Appendix A　Academic Notes Index

To keep the main text clean, the scriptures' catalogue numbers and source particulars were kept out of it entirely. This appendix restores them—for the reader willing to look further and go deeper, a per-chapter list of sources.

The index runs by the book's chapter order; each chapter lists its supporting "sutra" and "treatise," with a "Note" recording distinctions (which are the scripture's express words, which are doctrinal classification, which are the book's own reading, which are reserved to the author). Numbering: T is the Taishō Tripiṭaka; the page-register-line anchors (e.g. T10n0279_p0263a19) follow the CBETA digital canon, for word-by-word checking. Sutras drawn on: the eighty-fascicle Avataṃsaka (Śikṣānanda, T0279); the Mahāparinirvāṇa-sūtra (northern, forty-fascicle, Dharmakṣema, T0374); the Saṃdhinirmocana-sūtra (Xuanzang, T0676; drawn here through the Yogācārabhūmi's quotation); the Humane King Prajñā Sūtra (Kumārajīva, T0245). Treatises: the Mahāprajñāpāramitā-śāstra / Dazhidu lun (Nāgārjuna, Kumārajīva, T1509); the Treatise on the Establishment of Consciousness-Only / Cheng weishi lun (Dharmapāla et al., Xuanzang, T1585); the Yogācārabhūmi (Maitreya, Xuanzang, T1579); the Mahāyāna-saṃgraha (Asaṅga, Xuanzang, T1594); the Buddhabhūmi-śāstra (Bandhuprabha et al., Xuanzang, T1530); the Daśabhūmika-śāstra / Treatise on the Ten Grounds (Vasubandhu, Bodhiruci et al., T1522). This being a Mahāyāna volume, there is no obligation of dual Pāli citation.

Where the sealed academic papers (P01–P10) and the book chapters differ in fascicle or chapter-title attribution, the CBETA XML check governs, noted per entry below (the book's main text carries no fascicle or chapter numbers and is unaffected).

Part One · The Land Where the Name Is Full

1.1 Ten Names, One Person (after TATHAGATA-P01)

• Sutra: Avataṃsaka, fascicle 50, "Manifestation of the Tathāgata"—the Tathāgata arises by measureless dharmas, not by one cause or one matter (Samantabhadra to the assembly, T10n0279_p0263a19). Mahāparinirvāṇa-sūtra (northern), fascicle 1, "Lifespan"—the Buddha at the point of nirvāṇa among the twin sāla trees at Kuśinagara, Mañjuśrī citing the eastern Tathāgata Equal-to-Space's "ten epithets complete" as a Buddha's standard full name (T12n0374_p0370c15).
• Treatise: Dazhidu lun, fascicle 56—the Buddha recounting His own past prophecy from Dīpaṃkara, the ten epithets strung in one breath (T25n1509_p0457b06); fascicle 2, gloss of each epithet—Thus-Come (T25n1509_p0071b16), Worthy-of-Offerings, Rightly-and-Fully-Awakened (same passage), the three knowledges full or not-full under Perfect-in-Knowledge-and-Conduct (T25n1509_p0071c13), Well-Gone through Teacher-of-Gods-and-Humans (T25n1509_p0072a29), Buddha and World-Honored One (T25n1509_p0073a02); fascicle 2, the pivot "the name's fullness is the reality's fullness"—"the Buddha alone should receive the Buddha-name," "a Buddha's two things being full, He is called supreme among all" (T25n1509_p0073a23).
• Note: (i) Authorial image "father · teacher · doctor · neighbor" (one person called out by four relations, for the ten epithets as ten faces of one mastery), marked in text. (ii) P01 attributes the Dazhidu lun fascicle-56 passage to the "Viewing-About" chapter; the naive head-finder takes the prior "Scattering-Flowers" chapter—chapter-name Code-verified (XML fascicle 56, "Viewing-About" chapter; the text carries no chapter number).

