Nonduality

 
Buddhist Numbered Lists

 
Buddhist Numbered Lists

(1) Merits are the blessings (wealth, intelligence, etc.) of the human and celestial realms. They are temporary and subject to birth and death.

(2) Virtues transcend birth and death, and lead to Buddhahood. Pure Land Buddhism mentions four virtues: (i) eternity, (ii) happiness, (iii) True Self, (iv) Purity.

1. Stream-Winner (shrotapanna, liberation within 7 lifetimes: elimination of (i) the fetter of the belief in the independent existence of the person or taking the aggregates to be the self; overcoming this makes one a noble person, (ii) the fetter of doubt about the Buddha, Dharma and Sangha, and about the rules of discipline and interdependent origination, (iii) the fetter of belief in the power of rules and rituals to lead one to liberation (reference to Brahminism)
2. Once-Returner (sakadagami, liberation in the next lifetime: weakens so as to be un-recognizable to other people but doesn't remove the fetters of (i) sensual desire and (ii) ill will),
3. Never-Returner (anagami, never reborn in the cycle of birth-and-death, but only in the abodes of the non-returners: has eliminated the fetters of sensual desire and ill will)
4. Foe-Destroyer (arhat, the stage of the one "no longer in training": the following 5 fetters eliminated, (i) attachment to the sphere of form, (ii) attachment to the formless sphere, (iii) conceit, (iv) agitation, (v) ignorance). Back to index

(1)   Cultivate zeal for the non-arising of non-arisen unwholesome states of mind. That is, cultivate a mind that has joyful interest and enthusiasm so that is free of unwholesome states. The result is joy and upliftment.

(2)   Cultivate zeal for the abandonment of arisen unwholesome states of mind. That is, turn away from burdensome emotional states such as anger, sadness, jealousy, anxiety, stress, depression, fear, etc., and replace them with a mind of joyful interest and enthusiasm.

(3)   Cultivate zeal for the arising of non-arisen wholesome states of mind. That is, strive to make effort, arouse energy, exert the mind, and strive.

(4)   Cultivate zeal for the continuation and non-disappearance of already-arisen wholesome states of mind. Strive for the continuation, the increase and fulfillment of these states of mind, making effort, exerting the mind and striving. In this way, many of [the Buddha's] students have reached the consummation of perfection of direct knowledge.

Back to index

(1)   To some they teach doctrines to turn them away from ill-deeds such as killing; this is so that these trainees who have the thought-patterns of beings of small capacity may achieve the ranks of gods or humans as fruits of their merit.

(2)   To some trainees who have the thought-patterns of beings of middle capacity they teach doctrines based on the duality of apprehended object and apprehending subject and that cyclic existence one-pointedly is to be abandoned and nirvana is one-pointedly to be adopted.

(3)   To some trainees they teach ultimately established consciousness empty of a difference in substantial entity between apprehended object and apprehending subject, thereby teaching to them [doctrine that is] not based on duality.

(4)   To some trainees of highest faculties, who will achieve unsurpassed enlightenment, they teach [doctrine] that has an essence of emptiness – the profound mode of subsistence [of phenomena] frightening to the fearful who adhere to the true existence of things – and compassion." Back to index

(1) Birth in the Pure Land is definitely birth; however return to the Pure Land is, in truth, no return. This is True Realization of realms, not of beings.

(2) Return is definitely return; however, birth is, in truth, No-Birth. This is True Realization of beings, not of realms.

(3) Return is, in reality, no return; birth is also, in reality, no birth. This is True Realization of both realms and beings.

(4) Return is definitely return; birth is definitely birth. This is not True Realization of realms and beings. Back to index

(1) View of the transitory collection as a real I and mine.

(2) View holding to an extreme

(3) Conception of a bad view as supreme.

(4) Conception of bad ethics and modes of conduct as supreme.

(5) Perverse views (i) denial of cause and effect or denial of good and bad behavior, (ii)denial of functionality, such as denial that former and future lives exist, (iii) denial of existent phenomena, such as denial of sages or foe-destroyers. Back to index

Sho: Absolute, fundamental, emptiness, sameness, one, true nature

Hen: Relative, phenomenal, form/color, difference, many, attributes

(1) Hen in the midst of Sho – phenomena dominate, but experienced as a manifestation of our true nature.

