles and fully wield the capabilities of the inherent nature, then we accord with fate. Therefore the Sūtra talks about the principle of according with life next. Now we borrow the words but we take the idea from elsewhere. “Penetrating the result which includes the cause”: Covering the profound and the vast and penetrating thoroughly the effects of the Five Pervasiveness. It includes the causes of the six positions, which is vast. Therefore in extensively explaining the cause and effect of the positions of the Grounds, no other sūtra surpasses this one. If we were to say cause includes the sea of effects and the effects penetrate the source of causes so the two mutually interpenetrate, we are illustrating profundity. In bringing forth the resolve initially, one immediately realizes Proper Enlightenment, for cause includes effect. Although one reaches Buddhahood, one does not forsake the door of causes, for effect penetrates cause. The above is an expansive idea. Penetrating the effects belongs to [the category of] effects; including the causes belonging to [the category of] causes, which can make clear the teachings that can interpret includes the penetration of those causes and effects. Now a more in-depth explanation. Penetrating effects belongs to [the category of] cause because causes penetrate effects. Covering those causes belongs to [the category of] effect because effects penetrate those causes. In other words, cause and effect cover and penetrate each other only make them belong [to the category of] that which is interpreted. That which can interpret is replete with an understanding of this meaning. However, causes include the sea of effect and effect penetrates the source of cause are the words of the ancients, now I wish to be comprehensive with this profound and far-reaching idea by saying that effects are penetrated and causes are included.

“Deep and wide and interfused, vast and great and totally complete.”: These two lines conclude with a praise about profundity and vastness. “Deep and wide and interfused” clarifies what are the marks to profundity and vastness. The look of deep waters, the grand spectacle of wave after wave. Splashing is about depth, also said to be the middle or a compromise. Therefore Laotzu said,

“The Way is like an empty vessel that yet may be drawn from without ever needing to be filled.”ii To interfuse is to integrate and penetrate, covering profundity and vastness. Therefore Lord Zhao said, “Waters and waves, how could this be?” The Brahmin Zhixun of the Sūtra of the Eight Masters said, “I encountered the path of Buddhas, his ideas are grand and profound; boundless like the oceans; there is nothing it does not accomplish and never a time that it does not save beings and others.” This is the meaning of profundity and vastness. It is also like the splashing energy that generates and forms the myriad things and yet it never becomes full, interfusing the myriad dharmas so they are without obstruction.”

“Vast and great and totally complete.”: The cause for profundity and vastness to emerge, so that nothing is unprepared. These words are also excerpts of commentaries to the Appended Judgments of the Zhou Dynasty edition of the Book of Changes, “The Changes is a book, vast and complete. There is the way of the heaven, the way of the humans, and the way of the earth. Doubling these three talents, they become six. “Six” is no other than the path of the Three Talents.”

Were we to apply that idea to the Sūtra, it can also be an analogy of the Three Worlds, “The path of heaven is the proper awakening of wisdom, the path of humans is that of sentience, and the path of the earth is the material environment.” This Sūtra vastly explains the Three Worlds. It can also be that the path of heaven is that of profound principles; the path of earth is that of matter and marks and the path of humans is that which is cultivated by all Buddhas and Bodhisattvas. A forced match, this idea only tries to include. As it is said, in the fundamental Dharma wheel, what Dharma is not replete? There is not one phenomenon or one noumenon that is not ultimate; there is not one cause or one effect that has not been prepared. The five types of cause and effect are elucidated by the 52 positions; the inconceivable seas of teachings in the mysterious texts of the nine assemblies can be seen. Speak about the true and the false, then ordinary beings and sages are made clear and interpenetrate. Talk about the Dharma Realm then each phenomenon and each noumenon is distinct and yet receives one another. One verse about the Buddhas' knowledge and views instructs without remainder. One chapter of the Great Nirvana certainly wield its substance and function fully. Six-hundred rolls of prajñā are not apart from the gatha texts in the Thirty-Three Heaven. The sūtra texts of the Tripitaka are simultaneously gathered into seven characters. This is to excavate all Buddhas' sea of wisdom, drying the huge water source of the mark of the inherent nature; therefore it is said to be vast and complete.

“Surely this must be: The Great Means Expansive Buddha Flower Adornment Sūtra!”: This line concludes with [the category to which] the Dharma belongs. The aforementioned winning phenomena belong only to the Avataṃsaka.

3. The Teaching Host is inconceivable: There are six lines to the text; the meaning of which is divided into four parts: 1). Two lines indicate the perfection of effect. 2). One line speaks of the profound causes. 3). One line clarifies the mystery of the substance. 4). Two lines evince comprehensive virtues.

“Therefore, our World Honored One, the ten bodies just fulfilled. Proper Enlightenment first perfected.”: An overall indicator of the Ten Bodies. It includes the next two sections and properly clarifies the inconceivable. These Ten Bodies do not obstruct the words of the Buddha because they are not the Three Bodies.

“Therefore, our”: That which can interpret the profound and vast, the mysterious and wondrous as mentioned earlier is the core of all teachings because our World Honored One spoke this Sūtra all of a sudden upon first realizing Proper Enlightenment. “The ten bodies”: The following will list these.

“Just fulfilled”: When realizing Proper Enlightenment, the body becomes perfect. Therefore the Sūtra says, “At that time, the World Honored One is located in this seat. He realizes the foremost Proper Enlightenment among all Dharmas; his wisdom that enters the three periods of time is completely impartial; his body fills all worlds; and his voice pervasively accords with the lands and others throughout the ten directions.” This is perfection at first.

“Proper Enlightenment first perfected”, is, in other words, the body of Bodhi: Because this is a generalization, the initial enlightenment is equal to fundamental enlightenment. There is no difference in the start and the core moreover; hence it is called the start of realization. The following will be an extensive explanation.

2. “Rides vows and conduct all-pervasive”: One line speaks of profound causes. The causes of the Vehicle are two: 1). The cause of the Vehicle's vows: The Sūtra says, “Vairocana Buddha's power of vows pervade the Dharma Realm.” 2). The cause of Vehicle's conducts: The Lord Mountain Spirit's verse says, “Cultivating supreme conducts in the past without bounds etc.” Riding on the cause of past vows, the function of the fruit shown is the body of vows.

3. “Unites with empty space in substance and nature”: Clarifies the mystery of the substance though there are two meanings: 1). Regarding the World Honored One's body, it is self-replete with the ten bodies, which is the Dharma body. The body of the Dharma nature is the Dharma body. Therefore the Sūtra says, “The inherent nature emptied is the Buddha, unfathomable it is.” Furthermore, it says, “The Buddha takes the Dharma for his body, pure like space.” 2). Regarding external space: The three worlds melt to become the Buddha's body; external space is just the body of space. Therefore it is said that the muddled space is the nature of the substance because the muddled and the integrated are unobstructed.

4. “Is wealthy with ten thousand virtues, and cleansed without the finest dust.”: These two lines exhibit a complete set of virtues. The first line is that there are no virtues not replete; the latter line is that obstructions cease without exception. “Ten thousand”: A general representation for a large number, actually the virtues possessed are infinite. Therefore the Sūtra says, “Dust motes in lands and thoughts can be counted and be known, water in the great sea can be drunken dry, space can be measured and wind can be tied down, but the Buddhas' merits and virtues cannot be completely said.” The endless virtues is called, in general, the myriad virtues. The dust and sand of ignorance plant the present habits so all are eliminated. Therefore it is said that it is cleared of any trace of dust. There are two obstructions in general. There are three aspects to these two obstructions:

1). Present conduct. 2). Seeds. 3). Habits. Habits are subtle and fine, even more so than fibers or dust motes. The fine among the fine does not even compare, not to mention the fine among the crude etc. If these were matched with the three virtues in general: The grace of wisdom accommodate the myriad virtues. The next line is about cutting off virtues. It also mixes with space to become substance, which is a virtue of the Dharma body. The myriad virtues are the virtues of prajñā. No dust refers to the virtue of liberation. The line on the myriad virtues is a generalization; all the lines before and after it are about individual virtues. The two aforementioned lines are about the body of blessings and virtues. Here four among the ten bodies are complete; the rest of the six bodies are in the later paragraphs.

4. Speaking of rites that pervade: There are seven pairs in the text, which are about the seven ideas in the following: 1). Clarification of the samadhi relied upon. 2). Clarification of the body that can speak. 3). The location where the Sūtra is spoken. 4). The time when the Sūtra is spoken. 5). The targeted audience. 6). An explanation of the fundamentals of this Sūtra. 7). Individual instructions and explanations of the rites.

1). Clarification of the samadhi relied upon: An explanation of the samadhi that this Sūtra relies upon, such as an explanation of the Samadhi of the Location of Infinite Meanings Relied Upon by the Dharma Flower, an explanation of the Samadhi of the Equal and Upholding King Relied Upon by the Prajñā Sūtra and an explanation of the Samadhi of Immobility Relied Upon by the Nirvana Sūtra. Since the explanation is about how various sūtras mostly rely on samadhi, so upon which samadhi does this Sūtra rely? It is the Oceanic Imprint Samadhi. The oceanic imprint is a metaphor; it gets its name from this metaphor. The Commentaries on the Worthy Leaders Chapter will elaborate. Now a brief illustration of these marks. It is said that the fragrant sea is lucid, clear and unmoving. The physical bodies and forms are all in the four continents, along with printed texts for them, such as impress that imprint material or thousands of miles of clear waves, a clear sky without clouds and the stars and moon aligned with constellations, appearing clearly and simultaneously. There is neither coming nor going, neither existing nor nonexisting, and neither one nor difference. The Thus Come Ones' sea of wisdom does not generate waves of consciousness, they are lucid and pure from brightness to stillness. With not a mind, suddenly all beings' thoughts in the mind and desires in the senses appear. Thoughts in the mind and desires in the senses coexist in wisdom like the ocean that embodies reflections. This is why the Sūtra says, “Like the sea that universally manifests the bodies of sentient beings, this explanation is called the great sea. Bodhi universally makes imprints upon all activities of the mind; therefore Proper Enlightenment is called the infinite.” Wisdom is not the only thing that manifests in the minds of creatures; it is also by relying on this wisdom that myriad phenomena suddenly manifest and universally respond to all species. The Worthy Leaders Chapter says, “Perhaps manifest the forms of boys and girls, gods, dragons and asuras, even maharagas etc. All are caused to behold that which pleases them. The forms of sentient beings are distinct; their karmic activities and sounds are infinite too. In this way all can manifest because of the Samadhi of Oceanic Imprint's awesome spiritual powers.” Although this text speaks of emobodying the metaphor of the Dharma: Wisdom is the Dharma; the ocean is a metaphor. Once the sea of consciousness stops, that is called the sea of lucid wisdom; no mind suddenly appears, therefore called empty embodiment. The one that can respond and that which responds are all but the myriad phenomena.

2). “The full moon of his glistening, space-like nature at once scatters in one hundred streams.” clarifies a body that can respond: Among these two lines, only the character “nature” is Dharma, the rest are analogies. Anything involving the inherent nature contains an analogy of the Dharma. It is said that the bright moon in the autumn sky is clear and flawless, it pervades the myriad lands and hundreds of bodies of water without splitting. The nature emptied is the substance of Dharma relied upon. The full moon is the actual retribution and perfected wisdom. The hundreds of bodies of water are an analogy for creatures and objects, which change when the shadows are cast. Therefore the wisdom moon of the Buddhas relies completely on the nature being empty. When confusions end and the virtues are perfected, no-mind suddenly responds; therefore the Chapter on Manifestations [of the Thus Come Ones] says, “Just as the pure moon in space can obscure all stars and show itself waxing and waning, its reflections appear in all bodies of water. All of existence is observed as if you were face-to-face. The moon-like body of the Thus Come Ones are the same way too, it can obscure all other Vehicles and expose their deficiencies and weaknesses. It universally manifests in the waters of gods and humans' pure minds as if it were face-to-face with all.” A verse by Wisdom Banner Bodhisattva says, “Just like the pure full moon universally reflects in all waters, although there are infinite shadows and reflections, the original moon is never two. The unobstructed wisdom of the Thus Come Ones realizes Equal and Proper Enlightenment, universally manifesting in all lands. So the Buddhas' substance is not two.” Here water is an analogy for land. According to the Chapter on Transcending Worlds, it is also an analogy for Bodhisattvas. The verse goes, “Just as the pure sun or moon is a clear mirror in space. Its reflections appear in multiple waters without being disturbed by water. The Bodhisattvas, the pure Dharma wheels, all know that this is so too. They manifest in the waters of minds in the world and yet are not disturbed by the world.” The moon analogy is also an explanation of the Dharma. In all of the above, emptiness and moon are different. If marks were to return to nature, then emptiness is also called the Buddha. Therefore All Wisdom Bodhisattva says, “The nature of Dharma is fundamentally empty and still, there is neither grasping nor seeing. The inherent nature emptied is the Buddha, unfathomable it is.” Hence the color of emptiness reflects upon the water and shadows cast across the clear sky leave the sky empty still.”

3). “Without rising from beneath the King of Trees, he extends to seven places in the Dharma Realm” explains the location where the Sūtra is spoken: The ideas are taken from seven locations.

“The King of Trees” is the Bodhi tree, the so-called Pippala tree: This tree soars high and stands out among all trees, therefore called the king.

“Without rising”: It is said that he ascended into the Trāyastriṃśa Heaven and others without getting up from beneath the Bodhi tree. Therefore the Sūtra says, “At that time the World Honored One did not leave the spot beneath the Bodhi tree and yet rose into Sumeru, toward Lord Śakra's palace.” Dharma Wisdom Bodhisattva's verse goes, “Disciples of the Buddha, you ought to observe the self mastery of Thus Come Ones. All of Jambudvīpa are said to contain the Buddha. Now we see the Buddha residing on the summit of Sumeru and it is the same throughout the ten directions by the power of the Thus Come One's self-mastery.” His not rising and yet ascending into the Thirty-Three Heaven make up these four lines: 1). Without rising from the spot beneath the Bodhi tree at all he ascends into a heaven, like the [description in the] Sūtra text earlier. 2). Without rising from one location he ascends to all places. 3). Without rising from one place he ascends to another place. 4). Without rising from anywhere he ascends to every place. The second and fourth lines take from the text about the concluding example, in that it is the same throughout the ten directions. It is the same to take all that is said about Jambudvīpa earlier and contrast it to all that is said about Trāyastriṃśa ; this is the fourth line. To take one thing from Jambudvīpa in contrast to all that is said about Trāyastriṃśa is the second line. The third line is easy therefore there is no text; the meaning must be there with the lines altogether, which is about not rising from the Bodhi tree of the Dharma Realm and yet pervading and ascending to the seven locations throughout the Dharma Realm. “Reaching seven locations throughout the Dharma Realm” contains two meanings in brief: (1) Causing the seven locations to exist everywhere throughout the Dharma Realm. (2) Causing each and every location to pervade the Dharma Realm.

(1) Causing the seven locations to exist everywhere throughout the Dharma Realm: If it is about the pervasive explanation of the width of each's narrowness, the locations should be explained as follows. Among the ten layers, eight pervade therein. The first can pervade the seven places while the tenth lists other Buddhas. Though the ten layers below are about the Buddhas pervading places, now here is a clarification of the one location pervading locations. There are two meanings to this. Since the locations relied upon pervade the Dharma Realm, the body that can be relied upon also pervades. Now with regard to pervading the Dharma Realm, there are roughly five layers: 1). Among the same type of lands that pervade the Dharma Realm, there are seven places. 2). There are seven places among the different types of lands that pervade the Dharma Realm. 3). There are also seven places that pervade lands like dust motes throughout the Dharma Realm. 4). There are also seven places throughout the Dharma Realm and space that accommodate dust motes. 5). There are also seven places that pervade the lands of Indra's Net throughout the Dharma Realm.

(2) Causing each and every location to pervade the Dharma Realm: Just as Bodhimandalas pervade the Dharma Realm, there are also Bodhimandalas in Universal Light, Bodhimandalas in the Trāyastriṃśa Heaven, and Bodhimandalas in each and every seven locations of the Suyama, Tuṣita and others. Just as they pervade the seven locations, they also pervade locations that are not those seven locations, such as Bliss of Others' Transformation, the [Heaven of the] Four Kings, the Form Realm, the Eighteen [Realms] and other locations where the Sūtra was not spoken. Now Bodhimandalas also pervade those places. Just as they pervade the locations of the Bodhimandalas, the seven locations; each and every one pervades the seven locations, up and including the Dharma Realm. Now there are also five: 1). Pervading lands of the same type. 2). Pervading lands of different types. 3). Pervading dust motes throughout the Dharma Realm. 4). Pervading locations that accommodate dust motes throughout space. 5). Pervading lands in Indra's Net throughout the Dharma Realm. Discussing this in even more detail, they not only pervade each and every location, but they pervade the five layers of locations throughout the Dharma Realm according with each and every dust mote; hence in each location is all locations. The above two layers again explain pervasiveness, in that they pervade all five types too. Among the five types: The firs three are about the Dharma Realm of phenomena, the next one is connected to phenomena and noumena because the emptiness of noumena is the emptiness of phenomena. The last one is the Dharma Realm of unobstructed phenomena: Noumena are derived from phenomena; noumena and phenomena are unobstructed. Phenomena are integrated into noumena, pervading layer upon layer. These are all locations where the Thus Come One spoke the Sūtra.

