Essay Writing of Buddhas’ Practice Incorporated
—–(Issue 2)—–

A Discourse on Anger
——Focusing on the afflictions and obstacles arising from anger

Instructor: Shi Wuguang
Author: Shi Fafu
September 9, 2020

I. Introduction

Born in the Dharma-ending Age, all beings are burdened with heavy negative karma. As the Buddha stated in the Scripture of the Great Vows of Kṣitigarbha, “Even at the age of eleven or twelve, evil habits persist.”[1] The world we experience, shaped by our karma, is a world of anger. From nations to individuals, we are constantly in states of enmity and hostility. In Buddhism, we often hear the saying, “The forest of merit is burned by fire,” and that monastics must be patient and gentle. As a monastic practicing in the Dharma-ending Age, I feel deep shame and regret, and I also deeply sense the weight of my own karma. So, what affliction brings about the heaviest obstacles? In this article, we will explore the affliction of anger, beginning with a definition of anger and the afflictions and obstacles it gives rise to. Finally, we will conclude that we must abandon anger and cultivate the extraordinary benefits of non-anger.

This article focuses solely on the afflictions and obstacles arising from anger, without attempting a comprehensive study of the anger affliction. It primarily relies on the scriptures as its foundation. May the wisdom of the Buddha inspire all beings to deeply fear the anger affliction, to break free from it, to eliminate the numerous obstacles in their spiritual practice, and to swiftly attain the supreme enlightenment.

Ⅱ. The Definition of Anger 

First, let’s examine what anger is and how it manifests.

Anger is a state of ignorance, a manifestation of afflictions, and is triggered by greed. According to the Great Perfect Awakening Sutra, it says, “Due to desires and objects, various oppositions arise. When objects go against one’s love, hatred and jealousy arise, creating various karmas, and thus one is reborn in hell or as a hungry ghost.”[2] When external circumstances go against one’s will, anger arises in the heart, leading to harming others. As the Abhidharma-kosha states, “What is anger? Answer: It is the desire to harm sentient beings, and broadly speaking, it manifests as various harms.”[3] Anger manifests in various ways, such as unhappy expressions, loss of temper, hatred, venting, hitting, harming, and so on. The Shurangama Sutra records, “Fourthly, the habitual nature of anger clashes, giving rise to opposition. When opposition arises, resentment persists, and the heart becomes hot, giving rise to anger. This anger, like molten gold, creates mountains of knives, iron spikes, swords, wheels of swords, axes, spears, and saws. Just like a person harboring a grudge, killing intent flies about. When these two habitual patterns clash, there are cutting, chopping, hacking, sawing, stabbing, pounding, and striking.”[4] 

Ⅲ. The Five Accompanying Afflictions Arising from Anger

Previously, we discussed how anger is a manifestation of afflictions. However, it does not end there; anger also gives rise to five accompanying afflictions: resentment, hatred, jealousy, annoyance, and harm. Next, let’s examine these five accompanying afflictions arising from anger.

(I). The Affliction of Resentment Arising from Anger

Why is it said that resentment arises from anger? When the state of anger continues to intensify, it becomes resentment. The Abhidharma-kośa-bhāṣya states, “When anger arises continuously in relation to what is beneficial or not beneficial, what should be done or not done, or what should not be done but is done, it is called resentment.”[5] Anger gives rise to resentment, which is externally manifested as hair standing on end and a desire to hit or scold. As the Yogācārabhūmi-śāstra states, “When one is entangled in anger, it causes one’s face to contort and become fierce, and this is called resentment.”[6] Subsequently, one creates various evil karmas. Furthermore, the Mahāyānasamparigraha states, “What is resentment? It is characterized by a heart filled with resentment towards present harmful circumstances. It is capable of committing violent acts and holding weapons, and its function is to engage in harmful actions.”[7] From these, it is clear that resentment arises from anger.

 (Ⅱ). The Affliction of Hatred Arising from Anger

Why is it said that hatred also arises from anger? In the previous section, we discussed how resentment arises from anger. When resentment continues with resentment, and is deeply rooted in the heart, it becomes hatred. The Abhidharma-kośa-bhāṣya also states, “When anger arises continuously in relation to what is desirable or undesirable, what should be done or not done, or what should not be done but is done, it is called hatred.”[8] Furthermore, the Mahāyānasamparigraha states, “What is hatred? It is characterized by resentment arising first, and by holding onto grievances. It is capable of intolerance, and its function is to engage in harmful actions.”[9] Since anger gives rise to resentment, it is clear that anger is also the source of hatred.