(2) Sho in the midst of Hen – the quality of nondistinction comes to the fore and the quality of manifoldness fades into the background.

(3) The One coming out of the midst of Sho, and Hen polarly related to it – no longer any awareness of body or mind, both drop away, experience of emptiness.

(4) Entering between the two polar aspects – each thing is accorded its special uniqueness to the greatest degree; emptiness has vanished into phenomena.

(5) Having already arrived in the middle of both – form and emptiness fully interpenetrate one another; from this state of mind issues intentionless action that instantly suits whatever circumstances arise. Back to index

[ I.] THE THREE CONDITIONS These are the foundations of cultivation in Buddhism, for complete wisdom, fortune and virtue. From the Visualization Sutra.

(1) Four practices based on the fundamental morals of humankind (11 practices in all):

1) Being filial to our parents

2) Respecting teachers and elders

3) Being compassionate and not killing any living being

4) Following the Ten Good Conducts

(2) Three practices based on cultivating the self:

1) Taking refuge in the Triple Jewels

2) Abiding by precepts, rules and customs

3) Conducting ourselves in a proper and dignified manner

(3) Four practices which follow the practices of the Bodhisattvas:

1) Generating the Bodhi mind

2) Deeply believing in the Law of Cause and Effect

3) Reciting and upholding the Mahayana sutras

4) Encouraging others on the path to Enlightenment

[ II.] THE SIX HARMONIES IN GETTING ALONG WITH OTHERS

1) Share the same viewpoints and goals, establish a common consensus

2) Observe the same rules and precepts, even social laws and mores

3) Live and practice together harmoniously

4) Do not quarrel

5) Experience the inner peace and happiness from practicing together harmoniously, savor the Dharma joy

6) Share benefits harmoniously

[ III.] THE THREE LEARNINGS

1) Self discipline (cures the body)

2) Deep concentration (cures the mind)

3) Wisdom (cures behavior)

[ IV.] THE SIX PARAMITAS

1) Charity or giving (dana; three kinds, (i) Giving of wealth which results in obtaining wealth, (ii) Giving of teaching which results in obtaining wisdom intelligence and skill, and (iii) Giving of fearlessness which results in health and long life)

2) Discipline or upholding precepts (sila, see the Five or Ten precepts)

3) Patience (kshanti, three categories, (i) tolerance of physical and verbal abuse, (ii) patience with the variations in the natural elements, (iii) patience with the arduous course of our practice)

4) Exertion or zeal (virya, staying focused on one method)

5) Meditation or contemplation (dhyana, includes the heavenly realms and beyond, includes Namo Amituofo chanting, keeps us away from the dreamlike unattainable phenomena)

6) Wisdom (prajna)

[ V.] THE TEN GREAT VOWS OF UNIVERSAL WORTHY BODHISATTVA. From the Flower Adornment Sutra.

1) To pay respect to all Buddhas. Treat all people, matters and objects with respect, but do not necessarily praise them.

2) To praise the "Thus Come One" Praise the Tathagata, and other virtuous people, matters and objects.

3) To make offerings extensively. To all beings in the universe. This distinguishes the universal worthy bodhisattva from other bodhisattvas who practice only the six paramitas. It also includes offerings of teaching, especially the Infinite Life Sutra.

4) To regret karmic obstacles. We need to feel remorse, so that we can change behavior and get past these obstacles. There are two types of karmic obstacles, (i) those caused by afflictions, and (ii) those caused by knowledge attachment.

5) To be joyful over others' meritorious deeds. This overcomes jealousy and envy. Be as glad for others' meritorious deeds as for our own, and assist others in their endeavors.

6) To appeal to the Buddha to turn the Dharma Wheel. Invite knowledgeable masters to teach us about the dharma. Attend any useful dharma lecture, but praise only the worthy lecturers, and only if it will not harm them.

7) To request that the Buddha reside in this world. In addition to turning the dharma wheel, this vow will help spread Buddhism. This vow is interpreted to mean constant contact with the teaching/teacher.

8) To constantly be a diligent follower of the Buddha's teachings.