4). “Unhindered by the bounds of ‘afterwards,’ he pervades the nine assemblies as he first succeeds.”: Explains the time when the Sūtra was spoken, which is when the Buddha initially realized Proper Enlightenment; but there are two explanations, each is an idea from a master. They are connected with the two words, “no contradiction”: According to Bodhiruci, the first five assemblies were spoken upon first realizing [enlightenment]. The beginning of the Sūtra is spoken upon initial realization of Proper Enlightenment, which is why for three days he did not rise and yet ascended. The Sixth Assembly and below were spoken two weeks later. At the start of the individual conducts of the Ten Grounds Sūtra, it says the Bhagavan had not realized the Way too long by then; it was the second week. Elephant, Jeta Grove and others are examples of what were spoken in the latter part of the Ninth Assembly. Worthy Leader spoke the words in the Ninth Assembly suddenly upon his first realization. This Assembly takes after Worthy Leader's words, which refers to returning; it is an explanation of the constant and the eternal where there is no bounds before or after, and nothing transpires in future times. Therefore it is called no contradiction to the ends of future. The ends of future is connected to the speaking in the latter part of the Ninth Assembly. Since it does not obstruct the ends of future, the proclamation of the nine assemblies occurs upon initial realization. The above is separated into the three periods of time and about what they symbolize because the sudden proclamation upon initial realization is about perfect integration.

It is also divided into three periods of time because the Dharma meets potential. The one who can speak suddenly is about the virtues and capabilities of the Buddhas. It is because of the ability to suddenly proclaim, which consists of the initial and later marks, there is said to be no contradiction to the ends of the future. Consequently, the sudden propagation of the nine assemblies upon initial realization was not prevented. The Sūtra says, “One thought is infinite eons; infinite eons are one thought.” Therefore the Jing Dynasty's edition of the Sūtra on the Ten Dwellings Chapter says, “In the past, infinite eons are placed in the past, present and future -- infinite future eons are returned and placed in past lives. Neither long nor short, this is what liberated individuals practice.” Many eons do not contradict kashanas, so how can initial realization prevent the ends of future time. The above two sections are vast like the differentiations among the conditions for the teachings.

5). “Exhausting vast expanses of esoteric doctrine, he aids the hard-to-conceive-of, oceans-wide assembly.” A clarification of the targeted audience: Although the above lines briefly explain the meaning of the Sūtra for the potential targeted audience, the meaning is in its purpose and destination. Now that I am one of the targets, I therefore briefly name its capabilities. “Vast” is great. “Expanses” are empty. “Esoteric” is profound. The target for the next line: It says, “He aids the hard to conceive ocean-wide assembly” because it is profound and vast: It is said that Universal Worthy and other multitudes have virtues as profound as the Buddhas; the number of them are as grand as the number of dust motes in lands, hence they are called oceans. So profound they transcend the expressions of sentient beings; they are unthinkable. The number is so huge that it is difficult to measure, which is also inconceivable. It is both profound and vast, so it cannot be thought about deeply. It is vast and deep, so it cannot be thought about vastly. The types and examples of true response and provisional reality are numerous and yet inconceivable. It is especially inconceivable in that it pervades the sea of effects. Therefore the First Assembly says, “Bodhisattvas as numerous as the dust motes in ten Buddhalands surround altogether.” They are briefly listed as the 42 multitudes. All take the limitless dust motes of lands as their limits, not to mention the light from their mouths call on each and every Bodhisattva who lead retinues of Bodhisattvas as numerous as minute dust motes in oceans of worlds to come to this assembly. The light from their hairs radiate repeatedly to pervasively enter into lands like dust motes. Relying on proper functioning, they gather in those in the three periods of time until they ends. Even all the great Bodhisattvas cannot conceive of this, not to mention ordinary sentient beings who try to fathom the bounds of their ends; hence this is called the inconceivable oceanic assembly.

6). “The perfect sound continually scatters through ten kshetras, yet suddenly is everywhere.”: A clarification of the fundamentals spoken in this Sūtra: The fundamentals are the perfect sound. “Continually scatters”: Sounds as they distance themselves. “Ten kshetras”: Lands the shape of trees and other different types. The Sūtra lists 20, concluding with dust motes of the ten Buddhalands; ten lands are said because the term “ten” indicates limitlessness. The meaning of the perfect sound should be elaborated upon below, in brief: In one sound all sounds are replete; it is called the perfect sound. All sounds are just one sound, it is also named one sound. One and many do not obstruct each other so in general this is called the perfect sound. The Sūtra says, “The Buddha with one wondrous sound completely hear the lands throughout the ten directions. The multitude of sounds are complete, so the rain of Dharma pervades too. All seas of words and phrases accord with the sounds of all species. In all Buddha lands, the pure Dharma wheel is turned.” These are all what is meant by the perfect sound. It is simultaneously heard throughout the ten lands without there being anything earlier or later; therefore it is called sudden. It is heard without exception throughout the ten lands of the Dharma Realm; therefore it is called pervasive.

7). “Host and attendants keep repeating to the limits of the ten directions, yet in unison proclaim” individually instructs on an explanation of the rites: It is as said, an explanation that connects the directions names one as the host while those in the ten directions as the companions. All Buddhas and Bodhisattvas have hosts and companions, deliverer to each other so they see to the ends of the ten directions. Accordingly one is the host while those in the ten directions are the companions. They are neighbors next to each other and press upon one another, therefore called layer upon layer. Despite the traits, it is still difficult to understand; so now a brief illustration again:

There are two meanings to the words, “They are neighbors next to each other and press upon one another, therefore called layer upon layer.”: 1). They look upon one another: For example, Vairocana is the host and all Buddhas throughout the ten directions are the companions. The Thus Come One Akṣobhya east of this realm is the host, Vairocana of this land and all Buddhas throughout the ten directions are the companions. Next, the second Buddha of the east is the host while Vairocana and the first Buddha of the east and Buddhas throughout the ten directions are the companions. Accompanying one Buddha are all the infinite Buddhas of the Dharma Realm.

Just as ten people are hosts and companions who glance at one another; there are ten combinations of hosts and companions. Just as the Buddhas are that way, the Buddhas as hosts and Bodhisattvas as companions are so too. Since the hosts are that way, the companions are so too. In one meaning there are three meanings. Second, just as Vairocana is one Buddha who is a host, Bodhisattvas throughout the ten directions are companions. Since the host Buddha pervades, the companions pervade too:

As it is said, beyond worlds as many as dust motes in ten Buddhalands east of the Universal Light Hall where Vairocana resides, Mañjuśrī of the Golden Colored World came to be a companion. The Bodhisattvas throughout the ten directions all came from the ten lands. If this host Buddha heads east by one world while sitting on a lotus throne, Mañjuśrī of the Golden Colored World is far away even as he arrives; he remains a distance of as many lands as dust motes in ten Buddhalands apart. Just as the constellations surround the bright moon over the long sky, the myriad landscapes and hundreds of waters reflect the stars and the moon. The moon is like the host Buddha while the aligned constellations are like the companions. They appear in each and every body of water near and afar.

The idea being that when the Golden Colored World draws closer to the east by one world, Wealthy Leader Bodhisattva of the Western Lotus Colored World also draws near the east by one world. The rest of the eight directions all draw near the east by one world. In this way, the host Buddha reaches the place that is as many worlds apart from the east as the number of dust motes in ten Buddhalands while sitting on a lotus treasury lion throne, which is exactly the location of the Golden Colored World. From the host Buddha to you, the Golden Colored World is as near the east as being apart by a number of worlds equal to the number of dust motes in ten Buddhalands. The Lotus Colored World in the west is exactly the location of the Saha. In this way, the host Buddha is at the end of the east, Golden Colored World and other companion lands are also at the end of the east; and yet they never see Mañjuśrī coming from the west and going eastward to draw near the host Buddha. They also do not see Mañjuśrī pass before the Buddha and draw near the Buddha from the west. In this way the host Buddha is at the end of the west, and yet he never sees western Bodhisattvas coming from the east and going westward to draw near the host Buddha. It is the same throughout the ten directions. Just as an individual spreads [a string of] ten coins on the ground, the heart of one coin is the host and the other coins are the companions. With the first coin, when the second coin presses on top of the first coin so it is closer to the east by one coin, the words on the Tang Dynasty coins all come closer to the east by a distance of one coin. In this way, each coin presses upon one another in layer after layer and all gradually move closer to the east. Having moved closer to the east in this way, the ten coins move closer to the west in the same way. Explain one and ten believe, hence they already pervade the ten direction in layer after layer. Just as the Third Assembly explains the Ten Dwellings, the Faiths are explained in this way too, layer upon layer they pervade the ten directions. The Conducts, Transferences, Grounds and others are the same way too. Since there are nine assemblies, there are nine layers. Just as the First Assembly pervades the Dharma Realm in layer upon layer, the Second Assembly in layer upon layer is above the First Assembly, in layer upon layer; hence the nine assemblies are naturally nine layers. If the 48 assemblies were 48 layers and if the infinite assemblies were infinite layers, this one Buddha is the host while the rest of the Bodhisattvas are the companions, layer upon layer. They all sing simultaneously from the ends of the ten directions. Other ideas will be differentiated when we get to the causes and conditions for the arising of the teachings.

Although there are seven pairs above, they consist of six bodies: 1). The Oceanic Imprint Samadhi relies upon the Wisdom Body because the sea of wisdom is lucid. 2). The body that speaks the Dharma is the transformational body, such as the waters containing a thousand divided moon [reflections]. 3). The location where the Sūtra is explained is the Body that Generates Thought because according to thought, one pervades locations throughout the Dharma Realm. 4). The time that the Sūtra is explained is the Body Supported by Power, supporting it so that it lasts forever. 5). The Ineffable Oceanic Assembly is the Awesome Might Body because it shines with an awesome light among the multitude of Bodhisattvas. 6.) The perfect sound. 7). Hosts and companions all have fine features that adorn their bodies. The perfect sound is one of the features. The hosts and companions sitting on the lotus treasury lion throne are replete with fine features. There are six parts to this passage: There are already four bodies to the ineffability of the host explained earlier, now the ten bodies are replete. The idea being, he spoke this Sūtra when the ten bodies were first perfected. Although the fundamental meanings in the Commentaries properly demonstrate and explain the rites and other differences embodied and are replete in the ten bodies, there are two or three bodies that are not made clear at all.

5. These words cover the fundamentals and the superficialities: This text contains two layers of fundamentals and superficialities: 1). Phenomena and noumena look to one another in a discussion about the fundamentals and superficialities. 2). All teachings look upon each other in a discussion about the fundamentals and superficialities.

1). Phenomena and noumena look to one another; this is a discussion about the fundamentals and the superficialities. It also obscures the hidden difficulties. I am afraid there are things difficult to utter: The great phenomenon is formless, the great sound is silent, faint hopes are apart from a conqueror-- these are the inconceivable states. How could it be described with words? The mind that is apart from being moved and shaken are words that have forgotten sophistry so they naturally enter the true destiny. Why use the vast display of words about marks to continually disturb people? Therefore Shakyamuni now says: If it is without words, how can we know that it is wordless? If it is without marks, how can we show that it is markless? The Ten Patiences Sūtra says, “Understand that the Dharma is not in words, enter the bounds of wordlessness well; and yet be able to illustrate with spoken words, like echoes that ring throughout the world.” Here the words reveal the wordless. He also said, “The Buddhas take the Dharma as the body, which is pure like space. The multitude of forms manifested are led into this Dharma.” Here the marks reveal the marklessness. He also said, “The physical body is not the Buddha, neither is sound. And yet it is without being apart from form and sound that one sees the spiritual powers of the Buddha.” The above two aspects are included here. The Dharma Flower also says, “The trait of quiescence to all Dharmas cannot be proclaimed with words; it is with the power of expedients that it was spoken for the five Bhikshus.” Here the words also reveal the wordless. The Vajra Sūtra says, “If we see that all marks are no marks, we will then see the Thus Come Ones.” These are also about the marks revealing the marklessness. The Pure Names [Sūtra] says, “The Dharma speaker speaks nothing and instructs on nothing.” It also says, “The Dharma speaker shall speak according to the Dharma.” It also says, “Without being apart from words, speak about liberation.” It also says, “Although we know that all Dharmas neither come into being nor cease to be, fine features adorn their bodies. Although we know that all Buddhalands and sentient beings are empty, we always cultivate the Pureland and teach and transform all beings and others.” These are about words and wordlessness, marks and marklessness not being apart from each other. The Chapter on the Ten Dwellings says, “Wishing to universally respond, he proclaims according to kind throughout the ten directions with one wondrous sound of quiescence. In this way, all are caused to be pure and to understand. With this, the Bodhisattva makes his initial resolve. He proclaims all beings' languages endlessly with one word. Wishing to understand his inherent nature, the Bodhisattva makes his initial resolve based on this. There is no words or sounds in the world that he does not make, so that they lead to liberation and certify to quiet extinction. Wishing to attain such wonderful faculty of tongue, the Bodhisattva makes his initial resolve based on this.” All these are words that are wordless; there is not just one text about this. 2). All teachings look upon each other in a discussion about the fundamentals and superficialities.

The Commentaries but briefly clarify the meaning of non-obstruction. There are two pairs in the text: The first pair is about marklessness not obstructing marks; the latter pair is about wordlessness not obstructing words. The first pair is about marklessness not obstructing marks: “Although emptiness is emptied and the traces are cut off.” The nature of the Dharma is fundamentally empty, empty without all marks: The Dharma is generated from conditions, so the absence of its inherent nature is therefore emptiness. Furthermore what other marks are there? Borrowing emptiness and expelling existence, existence leaves and emptiness dies, hence it is called emptied emptiness. The Pure Names [Sūtra] says, “Only with the existence of the sickness of emptiness that the sickness of emptiness is empty too.” Knowledge of the Middle Way says, “All Buddhas speak of the Dharma of emptiness to eliminate the view of existence. If we were to see existence as emptiness again, no Buddha would transform us.” Therefore know that there is neither existence nor nonexistence. Nonexistence is emptiness. No void is emptied emptiness. The Sūtra says, “In the void there is no duality and duality is void too. All are empty throughout the Triple Realm, that is the view of all Buddhas.” This is emptied emptiness. Next it says, “Ordinary people do not awaken to or understand that the Buddhas cause the proper Dharma to abide and yet all dharmas do not abide. Enlighten to this and see the inherent body.” Emptiness also does not abide. Also, there is no center or duality in the above, which is emptiness. Devoid of duality is void too, that is emptied emptiness. All in the Triple Realm are empty, becoming true emptiness. Also the Chapter on Transferences says, “The nature of the Dharma is fundamentally non-dual, devoid of duality and void furthermore.” All are emptied of emptiness.

“Traces are cut off” refers to emptiness and existence being eliminated, the place of mind's activities is extinguished. The place of activities extinguished, traces cannot be found. As it is said, if existence is existent, then existence is possible; that way the existence of void can be void. Now the void of existence can exist and the void of void can be void. Expelling existence with void, void is then a trace. Chasing away emptiness with emptied emptiness, emptied emptiness is also a trace because there is the existence of chasing away. Chase and chase until there is no chasing. If no-chasing chases chasing, then that no-chasing is also a trace, because there is the existence of attainment. Just like a bird that walks through sand, if there is nothing to attain, that line itself is severed. Therefore the Chapter on Manifestations says, “Understand that the nature of all Dharmas are still and extinct, like birds flying across the sky but leave not a trace. Therefore emptied emptiness is apart from traces because emptied emptiness does not obstruct marks. Although we say that, yet words produce the following, “still the sky of meanings’ stars glitter and blaze.” The clear sky does not obstruct the glittery stars. The Dharma door of non-obstruction is true emptiness as a primary meaning. The above is about emptiness being the fundamentals and the Dharma door as a superficiality.

The latter pair is about wordlessness not obstructing words: “Although stillness is deepened so that words are lost, yet the sea of teachings’ waves are oceanic in extent.” This is about wordlessness not obstructing words: Wordlessness is the fundamentals while words are superficialities. “Stillness”: The mark of clear and coagulated seawater. It means to clarify that movement relies on stillness, so wordlessness does not obstruct words. Therefore the Sūtra says, “Although one does not rely on the path of languages furthermore, one is not attached to the absence of spoken words either.” If one were obstructed by words, one would be exhorted in person. Not obstructed by words, Mañjuśrī presented praises. Not to mention when the nature of language departs, the ceasing of words is spoken. Therefore although there are no words, the waves are huge in extent in the sea of teachings. Giant waves refer to Buddhas' certification being apart from words, flowing into sound and listening to expressions. The Dharma is fundamentally not spoken while the great Tripitaka is proclaimed in the Dragon's Palace. Know that the Dharma is not far from the destination, the acquired conduct of the mind is most profound. The phenomenon of words is not so near and the hollowed substance can be seen. Phenomena severed from words are not severed; the proliferation and flourishing of esoteric texts are not prosperity. This explains the death of words. With words integrated and constant in the mind, there is no expulsion.