(Ⅲ). The Affliction of Jealousy Arising from Anger

Next, let’s analyze why jealousy is also said to arise from anger. First, we need to understand what jealousy is. Jealousy is when one cannot bear that others have more fame, wealth, respect, virtue, etc. It is the fear that others are better than oneself, and from this, one creates evil karma. Many scriptures have recorded this. For example, the Abhidharma-kośa-bhāṣya states, “To be unable to bear the wealth, respect, reputation, or virtue of others is called jealousy.”[10] The Mahāyānasamparigraha also mentions, “What is jealousy? It is characterized by a heart that is envious of the prosperity of others. For the sake of fame and profit, one cannot bear the prosperity of others, and thus jealousy arises. It causes one to dwell in suffering, and its function is to engage in harmful actions.”[11] Furthermore, the Abhidharma-kṣetra-vijñāna-vāda states, “What is jealousy? It is the mind that cannot bear the prosperity of others.”[12] Since it arises from the inability to bear, which is a manifestation of hatred, it is clear that jealousy is also an extension of anger.

(Ⅳ). The Affliction of Annoyance Arising from Anger

Next, let’s continue to analyze the affliction of annoyance arising from anger. Annoyance is a state of aversion and harm that arises when one’s desires are not fulfilled. The Abhidharma-kośa-bhāṣya states, “When one encounters undesirable things or when desirable things are lost, and the mind becomes agitated, this is called annoyance.”[13]The Mahāyānasamparigraha states, “What is annoyance? It is characterized by uttering harsh and abusive words and by committing offenses. It is preceded by resentment and hatred, and it gives rise to a heart that desires to harm. Harsh and abusive words refer to those that are sharp, harmful, and coarse, and they cause suffering, restlessness, and engage in harmful actions. They also give rise to unwholesome actions and a bad reputation.”[14] Since annoyance is preceded by resentment and hatred, it is not difficult to see that its root is still anger.

(Ⅴ). The Affliction of Harm Arising from Anger

Finally, let’s analyze the affliction of harm arising from anger. Harm refers to using various means to create various evil karmas and causing various kinds of harm and suffering to others. The Abhidharma-dhātu-vibhāga-śāstra states, “What is harm? It is the ability to destroy, harm, or afflict sentient beings and force them to fall into suffering. This is called harm.”[15]The Mahāyānasamparigraha states, “What is harm? It is characterized by harming and afflicting sentient beings, and it is a part of anger. Harming and afflicting refers to inflicting blows with a whip or stick. This is the function of harm.”[16] From the above scriptures, we can see that the essence of harm is still anger, so it can be said that harm also arises from anger.

As summarized above, it is evident that the five afflictions of resentment, hatred, jealousy, annoyance, and harm all arise from anger. These afflictions do not exist independently but are interconnected, intertwined, and mutually influential, resulting in a chain reaction. For example, when we are angry with someone, is it only the affliction of anger that is at play? No, it is not. When anger erupts, it is accompanied by resentment. Before the eruption, the seed of hatred has already been planted in our hearts. Hatred is often accompanied by jealousy, because when we hate someone, we cannot bear that others are better than us. At the same time, our hearts are like ants on a hot pan, feeling annoyed and wanting to harm others. This annoyance then develops into harm. Aren’t multiple afflictions intertwined and at work?

Those who possess the wisdom of cause and effect know that the karmic retribution of a single evil act is already more than enough to suffer. Moreover, when multiple afflictions intertwine and operate simultaneously, the resulting karmic retribution is unimaginable. Therefore, one must be extremely cautious of anger and even the slightest afflictions.

Ⅳ. Various Obstacles Arising from Anger

Anger not only gives rise to the five afflictions but also brings about numerous obstacles. As the Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra states in its ninth chapter, “Due to anger, one creates various evil karmic obstacles of body, speech, and mind; afflictions; sentient beings; all dharmas; and ignorance.”[17]Because of anger, all our clear wisdom is obstructed. These obstacles of ignorance cause us to misunderstand everything, even the simplest things. When we are angry, we are very likely to draw wrong conclusions, isn’t that the case?

