Essay Writing of Buddhas’ Practice Incorporated
—–(Issue3)—–
A Philosophical Disquisition on Pride
:centered around comprehending and redefining the concept of pride
Instructor: Shi Wuguang
Author: Shi Fafu
December 12, 2020
I. Introduction
” Pride ” is a type of affliction, and upon closer examination, it is a manifestation of ego-clinging. Why choose ” pride ” as a subject of exploration? Because the repulsion generated by “pride ” is the strongest. It repels all goodness and causes one to lose all goodness. How can one cultivate humility, become a humble individual, and attain enlightenment? This article, with these questions in mind, will delve into the affliction of ” pride “. Firstly, it will provide a clear definition of ” pride “. Secondly, it will analyze the types of ” pride “, the accompanying afflictions it gives rise to, its manifestations, and the obstacles it presents. Finally, it will shift the focus to practical application, emphasizing that humility is the key to achieving all benefits and thus one should practice the Bodhisattva path of humility.
This article primarily relies on classical texts and incorporates real-life examples to illustrate its points. By exploring the concept of ” pride,” it aims to elucidate how Buddhist wisdom can be applied to purify the body and mind and elevate the spirit. This approach is beneficial for both monastics and lay practitioners.
Ⅱ. The Definition of Pride
What is “pride”? “Pride” arises from wrong views that lead to greed, a greed for self-exaltation. As the Chengshi Lun states, “It is asked: What is pride? The answer is: Pride is to exalt oneself with a deviant mind.”[1] Furthermore, when one becomes intoxicated with self-praise, one is in a state of clouded consciousness. As the Baoyu Jing states, “What is called the mountain peak of pride? It means that all sentient beings, relying on their own form, strength, and other qualities, enjoy freedom, long life without disease, and the ability to sustain life. They are skillful, knowledgeable, intelligent, and have excellent families. Their words are eloquent and pleasing to the ears of others. Due to this, they become arrogant, self-praising, and intoxicated with their own abilities.”[2] Pride is a foolish act, manifesting as haughtiness, self-importance, and cold, rigid speech and actions that repel others. The Shurangama Sutra records, “The three poisons, greed, hatred, and delusion, mutually reinforce each other, arising from mutual reliance. They flow ceaselessly, like waves that accumulate to form a body of water. Just as the tongue and mouth mutually taste each other, causing water to form, so too do these two poisons mutually stimulate each other, giving rise to rivers of blood, rivers of ash, hot sands, poisonous seas, and the swallowing of molten copper. Therefore, all the Tathagatas of the ten directions, who are stained by the poison of pride, are said to drink the water of foolishness. Bodhisattvas avoid pride as they would avoid a great drowning.”[3] Those who harbor pride are drinking the water of foolishness. Bodhisattvas strive to avoid pride. Therefore, practitioners must have a clear understanding of pride in order to better distance themselves from this affliction.
Ⅲ. The Various Manifestations of Pride
There are seven types of pride. According to Volume 1 of the Vibhāsā on Various Matters translated by Gunavarman and Bodhiruci, “What is the knot of pride? There are seven kinds of pride: pride, increased pride, slow pride, arrogance, superior pride, inferior pride, and perverse pride.”[4] As shown in Table 1.
Table 1.