2). “As for the thousand doors which in secret flow, of multitudes of texts it forms the copious source” and below are about all teachings are in pairs as a part of the discussion on the fundamentals and the superficialities: There are two pairs in the text about the Avataṃsaka being the fundamental Dharma wheel: “As for the thousand doors which in secret flow,” that is the fundamentals for gradual opening: As it is said, the different meanings of a thousand doors pour into the multitude of sūtras. Like the sea that pours into and flows over the lands of the four continents, anyone who drills acquires water. Hence know that the multitude of flows rely on seawater; therefore the sea is the source of a multitude of bodies of water and the Avataṃsaka is the fundamental source of all teachings. “Of multitudes of texts it forms the copious source” is about gathering in the superficialities into the fundamentals: The myriad virtues intersect and return. Were a hundred bodies of water to return to sea, the sea can universally accept them, hence it is the core. People in the past had said, “The nine waterflows therefore intersect and return while the multitude of sages meet in profound depth. That is in regard to the meeting and returning to nirvana; this is in regard to the meeting and returning to the Dharma Realm. Therefore the Shastra of the Grounds says, “There is nothing that does not flow from this Dharma Realm and there is nothing that does not return to and certify to this Dharma Realm.” Therefore the Dharma Flower says, “The One Buddha Vehicle is differentiated and explained as three.” The One Vehicle is the fundamentals of the Three Vehicles. The One Buddha Vehicle is the Avataṃsaka. The meeting of the three and the returning to the one is to gather in the superficialities and to return to the fundamentals. The fifth [roll of the] Sūtra says, “For those who first see my body and hear what I say, they all believe and accept, entering the wisdom of the Thus Come Ones.” This refers to how the Avataṃsaka is the fundamentals. Other than first practicing and learning about the Theravandans, which is the flow, I have now also attained and encountered this Sūtra, entering the wisdom of the Buddhas; this is to gather-in the superficialities and return to the fundamentals. This Sūtra is the Dharma Flower. The Dharma Flower gathers in the rest of the sūtras to return to the Avataṃsaka. Therefore the Dharma Flower also refers to the Avataṃsaka as the fundamentals. The following explanation makes the distinction among the ideas.

6. The esoteric and subtle purpose and destiny: “This is its intent” sets the standard. “Tallying true substance” and below show the destination of the intent proper, which consists of two aspects: 1). Clarifies that noumena and phenomena are unobstructed. 2). Show that phenomena are unobstructed. Since this Sūtra elaborates on how phenomena and noumena as unobstructed, the unobstructed Dharma Realm is the destination of that intent. This door consists of ideas that are divided into and aligned by meaning.

1). There are also two points in clarifying non-obstruction between noumena and phenomena: (1) Instructions on the three elements. (2) Integration of the true and the false. (1) Instructions on the three elements. Question: In the going and returning to boundlessness etc. initially, the three elements were already clarified, why explain them again now? Answer: In brief, there are three ideas different than the aforementioned.

(a) With regard to the Dharma Realm School directly, the meanings aforementioned already clarified the three elements. Now it is about being able to interpret the Sūtra's complete explanation on the three elements; hence this is different. (b) The aforementioned distinguishes among the traits of the three elements and now the locations of the three elements are clarified. Regarding the location of the substance, it can be said to be infinitely transforming etc. (c) The aforementioned clarifies that the three elements integrate and eliminate, therefore forming their own School. Now the clarification is that the three elements are mutually existent to obscure different explanations. The idea makes the distinction that they do not abandon one another, which makes the idea unobstructed. For example, people in the past had said, “Its substance does not come into being or cease to be; it neither comes nor goes. Its non-extinction is non-production and its non-production is non-extinction etc.” “Its mark is the distinct substance among similar and dissimilar categories. It is subtle and fine; it is accommodated and supported. It is the distinct quality between similar and dissimilar categories. It is disclosed and turned, repeatedly manifesting. It is a subtle and fine principle even more difficult to see than to see manifestations of marks repeatedly in a mustard seed jar, which are easily observed. The metaphor is likened to Lord Śakra's Net etc.” “Its function pervades without dividing, succeeding without parting. The one and the many, the large and the small interact, their traits remain despite delays or rushes, stillness or chaos etc.” These show the traits of the three elements separately, but now the clarification is that they do not part, which is profound and mysterious and called “unobstructed phenomena and noumena”.

The first line clarifies the substance: The substance is in the midst of myriad transformations and not beyond phenomena; therefore it is said, “Tallying true substance with the region of ten thousand transformations.” Tallying means to correspond or to still. “Myriad transformations” is a general term for the dharma of phenomena. Wishing to recognize that the true substance is only located in the midst of myriad transformations, Lord Xiao therefore in his preface to the commentaries on Bringing Forth Faith says, “The original substance of the Great Vehicle is void and empty, so clear that it washes away the dark. More mysterious than the mysterious, how did the symbol of the myriad phenomena emerge? More still than the still, it remains a theory among a hundred Schools and not the symbol of the myriad phenomena. The five eyes cannot see its appearance. With words, the four forms of eloquence cannot describe its look.” Shakyamuni said: This clarifies that the true substance and all dharmas are neither one nor different. Although now the Commentaries speak of non-obstruction, it is neither one with nor different than all dharmas. Therefore Lord Zhao says, “The Tao is far way and becomes real when in contact with phenomena and the substance is just myriad transformations.”

“Displaying virtues’ marks in the doorway to the multiply profound”clarifies traits: Traits do not obstruct substance. “Multiply profound” is the substance of noumena. Clarifying “the marks of virtue” refers only to substance. If there were marks apart from substance, those marks would not be mysterious or wonderful marks of victorious virtue, which are called the marks of virtue. Speaking of “multiply profound”, it is also emptied emptiness. Borrowing the words of Laotzu, “Or rather more secret than so-called mystery. There is the deeper mystery: The gate and doorway all hidden essences issued from: All such subtleties.”iii Whether you have a name or not, both are called mystery. The Riverside Lord said, “Mysterious are the heavens; and there are heavens beyond heavens.” Zhaungzi said, “Heaven is natural; that which is natural is natural.” The Imperial Commentaries stated that the mysterious is profound and wonderful. I am afraid that being attached to the mysterious is a stagnation that prevents forgetting both; therefore the mysterious is used to dispel the mysterious. To understand no desire, be without desire; by relying on this the myriad things are born. Hence this is called the door of the myriad wonders. Now in emptied emptiness, no virtue is incomplete.

“Functions are legion and prolific, yet it is always such” clarifies function: Function is not apart from the marks of the substance; therefore the plentiful rises and yet it remains constant, as it is. The aforementioned triad, substance, marks and functions, does not abandon one another; all are certified to and observed.

“Wisdom everywhere examines, yet it is forever still” is that which can certify and observe: If this line is a clarification, it is about non-obstruction between “stopping” and “contemplating”: “Everywhere examines” is about contemplation, pervasively contemplating phenomena and noumena. “Forever still” is stopping, all signs of confusion are still. Also the provisional and the real are unobstructed: “Everywhere examines” is provisional while “forever still” is real. With regard to the above three lines, they are about non-obstruction between states and wisdom: Since the state contemplated is unobstructed in substance and function, the wisdom that can contemplate also illuminates both flows quietly. If this were directed separately at the three elements, each would be replete with substance and function and contain stopping and contemplating. Just as the aforementioned substance “tallies true substance”, the substance is stopping. “The zone of myriad transformations” is the function; it is about contemplation. “Manifesting virtuous marks” is about contemplation. “Layers of doors of mystery” is about stopping. “Plentiful functions flourish” is about contemplation. “It is so always it is,” is about stopping. If we were to explain the three contemplations: Using wisdom to examine the substance is the contemplation of emptiness. Examined function is false contemplation. Examined marks is middle contemplation. The three truths are in line with contemplation, therefore called everywhere examined. With regard to these three contemplations, the stopping of constant stillness also consists of three aspects: 1). The substance is true therefore still. 2). Expediently accord with conditions without grasping is therefore stillness. 3). Apart from the two extremes' discrimination is therefore stillness. The three stoppings and the three contemplations integrate into one mind correspond with the three truths' principle of non-obstruction; when the mind and states are integrated, they are always clear before us.

(2) Integration of the true and the false, there are two pairs in the text: “Truth and falseness interlink and mingle” and below, ▲one pair is about integrating both the proper and the understanding. “Within the ordinary mind one sees the Buddha mind” and below, ▲one pair is about not obstructing both in appearing. ▲Integrate both the proper and the understanding: “Truth” is noumenon, the Buddha. “Falseness” is confusion, birth, also the cycle of birth and death and nirvana. “Interlink and mingle” is about truth covering falseness and superficialities, falseness permeating the source of the truth; therefore said to interlink and mingle. Like waves and moisture; there are no dry waves and no moisture apart from waves. If we were discussing interlinking and mingling, we would also say, “through the sage's mind we see the mind of ordinary beings.” Just as we see waves in moisture, so Thus Come Ones do not eliminate nature that is evil; furthermore, in the minds of Buddhas are sentient beings and others. If we were to base ourselves on this meaning, together we can say that the truth and the false interlink and mingle, ordinary beings and sages gather each other in. Now those who are not that way: If it is regarding the integration of noumena, the real is the co-existence of the truth and the false. Now about the existence of indestructible marks, we but understand that ordinary beings are the same as sages because that is the truth. However, sages are different than ordinary beings because they have no afflictions. For example, waves are moist but moisture may not necessarily be waves. Since there is water purely, an explanation of purely water is that the waves contain the nature of movement and the phenomenon of non-movement. Just as moisture is an explanation of waves, both movement and moisture exist. Also, speaking of ordinary beings as Buddhas is beneficial to ordinary beings; but to say that the Buddhas are ordinary beings lead to misunderstanding.

Therefore it is said that “Within the ordinary mind one sees the Buddha mind.” The fact that the truth and the false interlink and mingle is because the two dharmas of the true and the false are of the same mind. The false grabs the true to form no other falseness; the true manifests according to the false so there is no other truth. The names for the true and the false are different and not of two substances. Beyond the true is the false, noumenon does not pervade; beyond the false is the true, phenomenon has nothing to rely upon. Perhaps we speak of falseness being empty and the truth being existent, but they are both empty and existent and they are both negated and affirmed. Although there are many facets, they do not interlink and mingle. What does this mean? Let us talk about what dharmas are the true and what dharmas are the false. There are two meanings to the true and the false: 1. Speaking regarding the three natures: Perfect realization is the true; pervasive calculation is the false. The rising of nature based on the other connects with the true and the false, pure portions are equivalent to the true and tainted portions are equivalent to the false. 2. Regarding the two truths: The truth is true and the secular truth is false. There are many doors to the two truths, which will be elaborated upon below. Now regarding the two doors of phenomenon and noumenon: Noumenon is the truth and the true; phenomenon is the secular truth and the false. Presupposing the phenomenon of pure portions means that falseness has not yet ended.

Question: Are the two dharmas of truth and falseness empty or existent? Answer: Just as the Consciousness Only Śāstra states: With regard to pervasive calculation, it is falseness; where falseness is empty the truth is existent. If tainted portions were falseness, then both truth and falseness are existent. If Nirvana says: Emptiness is the so-called cycle of birth and death; the absence of emptiness if the so-called great nirvana; then the tainted portions that rely on others is emptiness whereas the pure portions that perfect realization are all existent. If we were to rely on the three śāstras: There is existence because of secular truths; because of emptiness there is truth. If we take falseness as secular truth and the true as truth, then the false is existent and the true is empty. If it is about according with the secular in explaining the two truths, both truth and falseness connect with emptiness and existence. If it is about making contact with things therein, then both truth and falseness are neither emptiness nor existence.

Question: What is the mark of conduct like for the interlinking and mingling of truth and falseness? Answer: Speaking of both interlinking and mingling, it is about the School that clarifies. Consciousness Only and other schools do not interlink and mingle; now with regard to the Avataṃsaka, all meanings aforementioned interlink and mingle because the aforementioned is complete with the meanings of one mind and others. For example, regarding pervasive calculation as falseness: Sentient existence means that noumenon is devoid of falseness and permeates the truth.

The absence of noumenon is the existence of the sentient so the truth permeates the false. Were tainted portions to rely on others as falseness: Conditions generate the absence of nature so falseness penetrate the truth. The absence of nature conditions the realization that the true permeates the false. Were it about an explanation of birth and death and nirvana: The cycle of birth and death is nirvana, falseness permeates the truth. Nirvana is the cycle of birth and death, the truth permeates falseness. Therefore Knowledge of the Middle Way says, “The bounds of reality of birth and death is the bounds of nirvana; the bounds of reality for nirvana is the bounds of birth and death.” In this way, the two borders are not different by a hair, which is to interlink and mingle. This Sūtra says, “With contention, speak of birth and death; without contention, speak of nirvana. Both birth and death and nirvana cannot be attained.” Both are empty and existent, which is the meaning of interlinking and mingling. If we were to rely on the two truths: Take falseness to be the secular truth and take the true to be the truth, that is an explanation of interlinking and mingling. The secular is true, the true is secular. Therefore Lord Ying says, “To unite the essentials at their source, the two truths meet and are connected. With the truth, there is no existence; with secular truth there is no absence. True therefore no existence and although void, there is existence. The secular therefore is devoid of absence and although existent, there is absence. Although existent, it is absent, hence it does not burden existence; although absent, it is existent, hence it does not stagnate in absence. It even says, “Stilling these various extremes is called the Middle Way.” This is the interlinking and mingling of truth and falseness. Because of truth, there is no existence; although absent, there is existence, truth penetrates falseness. Because of the secular, absence is absent. Although existent, it is absent, falseness penetrates truth. The rest can be thought about in the same way. If we were to accord with the secular explanation: The true and the false are fundamentally illusory and yet they interlink and mingle; truth and falseness are all true so the fundamental and the superficial are of one flavor and yet they interlink and mingle. If contacts were made with things within, they actually interlink and mingle. Next is a clarification on the how's of interlinking and mingling.

Question: The marks of truth and falseness are as contrary as water and fire, how can their interlinking and mingling be possible? Answer: There are many meanings here: (a) Since the two dharmas of truth and falseness are of the same mind, they are stringed together. therefore interlinking and mingling is possible. Therefore Bringing Forth Faith says, “There are two types of doors that rely on the Dharma of the one mind: A. The door of the mind that is True Thusness. B. The door of the mind that produces and extinguishes.” Although there are two doors, they both individually gather-in all dharmas exhaustively. Since these two doors do not part, it is therefore said that they are not apart from one mind, hence interlinking and mingling are possible.

(b) Falseness grabs true realization because there is no other falseness. This is also what is meant in Bringing Forth Faith, Victorious Garland and others because “True Thusness” and “accord with conditions” realize all dharmas; truth pierces falseness. Since speaking truth that accords with falseness reveals that there is no other truth, falseness penetrates truth. If there were no falseness, how can you speak of relative truth? If it were produced without conditions, it is devoid of the absence of nature.

(3) The terms truth and falseness are different but the substance is non-dual: Usually as cited, an explanation of birth and death is contention, an explanation of nirvana and others is non-contention; neither is attainable and yet the substance is non-dual. Therefore the Sūtra says, “If we chase after false terms, grasping and being attached to these two dharmas, it is perversion and not real in meaning; that way we cannot see Proper Enlightenment.” Understanding takes non-duality to be real, how could they not interlink and mingle?

(d) The following is about noumena not pervading because there is falseness beyond truth, which turns into two ideas. This line is about truth penetrating falseness. (e) Phenomena do not rely because there is truth beyond falseness, which is about falseness penetrating truth. This is also the meaning of the Dharma Nature School. All dharmas are thus, how could there be truth beyond falseness? True Thusness pervades all places, how could there be falseness beyond truth? Therefore know that truth and falseness always interlink and mingle; they are also traits that do not destroy truth or falseness. Hence the truth of that falseness is untrue truth that is lucid and still; it is falseness that permeates truth, unpretentious falseness that gathers and flourishes.

