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. T24n1485_p1022a08) follow the CBETA electronic canon, for verbatim verification. Sūtras relied on: the Bodhisattva-keyūra-sūtra (tr. Zhu Fonian, Yao-Qin; T1485); the Renwang Prajñā-sūtra (tr. Kumārajīva, Yao-Qin; T0245); the Avataṃsaka-sūtra in eighty fascicles (tr. Śikṣānanda, Tang; T0279). Treatises: the Yogācārabhūmi (taught by Maitreya, tr. Xuanzang; T1579); the Cheng weishi lun (Dharmapāla et al., tr. Xuanzang; T1585); the Mahāprajñāpāramitā-śāstra (Nāgārjuna, tr. Kumārajīva; T1509). As a Mahāyāna volume, this book carries no Pāli double-track obligation.

Part One · Equal-Awakening

1.1 Off by One (after SAMBODHI-P01)

• Sūtras: Keyūra, upper fasc., Chapter on Contemplating the Worthy and Noble—the six lineage-natures, equal- and sublime-awakening the last two (T24n1485_p1012b26); lower fasc., Exposition chapter—the forty-two worthies and nobles, the stainless ground and the ground of sublime-awakening appended after the ten grounds (T24n1485_p1017a07); the stainless ground's meaning—passed beyond the ten grounds, understanding equal to the Buddha's, entering the adamantine samādhi, one mark and markless (T24n1485_p1018b09); lower fasc., Chapter on the Assembly Receiving the Teaching—the beginningless-nescience abiding-ground; the adamantine cognition knowing the end and not the beginning; only the Buddha knowing beginning and end (T24n1485_p1022a08); upper fasc.—the ground of sublime-awakening, only the Buddha exhausting the root of beings, beginning and end (T24n1485_p1015c09). Renwang Prajñā, upper fasc., Chapter on the Bodhisattva's Teaching—the mark of nescience ending is the adamantine; the ending-mark markless is sarvajñā (T08n0245_p0826c22). Avataṃsaka, fasc. 51, Manifestation of the Tathāgata chapter—the bodhisattva bound to one birth (synonymous with the penultimate birth; corroborating; T10n0279_p0270b13).
• Treatises: Mahāprajñāpāramitā-śāstra, fasc. 39—the penultimate birth: cultivating the four absorptions up through the eighteen distinctive attributes, not realizing the four truths, deliberately withholding; to take realization is to become a pratyekabuddha; wishing to become a Buddha, he does not realize (T25n1509_p0343c07); fasc. 40—the name "one birth": known by his marks to attain buddhahood this very life (T25n1509_p0350a12); fasc. 38—speaking only of one birth, never of two or three (T25n1509_p0337b06).
• Variances: first, the integers "fifty-two positions / fifty-first position" are the later classifiers' systematization (Guifeng; Tiantai counting the Ten Faiths in); the Keyūra's own frames are the forty-two worthies and nobles and the six lineage-natures—the main text marks the boundary where it borrows the familiar count, and stands on the scripture's own language wherever doctrine is decided. Second, "the stainless ground" here names the Keyūra's equal-awakening position; the second of the ten grounds, the ground of freedom from stain (vimalā, in some renderings the same characters), is a different position under the same name—distinguished in the text. Third, "knowing the end / knowing beginning and end" is the scripture's own division, recorded verbatim, with no ranking added by the author.