At the moment of anger, one is creating negative karma and setting in motion destructive conditions, which will lead to various suffering. All good fortune will be obstructed, and all misfortune will immediately manifest. In the future, one will constantly be reborn in the lower realms. As the Mahāsāṃniṣṭa Sūtra states in its second chapter, “The sin of anger causes beings to fall into hell, the animal realm, and the hungry ghost realm. If they are born as humans, they receive two kinds of retribution: first, they have no peace of mind; second, they always think of harming others and lack compassion.”[18]The Upāsaka-śīla also states in its fourth chapter, “Deeply observing anger, one realizes that it is the cause for suffering in the countless lower realms in the future.”[19]

Let’s look at real life. If someone is always angry with you, will you still be in a good mood towards them? Will you still be willing to do things for them? If someone is humble and gentle towards you, you can’t help but want to help them. Doesn’t anger create obstacles at the moment it arises? Even more serious, if one makes evil vows while being consumed by anger, one is creating negative karma every second, and the consequences are unimaginable. [20]

Often, we complain that others are picking on us, being unfair to us, or treating us poorly. In fact, this is sometimes the result of our own anger. As the Avatamsaka Sūtra states in its 35th chapter, “The sin of anger causes beings to fall into the three evil realms; if they are born as humans, they receive two kinds of retribution: first, they are always criticized by others; and second, they are constantly harassed by others.”[21]

Moreover, for practitioners, anger becomes an obstacle to any kind of transcendent dharma. They lose interest, lack the energy to study, and cannot settle down. In fact, it creates countless obstacles.[22] As a result, it becomes difficult to enter deep meditation and develop one’s innate spiritual powers. As the Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra states in its third chapter:

Nineth, there is another category of people who, although desiring to cultivate meditation, harbor anger and resentment. Their minds are constantly filled with resentment toward all sentient beings… Great Brahma, know that these are the ten practices that do not lead to liberation. If one who cultivates meditation engages in even one of these practices, one cannot even develop good roots in the desire realm. Even if one has developed them, they will soon be lost. How much less can one attain the formless meditations or even the three vehicles leading to enlightenment? [23]

As the saying goes, “karmic actions manifest accordingly” [24]. People who are frequently angry tend to have ugly appearances. The Upāsaka-śīla states in its seventh chapter, “Due to anger, one’s form, voice, and demeanor become coarse and violent.” [25]Similarly, the external karmic retribution induced by anger is also painful. The Sūtra on the Differences of Karmic Retributions for Śukacandra records, “Ninth, due to the karma of anger, one experiences external retribution, causing trees and fruits to be bitter.” [26]

V. Abandoning Anger and Its Sublime Benefits

Having analyzed this point by point, we have come to understand that when one is in a state of anger, one harms oneself and others, and the harm is immense. Think about it: even if someone kills us in this life, they are only harming this one lifetime of ours. However, the evil consequences brought about by anger involve countless lifetimes. Dare we follow anger, create negative karma, and sell out our countless lifetimes? So, how can we abandon anger? 

(I). Abandoning Anger

ⅰ. True Awareness

To overcome anger, wisdom must come first. [27]We must use wisdom. Usually, when we hear others say bad things, we become angry. But if we have true awareness, we will know that there is no need to be angry. Look, whether others say good things or bad things, it’s just air, just like the sound of the wind. It all comes down to the wind. Why get angry? As the Buddha taught in the Upāsaka-śīla (Volume 7): “A wise person, when encountering insults, should think to themselves, ‘These insulting words are not produced at the same time. When the first word is uttered, the second word has not yet been uttered. When the second word is uttered, the first word has already ceased to exist. If they are not produced at the same time, how can it be called an insult? It is simply the sound of the wind. Why should I be angry?'”[28]

ⅱ. Wisdom of Cause and Effect

Ultimately, one must bear the consequences of one’s own good and evil actions. Whatever karma others create has nothing to do with oneself. Whether others are kind or unkind to you, they are creating their own causes and will reap the corresponding results in the future. Why then should one be angry? As the Upāsaka-śīla (Volume 7) states, “If I am angry, I am creating my own evil. Why? Because of anger, one is reborn in the three evil realms. If I suffer in those three evil realms, then I am experiencing the karmic retribution that I have created for myself. Therefore, it is said that all good and evil are caused by oneself.” [29]