▲The non-obstruction of both manifesting: “Specifics and principle are together cultivated: On relies on basic wisdom to seek the Buddha’s wisdom.”: The above is the meaning of non-obstruction for interlinking and mingling. Fearing that people will mistakenly be attached and obliterate the two traits, these words are presented here. It is also a result of confusion from being attached to dhyāna. By relying on the fundamental nature of wisdom, there is no doing or cultivating; the mirror is fundamentally bright without wiping or brightening. Those who are attached to the Dharma must act on phenomena; they shall seek the Thus Come Ones. Relying on the winning conditions of others to realize their personal virtues, there is biased attachment; therefore both practices are differentiated here. Those who rely on their fundamentals of wisdom speak based on noumena, for they are fundamentally replete with the nature of wisdom without outflow. Those who seek the wisdom of Buddhas discuss based on phenomena. In seeking nothing, we therefore seek. The mirror of the mind is fundamentally pure but it has been occluded for long because of dusts from the senses, because the inherent nature's virtues as many as sands in the Ganges are buried in the sand dust of afflictions, because we accord with the Dharma nature without miserliness, greed etc. and practice dāna, generosity and others, because all Buddhas have already reached certification while we have not, because noumena do not obstruct phenomena or prevent seeking, and because phenomena do not obstruct noumena so seeking is no seeking. If these types of cultivation were called no cultivation, then in the cultivation of no cultivation, that cultivation of no cultivation is real cultivation.

2). Clarifies that the Dharma Realm of phenomena does not obstruct each other: The purpose and destination of the Sūtra are divided and delineated here. We shall elaborate and differentiate. I will briefly clarify right now and divide them into two parts: (1) Clarifying the cause of non-obstruction: (2) Properly showing the marks of non-obstruction.

(1) Clarifying the cause of non-obstruction: Whereas non-obstruction is reached in different phenomena, it is because noumenon is integrated with phenomena. And in which: The first line: Clarifies that by relying on noumenon, phenomenon is created; therefore the one and the many are conditions for each other's arising. This is still about the non-obstruction of phenomena and noumena, one is at immediate heel of the other and hence named here. Through the non-obstruction of phenomena and noumena is the non-obstruction of phenomena obtained. If phenomenon were not noumenon, phenomenon would not be created due to noumenon; they would obstruct each other that way. Now because phenomenon is noumenon, non-obstruction is attained.

The next line: Since noumenon integrates with phenomenon, it says, “Specifics interfuse with principle, so a thousand distinctions combine without obstruction.”: This properly differentiates the how's of non-obstruction among phenomena. Due to the aforementioned, phenomena enfold and noumena are created; no phenomenon is not noumenon, therefore noumena integrate with phenomena. Since noumenon is integrated and connected, phenomena also follow along; therefore one attains a thousand distinctions and step into non-obstruction. Due to phenomena, there are a thousand distinctions; due to the integration of noumena, one steps into layer upon layer. This is the door of integrating and connecting the nature of noumenon in the midst of the Ten Mysteries. The rest will be clarified below.

(2) Properly showing the signs of non-obstruction, which is replete with the Ten Doors of Mystery. To accord with the text expediently, the list is slightly out of order. The following is the sequence: A. The Door of Simultaneous Completion and Mutual Interaction. B. The Door of the Unhindered and Easy Intersections Between the Vast and the Narrow. C. The Door of the One and Many Containing One Another Yet Being Different. D. The Door of the Mutual Identity of All Dharmas In Freedom and Ease. E. The Door of the Hidden and the Revealed Being Established Together. F. The Door of the Establishment and Intercontainment of the Subtle and Minute. G. The Door of the Dharma Realm like Indra’s Net. H. The Door of Relying on Phenomena to Reveal Dharmas and Produce Understanding. I. The Door of the Different Accomplishment of Separate Dharmas of the Three Periods of Time. J. The Door of Complete Virtues from the Perfected Understanding of Host and Companion.

1). “Therefore he obtains: Ten bodies in succession, yet mutually operative, six positions not disordered, yet reciprocally contained.” is the Door of the Mutual Identity of All Dharmas In Freedom and Ease. There are two lines to this text:

The first line generally clarifies that the three worlds form each other, “Therefore he obtains: Ten bodies in succession, yet mutually operative.” Speaking of “therefore”: Since the integration of previous phenomenon acquires noumenon, it becomes replete with the ten types of Doors of Mystery below. Hence although these two words are at the beginning, their meaning connects the ten below.

Speaking of the “Ten Bodies”: This is what the Eighth Ground says, “These Bodhisattvas stay far away from all thoughts of discrimination about the bodies and reside in impartiality. These Bodhisattvas know the bodies of living beings, bodies of lands, bodies of karmic retribution, bodies of Sound Hearers, bodies of solitarily enlightened ones, bodies of Bodhisattvas, bodies of Thus Come Ones, bodies of wisdom and bodies of Dharma and bodies of space. Speaking of “mutually operative”: Next the Sūtra says, “These Bodhisattvas know the pleasures of living beings and can assume the bodies of living beings as their own bodies; they can also become bodies of lands, bodies of karmic retribution and even bodies of space. They also know the pleasures of living beings and can assume the bodies of lands as their own bodies. They can become bodies of living beings, bodies of lands and even bodies of space as their own bodies.

They also know the pleasures of living beings and can assume the bodies of karmic retributions as their own bodies; they can also become bodies of living beings, bodies of lands and even bodies of space. They also know the pleasures of living beings and can take the bodies of living beings, bodies of lands and even bodies of space as their own bodies. They accord with the different pleasures of all living beings and hence can appear in these forms and others in their own bodies.” Shakyamuni says: The above four separately reveals while concluding examples come later, which are the mutually operative Ten Bodies.

Speaking of “in succession”, it is a trait of indestructibility: Operating with the marks of destruction is not inconceivable. It originated from one mustard seed being able to accommodate Sumeru, an original mark of Sumeru is just that way. Therefore the 77th roll of the Sūtra says, “It is the dwelling place of the indestructible mark of one land entering all lands.” It also says, “It is the dwelling place etc. of the indestructible mark of one Buddha entering all Buddhas.” The 56th roll of the Sūtra says,

“It is said to make the bodies of living beings into bodies of lands without destroying the bodies of living beings is a game for Bodhisattvas. To make the bodies of lands into living beings' lands without destroying the bodies of lands is a game for Bodhisattvas.” Thus the bodies and Buddhas and bodies of the Two Vehicles are mutually operative, the bodies of Bodhisattva conducts and the bodies of realizing Proper Enlightenment are mutually operative, so that birth and death and others are demonstrated in nirvana without having their traits destroyed. Hence it says they are in succession and yet mutually operative. The next line says, “Six positions not disordered, yet reciprocally contained”: The six positions are the three worthies, the ten sages, the two enlightenments of level and wonderful mutually gather-in one another according to cause and effect. Just as those who bring forth their initial resolve immediately realize Proper Enlightenment do not destroy their mark of initial resolve. If there were no initial resolve, why would it be called the immediate realization of Proper Enlightenment upon bringing forth the initial resolve? It is because the Ten Faiths gather-in all positions and all positions are the Ten Faiths in succession. The Ten Dwellings gather-in all positions, all position of the Ten Dwellings are not disorderly. Orderly, they spread afar and fold in furthermore, which is perfect integration. Just as the below says, in differentiating this line in terms of cause, this is also about entering the door through marks. Below are marks that enter; therefore this line is about marks just as milk thrown into water abandons itself and becomes like something else. This is why it is called marks.

2). “And so: The vast and great can enter where there is no place, Dust-motes and hairs envelope with nothing left outside” is about the Door of the Unhindered and Easy Intersections Between the Vast and the Narrow: The first line is about the great being able to enter the small; the next line is about the small being able to accommodate the great. Although there is entering, the idea is about vastness and narrowness. “No space” means small: So small it has nothing inside and because it has no interior, it has no center. “Nothing left outside” means great: So great that there is nothing left outside. Nothing left outside means that the land of a great body immediately enters a dust mote or a hair that has no interior; this is why it is called unhindered intersection.

Whether as it is or upon entering, it reaches unhindered intersection. The Sūtra says, “Vajra-encircled mountains are limitless in number, how can they be safely placed on the tip of one hair? Wishing to know the mark of smallness when it is the greatest, Bodhisattvas hence develop their initial resolve.” The mark of smallness when it is the greatest refers to the non-obstruction between vastness and narrowness. It also says, [they] “can make small worlds into large worlds and large worlds into small worlds” etc.

3). “Clearly arrayed, like mustard seeds within a jar” is the Door of the Establishment and Intercontainment of the Subtle and Minute: The one can accommodate the many, which is about mutually accommodating. The one and the many do not mix therefore said to safely stand. “Clear” means evident. There are three aspects to the subtle and minute: A. The subtle and minute contained are like the lapis lazuli jar that contains many mustard seeds; they are clearly arrayed and sequentially aligned. They do not block one another and there is no front or back. This is just as the Sūtra of the Thus Come Ones' Inconceivable States says, though there are two versions: One version says they are white mustard seeds, the other version just says they are mustard seeds. We will be relying on this version now: It is as said that one Dharma called nature contains everything completely, therefore all dharmas accord with the embodied principles that manifest herein. They also mutually accommodate because of the unobstructed ease of real virtues from the arising of conditions. They do not safely stand because of the doings of heavenly beings. Just as in the eight marks, in each and every mark is replete with the eight marks, called subtle and fine. B. It is about the capability to contain the subtle and fine. C. It is about the difficulty of knowing the subtle and fine.

4). “Completely simultaneous, like drops of water in the sea” is the Door of Simultaneous Completion and Mutual Interaction: Just as one drop of ocean contains the flavors of hundreds of bodies of water and the ten types of virtues; so accord with one Dharma and gather-in endless dharmas, including the following nine doors. This one door is a generalization. At the same time, there is no first or last to clarifications; they are complete and gather everything in without exception. Speaking of the “Ten Virtues”, the Ten Grounds Sūtra says, “A. Gradually deepens. B. Rejects corpses. C. Any water that enters it loses its original name. D. Universally shares the same taste. E. Infinite gems. F. Bottomless. G. Vast and limitless. H. Giant creatures reside in it. I. No excessively high tides. J. Universally accepts major downpours.” The Nirvana Sūtra says, “Just as people enter the great sea of desire, one uses the waters of all rivers personally.” Cultivating this within one form of practice and the virtues therein cannot end.

5). “One and many unobstructed, like a thousand lamps in empty space” is the Door of the One and Many Containing One Another Yet Being Different: Due to the mutual arising of conditions between the one and the many, their powers and functions interweave; hence interpenetrating each other, which is called mutually containing. Since their traits do not deteriorate, they are said to be different. Just as a thousand lamps in a room simultaneously shine, light varies depending on the wick. Light pervades depending on the lamp. Lights intersect and interpenetrate, always different and always entering. The Sūtra says, “In one, the infinite is understood; in the infinite, the one is understood. Understand that they give rise to each other so that they become unimportant.” This metaphor of lamps is also an analogy about marks in that in looking directly at the light, no other feature can be seen because there is only one light.”

6). “Hidden and revealed together realized, like the crescent moon in an autumn sky” is the Door of the Hidden and the Revealed Being Established Together: Just as the moon is half revealed and half hidden on the nights of the eighth and ninth, a proper manifestation is a hidden manifestation. A proper manifestation is different than a hidden new moon without manifestation; it is different than a full moon revealed when not hidden. When one gathers in the many, the one is revealed while the many are hidden. The many gathers-in the one while the many reveal the hidden one. One hair gathers-in the Dharma Realm, the Dharma realms of the rest of the hairs are hidden. Each and every hair gathers each other in and enters each other; so they hide and reveal in the same way. However, half moon is not only light and dark, there is also darkness beneath the light and light beneath the darkness. Just as entering proper samadhi in the East is half bright, rising from samadhi in the West is half dark. Entering the East, rising occurs in the East. Just as there is darkness beneath the light, when the rising place is in the West, there is entry into the West. Just as there is light beneath darkness, it is called the Door of the Hidden and the Revealed Being Established Together.

7). “Layer on layer lights interlace, like the Lord’s net of trailing pearls” is the Door of the Dharma Realm like Indra’s Net: Just as the universe's palatial net of pearls covers from above, one bright pearl completely reflects the myriad things. All pearls are this way and furthermore reflect each other's reflections. The reflections furthermore reflect the hidden in infinite layer upon layer. Therefore although a thousand lights and a myriad colors intersect and reflect in layer upon layer, they are orderly and distinct, just as two mirrors reflect each other, the layers interpenetrate, so they deliver illuminations that are written to deliver the inexhaustible.

8). “Thought after thought makes perfect fusion, like an evening dream’s passing time.” is the Door of the Different Accomplishment of Separate Dharmas of the Three Periods of Time: In the Chapter on Transcending Worlds, the Bodhisattvas have ten explanations on the three periods of time. “It is said that the past explains the past, the past explains the present and the past explains the future. The present explains the past, the present explains impartiality and the present explains the future. The future explains the past, the future explains the present and the future explains the infinite. The three periods of time explain one thought.”: The first nine are specifics while the one thought is a generalization; therefore they are called the ten periods of times. The marks of the cause of the three periods of time gather each other in so that each thought is replete with ten to show the inexhaustible. One thought is infinite eons and infinite eons are one thought. The Universal Worthy Conduct Chapter says, “Understood, limitless and countless eons are one thought. Know that thoughts are no thought, hence see the world.” Just as in one night's dream one undergoes several lifetimes, the Gather-in Śāstra says, “In a dream it seems that one is undergoing years; waking up only requires moments. Therefore time may be boundless, gathering-in occurs in one kashana.” The Chapter on Transcending Worlds says, “Just as people in their dreams do various things. Though they experience millions of years, the night has yet to end for them.” Therefore Zhuang Zi's [describes] life as a dream about being a butterfly. The Commentaries say, “In life there are those who fake sleep and dream they have undergone centuries. There is a wide assortment of this type of things.

9). “Dharma doors pile up in layers, like clouds billowing in space” is the Door of the Different Accomplishment of Separate Dharmas of the Three Periods of Time: Speaking of “pile up in layers”, it is meant to show that the one and the many do not obstruct each other; therefore depending on each and every matter there are many dharma doors. Accord with one phenomenon and that is infinite Dharma Realms. The Dharma Realm is infinite therefore phenomena are also infinite. Just as the Sūtra says, “The flower canopies and others are produced, arise etc. from Patience with the Non-Production of Dharma.” The idea is to clarify that all causes produce one effect, one effect is replete with all causes. This is not a separate expression on this basis.

10). “Myriad practices unfurl profusely, like flowers blooming on brocade.” is the Door of Complete Virtues from the Purities and Impurities of Various Treasuries: This is one of the terms for the marks of the Ten Mysteries; it contains two meanings so Universal Worthy changed it to the Door of the Unhindered and Easy Intersections Between the Vast and the Narrow: 1). If the corresponding principles are pure and the myriad conducts are impure, then phenomenon and noumenon are unobstructed rather than phenomenon and phenomenon are unobstructed. Suppose the Bodhisattvas' great compassion were pure so that we only see them practice compassion throughout the future while the rest of their conducts are like space, and if the impure door were about those who completely cultivate the myriad conducts, these two doors are different and do not make phenomenon and phenomenon unobstructed. The two are one door of giving so that all the myriad dharmas are called giving, hence it is termed pure. However, this door of giving is replete with the conducts of all pāramitās therefore termed impure. Just as pure and impure do not obstruct each other; they are therefore called replete with virtue, then the meaning of non-obstruction among phenomena is achieved. While in one of them, all pāramitās are preserved, which means that names and marks enter that door. If all pāramitās were eliminated, the marks are just the door, therefore not preserved and changed to the vast and the narrow. Now in terms of marks, their behaviors are slightly different. This passage omits host and companions, therefore they further emerge to achieve the ten meanings.

Speaking of “like flowers blooming on brocade”: The idea comes from the five-colored threads. Although the colors of the flowers are different, each thread can pass through it. Connection is analogous to purity while distinction is analogous to impurity; therefore they are always connected and always distinct, hence named unobstructed. The silk drawings are different but do not connect because they are distinct. The above Ten Mysteries briefly unfurl a major outline, the meanings will be elaborated, divided and aligned below:

7. The realized benefits suddenly transcend. There are two ideas to this text: The first consists of two meanings: 1). Shows the height and depth overall and clarifies that the provisional is tiny and unfathomable. 2). The latter eight explain the realized benefits proper; the pervasive benefits are suddenly perfected. Also the first two are high and deep, which actually show the benefits realized. The provisional is tiny and unfathomable is clarified because there are no causes from the past. Sentient beings are actually exhorted to believe. The latter eight accord with the manifestations and realize benefits; so it is said, that which is capable of being sudden and perfect will certainly lead to acceptance.

1). Shows the height and depth overall: (1) Clarifies height and distance: (2) Exhibits depth and wonder. (1) Clarifies height and distance: If Mt. Tai and Jiuhua lean against the sky and Mt. Ming and Emei whisk away men, we can hardly view the top of them. Therefore the Analects says, “I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm.”iv “Bodhisattvas of accumulated practice”: The Chapter on Manifestations says, “Suppose Bodhisattvas practice the Six Pāramitās throughout infinite, hundreds and thousands and millions of nayuta eons, cultivating various dharmas of the Bodhi way, they have never heard of these Thus Come Ones' inconceivably great, awesome and virtuous dharma doors, or that they encountered them but do not believe, do not understand, do not accord or do not enter, they cannot be called real Bodhisattvas. For these reasons they cannot become born in the Thus Come Ones' homes. If they encounter these Thus Come Ones' infinite, inconceivable wisdom Dharma Doors without barrier or obstruction, then they will believe, understand, accord and enter into enlightenment upon encountering them. You should know that these individuals will become born in the homes of Thus Come Ones and others.” Just like fish that try to leap over the dragon's gate; for those who leap over, they immediately transform into dragons as if entering the Avataṃsaka potential. For those that fail to leap over, they expose their scales beneath the dragon's gate like those Bodhisattvas with false names who will have to cultivate the provisional teachings sequentially.