1.2 Two Sets of Ten Masteries (after TATHAGATA-P02)

• Sutra: Avataṃsaka, fascicle 38, "Ten Grounds · Eighth Immovable Ground" (the scene in the palace of the Paranirmita-vaśavartin heaven, the bodhisattva Vajragarbha expounding the grounds by the Buddha's power)—the eighth-ground bodhisattva's ten masteries: life, mind, wealth, action, birth, vow, understanding, as-wished, wisdom, dharma (T10n0279_p0200b14); the eighth-ground bodhisattva, attaining the forbearance of quiescence, might enter ultimate nirvāṇa, and the buddhas rouse his wisdom-gate (T10n0279_p0199b01); the buddhas' direct exhortation "our ten powers, fearlessnesses, eighteen distinctive dharmas you have not yet attained" (same passage). Fascicle 46, "Inconceivable Dharmas of the Buddhas" (the World-Honored One empowering the bodhisattva Blue-Lotus-Store, who answers)—"the buddhas have ten masterful dharmas," listed in a separate chapter from the eighth-ground ten (T10n0279_p0245a06).
• Treatise: Daśabhūmika-śāstra, fascicle 10, "Immovable Ground"—the eighth ground's wisdom-mastery can only "manifest" the Tathāgata's powers, fearlessnesses, distinctive dharmas, marks (T26n1522_p0183c21). Dazhidu lun, fascicle 2, only a Buddha fully possesses the ten epithets—"the Buddha alone should receive the Buddha-name" (recalling 1.1, T25n1509_p0073a23).
• Note: (i) Whether the eighth-ground ten masteries and the buddhas' ten masterful dharmas correspond item-for-item the scripture does not state; the book says plainly "it does not force the match, but leaves it" (a matter of classificatory convergence, reserved to the author). (ii) The eighth-ground ten masteries differ in wording and order across three renderings (eighty-fascicle Avataṃsaka / Xuanzang's Daśabhūmika-sūtra T0287 / Vasubandhu's Daśabhūmika-śāstra T1522), set side by side in P02; not in the main text. (iii) The refuted false image "brightened / enlarged by one notch" (the "one mastery at differing brightness" reading), marked in the chapter by rhetorical question as not the scripture's sense.

Part Two · The Three Bodies

2.1 Appearing as Body (after TATHAGATA-P03)

• Sutra: Saṃdhinirmocana-sūtra, "The Tathāgata's Accomplishment of What Is to Be Done"—Mañjuśrī asks the Buddha "what is the mark of the Tathāgata's dharma-body," the Buddha answering "well cultivated the going-out in the grounds and perfections, the transformation of the basis brought to fullness—this is the mark of the Tathāgata's dharma-body"; and the question-and-answer that the two vehicles have only the liberation-body, the dharma-body belonging to a Buddha alone (drawn here through the Yogācārabhūmi, fascicle 78, "Section of Ascertainment," T30n1579_p0733c16).
• Treatise: Cheng weishi lun, fascicle 10, "Ultimate Stage"—the three bodies listed in full: self-nature body, enjoyment body (self-enjoyment · other-enjoyment), transformation body (T31n1585_p0057c20); the three bodies disclosed by the transformation of the basis, the four wisdoms subsuming the three bodies (T31n1585_p0058a06). Mahāyāna-saṃgraha, fascicle 3 (final section)—the enjoyment and transformation bodies "rest on" the dharma-body, the self-nature body being the basis on which all dharmas turn in mastery (T31n1594_p0149a18). Buddhabhūmi-śāstra, fascicle 7—the three kinds of permanence: the dharma-body's permanence-of-nature, the reward-body's permanence-without-break, the transformation-body's permanence-in-continuity (citing the Sūtrālaṃkāra, T26n1530_p0326b01).
• Note: (i) Authorial image "the true countenance (to an intimate) · the formal countenance (to a guest) · the condescending countenance (to a child)," marked in text. (ii) "The three bodies are permanent" is a classification of the Yogācāra / Sūtrālaṃkāra line; whether the three bodies (especially reward and transformation) are permanent or impermanent, whether the dharma-body is form, the treatises of various schools debate at length—the book marks it as a Yogācāra-line classification and does not adjudicate among schools. (iii) The Buddhabhūmi-śāstra fascicle: the dump's juan-milestone shows an offset at p0326; it is in fact fascicle 7 (physically verified per P03).