ⅲ. Cultivating Patience Deeply

Often in life, we encounter situations where people, feeling upset, turn to food to alleviate their inner distress. However, the more they eat, the more lethargic and uncomfortable they become, and their mood worsens, leading to a cycle of negative karma. In fact, this is also a manifestation and continuation of anger, which will bring about the endless suffering of the eight afflictions in future lifetimes. Once we deeply understand the karmic retribution brought about by anger, we dare not create it recklessly. Instead, we will resolutely abandon anger and cultivate the virtue of patience deeply, completely eradicating the habitual patterns of anger. As the Upāsaka-śīla (Volume 7) states: “One should further contemplate, ‘If someone has a deformed body, an ugly appearance, incomplete sense faculties, and lacks wealth, one should know that this is all due to the karma of anger. How can I not cultivate patience?’ For this reason, a wise person should cultivate the virtue of patience deeply.” [30]

ⅳ. Relying on the Sublime Power of Buddhas and Bodhisattvas

Spiritual practice is extremely difficult to accomplish solely through one’s own efforts. However, by relying on the power of Buddhas and Bodhisattvas, one can easily and quickly break through karmic habits and make rapid progress. As the Lotus Sutra (Volume 7) states, “If one has much anger, by constantly remembering and revering Avalokiteshvara Bodhisattva, one can be freed from anger.” [31]And in the Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra (Volume 1), it is recorded, “Those who are covered by afflictions and delight in the ten evil actions, by taking refuge in Kṣitigarbha, will have all their afflictions and evil eliminated.” [32] By relying on the sublime power of Avalokiteshvara Bodhisattva and Kṣitigarbha Bodhisattva, we can eliminate anger and other afflictions.

The methods of abandoning anger introduced above can be applied flexibly according to one’s individual foundation, intentions, and conditions.

(Ⅱ). Sublime Benefits of Abandoning Anger

Once one has abandoned the affliction of anger, one naturally develops a joyful mind. With a joyful mind, one can create good karma and thus accomplish numerous merits. As the Daśa-kusalakarma-pathā Sūtra states:

“If one abandons anger, one obtains eight joyful mental states. What are the eight? First, a mind free from harming and afflicting others; second, a mind free from anger; third, a mind free from disputes; fourth, a mind that is gentle and straightforward; fifth, the compassionate heart of a noble one; sixth, a mind that constantly benefits and pacifies all beings; seventh, a body that is dignified and respected by all; eighth, due to harmonious patience, one is quickly reborn in the realm of the gods. These are the eight. If one can dedicate these merits toward the supreme enlightenment, upon attaining Buddhahood, one will have an unimpeded mind and will experience endless joy in contemplation.” [33]

Once one abandons anger completely, one will no longer experience the karmic retribution for the evil actions committed due to anger in the past. This is recorded in the Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra (Volume 9):

“Furthermore, good man! If a bodhisattva can throughout their entire life abandon anger, all beings will always cherish them, and their minds will be pure and free from all defilements. Through this, their good roots will quickly ripen. All the evil karmic obstacles, afflictive obstacles, sentient being obstacles, dharmic obstacles, and obstacles of ignorance created in previous lifetimes through the three realms of existence, due to anger, whether committed by oneself, taught to others, or seen, heard, and rejoiced in, will all be completely crushed and destroyed, and one will not experience their karmic retribution, due to having abandoned the wheel of anger.” [34]

VI. Conclusion

This article has primarily described the afflictions and obstacles caused by anger and has also explored methods to abandon anger and the sublime benefits of doing so. Through this, I vow that all sentient beings, who are equal to the true nature, may deeply understand the harm caused by the affliction of anger, and by employing wisdom and relying on the sublime blessings of the Buddhas and Bodhisattvas, may completely subdue the affliction of anger, purify all obstacles, and perfectly accomplish their merits, benefiting all sentient beings.

VII. Reference Materials

I. Ancient texts (in chronological order of dynasties)

·  Kumārajīva (Later Qin Dynasty) translated the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), included in Taishō Tripitaka, Volume 8.

·  Kumārajīva (Later Qin Dynasty) translated the Saddharma-puṇḍarīka Sūtra (Lotus Sutra), included in Taishō Tripitaka, Volume 9.