(2) Exhibits depth and wonder: “Too deep to be surveyed, so Sound Hearers of superior virtue stop seeing and hearing in the fine assembly.”: At the start of the Dharma Realm Chapter, Śāriputra and five hundred Sound Hearers praised the virtues [of the Buddhas] saying, “Having awakened to the truth, all certify to reality, deeply enter the nature of Dharma and forever transcend the sea of existence. Relying on the merit and virtues of Buddhas, they leave knots, servants and bindings. Abiding in places of non-obstruction, their minds are quiet and still like space. At the place of all Buddhas, they forever end their doubts and confusions. They deeply believe and enter the destiny of the sea of Buddhas' wisdom.” Shakyamuni says: These are supreme virtues. At the celebratory assembly of the Thus Comes One at Śrāvastī , they did not see or hear this, hence they are occluded in seeing and hearing. Occluded means plugged up; in the eyes it is vision and in the ears it is hearing. Although they were at the assembly, they were as if deaf and blind; therefore they are said to be occluded in seeing and hearing. Therefore the Sūtra says, “At that time, all the leading great Sound Hearers were Śāriputra, Mahāmaudgalyāyana, Revata, Subhūti , Anirudha, Nanda, Kaphina, Kātyāyana, Purnamaitreyaniputra and others. All the great Sound Hearers at Śrāvastī did not see the spiritual might of the Thus Come One, the fine adornments of the Thus Come One, the states of the Thus Comes One, the games of the Thus Come One, the spiritual transformations of the Thus Come One, the revered victories of the Thus Come One, the wondrous conducts of the Thus Come One, the awesome virtues of the Thus Come One, the abiding and upholding of the Thus Come One, or the pure lands of the Thus Come One. Furthermore, they did not see the inconceivable states of Bodhisattvas, the great assembly of Bodhisattvas,

The universal entry of Bodhisattvas, the universal arrival of Bodhisattvas, the universal presence of Bodhisattvas, the spiritual transformations of the Bodhisattvas, the games of Bodhisattvas, the retinues of the Bodhisattvas, the directions of the Bodhisattvas, the adorned lion thrones of Bodhisattvas, the palaces of Bodhisattvas, the dwellings of Bodhisattvas, the at ease samadhi that Bodhisattvas enter, the observations of Bodhisattvas, the speed of Bodhisattvas, the boldness of Bodhisattvas, the offerings of Bodhisattvas, the predictions granted to Bodhisattvas, the maturity of Bodhisattvas, the courage of Bodhisattvas, the purity of Bodhisattvas' Dharma bodies, the perfection of Bodhisattvas' wisdom bodies, the manifestation of Bodhisattvas' bodies of vows, the realization of Bodhisattvas' physical bodies, the purity replete in all marks of Bodhisattvas, the adornment of various forms and constant light of Bodhisattvas, the extremely bright jeweled nets emitted by Bodhisattvas, the changing clouds raised by Bodhisattvas, bodies of Bodhisattvas that pervade the ten direction, and all conducts perfected by Bodhisattvas. They do not see any of these things.

Why? Because they have different roots of goodness. It is because originally they did not cultivate or practice seeing the Buddhas' ease and all their roots of goodness; it is because originally they did not praise the merit and virtues of the purity of all Buddhalands throughout worlds in the ten directions; it is because originally they did not praise the various spiritual transformations of all Buddhas and World Honored Ones; it is because originally they did not bring forth the resolve for anuttara-samyak-sambodhi in the migration of birth and death; it is because originally they did not cause others to abide in the resolve for Bodhi; and it is because originally they cannot cause the nature of the Thus Come Ones' lineage to continue etc. The above first list humans, the Sound Hearers with supreme virtue. Next an explanation for not seeing etc., being occluded in seeing and hearing. Why the following? It explains the reason for not seeing. Not seeing those who are inferior is not yet considered profound; not knowing those with supreme virtues is actually a mysterious wonder.

2). The latter eight explain the realized benefits proper; the mark of pervasive benefits that are suddenly perfected.

(1) “Seeing and hearing act as seeds: the eight difficulties leap to the echelons of the Ten Grounds” clarifies the benefits of seeing and hearing, which is also called the benefits of the lineage: In the Chapter on Secondary Characteristics, the three tiers of hell beings, heavenly beings and human beings are suddenly perfected. And the First Ground says, “Although living in the kalpic fire of the sea, those who accept this Dharma will certainly encounter it; whereas those who are skeptical and disbelieve will never encounter ideas such as these.” Not believing and not hearing repeatedly show that with belief and hearing, benefits will be realized. The seawater is the destiny that gathers-in dragons and animals. Kalpic fire is heaven. Fire and the first dhyāna are born in the Second Dhyāna Heaven of Light Sound and others with the difficulty of longevity in these heavens. For those who encountered it here, including the hell beings, heavenly beings and human beings mentioned above, there are already the three difficulties. At the assembly of Buddhas, spirits and ghosts encounter it too, suffice it to say of the three realms. At the time of the fire, both before and after the time of a Buddha, the paths of humans and gods are different and they are already eloquent and smart. They do not choose to be in the Northern Continent. The deaf see with their eyes and the blind listen with their ears; therefore the Eight Difficulties are replete. All are allowed to see and hear the meaning of the lineage. To transcend the stages of the Ten Grounds is precisely about being among hell beings, heavenly beings and human beings. To name the major and gather-in the minor, even those in the Avici Hells will reach sudden perfection. How can those in the realm of humans not stay and hear. Therefore the Chapter on the Merits of the Light of Secondary Hallmarks, the Buddha told Jeweled Hand Bodhisattva, “Disciple of the Buddha, at the feet of the Bodhisattva is a mark of a thousand-spoked wheel called the King of Universally Illuminating Light. Here there is a secondary hallmark called Perfection King that always releases 40 types of light.

In their midst is a light called Pure Merit that can light up worlds as many as dust motes in millions of nayutas of Buddhalands that accord with the various karmic activities and desires and pleasures of sentient beings so that they become mature. Sentient beings undergoing extreme misery in the Avici Hells encounter this light and their lives end as they become born in the Tuṣita Heavens. Having become born in the heavens, the heavenly drum sounds to vastly speak the Dharma for them, even saying: At that time all heavenly beings hear the explanation of Universal Worthy's vast and great dedication, reaching the Ten Grounds because they attained the adorned samadhi of various powers and because with regret they eliminated all the various major obstacles on behalf of the three pure forms of karma for sentient beings and others. They then see seven-jeweled lotuses as many as dust motes in hundreds of thousands of millions of nayutas of Buddhalands. Above each and every flower is a Bodhisattva who sits cross-legged and releases great light etc., even spreading flowers over Buddhas. It also says, various fragrant clouds universally rain down upon worlds as many as dust motes in infinite Buddhalands. If there were sentient beings who are perfumed with that scent, they will be at peace and happy physically, even to the point of eliminating their 84,000 forms of afflictions. Knowing thus, they realize the ease, light and pure roots of goodness like clouds of scented banners”: Shakyamuni said: This is the first tier in the attainment of the Ten Grounds.

Next he says, “If there were sentient beings who see that canopy and plant roots of goodness like those of Golden Rimmed Wheel Turning King, as many as sands in one Ganges River and release pure light from their maṇi topknots, for sentient beings who encounter that light, they all reach the Tenth Ground of the Bodhisattvas, realizing infinite light of wisdom, attaining the ten types of pure eyes and even the ten types of pure thoughts, and being replete with limitless samadhis that are most profound.” Shakyamuni said: This is the third tier in reaching the Ten Grounds.

(2) “Understanding and practicing in one’s person: One life perfects the fruit of distant kālpas” understands the benefits of conduct: In the 78th roll of the Sūtra, Maitreya praises Good Wealth saying, “All other Bodhisattvas throughout eons in limitless hundreds of thousands of ten's of thousands of millions of nayutas can fulfill their practice in their Bodhisattva vows and even draw near all Buddhas and Bodhisattvas. In one life time, this elder's son can purify Buddhaland, can transform sentient beings, can deeply enter the Dharma Realm with wisdom, can accomplish all pāramitās, can add to the expansiveness of all conduct, can perfect all great vows, can transcend all demonic karma, can serve and attend all good friends, can purify all Bodhisattva ways, and can be replete with Universal Worthy's various conducts.” And Great Awesome Light Prince is also someone who perfected many eons' effects in one life. The above two both clarify the quickened speed of certification. Also this Sūtra's School clarifies the perfection of three lifetimes: 1). Seeing and hearing are born. 2). Understanding and conduct are born, which are the above two lines. 3). Certification and entry are born, which are the next two lines.

(3) “The Lion Sprints: The Ocean-Wide Assembly suddenly certifies in the Grove.” is about suddenly certifying to the benefits. The start of the 60th roll of the Sūtra says, “At that time the World Honored One knew the thoughts in the minds of all Bodhisattvas. With great compassion as the body, great compassion as the door, great compassion as the head and the Dharma of great compassion as an expedient, he filled up space and entered the Samadhi of Lion's Sprint.” In an earlier version of this Sūtra it is called “sprint”, which means fast; it refers to the lion to express the meaning more conveniently. From the start of the 61st [roll] of the Sūtra, after Universal Worthy instructed, the Thus Come One released shining lights from between the brows of the Thus Come One. At that time the great multitude of Bodhisattvas at Śrāvastī 's Jeta Grove saw all Buddhaland throughout the entire Dharma Realm and space. In each and every dust mote are all Buddhalands with various names, various forms, various purities, various dwellings, various shapes, the number of which equal dust motes throughout all Buddhalands. In all those lands are great Bodhisattvas who sat on the lion throne of the Bodhimandala realizing Proper and Equal Enlightenment. Great multitudes of Bodhisattvas surround them, front and back. All lords of worlds make offerings etc., even saying that it is because of this that they all attain great spiritual might that fill the Dharma Realm and space and enter the Thus Come Ones' inconceivable and utmost profound samadhi; perhaps they enter the Dharma body, enter the physical body, enter all realized practices in the past, enter the perfection of all pāramitās, enter wheels of adorned and pure conduct, enter all grounds of Bodhisattvas, enter the realization of the power of Proper Enlightenment, enter undifferentiated great spiritual transformation from the samadhi where Buddhas abide, enter the fearless wisdom of the Thus Come Ones' powers, or enter the unobstructed sea of Buddhas' eloquence. They are suddenly certified in the Grove and vastly explain the ten capabilities of entry, to enter this entrance.

(4) “The Elephant King turns ‘round: six thousand realize the Way as the words fall” and below is about transcending provisional benefits: At the start of the final assembly in the 61st roll of the Sūtra, 6,000 Bhikshus gathered. The elephant caused 6,000 Bhikshus to behold the ten virtues of Mañjuśrī. The 6,000 Bhikshus requested to go and see Mañjuśrī and the elephant made it possible for them to see.

At that time Youth Mañjuśrī had infinite At Ease Bodhisattvas surrounding him, along with great multitudes. Like the king elephant that turns about, they watched all Bhikshus, which is why it says that the Elephant King turns around. Speaking of “six thousand realize the Way as the words fall”: Bhikshus develop their vows and Mañjuśrī caused them to bring forth ten kinds of indefatigable states of mind. At that time all Bhikshus heard this Dharma and attained the samadhi called the Unobstructed Eye. Seeing all Buddhas' states, they attained this Samadhi. All of them see all Buddhas and Thus Come Ones in all worlds throughout limitless and boundless ten directions and their multitude of assemblies of Bodhimandalas; they also see all sentient beings in all destinies throughout worlds of the ten directions; they also see the various differences in all those worlds; they also see every dust mote in all those worlds; they also see palaces that are adorned with various gems where all beings live in all those worlds, and they also hear all those Buddhas and Thus Come Ones proclaiming all Dharmas with various words and sounds, understanding words, phrases, exhortations and explanations completely. They can also observe all sentient beings' desires for each sense in those worlds; they can also recall all sentient beings' ten lives before and after in those worlds; they can also recall those matters throughout ten eons in the past and ten eons in the future in those worlds; they can also be mindful of all Thus Come Ones' matters in ten lives past, ten realizations of Proper Enlightenment, ten turnings of the Dharma wheel, ten forms of spiritual powers, ten forms of speaking the Dharma, ten forms of teachings and exhortations and ten forms of eloquence; they also realize that the 10,000 Bodhi resolves, the 10,000 samadhis and the 10,000 pāramitās are all pure. They attain the perfect light of great wisdom; they attain the ten spiritual powers' tender and subtle wonders and remain in the Bodhisattva resolve steadily and unmoving. At that time, Mañjuśrī Bodhisattva exhorted all Bhikshus who abide in Universal Worthy's practice. Abiding in Universal Worthy's conduct, they enter the sea of great vows. Entering the sea of great vows, they realize the sea of great vows. Realizing the sea of great vows, their minds are therefore pure; minds pure, their bodies are therefore pure; bodies pure, their bodies are therefore light and agile; bodies light and agile, they therefore attain great spiritual powers without retreating; having attained these spiritual powers, they do not leave Mañjuśrī at his feet, hence universally manifest their bodies at the places of all Buddhas throughout the ten directions and completely realize all Buddhadharmas. Shakyamuni said: This is the realization of the Way. There are ten functions of powers in one samadhi; all perfect the benefits reaped.

(5) “Dawn of understanding at the Chaitya in the east: Fulfillment of wisdom does not differ from first thought” is the realization of the benefits of wisdom: “Dawn of understanding at the Chaitya in the east”: The 62nd roll of the Sūtra says, “At that time Mañjuśrī Bodhisattva encouraged all Bhikshus to bring forth anuttara-samyak-sambodhi and gradually traveled southward. Having experienced the world, they arrived at Chaitya in the east and stayed in the Adorned Banner Sala Grove, the location for great stūpas and temples where all Buddhas in the past taught and transformed sentient beings.” Shakyamuni said: This is the temple in the east. “At that time, the people at Chaitya heard that Youth Mañjuśrī was at the location of great stūpas and temples in the Adorned Banner Sala Grove, so infinitely large crowds came out of the city and came to this location.” The following lists individually the presence of 500 upāsikās, 500 upāsakas, 500 boys and 500 girls, among which Good Wealth is one.” Below Mañjuśrī alone observes Good Wealth. Having made his observations, he comforted him and used an analogy to proclaim all Buddhadharmas for him, including the speaking of this Dharma. He eagerly urged him with an analogy to increase his strength so that he will be happy and bring forth the resolve for anuttara-samyak-sambodhi. He also led him to recall his past roots of goodness. Having done so, he spoke the Dharma appropriate to all sentient beings at that same location, then left.

At that time, Youth Good Wealth heard about these various merits and virtues from Mañjuśrī and focused on diligently seeking anuttara-samyak-sambodhi according to the verses, words and others Mañjuśrī spoke. This is the initial explanation at the temple in the east.

“Fulfillment of wisdom does not differ from first thought”: This the non-dual mark illuminated by initial wisdom in the 80th roll of the Sūtra. The Sūtra says, “At that time Mañjuśrī extended his right hand across 110 yojanas and pressed the top of Good Wealth's head, saying: Excellent, excellent, good man. If you leave the faculty of faith, your mind will become inferior with sadness and regret. You will not be complete in meritorious conducts and will lose vigor and diligence. Your mind develops abiding in and attachment to one root of goodness, becoming satisfied with little merit you cannot bring forth conduct and vows with wholesomeness and cleverness. You will not be gathered-in and protected by kind teachers; you will not be kept in mind by Thus Come Ones; you cannot know Dharma nature such as this, destinations of principles such as these, Dharma doors such as these, conducts such as these, and states such as these. You cannot attain any whether it is pervasive knowledge, various forms of knowledge, reach to the bottom, understanding, entry into a destination, a verbal explanation, discrimination, certification, or attainment.” Shakyamuni said: From “understanding the Dharma nature” and below is the perfection of wisdom. If you abandon faith, you cannot attain it; in fact the above idea shows that attainment is possible because of faith. If you do not leave your initial resolve, then faith and wisdom are non-dual. It is about unmoving wisdom at the start, then the two forms of wisdom, before and after, are non-dual.

