Realization · BookThe Bodhi PathAppendix A

Appendix A · Index of Scholarly Notes

To keep the main text clean, all canonical numbering and source details were left out of it. This appendix restores them—a chapter-by-chapter list of sources for the reader willing to check further and go deeper.

The index follows the order of the book's chapters; each chapter lists the sūtras and treatises it rests on. Numbering conventions: T designates the Taishō Tripiṭaka; page-column-line anchors (e.g. T10n0279_p0084a22) follow the CBETA electronic canon, for verbatim verification. Sūtras relied on: the Avataṃsaka-sūtra in eighty fascicles (tr. Śikṣānanda, Tang; T0279); the Bodhisattva-keyūra-sūtra (tr. Zhu Fonian, Yao-Qin; T1485); the Śūraṅgama-sūtra (tr. Pāramiti, Tang; T0945); the Daśabhūmika-sūtra (tr. Xuanzang, Tang; T0287). Treatises: the Yogācārabhūmi (taught by Maitreya, tr. Xuanzang; T1579); the Mahāprajñāpāramitā-śāstra (Nāgārjuna, tr. Kumārajīva; T1509); the Mahāyāna-saṃgraha (Asaṅga, tr. Paramārtha; T1593); the Daśabhūmika-vyākhyāna (Vasubandhu, tr. Bodhiruci et al.; T1522). As a Mahāyāna volume, this book carries no Pāli double-track obligation.

Part One · The Ten Faiths

1.1 Not an Upper Floor (after BODHI-P01)

  • Treatises: Yogācārabhūmi, fasc. 35, Chapter on the Arising of the Mind—the first right vow as the arising's nature; once arisen, entered into unsurpassed awakening, counted among the bodhisattvas, the root of bodhi (T30n1579_p0480b25); the first arising's vow foremost and unsurpassed, the arising an outflow of compassion (T30n1579_p0480c06); Chapter on Lineage—the two lineages, the bodhisattva lineage unsurpassed, realizing the purity of both obstructions (T30n1579_p0478c12). Mahāprajñāpāramitā-śāstra, fasc. 26—compassion the root of the Buddha-way; long due for nirvāṇa, not taking its realization (T25n1509_p0256c16); fasc. 23—fully contemplating without taking realization, not abandoning beings, not falling to the śrāvaka ground (T25n1509_p0235b21); fasc. 18—passing beyond the two vehicles' grounds into the bodhisattva position; the difference at the first arising (T25n1509_p0195c27).
  • Sūtras: Avataṃsaka, fasc. 16, Ten Abodes chapter—the Abode of Arousing the Mind (T10n0279_p0084a26); fasc. 16, Merit of the First Arising chapter—not one part in a hundred; so that the lineage of the Tathāgata not be cut off (T10n0279_p0089b01); fasc. 37, Ten Grounds chapter, seventh ground—the prince simile; coursing in the limit of reality without taking realization (T10n0279_p0197b11).
  • Variances: the sentence "the bodhisattva path is not a continuation of arhatship" is no verbatim text of any source; it is a synthesis of the family of equivalent sentences ("passing beyond the two vehicles' grounds," "not falling to the śrāvaka ground," "not taking realization," "surpassing the two vehicles from the first arising"), as the chapter states.

1.2 The Tidal Zone (after BODHI-P02)

  • Sūtras: Keyūra, upper fasc., Names of the Worthy and Noble—the Ten Faiths list (sixth: non-regress; T24n1485_p1011c04); lower fasc., Exposition chapter—the list restated (ninth: equanimity, differing from the upper fascicle; T24n1485_p1017a16); replete with all defilements, both regressing and advancing, sinking forever without a good friend (T24n1485_p1017a20); regressing-portion / advancing-portion roots of good (T24n1485_p1017a25); one thought of faith and bodhicitta arises; before the abodes; the three provisional titles (T24n1485_p1017a13); Buddha-Mother chapter—the ten minds of faith the root of all practice, the hundred gates (T24n1485_p1019b03). Śūraṅgama, fasc. 8—the ten mind-abidings (sixth: non-regress; no equanimity; T19n0945_p0142a09).
  • Variances: first, the explicit texts for the faith-position's regressibility all belong to the Keyūra line; the Śūraṅgama lays the ten out flat and says nothing of regress. Second, the three lists (Keyūra upper, Keyūra lower, Śūraṅgama) nowhere fully agree—the Keyūra disagreeing even with itself; the book sets them side by side without choosing. Third, "one thought of faith and bodhicitta arises" as the faith-position's entrance is likewise Keyūra-only.