·  Dharmagupta (Northern Liang Dynasty) translated the Upāsaka-śīla (Upasaka Precepts), included in Taishō Tripitaka, Volume 24.

·  Bārmika et al. (Liu Song Dynasty) translated the Abhidharmakośa-bhāṣya (Commentary on the Treasury of Abhidharma), included in Taishō Tripitaka, Volume 28.

·  Bodhiruci (Northern Wei Dynasty) translated the Mahāsātyāṣaṇika Sūtra, included in Taishō Tripitaka, Volume 9.

·  Fǎzhì (Sui Dynasty) translated the Buddha-śūra-cārya-karma-vipāka-vibhāga-sūtra (Sūtra on the Differences of Karma and Retribution Expounded by the Buddha to Śūra), included in Taishō Tripitaka, Volume 1.

·  Śīlabhadra (Tang Dynasty) translated the Avatamsaka Sūtra (Flower Garland Sutra), included in Taishō Tripitaka, Volume 10.

·  Śīlabhadra (Tang Dynasty) translated the Kṣitigarbha-bhūmi-svabhāva-vyākhyāna-sūtra (Sūtra Explaining the Nature of the Earth Store Bodhisattva), included in Taishō Tripitaka, Volume 13.

·  Śīlabhadra (Tang Dynasty) translated the Daśa-kusalakarma-pathā Sūtra (Ten Virtuous Actions Sutra), included in Taishō Tripitaka, Volume 15.

·  Buddhadatta (Tang Dynasty) translated the Mahāprajñāpāramitā-śūnyatā-sādhana (Sūtra on the Practice of Emptiness of the Great Perfection of Wisdom), included in Taishō Tripitaka, Volume 17.

·  Prajñā (Tang Dynasty) translated the Śūraṅgama Sūtra (Sūtra of the Hero of Surpassing Measure), included in Taishō Tripitaka, Volume 19.

·  Xuanzang (Tang Dynasty) translated the Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra (Great Assembly Sūtra on the Liberation from the Bonds of Existence), included in Taishō Tripitaka, Volume 13.

·  Xuanzang (Tang Dynasty) translated the Abhidharma-samuccaya (Compendium of the Abhidharma), included in Taishō Tripitaka, Volume 26.

·  Xuanzang (Tang Dynasty) translated the Abhidharma-kośa-bhāṣya (Commentary on the Treasury of Abhidharma), included in Taishō Tripitaka, Volume 26.

·  Xuanzang (Tang Dynasty) translated the Abhidharma-dhātu-kāya-bhāṣya (Commentary on the Treatise on the Aggregates), included in Taishō Tripitaka, Volume 26.

·  Xuanzang (Tang Dynasty) translated the Yogācārabhūmi-śāstra (Treatise on the Grounds of the Yogācāra), included in Taishō Tripitaka, Volume 30.

· Dharmakṣema (Tang Dynasty) translated the Mahāyānasamparigraha-pañca-skandha-śāstra (Great Vehicle Comprehensive Treatise on the Five Aggregates), included in Taishō Tripitaka, Volume 31.

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[1] Śīlābhadra, Mahā-prātihārya-kṣitigarbha-bodhisattva-piṇḍa-dhāraṇī-sūtra, vol. 1, Taishō Shinshū Daizōkyō, vol. 13, p. 779b.

[2] Buddhabhadra, Mahā-prajñāpāramitā-śūnyatā-sādhana-sūtra, vol. 17, Taishō Shinshū Daizōkyō, vol. 17, p. 916b.

[3] Xuanzang, Abhidharma-kośa-bhāṣya, vol. 12, Taishō Shinshū Daizōkyō, vol. 26, p. 419c.

[4] Paramartha, Śūraṅgama-sūtra, vol. 8, Taishō Shinshū Daizōkyō, vol. 19, p. 143c.

[5] Bhavaviveka, Abhidharma-kośa-bhāṣya, vol. 2, Taishō Shinshū Daizōkyō, vol. 28, p. 881c.

[6] Xuanzang, Yogācārabhūmi-śāstra, vol. 89, Taishō Shinshū Daizōkyō, vol. 30, p. 802b.

[7] Asanga, Mahāyānasamparigraha, vol. 1, Taishō Shinshū Daizōkyō, vol. 31, p. 853b.