(6) “Sojourning in positions while seeking in the South: perfected causes do not exceed a hair-pore” is about the realization of the benefits of position: It is said that Good Wealth was entrusted with the positions of the Ten Faith upon first seeing Mañjuśrī, entrusted with the positions of the Three Worthies and the Ten Sages by Virtue Clouds and onto Gopa, entrusted with Equal Enlightenment by Maya and on. Later when he sees Universal Worthy, he immediately acquires perfected causes without reaching beyond one hair pore. The text says, “At that time Youth Good Wealth saw himself in the body of Universal Worthy, teaching and transforming sentient beings in all worlds throughout the ten directions. It also says, all seas of Buddhalands that he entered in a thought and on one hair pore of Universal Worthy exceed all those seas of Buddhalands that he entered from the time that Youth Good Wealth developed his initial resolve until he saw Universal Worthy Bodhisattva. He exceeds the number by as many as dust motes in ineffably ineffable Buddhalands. Just as it is the case on one hair pore, so it is the same on all hair pores. It also says, Youth Good Wealth in those lands on Universal Worthy Bodhisattva's hair pores practices in this way for one eon in each land or practices in this way for eons as many as dust motes in ineffably ineffable Buddhalands; and yet he never disappears from this land to appear in that land.

In thought after thought, he pervades limitless number of lands like seas to teach and transform sentient beings, causing them to go toward anuttara-samyak-sambodhi. At that time, Youth Good Wealth attains Universal Worthy Bodhisattva's various seas of conducts and vows sequentially so that he is equal to Universal Worthy, equal to all Buddhas and equal to one body filling all lands in worlds, equal to conducts, equal to Proper Enlightenment, equal to spiritual powers, equal to Dharma wheels, equal to words and phrases, equal to voices, equal to the power of fearlessness, equal to the abidings of Buddhas, equal to great compassion and completely the same and equal to inconceivable liberation and ease.” Shakyamuni says: This is the perfection of causes in a hair pore.

(7) “Opening Fine Dust-motes’ Sūtra scrolls: Then in every thought the fruit is won” shows that causes achieve beneficial effects: In the Chapter on Manifestation, the analogy of a submerged dust in this great Sūtra is described in a verse in the Sūtra, “If the rolls of the great Sūtra were to equal to the volume of 3,000 worlds, they could be in in one dust mote the way they are in all dust motes. One intelligent individual sees all of them clearly with his pure eyes and shatters that dust mote to remove the rolls of the Sūtra, universally benefiting sentient beings. Just as it is so with the wisdom of Buddhas so it pervades minds of sentient beings. Entangled by false thoughts, they neither awaken nor are aware. With the great compassion of all Buddhas, they cause false thoughts to end; manifestations in this way benefit all Bodhisattvas.” Furthermore the Sūtra says, “You should know that in thought after thought in your mind, there are always Buddhas realizing Proper Enlightenment. Why? It is because all Buddhas and Thus Come Ones do not leave this mind to realize Proper Enlightenment.” Therefore, correspondence in thought after thought is realization in thought in after thought.”

(8) “Exhausting sentient beings’ vow doors: Then in every dust-mote practice is fulfilled” achieves the benefits of conducts and vows: It is said that Bodhisattvas develop their resolve to transform beings in realms until they end; only if the realms of beings end would my great vows end. The realms of beings are inexhaustible so my great vows are unending. Therefore the Ten Grounds Chapter says, “Only if the realms of sentient beings end would my vows end; since the realms of sentient beings cannot end, these great vows and good roots of mine never end.” Now although the realms of sentient beings are endless, they await for these rolls of the Sūtra; hence they are universally opened to cause the making of the great vow of ending endless number of sentient beings. Speaking of “in every dust mote practice is fulfilled”: It is difficult to imagine the mind's capacity of Bodhisattvas' great compassion, for they cultivate myriad practices throughout limitless eons in one dust mote for one sentient being without growing weary. They do so in every dust mote and in every life time; this only shows that vows and conducts are endless. Mañjuśrī Bodhisattva praised Good Wealth saying, “You pervade all lands and all eons equal to the number of dust motes cultivating Universal Worthy's conduct, realizing the Bodhi path.”

8. Concludes with a praise of its grandness and far-reach: There are two parts: 1). Shows the superiority of each other. 2). Shows superiority in comparison to another. 1). Shows the superiority of each other: “It may truly be called: Wonderful speech of constant duration” where “constant” is clarified: Constance refers to past and future, but without bounds.

“Vast model of universal scope” clarifies “universal”: There is not one land where this Dharma is not spoken. What is understood is its universal scope, but teachings according to different expediences are said or unsaid. “Ultimate expression congruent with the nature” shows depth: Since each and every word and line is congruent with principle, each cannot be exhaustive. The great Universal Worthy told Good Wealth, “In my sea of Dharma there is not one word, not one line that is sought after and attained by giving up and giving away the position of the King of Infinite Turning Wheel.”

“Main track of the single vehicle” clarifies “main”: It is said that in the One Vehicle is the unique purpose of the One Vehicle, the door of perfected causes and the wonder of realizing Buddhahood.

2). Shows superiority in comparison to another: First the Dharma then the analogies. We know the initial Dharma. Later in the text there will be two analogies: “It is like a sunrise glorious in the sky, dimming multitudes of luminaries’ splendor” is the simile that bright wisdom overwhelms other lights: The newly rising sun is sunrise, “glorious” because of attachment. This Sūtra is like the sunrise. When the sun rises, it overtakes the splendors of all other luminaries. Luminaries are bright lights, such as lights from stars or the moon. Among the flow of extremely bright lights in the sky, it overwhelms the splendor of the plethora of stars. This Sūtra's phenomenal explanations make all texts dull. “Like Sumeru which spreads across the seas, lowering retinues of peaks’ high altitudes” is a simile for its incomparable height and superiority: “Sumeru” is this Sūtra while “retinues of peaks” are the other sūtras. Suppose its seven gold and metal gates are taller and wide than those in its surroundings; Wonderfully High transcends the ocean surface is still short in height because it overlooks all summits like they were mounds of dirt.

9. Grateful for this encounter. There are two aspects: 1). Clarifies the origin and the cause of this vast propagation. 2). Properly explains this moving encounter. 1). Clarifies the origin and the cause of this vast propagation: “Hence the Bodhisattva sought the secret in the Dragon’s Palace”: It is said that Nāgārjuna Bodhisattva entered the Dragon's Palace in search of and found this most profound text more than 500 years ago. This is described in the Supplementary Biographies and Records of Compiling the Magical. “Great Worthies had it published in the Eastern expanse”: Properly takes from Jue Xian and other greatly virtuous ones such as Zhi Yan, Fa Ye, Ri Zhao, Śikṣānanda and others who propagated this text. “In the Eastern expanse”: This refers to green mountain ranges in the east, an area of several thousand li. It is the so-called China, which is what is referred to in the above. It is because the above is profound and wonderful that a search for it had to occur before it was propagated. Hence Nāgārjuna entered the Dragon's Palace and saw limitless [number of texts] but he specifically recited this Sūtra because it is esoterically wonderful. This is why the Wisdom Śāstra calls this the greatly inconceivable Sūtra and all greatly virtuous ones saw this text but could not write one word or one line of it even if they were to use ink the quantity of seas. The light of one of its verses shatters the utter misery of the hells; therefore all masters ordered that it be propagated and circulated.

2). Properly explains this moving encounter. “Considering that in the Proper Dharma Age, its pure glory still remained concealed, how fortunate that in semblance and final times this profound teaching is happened upon!”: There are also two parts to this, first is gratitude for the past, next is gratitude for the present. First gratitude for the past: It is said that 500 years ago when it was the time of the Proper Dharma, this clear and radiant Sūtra was hidden inside the Dragon's Palace where no one had heard about it. How fortunate that during the dying years of the Image Dharma Age that we encountered this esoteric and subtle transformation. We ought to be sad that we were born and live in the late years of the Image Dharma Age. In reflection, the earlier times was an era where the Proper Dharma was not yet on the decline; but this Sūtra was not yet heard, therefore I am grateful. Based on this and without subtracting a millenium of the Proper Dharma in duration, the end of the Image Dharma Age is now. Since the nirvana of the Great Master it has been 1,860 years and according to the Tripitaka Divisions of the Great Accumulation Moon, the first 500 years are solid in liberation, the second 500 years are solid in dhyāna samadhi, the third 500 years are solid in erudition, the fourth 500 years is solid in the building of stūpas and temples while the fifth 500 years is solid in fighting and contention. We are not in the concluding years of stūpa and temple building, but bordering on the time of fighting and contention. To flip through and encounter this inconceivable Sūtra, we can crush ourselves into pieces out of gratitude and yet cannot repay it.

“Moreover, when one meets a sagely ruler, obtaining it on Vulture Mountain, exhaustively reflecting on its esoteric meaning, how can one but jump for joy?”: Next is gratitude for the present. There are three parts to this gratitude: (1) Gratitude for the time. (2) Gratitude for the location. (3) Gratitude for what has been cultivated. (1) Gratitude for the time: This is about “moreover, when one meets a sagely ruler.” It is said that times of clarity are difficult to encounter. Now that we are under the reign of a sagely and understanding emperor who permits the Five Teachings to spread and be taught, greatly propagating the One Vehicle while other lands glance at one another and the brahmā bells' echos intersect. This is why I can live in leisure and study this, investigate the numinous, this esoteric door. This is one of the fortunate things. (2) “Obtaining it on Vulture Mountain”: Gratitude for the location. The refreshing Vulture Peak is the foremost among the 3,000 mountains for Mañjuśrī the great sage and all Buddhas and patriarchs. Although Golden is in the east, the residence is golden too. Although the great sage pervades the Dharma Realm, he always gathers in those with potential on this mountain. The responses universally pervade like reflections fallen in a hundred streams. It is always refreshing like the simple moon in the clear sky. Myriad sages quietly praise among the Five Peaks; a hundred lineages transmit gratitude throughout the generations. Not to mention that the Greatly Inspirational Vulture is the designated name for this holy monastery and one insignificant monk can be among its number of residents. I am grateful here for the many shameful lifetimes. This again makes me grateful.

(3) “Exhaustively reflecting on its esoteric meaning” : Gratitude for what has been cultivated. The Great Means Expansive Buddhas Flower Adornment Sūtra is the palace of origin for Vairocana, the heart and marrow of Universal Worthy Bodhisattva and that which is certified to by all Buddhas and upheld by all Bodhisattvas. The mark of its inclusive nature leaves none excepted; its wisdom of perfect principles stand out. How fortunate it is to hold the Sūtra in my hand without it entering the hands of others. How fortunate it is to investigate its mystery and depth when Accumulating Conduct Bodhisattva was confused over it. The third fortunate thing is that my physical body will die its death and my ceased thoughts will reach their return. How can I not jump for joy for the above three conclusions. Like someone drowning in the giant sea and encountering a fine boat or someone falling from on high and end up riding on a magic crane, my joy and gratitude far surpass my jumping for joy. Therefore I am moved and grateful, for only the worthy and sagely ones know me.

10. A brief explanation of the names and titles: The Ninth Door below will elaborate, so this is said to be brief. There are three parts: 1). Twin labeling of the two classifications of the Sūtra and its chapters. 2). Twin explanations of the two classifications. 3). Twin conclusions of the above two.

1). Twin labeling of the two classifications of the Sūtra and its chapters: First the labeling of the classification of the Sūtra. It is said that it moves from brief to extensive developments that are proclaimed inexhaustibly. The inconceivable sea of teachings is not apart from seven words, which is the entire name of this boundless Sūtra. Next, the Wonderful Adornment of World Rulers Chapter is first, a separate classification from the multitude of essays and categories of meanings. The label “chapter” is a form of classification. The multitude of essays are the 39 chapters. The categories of meanings to the chapters are different. Now this is the first, therefore called a separate category.

2). “Great is extensive union” and below. Twin explanations of the two classifications: (1) An explanation of the title overall. (2) An explanation of the classification of chapter.

(1) There are Ten Doors following an explanation of the title overall that explain the seven words, each word has ten meanings. I now but briefly name these words and explain them. These seven words contain six pairs in brief: (a) The word “Sūtra” is about teachings. The Great Means Expansive Buddhas Flower Adornment is the meaning, so teachings and meaning are one pair. (b) The word “Adornment” is a generalization. Great Means Expansive Buddhas Flower are specifics, so generalizations and specifics are one pair. (c) “Flower” is that which can adorn. The Great Means Expansive Buddhas are what is adorned. That which is and that which can are a pair. (d) “Buddhas” are the people adorned. The Great Means Expansive are the Dharmas that adorn, so people and the Dharma are a pair. (e) “Expansive” is a function. Great Means are all substance, so substance and function are one pair. (f) “Means” are marks and Great is a nature, so the inherent nature and marks are a pair. Therefore these seven words are the nature of the seven greats: “Great” is the great substance, “Means” are the great marks, “Expansive” is the great function, “Buddhas” are the great effect, “Flowers” is the great cause, “Adornment” is great wisdom and “Sūtra” is the great teaching. These seven words are all great; these seven words are all equal.

Now each is explained with two meanings: “Great is extensive union with no boundaries”: (i) “Extensive union” clarifies what “Great” contains; it is about vastness and pervasiveness, which explain “Great”. Therefore the Nirvana Sūtra says, “Speaking of great, its nature is vast like space.” Therefore the Sūtra says, “The nature of Dharma pervades all places, all beings and lands, the three periods of time are all present without exception. There is no shape, form or anything to be attained.” (ii) No boundaries: Regarding a discussion of the vertical, it is constant, so-called “Great”. The Nirvana Sūtra says, “Speaking of great, its name is constant.” Therefore the Sūtra says, “The nature of Dharma has no doing or changing, like space that is fundamentally pure. All states of Buddhas are the same way, the nature of their substance are not nature, being apart from existence and void.” However, the depth and wonder of the palace of origin cannot be drawn up; hence it is bestowed in the category “Great”. Actually words and thoughts are eliminated. Therefore the Sūtra says, “The nature of the Dharma is not in words or discussions, it contains no words, it is apart from words and always still and extinct. All states of Buddhas cannot be measured and are now briefly said to enlighten sentient beings.”

“Means are proper Dharmas personally maintained” also consists of two meanings: (i) “Means” are proper. (ii) “Means” are the Dharma. They support the inherent nature and connect to the above two meanings. It is said that the virtues of the inherent nature are as many as sands in the Ganges. There is no prejudice or falseness, it is called proper. All can be maintained according to the rules, the classifications are the Dharmas; therefore the Sūtra says, “Ordinary beings have no enlightened understanding, Buddhas cause the Proper Dharma to abide. All dharmas have nowhere to abide, they awaken to this view personally.” “Expansive says it fits the substance totality.” This is great function. Function is like substance, therefore pervades without exception. There are still two meanings. With substance there are two meanings: One is that it can contain; two is that it can pervade. Just like space that accommodates myriad things, pervading all places of form and no form. Now function is called substance: A. The embodiment of what is called substance accepts boundless worlds with one dust mote. B. The pervasiveness of what is called substance permeates kashanas throughout the Dharma Realm without end. The above three words are about the unobstructed substance, marks and function; they are the Dharma Realm certified to.

“Buddha is awakened to this mysterious wonder” also consists of two meanings: One is that which is capable of awakening: Buddha is Sanskrit that means the Awakened One here. Second is that which is awakened to, which is the Great Means Expansiveness; it is the mysterious and wonderful state because that which is awakened to is mysterious and wonderful. This is what the above Great Means Expansiveness is about. If spoken separately: Awakening to the above function is to awaken to the world's truths. Awakening to the above substance is to awaken to the truths. Awakening to the above marks is to awaken to the Middle Way. The three truths are integrated and the three awakenings are unobstructed, which is Wonderful Enlightenment.

“Flower stands for virtues from the myriad conducts” also consists of two meanings: A. The response of the effect of flowers: An analogy of the causes for myriad conducts that achieves the fruition of Buddhahood, whether replete with the fruition or not. Being replete is like a lotus, a symbol of intersections between cause and effect. Not being replete is like peaches and plums because of the indestructibility of first cause and later effect. B. Flowers that adorn the body: An analogy of the merit of various positions must be replete with the effect of each position. Therefore the Sūtra says, “When we see flowers bloom, may all living beings' spiritual powers and other dharmas blossom like flowers. When we see trees bear flowers, may all living beings' features be like flowers, replete with the 32 hallmarks.”

“Adornment decorative Dharmas on the accomplished person.”: Adornment also consists of two meanings: A. Decorating the fundamental substance with myriad conducts, which is to adorn the above Great Means Expansiveness. Like a clear bright mirror; although the mirror is pure originally, it will not be bright unless shined. B. Making people realize the fruition of Buddhahood with the merit of myriad conducts. Like the polishing of jade and the making of a vessel, they decorate the fundamental substance like gold molded into an image. Molding individuals with conduct is like a clever craftsman creating images.