1.2 The Last Thought (after SAMBODHI-P02)

• Treatises: Yogācārabhūmi, fasc. 12—the adamantine concentration as the last samādhi at the trainee's edge; no defilement above can crush it; it crushes every defilement (T30n1579_p0340b03); fasc. 34—at the last trainee's position the adamantine concentration arises, forever severing every defilement severed by cultivation (T30n1579_p0477a01). Cheng weishi lun, fasc. 9—the innate subtle cognitive hindrance and the spontaneous seeds of the afflictive hindrance, all severed at once when the adamantine concentration comes to presence; entering the Tathāgata-stage (T31n1585_p0053c19); fasc. 10—the perfected transformation of the fruit: the adamantine concentration present, all original coarse-heaviness forever severed, the buddha-fruit's perfected transformation-of-basis suddenly realized (T31n1585_p0054c12); in one instant the three realms severed at once; the seeds of the cognitive hindrance severed to the last only in one instant (T31n1585_p0054b01); the two vehicles must raise the uninterrupted and liberation paths separately; the bodhisattva, of keen faculty, severs and realizes instant by instant (T31n1585_p0054b05); the remaining contaminated and inferior uncontaminated seeds discarded only when the path of liberation arises ("some say"; T31n1585_p0055a27). Mahāprajñāpāramitā-śāstra, fasc. 47—the samādhi like adamant: breaking every fetter of defilement with no remainder; the trainee's very last thought (T25n1509_p0400b22).
• Sūtras: Keyūra, lower fasc., Chapter on the Assembly Receiving the Teaching—the beginningless-nescience abiding-ground; the adamantine cognition knowing this first-arisen mark has an end; flowing naturally into the ocean-ground of sublime-awakening (T24n1485_p1022a06).
• Variances: first, "primal nescience / the last grade of nescience" is the usage of Tiantai and later classifiers; the four sources this chapter rests on nowhere contain the phrase—the scripture's own term for the last thing severed is "the beginningless-nescience abiding-ground," and the text keeps the scripture's word, marking the boundary. Second, the adamantine concentration runs in two fruition contexts—the two vehicles' (the last thought before arhatship) and the Mahāyāna's (severing the two hindrances, entering the Tathāgata-stage); what is severed and what attained differ, the sources recorded without adjudication. Third, on when the remaining contaminated seeds are discarded, the Cheng weishi lun records a "some say" (only when the path of liberation arises)—a variant view recorded, not decided. Fourth, the Keyūra writes "flows naturally," the Weishi "severed at once in one instant": different wordings, recorded without forcing—both pointing to the same mechanism, that the turn from equal to sublime admits no intermediate state.

Part Two · Sublime-Awakening

2.1 Arrived (after SAMBODHI-P03)

• Sūtras: Keyūra, upper fasc., Chapter on Contemplating the Worthy and Noble—the ground of sublime-awakening as the forty-second ground: the mind of quiescence, first and limitless, the omniscience of all modes illumining beginning and end, only the Buddha exhausting the root of beings (T24n1485_p1015c09); the six lineage-natures, sublime-awakening the last (T24n1485_p1012b26); the gloss "sublime-awakening is the unsurpassed ground" (T24n1485_p1011b23). Avataṃsaka, fasc. 52, Manifestation of the Tathāgata chapter—the Tathāgata's full awakening: without two, without mark, without walking, without halting; in one thought knowing all dharmas of the three times (T10n0279_p0274c29).
• Treatises: Cheng weishi lun, fasc. 9—the ultimate stage: abiding in unsurpassed perfect bodhi, the obscuration ended and the clarity full (T31n1585_p0048b13).
• Variances: first, "sublime-awakening" (Keyūra), "the ultimate stage" (Yogācāra), and "the Tathāgata's full awakening" (Avataṃsaka) are three names for the one buddha-fruit terminus, each in its own terminological system; the text records the three side by side and forces them into none. Second, this chapter stops at sublime-awakening as "the path's terminus" (the Realization face); the full breadth of sublime-awakening as fruition-virtue (ten epithets, three bodies, four wisdoms, ten powers, ten masteries, four qualities) is read by the Attainment axis's twin volume, and is not unfolded here. Third, the adjudication between the Realization reading ("arrival") and the Attainment reading ("freedom") is held at the seam by the two axes' convention, not settled by this volume alone. ★This chapter is the axes' second seam chapter, reading the same sublime-awakening / buddha-fruit passages (the Keyūra's sublime-awakening ground and six natures, the Yogācāra ultimate stage, the Avataṃsaka's full awakening) jointly with the twin volume's opening on the Attainment axis.

All quotations in this book are collated against the CBETA electronic canon. Wherever a name belongs to the classifiers rather than the letter of the scriptures (the integer fifty-two; the phrase "primal nescience"), the main text marks the boundary where it borrows them, and the "Variances" of each chapter record the details. As a Mahāyāna volume, this book carries no Pāli double-track obligation.