Part Three · The Four Wisdoms

3.1 Turned, Not Acquired (after TATHAGATA-P04, wholly treatise)

• Treatise: Cheng weishi lun, fascicle 10, "Ultimate Stage"—the four wisdoms listed and defined: great-perfect-mirror, equality, wondrous-observing, duty-fulfilling (T31n1585_p0056a12); the four wisdoms "turned" out of the eighth, seventh, sixth, fifth consciousnesses—wisdom strong, consciousness weak; said to be "acquired by turning consciousness" so as to urge beings to rely on wisdom and let go of consciousness (T31n1585_p0056b02); the four wisdoms subsuming the three bodies (marked as one "interpretation," the treatise holding others too, T31n1585_p0058a08). Buddhabhūmi-śāstra, fascicle 3—the equality wisdom "establishes the buddha-ground's non-abiding nirvāṇa" (bearing on the last part, P10, T26n1530_p0302a19); fascicle 1, the buddha-ground's five dharmas = pure dharma-realm + four wisdoms (T26n1530_p0291b15). Mahāyāna-saṃgraha, final section—the four wisdoms' mastery resting on the turning of the consciousness-aggregates' basis (T31n1594_p0149c06).
• Note: (i) Authorial image "a mirror with its dust ground away" (the dust ground off, the bright shining appears of itself, not a new mirror fetched—for the four wisdoms as the showing of the one mind turned from defiled to pure; turned, not acquired); the "great-perfect-mirror showing images" belongs to the treatise, the "grinding the dust" extension being the authorial image, marked in text. (ii) The four-wisdoms-subsume-the-three-bodies correspondence is one "interpretation" in the Cheng weishi lun, which holds others too; the book takes one, marking it as one of the treatise's, and does not adjudicate across treatises. (iii) "Turning consciousness into wisdom" is an expedient designation (to urge reliance on wisdom); the book marks plainly that wisdom is not consciousness, nor a separate thing apart from consciousness, lest one grasp a real wisdom born by transformation from consciousness.

Part Four · The Powers, Fearlessnesses, and Distinctive Dharmas

4.1 Knowing as It Is, the Lion's Roar (after TATHAGATA-P05)

• Sutra: Avataṃsaka, fascicle 17, "Pure Conduct"—the deva-son Right-Mindfulness asks the bodhisattva Dharmamati "how is pure conduct attained, how from the bodhisattva level reach unsurpassed awakening," and Dharmamati answers, listing the "Tathāgata's ten powers," ten knowings, as what is to be observed and cultivated; the eighth and ninth named outright "the unobstructed knowledge of the divine eye, the unobstructed knowledge of past lives," the last "the knowledge of forever severing the habit-traces" (T10n0279_p0088c21).
• Treatise: Dazhidu lun, fascicle 24—the ten powers, each closing "knowing as it is, the Nth power," power being wisdom-power (T25n1509_p0235c22); fascicle 25, the first fearlessness as paradigm "I am one of all-right-knowledge… not seeing the slightest mark of fear… like a lion's roar" (T25n1509_p0241b24); fascicle 25, the substance of the four fearlessnesses, two of self-benefit and two of other-benefit (T25n1509_p0242a22).
• Note: (i) Carrying Part Three's "mirror" image—the ten powers "shining on the ten objects and unobscured" is its extension, marked in text. (ii) The "knowledge of forever severing the habit-traces" at the close of the ten powers bears on "a Buddha's outflow-exhaustion-power running deeper than the two vehicles'," reserved to the author; the book records, does not adjudicate.