9) To accord with all sentient beings. Start with filial piety. Also, try to encourage beings to stop wrongdoings. Doing this effectively requires wisdom, expediency and flexibility.

10) To dedicate all merits. Dedicate them to all sentient beings. Back to index

1. Extinction of the fires of greed, hatred, illusion and other elements of depravity and afflictions.
2. Extinction of rebirth and end of suffering.
3. Attainment of absolute permanence, easiness, attainment of Self and purity.
4. No more fuelling the fires of desire with additional fuel, thereby letting it burn out by itself.
5. State of supreme Bliss of Enlightenment, beyond the conception of the intellect.
   Back to index

(1) Pride – a puffing up of the mind, thinking one is superior to lower persons.

(2) Excessive Pride – a puffing up of the mind, thinking one is superior to equal persons.

(3) Pride Beyond Pride – a puffing up of the mind, thinking one is superior even to people who are superior to others.

(4) Pride of Thinking I – a puffing up of the mind, observing the aggregates of mind and body and thinking, "I."

(5) Pride of Conceit – a puffing up of the mind, thinking that one has attained what one has not attained, such as siddhis, etc.

(6) Pride of Slight Inferiority – a puffing up of the mind, thinking that one is just a little lower than others who are actually greatly superior.

(7) Wrongful Pride – a puffing up of the mind, thinking that one has attained auspicious qualities when one has actually deviated from the path. Back to index

(See also the Six Particular Unspecified Mental States)

1. Impermanence characterizes everything in the universe. There is no control at all over the body and worldly objects. Observing all phenomena from this angle, we shall gradually free ourselves from the suffering of birth and death.
   
   
2. Excessive desire begets suffering. Fewer desires and less craving will make the mind and body more comfortable.
   
   
3. Insatiable ambitions seek only for gain, and increase wrongdoings. Those who practice bodhisattvaship should bear contentment in mind, endure poverty, and look for nothing but wisdom in following the Buddha's doctrine.
   
   
4. Laziness is degrading - one should persevere and be diligent in acquiring wisdom.
   
   
5. Ignorance constitutes the suffering of birth and death. Followers of bodhisattvaship should remember to store up knowledge by learning and listening, in order to prepare their wisdom and eloquence to spread the Buddhist scriptures to all beings, conferring on them the Great Happiness.
   
   
6. The poor often foster hatred, which keeps people on bad terms with each other. Followers of bodhisattvaship should practice charity and treat friend and foe alike, with the same degree of love. There should be no malice at all, and no repugnant feeling towards the wicked.
   
   
7. The five passions (also called the Five Desires, desire for wealth, sex, fame; and overindulgence in food and sleep) lead to sins and woe. Laymen should remember the ways of the bikkhus, and if laymen desire to be bikkhus, they should scrupulously observe the Buddhist scriptures and keep from evil. Thus their perfect life will be known for a long time and far and wide, and they will impart compassion to every suffering creature.
   
   
8. The wheel of birth and death is like a flame burning at home, with innumerable sufferings. First we must make vows to dedicate ourselves to the service of mankind, then to suffer for their sake, and finally do what we can to lead them to nirvana.
   Back to index

1. General right knowledge: compassion, loving-kindness, and equality, the cause-effect law by which we can determine our own future by our own deeds, and the doctrine of rebirth.
   
2. Right knowledge in the Buddhist sense:
   1. The understanding of what merit is and the root of merit; the understanding of demerit and the root of demerit.
   2. The combination of five factors (skandas) of form, feeling, perception, tendencies and consciousness as impermanent, prone to suffering, and lacking a self.
   3. The law of conditioned arising and cessation of all phenomena.
   4. The understanding of suffering and its cause, the cessation of suffering, and the Eightfold Path that leads to the cessation of suffering.

3. Sublime Right Knowledge, the knowledge or penetration that comes from meditation.

(2) Right thought: giving up all thoughts of greed, hatred, ignorance, for these lead to increasing sorrow, lamentation, pain, grief, and despair.

(3) Right speech: Abstaining from lying, stretching the truth, speaking harshly, puffing oneself up with one's talk, putting others down, arrogance, false modesty, etc.