| Type | Primary Manifestation | Classical Basis |
| Pride | Considering oneself superior to those who are inferior, and considering oneself equal to those who are superior; holding others in contempt and exalting oneself. | How is pride defined? It is called pride when one considers oneself superior to those who are inferior, equal to those who are superior, and holds others in contempt while exalting oneself. |
| Increased Pride | Considering oneself superior to those who are equal, and considering oneself equal to those who are superior; holding others in contempt and exalting oneself. | How is increased pride defined? It is called increased pride when one considers oneself superior to those who are equal, equal to those who are superior, and holds others in contempt while exalting oneself. |
| Slow Pride | Considering oneself superior to those who are superior; holding others in contempt and exalting oneself. | How is slow pride defined? It is called slow pride when one considers oneself superior to those who are superior, and holds others in contempt while exalting oneself. |
| Arrogance | Clinging to the five aggregates as “self” and “mine,” believing them to be substantial and superior to others. Internally clinging to the “self,” one considers all others inferior. Externally clinging to possessions, one considers one’s possessions superior to those of others. Holding others in contempt and exalting oneself. | How is arrogance defined? It is called arrogance when one conceives of the five aggregates as “self” and “mine,” and holds others in contempt while exalting oneself. |
| Superior Pride | Overestimating one’s own virtues. Believing one has attained or realized superior qualities that one has not attained or realized; believing one has contacted or realized superior qualities that one has not contacted or realized; holding others in contempt and exalting oneself. | How is superior pride defined? It is called superior pride when one believes one has attained what one has not attained, reached what one has not reached, contacted what one has not contacted, and realized what one has not realized, and holds others in contempt while exalting oneself. |
| Inferior Pride | Admitting that others have superior virtues but considering oneself only slightly inferior, or although fully acknowledging the superiority of others, one is actually inferior but refuses to humbly learn from them. Holding others in contempt and exalting oneself. | How is inferior pride defined? It is called inferior pride when one considers oneself only slightly inferior to those who are extremely superior, and holds others in contempt while exalting oneself. |
| Perverse Pride | Believing oneself to possess virtues that one does not actually possess; holding others in contempt and exalting oneself. | How is perverse pride defined? It is called perverse pride when one attributes virtues to oneself that one does not possess, and holds others in contempt while exalting oneself. |
As shown in the table above, arrogance is the most fundamental of these categories. It can also be seen as a manifestation of ego-clinging. The most prominent characteristic of pride is self-exaltation, which will be discussed in detail later.
Ⅳ. The Subtle Afflictions Arising from Pride
Pride not only creates numerous obstacles but also gives rise to various concomitant afflictions. For instance, there are three such afflictions: deceit, arrogance, and flattery, as shown in Table 2.
Table 2.
| Type | Distinguishing Characteristics | Classical Basis |
| Deceit | Deceitfully arrogant, deceiving others. | Abhidharma-kosha-shastra, Volume 1: “What is deceit? It is to deceive others by feigning.”[5] |
| Arrogance | Arrogantly proud. | Abhidharma-jñānaprasthāna-shastra, Volume 3: “What is arrogance? It is said: ‘I am born into a superior family, with a beautiful form, good lineage, skill, occupation, wealth, and attractiveness. From this arises arrogance, and one becomes arrogant, and again arrogant. This is called arrogance.'”[6] |
| Flattery | Cunning, deceitful, and obsequious. | Abhidharma-dharmaskandha-shastra, Volume 3: “What is flattery? It is a mind that is crooked and deceitful.”[7] |
As shown in the table above, the three concomitant afflictions of deceit, arrogance, and flattery all arise from pride, which elevates oneself and protects one’s ego.
V. Manifestations and Obstacles of Pride
(I). Manifestations and Obstacles of Pride
Having analyzed the various types of pride, let’s now examine how pride manifests. Pride manifests in countless ways, primarily through a sense of self-satisfaction, self-intoxication, self-admiration, and a constant need to uphold one’s self-image. Whenever one encounters a situation, whether in thought, speech, or action, there is a tendency to display one’s superiority, either explicitly or implicitly.
Pride often manifests in self-praise, expressed through thoughts, words, and actions. This includes frequently boasting about one’s insights and achievements in Dharma, constantly praising one’s goodness, abilities, and virtues, and deliberately revealing all one’s merits. Moreover, individuals with pride tend to show off their capabilities, merits, and knowledge, always seeking recognition for their excellence. Even without any actual merits, they may indulge in self-admiration, believing themselves to be superior to others. All these behaviors, aimed at showcasing one’s own virtues and superiority, and seeking the admiration, respect, and reverence of others, are manifestations of pride. These expressions of pride, in fact, create obstacles for oneself.
As recorded in the Platform Sutra of the Sixth Patriarch, there was a disciple named Faduo. Before meeting the Sixth Patriarch, he had already recited the Lotus Sutra 3,000 times. When he bowed to the master, his head did not touch the ground. The Sixth Patriarch scolded him, saying that Faduo was burdened with the pride of having recited the Lotus Sutra 3,000 times and was unaware of his mistake. The purpose of the sutras is to liberate people from delusion and pride. If one recites the Lotus Sutra 3,000 times but their pride grows, then they are accumulating more mistakes. The act of bowing is meant to humble oneself, so how could one’s head not touch the ground? The inability to bow one’s head indicates a strong attachment to the ego and a powerful sense of pride. Attachment to the ego gives rise to sin. Due to pride, one will quickly lose all their virtues and blessings. Upon hearing this, Faduo realized his mistake and vowed to be humble and respectful from then on.[8] This story from the Platform Sutra demonstrates that pride not only creates obstacles but also rapidly depletes one’s virtues.