4.2 No Lapse, No Impediment (after TATHAGATA-P06)

• Sutra: Avataṃsaka, fascicle 14, "Sage Leader"—Mañjuśrī asks the bodhisattva Sage-Leader in verse, who answers in verse; the verse names the ten powers, fearlessnesses, eighteen distinctive dharmas as "the Tathāgata's masterful function, all manifested to deliver beings" (this part's eye, T10n0279_p0075a06).
• Treatise: Dazhidu lun, fascicle 26—the eighteen distinctive dharmas listed in full: three non-lapses, six non-diminutions (by negation), three actions following wisdom (by accord), the three-times knowledge unobstructed (T25n1509_p0247b11); the discrimination of "distinctive"—the śrāvakas and pratyekabuddhas having a share in the prior eighteen, none in the latter eighteen (T25n1509_p0247b19). Fascicle 25, the four analytical knowledges—taking "earth" as example, penetration without impediment being "unimpeded" (T25n1509_p0246a22).
• Note: (i) How "distinctive" reconciles with the bodhisattva volume's "heteromorphic, not hierarchically superior," and the precise bounds of the two vehicles' and bodhisattvas' share, are reserved to the author; the book records, does not adjudicate rank. (ii) The four analytical knowledges' causal-level / buddha-ground bounds, and the treatises' varying accounts, the book records without harmonizing. (iii) The keynote "unobstructed" enters the buddha-virtue terms thrice—divine-eye / past-lives unobstructed knowledge (powers), three-times knowledge unobstructed (distinctive dharmas), four analytical knowledges. (iv) The Nirvāṇa fascicle-27 passage "the buddha-nature is the ten powers, four fearlessnesses, great compassion… all beings have the buddha-nature" (T12n0374_p0525c03), bearing on the buddha-nature's universality, permanence-bliss-self-purity, the icchantika, the two vehicles' ultimacy, is reserved to the author and not drawn in.

Part Five · The Marks, the Great Compassion, the All-Kinds Wisdom

5.1 The Visible Seal (after TATHAGATA-P07)

• Sutra: Avataṃsaka, fascicle 46, "Inconceivable Dharmas of the Buddhas"—the bodhisattva Blue-Lotus-Store lists the buddhas' ten most-excellent unsurpassed adornments, the marks and signs being "the foremost, most excellent, unsurpassed bodily adornment" (T10n0279_p0244b22).
• Treatise: Dazhidu lun, fascicle 29—"for the born-body the thirty-two marks are spoken, for the dharma-body the markless," "the dharma-body adorned by the ten powers, four fearlessnesses, four analytical knowledges, eighteen distinctive dharmas," the marks shown for delivering beings, the showing not breaking the markless dharma (T25n1509_p0274a12); fascicle 4, the marks felt as fruit of cultivated cause—"after three incalculable aeons, then the karmic causes of the thirty-two marks are sown" (bound to the Dīpaṃkara prophecy, T25n1509_p0086c17).
• Note: (i) The structural image "seal"—the marks and signs the form-body seal (visible), set against Part One's ten epithets the name-seal (readable), both identifying the markless mastery-substance (dharma-body, virtue of wisdom), not its essence; the book's structural image, not scripture, joined in text by "just as Part One's ten epithets." (ii) Dazhidu lun fascicle: the born-body / dharma-body judgment is fascicle 29 (self-corrected in P07, originally retrieved as fascicle 34). (iii) The Nirvāṇa fascicle-8 "Tathāgata-Nature" passage "the buddha-nature is inconceivable, the thirty-two marks and eighty signs are inconceivable too" (T12n0374_p0410b13), bearing on the buddha-nature, the "self" of permanence-bliss-self-purity, and the marks' definitive binding to the buddha-nature, is reserved to the author; the Avataṃsaka's "foremost unsurpassed bodily adornment" already establishes "the marks are not irrelevant," so the book does not draw this passage in.