(4) Right action: Abstaining from killing, stealing, misconduct in sexual relations, drinking, and other intoxicating substances.

(5) Right livelihood: Not having the profession of butcher, hunter, fisherman, soldier, executioner, fortuneteller, astrologer. Also, not to sell arms, poison, and intoxicating drinks. In general, we should have no profession that is dishonest or causes suffering to any living being.

(6) Right effort -- four kinds:

1. Overcoming evil and demeritorious states of mind that have already arisen, the way one would seek air to breathe.
2. Avoiding the arising of evil and demeritorious states of mind that have not yet arisen, the same way one would strive to an epdemic disease.
3. Maintaining meritorious states of mind, that have already arisen, like spraying one's fruit trees.
4. Developing meritorious states of mind that have not yet arisen, like sowing good seeds.

(7) Right mindfulness -- four kinds:

1. Contemplation of the body as impure.
2. Contemplation of sensation/perception as suffering-prone.
3. Contemplation of various states of mind as impermanent.
4. Contemplation of phenomena as devoid of self.

(8) Right concentration -- The stillness that leads to clear, deep, true vision, and a tranquil repose.
Back to index

(1) 'This person has harmed me.'

(2) 'This person is harming me.'

(3) 'This person will harm me.'

(4) 'This person has harmed my friend.'

(5) 'This person is harming my friend'

(6) 'This person will harm my friend.'

(7) 'This person has helped my enemy.'

(8) 'This person is helping my enemy.'

(9) 'This person will help my enemy.' Back to index

1. We should not wish our bodies always to be free of ailments and diseases, because with no ailments, a body is prone to desire and lust. This leads to ethical transgressions and the breaking of precepts. Turn suffering and disease into good medicine.
   
   
2. We should not wish our lives to be free of all misfortune and adversity, lest we be prone to pride and arrogance. This makes us overbearing towards others. Turn misfortune and calamity into liberation.
   
   
3. We should not wish our mental cultivation be free of all obstacles, because then our clarity and knowledge would be exceptional. This leads to the mistake of thinking we have awakened when we have not. Turn obstacles into freedom and ease.
   
   
4. We should not wish that our cultivation be free of demonic obstacles, because then our vows would not be firm and endearing. This leads to thinking we have attained enlightenment when we have not. Turn demons into Dharma friends.
   
   
5. We should not wish that all our plans and activities meet with easy success. Too much ease in these things makes us inclined to thoughts of contempt and disrespect, leading to pride and conceit. Turn trying events into peace and joy.
   
   
6. We should not wish for gains and advantages in our social relations. This leads us to violate moral principles and see only the mistakes of others - we should look only at our own mistakes. Turn enemies and antagonists into helpful associates.
   
   
7. We should not wish that everyone, at all times, be on good terms and in harmony with us. This leads to pride and conceit and seeing only our own side of every issue. Turn opponents into “fields of flowers.”
   
   
8. We should not wish to be repaid for our good deeds, lest we develop a calculating mind. This makes us greedy for fame and fortune. Turn feelings of ingratitude into worn-out shoes to be discarded.
   
   
9. We should not wish to share in opportunities for profit, lest the mind of delusion arise. This leads us to harm our reputation for the sake of unwholesome gain. Turn frugality into power and wealth by not needing anything.
   
   
10. When we are wronged and subject to injustice, we should not necessarily seek to refute and rebut. Doing so indicates that the notions of self-and-others has not been severed. This leads to more resentment and hatred. Turn wrongs and injustice into conditions for progress along the Way. Back to index

The ground of Buddhahood is different, being in all ways inconceivable, endowed with ten immeasurable powers and limitless good qualities.

(1)       Very Joyful, Pramuditabhumi – the Bodhisattvas are rejoicing from having forsaken the three entwinements (i). Viewing the transitory collection as a real self, (ii) afflicted doubt, (iii) considering bad ethics and codes of discipline as superior. They are also born to the lineage of the Ones Gone Thus. The perfection of giving becomes supreme, they vibrate a hundred worlds and become great lords of Jambudvipa (southernmost of a four-continent world system).