“Sūtra is the flow without end of a bubbling spring, stringing deep crystalizations of wonderful meanings, attracting the boundless, sea-wide assembly, it acts for late and ancient as a constant rule.” Only this Sūtra names four meanings, which also consist of two parts. They are said to be connections and gathering-in: A spring is the flavor of the meaning gathered. Constant because it connects with the above three: (i) The words, “the flow without end of a bubbling spring”, connect with various teachings. (ii) “Stringing deep crystalizations of wonderful meanings” is a distinction compared to a generalization. It individually connects with the Avataṃsaka's mysterious and wondrous meanings. Crystalizations are solidified and clear, straightening and making neat the entire appearance. (iii) “Attracting the boundless sea-wide assembly” is to gather-in the meaning. The boundless sea-wide assembly is restricted to the multitude of this Sūtra and the other multitudes that are selected. (iv) “It acts for late and ancient as a constant rule” is the meaning of constant. Other places are explained to say that constant is the king among the hundreds of ways and standards, now it is separate because it connects. It is separate and belongs to this Sūtra. The Dharma eye is always complete and without deficiency or subtraction. Constant and eternal explanations do not casually accord with what is convenient. Free of errors since ancient times, it can be called constant. The end of an explanation of the title.

(2) “The Buddha and all kings are called the World Rulers” is an explanation of the title of a chapter: This explains the World Rulers chapter. The worlds include the three worlds: A. The world of sentient beings. B. The world of material existence. C. The world of wisdom from Proper Enlightenment. Lords are kings such as Buddhas and all emperors. Earth spirits, water spirits, forest spirits and mountain spirits are world rulers of material existence. Heavenly kings, dragon kings, yakṣa kings and others are world rulers among sentient beings. The Thus Come Ones are the World Rulers of wisdom due to Proper Enlightenment; in general they also transform the above two, pervading and leading the above three. They are therefore called World Rulers.

“Dharma doors dependent and proper are both styled Wonderful Adornments”: These adornments are referring to the three types of worlds too: Since the Dharma doors can adorn, they are restricted to being hosts. The adornment that depend on the proper connects the three worlds; sentient beings and Buddhas all connect with the proper. It is said that each lord of each world attains a Dharma door that adorns his multitude, which is the adornment of the world of sentient beings. They also use it to adorn Buddhas, which is the adornment of the wisdom of Proper Enlightenment. The realizing of Proper Enlightenment is the Buddhas' personal Dharma door; hence they can cause their bodies to fill all worlds, their voices to universally accord with those in lands throughout the ten directions and shine brightly with an awesome light among the multitude of Bodhisattvas. This is the adornment of the world of Proper Enlightenment's wisdom. The adornment of the world of external materiality has solid earth composed of vajra; supreme and wonderful jeweled wheels, multitudes of wonderful flowers, and pure maṇis adorn it. The adornment of the world of external materiality connects to two Dharma doors:

1). The power of the Buddhas leads to adornments. Buddhas adorn themselves. 2). Those who can respond observe and see, which is the adornment of the Dharma door of the multitude of seas. Therefore the generalization says that the Dharma door relies on the proper and the complete, called Wondrous Adornment. The three worlds' adornments surpass all others; therefore Wondrous Adornment is the title to one category of chapters.

3). Twin conclusions of the above two: “This Sūtra has thirty-nine chapters, This chapter comes first. Therefore it is called the Great Means Expansive Buddha Flower Adornment Sūtra, the World Rulers’ Wondrous Adornments of the World Rulers, Chapter Number One.”: Function is the preface to all sūtras, the rest are said below. Among the above major divisions, this concludes the initial overall description of name and meaning.

Part II. To take refuge with and revere the Triple Jewel, requesting that they aid and protect with their might. There are 16 lines roughly divided into three sections: First eight lines consist of the proper refuge in and reverence for the Triple Jewel. The second set of six lines is a request for them to aid and protect with their might. The third set contains two lines, dedicating and giving to sentient beings. First eight lines consist of the proper refuge in and reverence for the Triple Jewel. There are two: “I return my life to the ten directions and the three times’ utmost reach”: A general clarification while the rest are individually shown: The words “return my life” show the ability to return to marks: The three karmas universally pervade and return to relying upon the infinite Triple Jewel. However, it speaks of life because people treasure nothing more than life and now are willing to give it up out of admiration. “The ten directions” and below belong to neatly divided categories: Pervading the ten directions horizontally and exhausting the three ends of time vertically, they connect the horizontal and the vertical at the ultimate level.

“To dust-mote kshetras’ Taming Masters of perfect clarity” and below show separately the three distinct parts of the Triple Jewel: 1). From “dust mote” to “Great Wisdom Sea” is about taking refuge with the Buddhas. 2). From “to the dwelling place” to “Sūtra” is about taking refuge with the Dharma. 3). From “each dust mote” to “all Great Lords” is about taking refuge with the Saṅgha. 1). There are two parts to taking refuge with the Buddhas: “To the Dharma Realm’s Great Compassion Cloud of merit and virtue” in general belong to all Buddhas while “To Vairochana, the Great Wisdom Sea” separately belongs to the Fundamental Teacher. There are two meanings to dust mote kshetras: A. Places relied upon: As it is said, for each and every dust mote in all lands there are lands adorned by Buddhas equal to the number of dusts. Also dust is subtle and fine while lands are connected to the crude and fine. B. Thus Come Ones as many as dust motes:

“Perfect clarity”: Perfect means perfectly still; clarity means clear understanding of wisdom, which is the Bodhi of nirvana. Also there are no virtue unperfected and no dharma not illuminated. The first two are about self-benefit. The Taming Masters connect to benefiting others and is one of the ten titles that cleverly gather-in sentient beings. There are also two meanings to “Dharma Realm”: 1). It becomes the location where the aforementioned rely: The above talks about lands like dusts being a seeming phenomenon. Now it says that the meaning of the Dharma Realm includes both phenomeon and noumenon because the bodies of the Buddhas fill the Dharma Realm as well as fill the Dharma Realm without end. 2). Later the merit of the Dharma Realm is called clouds of great compassion. “Merit and virtue” is another meaning to perfect clarity: Infinite virtues of the Ten Powers, Fearlessnesses, 18 Unique Dharmas and 140 types universally cover all with compassion and nurture and nourish all without a mind; therefore they are analogous to clouds.

“Vairocana” is a separate taking of refuge with the Fundamental Teacher, riding on his major kindness. This word indicates his name, part of which praises his virtues. The above says merit and virtue are infinite in general. Now speaking of great wisdom, separately called “most supreme” because it accords with light that pervades meaning. Great wisdom is deep and vast, therefore analogous to the sea. Also all Buddhas name compassion and the Fundamental Teacher speaks of wisdom. The reflections briefly clarify because compassion and wisdom are deep and vast. Compassion is also called the sea of great compassion deep and vast. Wisdom is also like clouds that nurture and nourish with the Dharma rain. Also, the aforementioned merit and virtue are the great wisdom said here, creating the two adornments while endless merit and virtue do not transcend duality.

2). Taking refuge with the Dharma: “To the dwelling place most deep, the true Dharma Nature, to what flows forth whole and perfect as the Sūtra” is immediately at the heel of the above. That which follows shows the same substance but the separate marks returned to do not coalesce with the principles. Actually the Triple Jewel consists of three marks: (1) The same marks. (2) Individual marks. (3) The marks of those who abide and uphold.

(1) There are three meanings to those with the same marks:

(a) Regarding the door of phenomenon matching meaning, above each individual feature is the Triple Jewel.

(i) Regarding the substance of Buddhas there is an awakening that illuminates meaning, that is called the Buddha jewel. Meanings on the side of the standards and rules are called the Dharma jewel. The overcoming and ending of transgressions and contentions are called the Saṅgha jewel. These take the merit and virtue of the Dharma Realm with no outflow as the substance. (ii) There are three aspects to the Dharma: The Dharma with the nature of awakening is the Buddha jewel. The standards and rules are the Dharma jewel. The non-contrary substance of the Dharma is the Saṅgha jewel. (iii) There are three aspects to the Saṅgha: The wisdom that contemplates is awakening, that is the Buddha jewel. The standards and rules are the Dharma jewel. Free of transgressions among multitudes and free of transgressions against sentient beings, they are therefore named the Saṅgha jewel.

In naming where the Buddhas reside now to clarify the Dharma, it is about the Buddhas and the aforementioned same substance. Principles are where the Buddhas reside. The teachings flow from the Buddhas. The two layers mutually rely on each other. (ii) About the door of meeting phenomenon in compliance with noumenon, the entire Triple Jewel relies on the real: The Buddhadharma is named now because it returns to the true nature in its entirety. Saṅgha is not spoken about for now. (iii) About the door of integrating manifestations with noumenon: The fundamental enlightenment of the mind's nature is the Buddha jewel. Virtues as many as sands in the Ganges of the inherent nature are all standards to be upheld, which are the Dharma jewel. Virtues numerous like the sands of Ganges are non-dual in nature and marks; uniting with the deep without transgression, it is called the Saṅgha jewel. From this door the Thus Come Ones are caused to abide in the true nature of the Dharma. If this were absent, where would they abide? Although the three doors are different, they are together referred to as the same substance. Therefore [the Sūtra of] Pure Names says, “The Buddha is the Dharma, the Dharma is sentient beings. The Triple Jewel are unconditioned in their marks and equal to space.” Therefore if we were to refer to the meaning of enlightenment as the Buddha jewel, standards and rules must be the Dharma jewel and the union of deep signs must be entirely Saṅgha. The meaning is said to consist of three and cannot be one. However, without other substances, how can it be different? Therefore it is said to be of the same mark.

(2) Individual marks: Just like the earlier outline, the Buddha should cross over and cover everything horizontally and permeate the Ten Bodies vertically. The Dharmas connect with the four, the principles and teachings are briefly named. “The dwelling place most deep, it is the true Dharma Nature” is the principle. “What flows forth whole and perfect as the Sūtra” is the teaching. Although the Saṅgha should attract and pervasively explain the Mahayana, only Mañjuśrī and Universal Worthy are named.

(3) The marks of those who abide and uphold: Among the Ten Bodies are the Body Upheld by Power and Body of Physical Form etc., which are the Buddhas who abide and uphold. The sūtra is the Dharma that abides and upholds. The abiding and upholding Saṅgha is part of the Bodhisattvas.

3). These two lines, “In each assembly of the Buddhas in each dust-mote, to Universal Worth, Manjushri, all Great Lords” belong to the Saṅgha: The first line clarifies the location: In each and every dust mote are all Buddhas surrounded by multitudes of Bodhisattvas, not to mention the inconceivable Universal Worthy at each and every place of the Buddha who abide in the position of Universal Worthy without exception. The next line names the people. Especially naming two who are the leaders of the oceanic assembly because they represent principles and wisdom. The words are inconsistent and yet they include everything without exception.

2. “I now wish with my one hair’s breadth of wisdom, to fathom the boundless Dharma Realm’s vast void. May I receive the Triple Jewel’s Compassion of Identity in Substance, in each phrase profoundly meshing with all Buddha’s intent. May I cause the Dharma Eye to never, ever fail, exhausting realms of living beings like Universal Worthy.”: These six lines request for mighty aid and protection. They are divided into three:

1). “I now wish with my one hair’s breadth of wisdom, to fathom the boundless Dharma Realm’s vast void.” has the meaning of requesting a return. The idea is about wishing to explain the Sūtra, but the connections show that there are many meanings to return. The overall marks say: The Triple Jewel is auspicious -- all sentient beings' most victorious and fine field. There are those who take refuge who can do great things and produce all roots of goodness, leaving the suffering of birth and death and reaching the bliss of nirvana. Therefore all sūtras initially list the Six Accomplishments so that beings will believe. After the Buddha entered nirvana, all disciples and all descriptions written belong to the Triple Jewel: Instructing on the studies of the Schools without possessing them, one leaves mistakes and correspond with the request for aid and protection. “I now wish with my one hair’s breadth of wisdom” is about being modest about one's inferior wisdom that is equivalent to one hair. “To fathom the boundless Dharma Realm’s vast void” praises the Dharma as being vast and deep like the true Dharma Realm: The space of one hair can be known and measured, but how can ordinary beings measure the Dharma to its end?

2). “May I receive the Triple Jewel’s Compassion of Identity in Substance, in each phrase profoundly meshing with all Buddha’s intent” wishes for the marks of aid and protection: The first line clarifies aid and the next line clarifies benefit: Clarifying aid: Not being able to enter into samadhi deeply but attracting the aid of the Buddhas externally, one requests the kindness of the same substance, hoping to be touched by winning benefits. Clarifying benefits: Each line that wishes for deep signs from beginning to end is without contradiction. And the humble words that say “one is deep” will be disclosed and added to later. I hope to correspond with the deep, causing my ordinary mind and ordinary pen to quietly correspond with the minds of sages.

3). “May I cause the Dharma Eye to never, ever fail, exhausting realms of living beings like Universal Worthy” is about authoring and describing the conditioned: Causing the Dharma eye to perfect and transform all sentient beings. The Worthy Leader Chapter says, “All those great individuals' awesome spiritual powers, their Dharma eye is always whole and without deficiency or abatement.” The Ninth Transference is about not wishing to realize Buddhahood for those whose vows equal to Universal Worthy. Universal Worthy covers the causes and reaches the effects, existing before and after Buddhas. Universal Worthy is the core of all Buddhas, the substance of the Dharma Realm.

Therefore this is what the Vajra Summit Sūtra means by all Buddhas throughout the ten direction worshiping Universal Worthy. Although the writing and description are conditioned, may the great Dharma propagate and connect so sentient beings benefit and enjoy it; this is the great intent of compassionate wisdom. There are many conditions for other constructions of specious theories though. This Sūtra is the fundamental Dharma wheel that all Buddhas certify to, the standard for all teachings. All in this direction and India admire and observe them. The sagely empress browsed rich and erudite writing, Worthy Leader explained great vows without end and only quietly returned to stillness when he reached the 19th roll of the Sūtra. Lord Fan wrote sequels to earlier commentaries and deleted some too. My writing style and phrasing do not live up to the level of the ancients, causing future generations to slight this great Sūtra so that the way and the flow to Vairocana's mind source does not pour forth. The newcomers glance at the boundlessness of Universal Worthy's sea of conducts and heave a sigh over the wish to propagate what was just brought forth. If there were faults unsaid, then right and wrong become mixed, how can we only obscure the clarity of those who transmit? Actually we need to embrace the path of students. If the types of flaws were pointed out, the abnormalities and differences would emerge. How can benefits only be about the sentiments of right and wrong, when actually it is about the states where the mind's wisdom is blackened? Therefore pat the five summits of the mind and admire and rely on the three Honored Ones so that without attainment, it is already done. There are briefly ten parts to what is individually meant here:

(1) The Sage's intent is profound and far-reaching because each extends his views and understanding. (2) Show that the contemplation of the mind does not depend on the investigation of dhyāna. (3) Support great ideas from the past without wishing to shut out individuals. (4) Eliminate superficial words and engage in straightforward discussions about utmost principles. (5) Take care of one's own and others' Schools by not falsely breaking them up or scolding. (6) Differentiate and analyze the present and the past because new and old meanings are distinct. (7) Clarify the instructions on the mark of Dharma to show what the Sūtra includes. (8) Vastly proclaim mysterious words to awaken to the mind's essentials. (9) Wipe away and eliminate right and wrong by not falsely breaking them up and scolding. (10) Evenly integrate the start and the beginning so that head and tail can be seen. The first is a general idea, the latter nine are individual ideas. Pointing to past faults and flaws, the Commentaries wish to cover right and wrong for those who are transmitting this must know the gains and losses. The sincere pleading of all disciples are difficult to contradict, so this is propagated and proclaimed for a long time without counting and describing them excessively. Fearing confusion about the School and stagnation in the traces, competition occurs over right and wrong.

(1) The sages' intent is profound and far-reaching because each extends his views and understanding: This is the general idea. It is said that the Buddhadharma is crushingly profound; it is deep or shallow depending on the individual's wisdom. This is also about preventing difficult questions from non-Buddhists, so I am afraid some words are left unsaid. With secular paths, lambs die on roads with many forks, students lose the true when the paths are many; the pure source is not two but the branches and sects are many. Shastras in the past and new articles benefit the true nature of the confused, how can we build a house on top of a house, place a bed on top of a bed? Why change or duplicate something that already exists? Therefore the following ten ideas all connect with this doubt. Now the initial idea is to respond properly to this difficult question, particularly from the view that the Sage's intent is profound and far-reaching but are different depending on one's view. If each can give Dharma with light, that is still noble. Furthermore there are words where the 500 Bhikshus explain their personal causes. The Buddha granted what must be proper explanations though the 32 Bodhisattvas' collective discussions are not two. These different views return to the same. Therefore in the Sūtra, boundless oceanic assemblies each enter the door of liberation so the states are infinitely different like the destiny of the Thus Come Ones' seas of wisdom. Hence Oceanic Wisdom Bodhisattva says, “The states of the Thus Come Ones are boundless, each can observe and see according to liberation.” Therefore India and China explain with śāstras and explanations to sūtras. This Sūtra has commentaries from many Schools. Commentaries are explanation from various teachers, just as an analysis of a golden staff or a golden substance is no different, they always gather-in the hundred rivers that lap up extremely large waves. Therefore perhaps Reaching Land Bodhisattva, worthy individuals who enhance their practice, outstanding contemporary figures, records of bestowed predictions upon Thus Come Ones, all are about outstanding thinking among crowds and wisdom that transcend the multitude of sentient beings. They have different views but they simultaneously transmit to the world. Each expounds on its beauty and together praise the great initiative. Cultivate accordingly and there is no benefit unattainable. Now I also admire their winning virtues as they try their utmost in their specialization, peering at the sky through a tube, drops flow to fill the sea. So how is this strange?