5.2 Compassion Is the Root (after TATHAGATA-P08)

• Sutra: Mahāparinirvāṇa-sūtra (northern), fascicle 11, "Manifesting Illness"—the Buddha showing the mark of illness, lying down, the assembly pleading in verse ("the world-honored ones of the three times have great compassion for their root… were there no great compassion, He would not be called a Buddha"), the World-Honored One, His great compassion stirred, rising from where He lay, adorning His body with the marks, radiating great light (T12n0374_p0429c08). Avataṃsaka, fascicle 50, "Manifestation of the Tathāgata"—Samantabhadra telling that the great compassion "rests on great skillful means, on the Tathāgata's arising, on the light of unobstructed wisdom" (T10n0279_p0264c20); fascicle 24, "Dedications"—the bodhisattva Vajra-Banner, by the Buddha's power, in verse, the bodhisattva "rousing the mind toward, entering, the all-kinds wisdom" (T10n0279_p0128c06).
• Treatise: Dazhidu lun, fascicle 27—the definition of great loving-kindness giving joy and great compassion drawing out suffering (T25n1509_p0256b15); "the loving-kindness and compassion in the mind of the buddhas is named great," tied to the sequence of the eighteen distinctive dharmas (T25n1509_p0256b22); the all-knowledge (general mark, cause) / all-kinds wisdom (particular mark, fruit, observing the various dharma-gates) (T25n1509_p0258c29); fascicle 18, "prajñā-pāramitā in the buddha-mind changes its name to the all-kinds wisdom," "the bodhisattva, seeking to cross, named pāramitā; the Buddha, having crossed, the all-kinds wisdom" (T25n1509_p0190a21).
• Note: (i) "Compassion of one substance" (同體大悲) is absent, by the letter, from these three sutras (a later expression); the book does not use it, using only canonical equivalents—great loving-kindness and compassion, great compassion as root, the loving-kindness and compassion in the mind of the buddhas is named great. (ii) The treatise's own images (the sons in prison, the sea's shallows and depths, the former and latter lamps) are the Dazhidu lun's text, marked in chapter "this is an image the treatise draws." (iii) The name-difference at causal and fruit levels (prajñā → all-kinds wisdom) and its reconciliation with "heteromorphic, not hierarchically superior," the precise sameness-and-difference of the all-kinds wisdom (fruit) and the bodhisattva's prajñā (cause), and whether the two vehicles have any all-kinds wisdom, are reserved to the author; the book records, does not adjudicate; the same-passage "the all-knowledge is the śrāvakas' and pratyekabuddhas' affair" two-vehicle line belongs here too, left unexpounded. (iv) The Nirvāṇa verse's locus: P08's footnote reads "Pure Conduct" chapter, the XML in fact "Manifesting Illness" (fascicle 11), Code-verified (the text carries no chapter number).

Part Six · The Perfected Freedom

6.1 Without the Least Effort (after TATHAGATA-P09)

• Sutra: Avataṃsaka, fascicle 38, "Ten Grounds · Immovable Ground"—Vajragarbha telling the eighth-ground bodhisattva's ten masteries (causal level, T10n0279_p0200b14); fascicle 46, "Inconceivable Dharmas of the Buddhas"—Blue-Lotus-Store listing "the buddhas' ten masterful dharmas," the tenth "in a single thought all manifested… yet never using the least skillful effort" (fruit level, effortless spontaneity, T10n0279_p0245a06). Mahāparinirvāṇa-sūtra (northern), fascicle 2—the Buddha telling the monks "the world too has permanence-bliss-self-purity, the supramundane too; the worldly have words without meaning, the supramundane words with meaning," the four virtues matched to the Tathāgata's dharma-body / nirvāṇa / Buddha / true dharma (T12n0374_p0377b21); fascicle 7, "Tathāgata-Nature"—the Buddha answering "self is the sense of the tathāgatagarbha, all beings have the buddha-nature, which is the sense of self," the poor-woman's-gold image (T12n0374_p0407b09).
• Note: (i) (the book's weightiest reservation): the definitive sense of the "self" among the great nirvāṇa's "permanence-bliss-self-purity"—how self reconciles with no-self (the scripture itself setting "the selfless is named birth-and-death, the self is named the Tathāgata" side by side), the line between nirvāṇa's "true self" and the ordinary being's false self, the universality of "all beings have the buddha-nature" (the icchantika), and the definitive sense of this "self = buddha-nature" against the marks' binding to the buddha-nature (P07)—are all central adjudications of the tathāgatagarbha line; the book records the scripture and does not adjudicate, setting up in-chapter "a line that must be held," leaving the telling to the author. (ii) Loci Code-verified against the CBETA XML (the text carries no chapter number): the buddhas' ten masterful dharmas P09 attributes to "Detachment from the World," the XML in fact "Inconceivable Dharmas of the Buddhas" (fascicle 46); the four-virtues passage in the northern recension is chapter "Lifespan" (fascicle 2; southern "Lamentation"); the self-is-the-tathāgatagarbha passage is by XML "Tathāgata-Nature · part four" (fascicle 7; P09's footnote reads part three, this index's draft erroneously read part one, now corrected).