(2)       Stainless, Vimalabhumi – All 10 virtuous actions of body and mind and speech are stainless, and abiding in ethics is accomplished. The perfection of ethics becomes supreme. They are Universal Monarchs helping beings, masters of all four continents and of the seven precious objects (chariots, jewels, consorts, ministers, elephants, horses, generals).

(3)       Luminous, Prabhakaribhumi – The pacifying light of wisdom arises, concentrations and clairvoyances are generated. Desire and hatred are extinguished. They practice the deeds of patience and become a wise monarch of the gods. Mastered the four stages of absorption and the four stages of formlessness and acquired the first five of the six supernatural powers.

(4)       Radiant, Archismatibhumi – The light of true wisdom arises. They cultivate all the harmonies with enlightenment. They become the monarchs of the gods in heaven without combat. They are skilled in quelling the arising of the view that the transitory collection is inherently I and mine. The 37 harmonies with enlightenment are:

Four Establishments through Mindfulness

1)     Mindful establishment on body

2)     Mindful establishment on feeling

3)     Mindful establishment on mind

4)     Mindful establishment on phenomena

Four Establishments through Abandonings

5)     Generating virtuous qualities not yet generated

6)     Increasing virtuous qualities not yet generated

7)     Not generating non-virtuous qualities not yet generated

8)     Thoroughly abandoning non-virtuous qualities already generated

Four Legs of Manifestation

9)     Aspiration

10)   Effort

11)   Contemplation

12)   Analytical meditative stabilization

Five Faculties

13)   Faith

14)   Effort

15)   Mindfulness

16)   Meditative stabilization

17)   Wisdom

Five Powers

18)   Faith

19)   Effort

20)   Mindfulness

21)   Meditative stabilization

22)   Wisdom

Seven Branches of Enlightenment

23)   Correct mindfulness

24)   Correct discrimination of phenomena

25)   Correct effort

26)   Correct joy

27)   Correct pliancy

28)   Correct meditative stabilization

29)   Correct equanimity

Eightfold Path

30)   Correct view

31)   Correct realization

32)   Correct speech

33)   Correct aims of actions

34)   Correct livelihood

35)   Correct exertion

36)   Correct mindfulness

37)   Correct meditative stabilization

(5)       Extremely Difficult to Overcome, Sudurjayabhumi – All evil ones find it difficult to conquer them. They become skilled in knowing the subtle meanings of the noble truths and so forth. They become monarchs of the gods in the Joyous Land. They overcome the foundations of all the externalists' afflictive emotions and views.

(6)       Approaching, Abhimukhibhumi – They approach the good qualities of a Buddha. Through familiarity with calm abiding and special insight they attain cessation and hence are advanced in wisdom. They become monarchs of the gods in the land of Liking Emancipation. Hearers (pratyekabuddhas) cannot surpass them. They pacify those with the pride of superiority. They gain insight into dependent arising and emptiness.

(7)       Gone Afar, Durangamabhumi – The number of good qualities has increased. Moment by moment they enter the equipoise of cessation. They become masters of the gods in the land of Control over Others' Emanations. They become great leaders of teachers who know the direct realization of the four noble truths. They have gained skills in the knowledge of skillful means, which allows them to lead people according the their abilities. Stage of nonretrogression, and can now be a mahasattva, great being, and manifest in any way necessary to help and teach others.

(8)       Immovable, Achalabhumi – The youthful ground, through non-conceptuality they are immovable and the spheres of activity of their body speech and mind are inconceivable. They become a Brahma, master of a thousand worlds. Foe Destroyers, Solitary Realizers, and so forth cannot surpass them in positing the meaning of doctrines. Nothing bothers them because they know when and where they can manifest in the universe at will. They can transfer merit to others and will no longer accrue their own merits. They are now certain to attain Buddhahood.

(9)       Excellent Intelligence, Adhumatibhumi – Like a regent they have attained correct individual realization and therefore have good intelligence. They become a Brahma, master of a million worlds. Foe destroyers and so forth cannot surpass them in the thoughts of sentient beings. The wisdom is complete, and all the supernatural powers are in possession, as well as the teachings leading to awakening. This is the stage of Shakyamuni Buddha in the world.