In the sixth chapter of the Treatise on the Establishment of Consciousness Only, it is stated, “What is pride? Its nature is to consider oneself superior to others. It obstructs humility and produces the karma of suffering. It means that if one is proud, whether towards the virtuous or the virtuous themselves, one’s heart will not be humble. Due to this, one will endlessly cycle through birth and death and experience various sufferings.”[9] From this, we can know that pride not only fails to achieve one’s desired goals but also causes one to suffer immeasurably.
(Ⅱ). How Pride Manifests in our daily lives and the Obstacles it Creates
Individuals characterized by arrogance often exhibit a tendency to argue, rationalize, and insist on their own correctness, driven by a desire for validation. They revel in competition, viewing themselves as superior and striving for dominance. Such individuals frequently fear being belittled and thus constantly seek to elevate their own status. They often overstep their boundaries, enjoy giving unsolicited advice, and seek to dominate social interactions. Furthermore, they tend to be self-centered, disregarding the feelings of others and persisting in their behavior even when it becomes irritating. When faced with defeat in arguments, they may resort to irrational tactics. These arrogant behaviors ultimately lead to alienation and isolation.
Individuals characterized by arrogance often exhibit a condescending attitude towards others, a behavior that inevitably leads to social isolation. Their inability to recognize their own flaws is coupled with a heightened awareness of the shortcomings of others. Upon perceiving these flaws, they mistakenly elevate themselves, unknowingly perpetuating the very patterns of behavior they criticize. This ultimately results in the experience of the same negative consequences. Given that all sentient beings are inherently endowed with Buddha-nature[10], such actions constitute a foolish exchange of innate potential for suffering.
Arrogance frequently gives rise to a contemptuous attitude, which is a foundational cause of suffering. For instance, treating a Buddha statue with indifference within a sacred space is a violation of religious precepts. In interpersonal relationships, a single manifestation of arrogance can sever beneficial karmic connections. As the Buddhist adage states, “All phenomena arise interdependently.”[11] A positive relationship might have facilitated personal or material gains, but due to arrogance, such opportunities may be lost. Misunderstandings can also fuel arrogance, leading individuals to misinterpret others’ benevolent intentions, thereby creating numerous obstacles. Such occurrences are ubiquitous in human experience. I shall now recount a personal anecdote illustrating how ignorance can manifest as arrogant behavior.
I once formed the conviction that the inoperability of a newly installed software application was a direct consequence of my deletion of a specific directory. Seeking technical assistance from a knowledgeable peer, I was informed that the deleted directory was not the causal factor. Despite repeated attempts to resolve the issue using alternative methods, I persisted in my belief. Ultimately, I revisited the solution proposed by my acquaintance, which proved to be effective.
I have repeatedly experienced the cognitive bias of confirmation bias, stubbornly clinging to beliefs despite contradictory evidence. These experiences have corroborated the Buddha’s assertion that “thoughts are untrustworthy” and that one should cultivate a deep skepticism toward one’s own mental constructs. As the Buddha stated in the Forty-two Chapters, “Do not trust your thoughts; your thoughts are ultimately untrustworthy. Do not indulge in sensual pleasures; indulging in sensual pleasures will bring about misfortune. Only upon attaining the state of an Arhat can one place full confidence in one’s thoughts.”[12]
Arrogant individuals exhibit a pronounced susceptibility to flattery, and their sense of self-importance tends to escalate in proportion to the praise they receive. This inflated ego often leads to a complete loss of self-awareness, resulting in a distorted perception of one’s abilities and worth. As the Great Treatise on the Stages of the Path to Enlightenment Volume 1 aptly observes, “Pride is like a mountain peak; no matter how much water is poured onto it, none will remain.”[13] This analogy highlights the futility of attempting to cultivate spiritual qualities within a mind that is preoccupied with self-aggrandizement. Just as water naturally seeks the lowest point, so too does the Dharma flow most readily into the hearts of the humble. When individuals become overly invested in their own self-image, they become impervious to spiritual teachings and are easily swayed by flattery. This is analogous to the vain emperor in the Danish fairy tale who, deceived by the flattery of his courtiers, believed himself to be adorned in magnificent clothing when in fact he was naked.