(2) Show that the contemplation of the mind does not depend on the investigation of dhyāna: Although this Sūtra connects to the interpretation of the Three Studies, it officially interprets samadhi. It is entirely proclaimed from the mind of the Thus Come Ones in samadhi. Therefore the Sūtra says, “What you say in words are not meaning; what I say is meaning nonexistent in words.” Not to mention that the sea of the Avataṃsaka nature does not leave the field of enlightenment in speaking the Oceanic Imprint Samadhi certified to by the Buddhas. He personally wielded them so that all Bodhisattvas with their samadhi mindstates accept them. People in the past do not understand this ultimate principle and do not visit good friends; they only search through the text but do not value the connection to the School and only focus on articulation. They cannot take the holy teachings as their bright mirror that reflect their own minds. They cannot take their own minds as the lamp of wisdom to shine on the mysterious intents of this Sūtra. Mysterious words and principled explanations are said to be the same, humbling oneself for the sake of the School is called conjecture. Without knowing myriad conducts so that one's mind is understood, in this mere life one only counts others' treasures or by the time one is elderly, one wishes to abandon the teachings and seek out dhyāna. How can one only rely on the mind of Buddhas? This is actually a mistaken interpretation for future students.

All these are objections, therefore I authored these commentaries to develop understanding and form observations in specifics and conduct. With the mouth words are spoken; with the mind, principles are understood. Applying the purpose of mind to mind transmission, instruct on the door that all Buddhas certify to and unite the two dhyāna doors of the two Schools of the South and North. Match the mysterious destinies with the three weighty Tian Tai contemplations so that the teachings unite with the intent of ceased words. The mind is the same as the mind of all Buddhas, the rules do not contradict the principles of the teachings, the zones of dark steps and forgotten minds, without having to watch for others' expressions, it is said that there is yet a separate door of forgotten mechanics where the words of great principles are exhibited. The commentaries and the texts show understanding bestowed with nothing hidden. It is difficult to evince them completely.

(3) Support great ideas from the past without wishing to shut out individuals: It is said that the Jing Dynasty edition includes the vast amount of subtle words and mysterious intent; the esoteric meanings completely bloom and pervade the directions of Worthy Leader. Hence it is spoken so that the five clouds condense in the sky and the earth shakes in six ways while the compilation recording the masters and the lineage of the teachers lies within. Although we enter the doors of the masters, we do not know the path of stray lambs, vainly we pass by houses of good friends while still confused over the pearl within the jacket. Therefore the great meaning is faulty on several occasions while subtle words are about to be hidden. The Five Teachings are shattered and the Four Teachings are established. Mixing with deviant schools, the provisional and the real become inseparable and the gradual and the sudden are impossible to differentiate. An analysis of the wonderful purposes of the Ten Mysteries are divided into two layers; though they seem to be numerous, there is actually no other theory. The marks of virtue are no marks, which is entry into marks; in other words, it is impossible to achieve the substance of function, the marks of virtue do not connect with any tainted door and their intersecting purposes are settled. The how's of transcending the mysterious doors, according to this clarification, actually cause the two doors of marks and function to become distinct without reason. The mysterious purpose of the marks that give rise to conditions is the same as the one door of integrating with the nature of noumenon, leading to the one and the many Dharma doors of the rising of great conditions of the Dharma Realm to intersect while slightly hidden. The functions of these categories are actually numerous. It is not that the ancients are valued over the present, but we do not wish to cheat and swindle, kill and extinguish. Now new commentaries that expound on ideas from ancient times are countless, there are texts that are similarly compiled with ideas from ancient times. We use them in the same way now.

(4) Eliminate superficial words and engage in straightforward discussions about the utmost principles: With literary talent, one can even obscure principles, how can a plethora of words not disturb the mind? Outlines of earlier texts are crushed and fly like mixtures of dirt, repeated lines of the Sūtra fill paper with ink. The average gather around the Sanskrit words, but it does not help [with the understanding of] the Sūtra text. Counting the Sūtra text sequentially, there is furthermore no principle and contemplation, like smoke that stifles the fire and clouds that obscure the sky, I am cutting and trimming them now. If too long-winded so the Sūtra increases by ten lines, then it is difficult to completely explain over half of it. The difficulty lies in misinterpretation rather than abundance; the ease is in a brief disclosure with nothing deficient. With difficult parts beyond five or six lines, I will selectively explain the lines and will not explain the easy lines. If the meaning of the text is entirely easy, then there will just be an overall outline. If the text is easy but the meaning is difficult, there will be an overall conclusion; where the text is difficult and the idea is easy, then digest the text in detail. If both the text and the ideas are difficult, then the ideas are first brought out then explained so that the quality is not crude; I intend them to be brief and to the point.

(5) Take care of one's own and others' Schools by not falsely breaking them up or scolding: It is said that in the past, people cited sūtras and śāstras to refute other ideas. Without questioning nature or marks, they are mostly not exhaustively examined from beginning to end. They always cite a theory to refute it or mostly use the marks of the Dharma to further end the calling of the provisional. They cite the provisional to explain the real without separating between the common and the restricted, doubting or misleading new students; they consider what is proper in the past to be wrong; or furthermore they take the provisional to be the real. Now I also object to this. If I refute what I cite, I will first show the idea so that the mark of its nature is sufficient and that it completely shows what it intends, then later extend this principle and clearly match and determine it so that students do not stagnate in the traces and become confused over the Schools. Do not wrong the ideas of ancients and do not labor uselessly over extensive reading in the hopes of further results.

(6) Differentiating and analyzing the present and past because new and old meanings are distinct: It is said that the Records of Investigating the Mysterious Fundamentals but explains the Jing Dynasty edition of the Sūtra; although the major intents are the same, some wording is different. In citing the commentaries, one must contemplate the explanations. Just as the Chapter on Bringing Forth Resolve in the Jing Dynasty edition of the Sūtra says, “Bring forth the resolve in this way and attain Buddhahood.” The Tang Dynasty edition of the Sūtra says, “Bring forth the resolve in this way and you shall attain Buddhahood.” Since they are different, how can we cite them to explain what is in the present? This applies to other areas too. In the past, sections before the Ten Conducts mostly rely on Worthy Leader's newly amended and brief commentaries while the sections after the Transferences use the Investigation of the Mysterious too. The Third Ground and after mostly only record the ancients. The two editions of the Sūtra are slightly different and contradictions are found in both. The texts are not one and the same.

(7) Clarify the instructions on the mark of Dharma to show what the Sūtra includes: Nature and marks are like the sun and moon in the sky and change like the feminine and the masculine. The East and West have separate Schools that instruct on the teachings. The studies include both tracks, hence called “connected to people”. Therefore in interpreting the Sūtra, some things require clear instructions. Since the Dharma and marks, the terms and meanings of this Sūtra are extensive, whether there are names but no meaning or that there are meanings but no name, people in the past always see one term and vastly cite, comment and explain it. To explain the meanings of a term accordingly, the meanings are inexhaustible. For example, the 141 vows in the Pure Conduct Chapter are explained according to the outlines and selections from various doors, the Brahma Conduct Chapter's Four Fruitions are explained by vastly citing the Vibhāsā, the Chapter on Questions for Clarification's terms on greed and hatred completely copy that of Consciousness Only and the Ten Transferences Chapter's Three Upsets are widely based upon all Schools. Although all these are Dharma doors, the most profound contemplation and conduct obscure the terms and marks, I briefly evince all of them now. If people in ancient times had the meaning but no name, then they do not know much. Now all the sūtras and śāstras cited are managed by terms. The Dharma and marks in the Sūtra are illuminated and exhibited in the multitude of śāstras. The 21 merits in the Chapter on Ascending into Tuṣita contain meaning but no names; whereas at the start of the Chapter on Transcending the World, there is only name but no meaning.

Now the Tuṣita Chapter vastly cites sūtras and śāstras as explanations, though the disclosure is brief on up to the Chapter on Transcending the World. Also, like the Chapter on Transcending the World, the various positions of Kusha, the meanings gathered without exception in each and every position, whether their names are different but meanings the same or that there is what is before and after, that which is extensive or brief, the 42 positions are not at different in sequence. Now the texts from the six assemblies are all cited so that the earlier explanations may be seen clearly so that each line of the the seven rolls of the Sūtra has a basis. In going through and testing past explanations, of which there are many; however, the two Schools of Marks and of the Nature are similar and different in marks and Dharma, such as the Five Eyes vs. the Ten Eyes, the Six Penetrations vs. the Ten Penetrations etc. are given individual instructions so that there remains no confusion. Just as the first roll praises the virtues and explains the ten bodies, the School of the Dharma Nature's mark of the Dharma explains wisdom that enters the three periods of time and vastly cite the Four Forms of Wisdom, which are the marks of the Dharma for the Dharma Marks School. It explains the names of the multitude of seas with the door of the multitude of seas of liberation, which are the marks of the Dharma in the Dharma Nature School. Explaining the Ten Pāramitās in the Sūtra with the Nine Doors and the Six Pāramitās, which are the marks of the Dharma for the Dharma Marks School. Just as the Ten Penetrations and the Ten Patiences meet with the Six Penetrations and the Five Patiences, the Ten Bodies and the Ten Wisdoms integrate the Three Bodies and the Three Forms of Wisdom, the nirvana of the Ten Doors meet and connect with the Four Forms of Nirvana while the ten types of wisdom of the Buddhas melt one form of wisdom into four forms of wisdom, which are the Dharma marks that do not contradict the two Schools of Marks and of Nature. The same applies to more than one area.

Also, all sūtras and śāstras clarify that Dharma marks mostly come from nearby, just as the Dharma Flower Sūtra speaks of the Thus Come Ones' knowledge and views, fearless power, samadhi of dhyāna liberation, and deep entry into the boundless. These are common praises of the profound and far-reaching wisdom of the Buddhas. Encountering the power of one word, writing on the Ten Powers are established. The word “fearless” establishes the writing on the Four Fearlessnesses. Dhyāna establishes the Four Dhyānas; samadhi establishes the Eight Samadhis; and liberation and samadhi together establish the door of writing. Even if this flow of a thousand and a million writings were to explain one roll of the Sūtra, they would still be incomplete. Wishing to achieve the state of core wisdom, further erudition must be acquired. If they take after the mysterious School of the Dharma Flower and show living beings the existence of knowledge and views, they first must bring out from within what the disciples know. Ten or five writings cannot completely describe this wonder. If the Avataṃsaka Sūtra were different, just as the Ten Pāramitās and the Ten Powers are explained in several dozen places in this Sūtra, one must always snatch one section to understand the mysterious intent suddenly. Just as in the Ten Grounds Chapter, the marks of the Dharma are the door of contemplation, without understanding the Three Clusters, how can the term “leaving filth” be known; and without understanding the Eight Dhyānas and only prefer to know the practice of emitting light, the Chapter on the ways of the Fourth Ground creates the light of wisdom in Non-Production,

All truths in the Fifth Ground exhaust the true and the secular to transform creatures while the Sixth Ground prajñā requires the contemplation of the coming into being of conditions. The stars cover the Ten Doors and the moon fill the Three Contemplations; exhaustively studying the marks of nature and prajñā appears. It cannot be that by pointing the finger at three things in the past, the Middle Vehicle can be seen. The Seventh Ground exhausts all dharmas of Bodhi, pointing to the dual practice of the provisional and the real. In the Eighth Ground, the Seven Means are covered so that the effortless way may be seen. In the Ninth Ground, someone in the role of a Dharma Master must know medicine and diseases. Without attaining the 40 forms of eloquence, how can they widely transform beings? Upon reaching the Tenth Ground is the profundity and mystery of complete core wisdom. The 42 positions are exhibited and called the conduct of contemplation. The Nine Assemblies' five types of causes and effect are only perfected with Buddhahood. Whether it is marks or nature, whether it is cause or effect, all become contemplations and all correspond with the true. Cultivate according to this Sūtra is the intent of the Sage. If we do not understand the marks of the Dharma, not only do we not know the intent of the Sage, we are also not the individuals to propagate. Search the text and know for yourself.

(8) Vastly proclaim mysterious words to awaken to the mind's essentials: It is said that the Sūtra contains many esoteric words and wonderful intent not elaborated upon and clarified in the past; perhaps they were referred to in other writings or briefly disclosed but were incomplete. To make it complete now, commentaries are necessary. Where the text is easy and the ideas are profound, their substance and strength are extensively explained. Just as at the start of realizing Proper Enlightenment: All Schools initially form and meet so wisdom enters the three periods of time: This is explained by the Two Wisdoms, the Three Wisdoms and the Four Wisdoms. Like the analogy of an illusion: The chapter that refers to a hare ends. Like the analogy of shadows: Three types of shadows are differentiated. The lands of the Seventh Transference are level and equal, all lines are brought forth then selected. Vows are brought forth in the Eighth Transference as states are experienced, the horizontal and vertical positions are then expounded upon. The three days' worth of gathas and praises are transferences apart from marks. The hundred types of śāstras are mysterious and wonderful and connect to the Prajñā and other profound sūtras. The nine assemblies in the Five Pervasiveness [of Cause and Effect] are all elaborated upon on the basis of marks of nature. Universal Worthy's samadhi is the wonder among wonders to be tasted. The Chapter on Manifestations is the most mysterious among the mysterious, on up to profound contemplations such as the Flower Treasuries of the Dharma Realm -- all return to the wonderful articles of its critical pulse, completing the mystical and subtle key points and align evenly with meanings and principles exhaustively. From the linked matrix for important parts to the maxims of the Three Mysteries, those who grace this Sūtra must completely experience their profundity. There are other writing too but they are not the proper and essential, whether you know them or not, they will not make a difference in propagation and praise.

(9) Wipe away and eliminate right and wrong by not falsely breaking up and scolding: People in the past were competitive and arrogant, emotions play a large role in what is right or wrong, so the wonderful meanings from ancient times were not spoken of while minor flaws of worthy individuals in ancient times were elaborated upon, refuted and scolded. Just as shattering Saha, the shape of which is like space, they say it is because translators do not take their leisure time with the sūtras and śāstras, theorizing and predicting at the translation facility that the sagely teachers were mistaken and burdened from then until now. While translating, master in the past dug too deep so fibers and mustard seeds were caught on the pearls. Why attack or refute them? Also, like the Chapter on the Ten Conducts, the translation does not reside in the mainstream, different interpretations were elaborated upon so that the Jing Dynasty edition of the Sūtra lost its purpose and ancient interpretations fray in their phrasing. Now the text is clear, why describe what is in the past? As far as categories are concerned, there are many specifics, how is focusing on right and wrong all day-long compatible with the great Way? Anyone who refutes an idea is like a snake that stings the hand so it must be chopped or a venomous tree growing in the courtyard that must be axed. If deviant understanding interfere with the standard, then the matter must be decided. If it is easily known that it is wrong, then be brief without being descriptive. If it is ambiguous as far as whether it is proper, then decide and make it clear. If you wish to understand true gold, you must know brass; there will be no attainment unless you are thorough and let emotions forget right and wrong. If there were refutations or criticism, you must maintain propriety and joy rather than honor your own as being virtuous and look down at past worthy individuals. You must know that the difficulties of pioneers, their ease come with cultivation. Even if you name the wrongs and show the right, it is not about trying to brag or broadcast yourself. Therefore the Commentaries to this text are utterly short on rights and wrongs.

(10) Evenly integrate the start and the beginning so that the head and the tail can be seen: The overall structure of the Commentaries created all began with major points then the minor points later. If we further broaden our perspectives in digesting the text and commentaries in brief, most of the propagation and explanation of the holy teachings would not sink. Now the nine assemblies of this great Sūtra are profound and mysterious from beginning to end, so any idea encountered is clarified without selecting which is first or last. However, what has been explained at the beginning will not be clarified again later. Since the outlines of meanings and doors to the writing span like stars; to make good of what is at the beginning, middle and end is substantial from beginning to end. There are ten meanings to briefly describe the creation of this Commentary since forgetting the physical body and spiritual states require an admirable description of the mysterious plan. The original intent is that all sentient beings reach the same things as Universal Worthy and all Buddhas.

3. “I transfer this supreme good equally to all that live: May they soon accomplish Bodhi’s fruit of never-ending bliss!” are two lines about dedicating this act of giving to sentient beings: The first two lines are the reasons for composing the Commentaries, for sentient beings. This passage also connects with the Transferences, the benefits of refuge and the virtues realized, and the merit of creating this Commentary. If one line of it corresponds deeply with the Sage's mind, may all sentient beings throughout reach perfect understanding of great enlightenment and the everlasting joy of nirvana.

Roll 1 of the Subcommentaries on the Meanings Proclaimed in the Companion Commentary to the Great Means Expansive Buddhas Flower Adornment Sutra