Part Two · The Ten Abodes

2.1 Coming to Dwell (after BODHI-P03)

  • Sūtras: Avataṃsaka, fasc. 16, Ten Abodes chapter—the dwelling vast as the dharma-realm; dwelling in the family of the buddhas of the three times; "sons of the Buddha" (T10n0279_p0084a18); the full list of ten abodes (T10n0279_p0084a22); the seventh, the Abode of Non-Regress—ten opposed teachings, the mind not turning back (T10n0279_p0085a14). Keyūra, lower fasc.—one in the Abode of Arousing the Mind is of the advancing portion (T24n1485_p1017a25).
  • Variances: first, "entering the abodes as the beginning of position-non-regress" is the later classifiers' judgment (Tiantai and kin), not the chapter's own statement; the hardest scriptural anchor is the Keyūra's "advancing portion." Second, the Abode of Arousing the Mind (the non-regress sense at the entrance) and the seventh Abode of Non-Regress (one named abode within the ten) are two levels, distinguished in the text.

2.2 Growing Up in the Buddha's House (after BODHI-P04)

  • Sūtras: Avataṃsaka, fasc. 16, Ten Abodes chapter—the full list, Arousing the Mind to the Consecration (T10n0279_p0084a22); the governing frame of the Buddha-family (T10n0279_p0084a18); the Consecration—accomplishing ten kinds of knowledge; even the Dharma-Prince cannot know (T10n0279_p0085b26).
  • Variances: first, the per-abode doctrine of the middle eight abodes is not unfolded—the chapter reads the arc from names and frame only (the commentarial texts unmatched). Second, variant names: this sūtra writes "Endowment with Means" (a reordering of "Means Fully Endowed") and "the Prince" (short for "the Dharma-Prince"); both set side by side.

Part Three · The Ten Practices

3.1 The Six Perfections, Served (after BODHI-P05)

  • Sūtras: Avataṃsaka, fasc. 19, Ten Practices chapter—the full list, proclaimed by the buddhas of the three times (T10n0279_p0102c16); the Practice of Joy—a great donor, hoping for no reward, only to benefit all beings (the substance of giving; T10n0279_p0102c22); Benefiting—guarding the pure precepts (T10n0279_p0103b08); Non-Opposition—ever cultivating patience (T10n0279_p0103c22); Indomitability—vigour never to the vexing of one being (T10n0279_p0104a24); Freedom from Confusion—right mindfulness, unscattered (T10n0279_p0104c05); Excellent Manifestation—the three karmas pure, abiding in non-attainment (T10n0279_p0105a27); fasc. 20—Excellent Dharma, a cool pool of Dharma for all beings (T10n0279_p0107b12); Truth—as he speaks, so can he practice (T10n0279_p0108a11); fasc. 34, Ten Grounds chapter, first ground—giving preeminent, the others as strength allows (the six running the whole path; T10n0279_p0183a20).
  • Treatises: Mahāprajñāpāramitā-śāstra, fasc. 4—the six perfections listed: dāna, śīla, kṣānti, vīrya, dhyāna, prajñā (T25n1509_p0087c25); fasc. 62—prajñā as guide: the five blind without it, eyed with it, obtaining the very name of perfections (T25n1509_p0496c04). Yogācārabhūmi, fasc. 36—the six sorted into merit-portion and wisdom-portion (T30n1579_p0485b18). Mahāyāna-saṃgraha, middle fasc.—the six matched one by one to benefiting beings (T31n1593_p0124c01).
  • Variances: first, the first five practices state their perfections in so many words; assigning Excellent Manifestation to prajñā is a reading by the mark of "non-attainment," different in kind. Second, assigning the last four practices to the four further perfections (means, vow, power, knowledge) is the classification of Chengguan's commentary, not the sūtra's own matching; the book does not adopt it. Third, variant graphs: the general listing writes "Freedom from Confusion," the expositions "Departing from Confusion"—one referent, both kept.