Individuals characterized by pride tend to view compliments as affirmations of their inherent worth. Ironically, these external validations serve as the causal conditions for their self-perceived perfection, fueling a growing sense of self-satisfaction and pride. In essence, by accepting these compliments, they are trading their spiritual merit for momentary gratification.
In conclusion, manifestations of pride are ubiquitous in human interactions. Regardless of whether one examines the causes, conditions, or consequences of pride, it is evident that such a mindset invariably leads to negative outcomes.
(Ⅲ). The Manifestations and Obstacles of Pride in Spiritual Practice
In the pursuit of Buddhist enlightenment, individuals afflicted by pride are particularly susceptible to the grave error of falsely claiming attainments that have not been realized. Such egregious fabrications of truth, even when committed by those engaged in virtuous practices, can lead to the complete annihilation of accumulated merit. Even if one were to attain enlightenment despite such actions, it would be swiftly forfeited.
Individuals afflicted by pride often harbor a sense of self-importance that leads them to misinterpret scriptures and even fabricate Buddhist teachings that they cannot recall. Such wanton fabrications constitute a serious transgression known as a great lie, which can result in the annihilation of all accumulated merit. As the Surangama Sutra states in Volume 6：
Ānanda, even if beings in the six realms of existence have abstained from killing, stealing, and sexual misconduct, and have thus fulfilled these three precepts, if they engage in great falsehoods, their samādhi will not be purified. Instead, they will fall prey to the demon of attachment and lose the seed of the Tathagata. This is what is meant by falsely claiming to have attained what one has not, or testifying to realizations that have not been achieved. Or, seeking worldly fame and superiority, one might declare to others, “I have now attained the stream-entry, once-returner, non-returner, arahant, pacceka buddha, or one of the ten bodhisattva grounds or lower.” Motivated by a desire for offerings and veneration, such a person destroys the seed of the Buddha, like one who cuts down a tree with a knife. The Buddha prophesied that such a person will forever lose their virtuous roots, become devoid of wisdom and insight, and sink into the three realms of suffering, unable to attain samadhi.[14]
The karmic retribution for those who, blinded by pride, utilize the Dharma as a means to fuel their afflictions and ultimately destroy themselves, is truly terrifying. As the Great Collection Sutra of the Ten Grounds of the Bodhisattva records in its fourth chapter:
Furthermore, good man, there are those of the Kshatriya, Cāṇḍāla, king, official, householder, elder, śramaṇa, and brāhmaṇa castes who, associating with evil friends, with their virtuous roots few and their minds crooked and foolish, harboring conceit and arrogance, have no pure heart toward the Three Jewels, and do not see or fear the karmic results of their actions in future lives. There is a class of people who, with only a slight faith in the Śrāvakayāna, are actually foolish and consider themselves intelligent. They slander and disparage the Pratyekabuddhayāna and Mahāyāna taught by me, preventing beings from receiving, reciting, or even memorizing a single verse. There is another class who, with only a slight faith in the Pratyekabuddhayāna, are actually foolish and consider themselves intelligent. They slander and disparage the Śrāvakayāna and Mahāyāna taught by me, preventing beings from receiving, reciting, or even memorizing a single verse. There is yet another class who, with only a slight faith in the Mahāyāna, are actually foolish and consider themselves intelligent. They slander and disparage the Śrāvakayāna and Pratyekabuddhayāna taught by me, preventing beings from receiving, reciting, or even memorizing a single verse. Such people are called those who slander the true Dharma of the Buddha, and they also go against the Three Times Buddha. They shatter the treasury of all dharmas of the Three Times Buddha, burning and destroying it to ashes. They break down the Noble Eightfold Path and cloud the Dharma eyes of countless beings.[15]
Furthermore, good man, those who, out of pride, presume to be clever and slander, disparage, obstruct, conceal, or suppress the Three Vehicles taught by the Buddha, preventing others from studying, reciting, or even memorizing a single verse, are slandering the true Dharma of the Buddha, going against the Three Times Buddha, and destroying the treasury of all dharmas of the Three Times Buddha. They are burning and destroying the Dharma, severing and breaking down the Noble Eightfold Path, and clouding the Dharma eyes of countless beings. As a result, their virtuous roots will be destroyed, and even all the Buddhas cannot save them. They will suffer excruciating pain and torment and, upon death, will definitely be born into the Avīci hell.[16]
As we have discussed, pride is akin to self-harm. It not only ruins all that is good but also attracts all that is bad. Furthermore, it leads one to be reborn in the Asura realm[17], or if one is reborn as a human, it will be in a low caste[18], preventing one from seeing the Buddha or hearing the Dharma[19]. The painful consequences of actions motivated by pride are immeasurable and boundless.