[8] Same as note 5.

[9] Same as note 7.

[10] Same as note 5.

[11] Same as note 7.

[12] Xuanzang, Abhidharma-kṣetra-vijñāna-vāda, vol. 1, Taishō Shinshū Daizōkyō, vol. 26, p. 615a.

[13] Same as note 5.

[14] Same as note 7.

[15] Xuanzang, Abhidharma-dhātu-vibhāga-śāstra, vol. 3, Taishō Shinshū Daizōkyō, vol. 26, p. 700b.

[16] Dharmapāla: Mahāyānasamparigraha, Volume 1, Taishō Shinshū Daizōkyō, Volume 31, page 853c.

[17] Xuanzang, Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra, vol. 9, Taishō Shinshū Daizōkyō, vol. 13, p. 766c.

[18] Bodhiruci, Mahāsāṃniṣṭa Sūtra, vol. 2, Taishō Shinshū Daizōkyō, vol. 9, p. 328c.

[19] Dharmagupta, Upāsaka-śīla, vol. 4, Taishō Shinshū Daizōkyō, vol. 24, p. 1052c.

[20] Dharmagupta, Upāsaka-śīla, vol. 7, “Good man! There are two kinds of sins that sentient beings commit: first, evil precepts, and second, no precepts. A person with evil precepts, even if they kill only one sheep, will always bear the sin of killing, even when not killing. Why? Because they have made a vow beforehand. A person without precepts, even if they kill a thousand people, will only bear the sin of killing at the time of killing, and not otherwise. Why? Because they have not made a vow. Therefore, the mind is the root of all good and bad dharmas.” Taishō Shinshū Daizōkyō, vol. 24, p. 1069c.

[21] Śubhakarasimha, Avatamsaka Sūtra, vol. 35, Taishō Shinshū Daizōkyō, vol. 10, p. 186a.

[22] Śubhakarasimha, Avatamsaka Sūtra, vol. 49, “Son of a Buddha, I do not see any fault as great as a Bodhisattva arising anger towards another Bodhisattva. Why? Son of a Buddha, if a Bodhisattva arises anger towards another Bodhisattva, then one hundred thousand obstacles are created.” Taishō Shinshū Daizōkyō, vol. 10, p. 257c.

[23] Xuanzang, Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra, vol. 3, Taishō Shinshū Daizōkyō, vol. 13, p. 735b-c.

[24] Paramartha, Śūraṅgama Sūtra, vol. 3, “According to the sentient beings’ minds, corresponding to the objects of cognition, karmic actions manifest accordingly.” Taishō Shinshū Daizōkyō, vol. 19, p. 117c.

[25] Dharmagupta, Upāsaka-śīla, vol. 7, “Due to anger, one’s form, voice, and demeanor become coarse and violent.” Taishō Shinshū Daizōkyō, vol. 24, p. 1071a.

[26] Dharmabhadra, Sūtra on the Differences of Karmic Retributions for Śukacandra, Taishō Shinshū Daizōkyō, vol. 1, p. 894b.

[27] Kumarajiva, Māhāprajñāpāramitā Sūtra, vol. 9, “Only praising prajñā pāramitā, it is the foremost guide for the five pāramitās and even for all-knowing wisdom.” Taishō Shinshū Daizōkyō, vol. 8, p. 288b.

[28] Dharmagupta, Upāsaka-śīla, vol. 7, Taishō Shinshū Daizōkyō, vol. 24, p. 1073a.

[29] Same as note 28.

[30] Dharmagupta, Upāsaka-śīla, vol. 7, Taishō Shinshū Daizōkyō, vol. 24, p. 1073b.

[31] Kumarajiva, Saddharma-puṇḍarīka Sūtra, vol. 7, Taishō Shinshū Daizōkyō, vol. 9, p. 57a.

[32] Xuanzang, Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra, vol. 1, Taishō Shinshū Daizōkyō, vol. 19, p. 728a.

[33] Śīlabhadra, Daśa-kusalakarma-pathā Sūtra, Taishō Shinshū Daizōkyō, vol. 15, p. 158b-c.

[34] Xuanzang, Mahāyāna Mahāsamnipāta Śūraniṣkrāma Sūtra, vol. 9, Taishō Shinshū Daizōkyō, vol. 13, p. 766c-767a.