Part Four · The Ten Dedications

4.1 Handing It Over (after BODHI-P06)

  • Sūtras: Avataṃsaka, fasc. 23, Ten Dedications chapter—the full list, proclaimed in common by the buddhas of the three times (T10n0279_p0124c01); the first dedication—the non-regressing mind, gathering the mind-jewel (T10n0279_p0125b08); fasc. 24, Equal to All Buddhas—arousing the mind and dedicating to the buddhas, their joy increasing (dedicated to bodhi; T10n0279_p0129b14); fasc. 28—dedicating the roots of good of giving to beings, may all beings tend toward omniscience (dedicated to beings; T10n0279_p0154c08); fasc. 30, the Mark of Suchness—right mindfulness clear, indestructible deeds, bound for omniscience, never regressing (T10n0279_p0160c27); all roots of good dedicated entire to omniscience, one and not two, in accord with the mark of suchness (dedicated to the real; T10n0279_p0161a08).
  • Variances: first, the "threefold dedication" (beings, bodhi, the real) is the synthesis of the Dasheng yizhang, the Huayan Tanxuan ji, and kin—not a verbatim sentence of the chapter; the three directions each have the scriptural showings above. Second, the name "practice-non-regress" and the ranking "close of the three worthy ranks" come from the stational systems of the Keyūra, the Renwang, and the Cheng weishi lun (which differ on whether it sits at the dedications or the first ground); the Avataṃsaka's own words are "never regressing," "the non-regressing mind." Third, the sixth dedication is named "Entering All Even Roots of Good" in the general listing and "Following and Firm in All Roots of Good" in its exposition—an internal variance of the sūtra, both kept.

Part Five · The Ten Grounds

5.1 The First Cut (after BODHI-P07)

  • Sūtras: Avataṃsaka, fasc. 34, Ten Grounds chapter—the full list, taught by the buddhas of the three times (T10n0279_p0179b22). Daśabhūmika-sūtra, fasc. 1—the variant listing, the first ground "Supreme Joy" (T10n0287_p0536b03).
  • Treatises: Daśabhūmika-vyākhyāna, fasc. 2—the first ground's name: first realizing the noble's place, much joy (T26n1522_p0127a17); the ten obstacles, the first "the ordinary being's mark of self," coarse to fine (T26n1522_p0127a12); fasc. 6—the bonds of view severed at the first ground on the path of seeing; the afflictions of cultivation thinning gradually across the grounds (T26n1522_p0158c20); fasc. 1—"at the time of the path of seeing," "at the time of the path of cultivation" (T26n1522_p0124c17).
  • Variances: first, "discriminated / innate" as names for what seeing and cultivation sever is the later Yogācāra (Cheng weishi lun line) matching; the sources' words are "bonds of view" against "afflictions of the path of cultivation." Second, "Joy / Supreme Joy" are variant renderings of one ground, both kept.

5.2 Finer and Finer (after BODHI-P08)

  • Sūtras: the full listings as above (T10n0279_p0179b22; T10n0287_p0536b03).
  • Treatises: Daśabhūmika-vyākhyāna, fasc. 2, the name-glosses of the second through seventh grounds—Stainlessness (leaving the defilement of precept-breaking), Radiance (the dharmas shining forth), Flaming (wisdom-fire burning the fuel), Hard-to-Conquer (world-transcending wisdom ferrying the hard-to-ferry), Far-Reaching (ultimately passing beyond the two vehicles' world-transcending path) (T26n1522_p0127a17); the ten obstacles, second through seventh: wrong conduct, forgetting, conceit of understanding, conceit of bodily purity, subtle afflictive habit, fine-mark habit (T26n1522_p0127a12); fasc. 6—the afflictions of cultivation thinning across the grounds (T26n1522_p0158c20); fasc. 1—the two times (T26n1522_p0124c17).
  • Variances: first, "innate" as a name carries the same Yogācāra-matching caveat as 5.1. Second, the gloss of the sixth, the Manifest Ground, is abridged in the round's source ("…"), and the book does not supply it. Third, "Radiance / Flaming" are the treatise-gloss graphs, "Light-Emitting / Blazing Wisdom" the sūtra-listing graphs—one ground each, both kept.