(10)    Cloud of Doctrine, Dharmameghabhumi – The rain of holy doctrine falls. The Bodhisattva is bestowed empowerment with light rays by the Buddhas. They become master of the gods of Pure Abode, they are supreme great lords, master of the sphere of infinite wisdom. The dharmakaya is fully developed. They sit on a lotus in a heaven called Tushita surrounded by countless bodhisattvas and their Buddhahood is confirmed by all the Buddhas. Maitreya and Manjushri are at this stage. Back to index

1. Sutra – Buddha's exposition of the Dharma in prose,
   
2. Geya – Verses which repeat the ideas already expressed in prose,
   
3. Gatha – Verses containing ideas not expressed in prose,
   
4. Nidana – Narratives of the past which explain a person's present state,
   
5. Itivrittaka – Narratives of past lives of the Buddha's disciples,
   
6. Jataka – Narratives of the past lives of the Buddha,
   
7. Abdhuta-dharma – Accounts of miracles performed by the Buddha or a deva,
   
8. Avadana – Exposition of the Dharma through allegories,
   
9. Upadesa – Discussions of doctrine,
   
10. Udana – Exposition of the Dharma by the Buddha without waiting for questions or requests from his disciples,
    
11. Vaipulya – Extensive exposition of principles of truth,
    
12. Vyakarana – Prophecies by the Buddha regarding his disciples' attainment of Buddhahood. Back to index

(1) Belligerence, (2) Resentment, (3) Concealment (hiding faults from a teacher), (4) Spite, (5) Jealousy, (6) Miserliness, (7) Deceit (pretension of having good qualities when one does not), (8) Dissimulation (a wish to hide one's faults from others through the force of a desire for goods and services), (9) Haughtiness, (10) Harmfulness, (11) Non-shame, (12) Non-embarassment, (13) Lethargy (heaviness and unserviceability of body and mind, and involves ignorance), (14) Excitement, (15) Non-faith, (16) Laziness (non-delight in virtue due to attachment to lying down, etc.), (17) Non-conscientiousness, (18) Forgetfulness, (19) Non-introspection, (20) Distraction. Back to index

1. It is difficult to give when one is poor.
   
2. It is difficult to study the Way when one has power and wealth.
   
3. It is difficult to abandon life and face the certainty of death.
   
4. It is difficult to encounter the Buddhist sutras.
   
5. It is difficult to be born at the time of a Buddha.
   
6. It is difficult to resist lust and desire.
   
7. It is difficult to see good things and nto seek them.
   
8. It is difficult to be insulted and not become angry.
   
9. It is difficult to have power and not abuse it.
   
10. It is difficult to come in contact with things and have no attachment to them.
    
11. It is difficult to be greatly learned in the Dharma.
    
12. It is difficult to get rid of self-satisfaction, pride and conceit.
    
13. It is difficult not to slight those who have not yet studied the Dharma.
    
14. It is difficult to practice equanimity of mind.
    
15. It is difficult not to gossip.
    
16. It is difficult to meet a good knowing advisor.
    
17. It is difficult to see one's own Nature and study the Way.
    
18. It is difficult to save sentient beings with means appropriate to their situation.
    
19. It is difficult to see a state and not be moved by it.
    
20. It is difficult to have a good understanding of skill-in-means and apply it well.
    Back to index

(1) level feet; (2) sign of a 1,000-spoke wheel on the soles of the feet; (3) long, slender fingers; (4) broad heels; (5) curved toes and fingers; (6) soft, smooth hands and feet; (7) arched feet; (8) lower body like an antelope's; (9) arms reaching to the knee; (10) virile member without narrowing the foreskin; (11) powerful body; (12) hairy body; (13) thick, curly body hair; (14) golden-hued body; (15) a body that gives off rays ten feet in every direction; (16) soft skin; (17) rounded hands, shoulders and head; (18) well-formed shoulders; (19) upper body like a lion's; (20) erect body; (21) powerful muscular shoulders; (22) forty teeth; (23) even teeth; (24) white teeth; (25) gums like a lion's; (26) saliva that improves the taste of all foods; (27) broad tongue; (28) voice like Brahma's; (29) clear blue eyes; (30) eyelashes like a bull's; (31) lock of hair between the eyebrows (3^rd eye); (32) a cone-shaped elevation on the crown of the head.
Back to index