6.2 Non-Abiding Is Freedom (after TATHAGATA-P10, the book's last chapter, the close of both axes)

• Sutra: Humane King Prajñā Sūtra, fascicle one, "Bodhisattvas' Transformative Teaching"—the Buddha expounding the five forbearances, the forbearance of quiescence: "the aspect of ignorance's ending is the vajra, the aspect of ending being without aspect is the sarvajña" (T08n0245_p0826c24); King Moonlight's verse "first entering the vajra all is comprehended… in one turning the sublime awakening is ever-clear" (T08n0245_p0827c23).
• Treatise: Cheng weishi lun, fascicle 10—the four nirvāṇas, the fourth non-abiding nirvāṇa "suchness emerged from the cognitive hindrance, ever supported by great compassion and prajñā, not abiding in birth-and-death or nirvāṇa, benefiting beings to the end of the future, functioning yet ever-quiescent," "the two vehicles' arhats may have the prior three, only the World-Honored One may be said to possess all four" (T31n1585_p0055b07); fascicles 10 and 9, the vajra-like samādhi in a single thought-moment severing the two hindrances, entering the tathāgata-ground (T31n1585_p0054a29, p0053c20). Dazhidu lun, fascicle 21, "Recollection of the Buddha"—"the buddhas attain the unobstructed liberation and so are unobstructed in wisdom over all dharmas," "pulled out at the root… named the unobstructed liberation" (T25n1509_p0220c20); fascicle 40, "Five Eyes"—a bodhisattva entering in sequence the vajra samādhi attains the all-kinds wisdom, accomplishing the ten powers, four fearlessnesses, four analytical knowledges, eighteen distinctive dharmas, great compassion (gathering this part's virtues into the one buddha-becoming thought, T25n1509_p0350b08).
• Note: (i) The sublime-awakening seam passage is shared by this series' two axes (the realization axis's Sublime Awakening SAMBODHI-P03 ∥ the attainment axis, this volume), with two readings—the realization axis reading "the aspect of ignorance's ending is the vajra" (the path's last step), the attainment axis "the aspect of ending being without aspect is the sarvajña" (the mastery with no step further). The final ruling of these "two readings" (the seam's doctrine) is reserved to the author; the book marks the aspect of the two readings only, advancing no claim. (ii) The convergence of complete (the Tathāgata's ultimate non-abiding nirvāṇa · only the Buddha possessing all four) and forming (the bodhisattva's non-abiding nirvāṇa · the causal-level process), the cross-axis convergence with the bodhisattva volume's "heteromorphic, not hierarchically superior," the sameness-and-difference of the two vehicles' without-remainder and a Buddha's non-abiding, the two vehicles' ultimacy, and the turning-from-the-small-to-the-great, are reserved to the author; the book records, does not adjudicate. (iii) The traditional Sanskrit restoration of "the unobstructed liberation" (apratihata-vimokṣa) and of the non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa) are parenthetical Sanskrit notes, not the Chinese text; the main text carries no Sanskrit (see Appendix C). (iv) The Humane King locus: P10's footnote reads "Upholding" chapter, the XML in fact "Bodhisattvas' Transformative Teaching" (fascicle 1), Code-verified.

End of Appendix A. Every T-anchor is checked against the CBETA digital canon; where the papers (P01–P10, sealed academic edition) and the book chapters differ in fascicle or chapter attribution, it is noted per entry, and Code-verified and relocked per entry against the CBETA XML.