5.3 The Effort Falls Away (after BODHI-P09)

  • Sūtras: Avataṃsaka, fasc. 38, the Immovable Ground—the forbearance of non-arising; accomplishing it, at once entering the eighth ground (T10n0279_p0199a09); casting off all applied practice, attaining non-application, abiding in the practice of recompense (T10n0279_p0199a17); the buddhas' exhortation—the ten powers, fearlessnesses, eighteen distinctive dharmas, "you have not yet attained" (T10n0279_p0199b01); the ten masteries—life, mind, wealth, action, birth, vow, understanding, will, wisdom, dharma (T10n0279_p0200b14); fasc. 46, Inconceivable Dharmas of the Buddhas chapter—the buddhas' own ten masteries, a separate roster (T10n0279_p0245a06). Daśabhūmika-sūtra, fasc. 7—leaving applications, arriving "spontaneously" at non-application (T10n0287_p0559b19); the activity of mind, thought, and consciousness not manifesting (T10n0287_p0559b27); the ten masteries in Xuanzang's renderings (T10n0287_p0561a18).
  • Treatises: Daśabhūmika-vyākhyāna, fasc. 10—the name glossed "indestructible," "the ground of non-application, well raising the prior path" (T26n1522_p0184b22); fasc. 9—non-application foremost among the eighth ground's superiorities (T26n1522_p0179c06); the ten masteries countering ten terrors (T26n1522_p0183c11); "the bodhisattva attains the bodhisattva's ten masteries" (causal-stage binding; T26n1522_p0183c21). Mahāprajñāpāramitā-śāstra, fasc. 6—the defining of the forbearance: the mind unobstructed, unmoving, unregressing (T25n1509_p0097c03); fasc. 27—contemplating non-arising, unbreakable, unmovable (T25n1509_p0263c02); the forbearance itself the avaivartika stage (T25n1509_p0263c06); life after life never losing, never regressing (T25n1509_p0263c08).
  • Variances: first, "position / practice / mindfulness" as proper names of the three non-regresses are the later (Tiantai / Yogācāra) classification; the sources say "avaivartika," "never losing, never regressing"; and the masters differ on the seventh or the eighth ground—this book follows the Avataṃsaka line. Second, the ten masteries' renderings differ across the three texts (life/lifespan, wealth/livelihood/goods, understanding/resolve, will/spiritual-power); the book lists by the Avataṃsaka. Third, the eighth ground's ten masteries are the bodhisattva's (the treatise doubling the word), a roster distinct from the buddhas' ten masteries; their relative standing belongs to the attainment axis, and the book marks only their coexistence.

5.4 The Second Consecration (after BODHI-P10)

  • Treatises: Daśabhūmika-vyākhyāna, fasc. 2—Good Wisdom: unobstructed teaching, accomplishing the benefit of others; Dharma-Cloud: the great dharma-body, mastery complete (T26n1522_p0127a17; T26n1522_p0127a27); fasc. 11—the ninth ground, the perfection of power preeminent (T26n1522_p0193a24); fasc. 12—the tenth, the perfection of wisdom preeminent (T26n1522_p0200a23); fasc. 2, the gloss's close—receiving the Dharma-King's position, as the heir among the king's sons; a subtle obstacle of cognition; the buddha-ground spoken of separately (T26n1522_p0127a29).
  • Sūtras: Avataṃsaka, fasc. 39, the Dharma-Cloud Ground—the position of conferred office, fulfilling the ten powers, fallen within the number of the buddhas; the wheel-king's anointing of the crown prince; the buddhas' water of wisdom (T10n0279_p0206a18).
  • Variances: first, the relation of "unobstructed teaching" to the later-matched "four unobstructed discernments" is not the express wording of the sources, and is not supplied. Second, "equal awakening, sublime awakening" as proper stage-names between the tenth ground and the buddha-ground are a later (Keyūra-sūtra / Tiantai) classification, not the sources' word; the book points to the series' other volume. Third, the T0279 closing sentence of the Dharma-Cloud investiture remains line-unverified and is neither cited nor fabricated.

All quotations in this book are checked against the CBETA electronic canon. Wherever a name belongs to the classifiers rather than the verbatim scripture (the proper names of the three non-regresses, the threefold scheme of dedication, the discriminated/innate matching, the four discernments, equal and sublime awakening), the boundary is noted where used in the main text and recorded under "variances" above. As a Mahāyāna volume, this book carries no Pāli double-track obligation.