VI. Cultivating the Bodhisattva virtue of Humility
(I). To transcend Arrogance and Cultivate Humility
We shall now proceed to an examination of the methods for transcending arrogance and cultivating humility.
We have previously analyzed how the defilement of pride can easily arise when one is praised or flattered. In practical terms, when faced with praise or flattery, one should maintain constant vigilance and recognize that these can easily give rise to pride. One should immediately cultivate a sense of shame[20], as the defilements arise prior to the mind’s conscious thoughts[21]; one has not actually achieved what others have attributed to them. At the same time, one should make a vow to wish for the other person to do even better, thus planting a virtuous seed for oneself. As one sows, so shall one reap; the blessings one bestows upon others will return to oneself.
Those who harbor pride tend to elevate themselves, constantly engaging in acts of boasting and showing off, competing and fighting. This consumes time that could be better spent on self-cultivation. Ironically, lacking the corresponding ability, such individuals often come across as inferior, their words perceived as empty boasts and their actions as undeserving of their claims. This not only alienates others but also invites contempt, making it virtually impossible to earn the respect of others.
How can one earn the respect of others and achieve success? The saying “the sea is vast because it is deep” encapsulates the essence of this principle. The ocean, being at the lowest elevation, is capable of containing all rivers and thus becomes the largest body of water. Similarly, it is through humility, by lowering oneself, that one can achieve all that one desires.
How, then, can one cultivate humility? To truly embody humility, one must first cultivate a sincere heart of gratitude. As the Great Treatise on the Bodhisattva’s Practice of Gratitude (卷7) states:
The Buddha said to Ānanda, “Good men! The steadfast lion among men is none other than myself, Śākyamuni. In the same way, a bodhisattva, upon finding a good friend, will never harbor ill will, even if it costs them their life. Why is this? Because they know how to reciprocate gratitude. Why so? Because upon encountering a good spiritual friend, a bodhisattva can swiftly attain the supreme and perfect enlightenment. Good men! A bodhisattva constantly seeks out good spiritual friends, to hear the Dharma. Even for a single phrase, a verse, or a single meaning, all the afflictions of the three realms will wither away. When a bodhisattva earnestly seeks the Buddha’s teachings, their thirst for the Dharma is so profound that they will not spare their lives, even if they must walk on hot coals or through raging fires. If a bodhisattva would not spare their life for a single verse, how much less so for the twelve divisions of the sūtras? If a bodhisattva would not spare their life for a single verse, how much less so for their wealth and possessions? Hearing the Dharma brings them peace of mind, deepens their faith, and straightens their views. When they see one who teaches the Dharma, they see them as a parent, free from arrogance. For the sake of sentient beings, they listen to the Dharma with a sincere heart, not seeking any worldly gain. For the sake of sentient beings, they do not seek their own benefit. For the sake of the Dharma, they fear not kings, nor hunger, thirst, cold, heat, tigers, wolves, evil beasts, thieves, or other dangers. They first subdue their own afflictions and sense faculties before listening to the Dharma, and they do not listen at inappropriate times. They listen to the Dharma with a sincere heart, showing respect to the speaker and reverence for the Dharma. This is what it means for a bodhisattva to know how to reciprocate gratitude.”[22]
A bodhisattva’s ability to listen attentively to the Dharma, respect the speaker, and revere the Dharma is rooted in their capacity to reciprocate gratitude. This explains why the Mahāyāna Sutralāṃkāra devotes extensive passages to the four kinds of gratitude that all sentient beings must equally bear.[23]] Without a heart of gratitude, these humble practices are difficult to cultivate. Similarly, in the Mahāprajñāpāramitā Sūtra, the Buddha states: “Those who know gratitude, even if they are in the cycle of birth and death, will not destroy their good roots. Those who do not know gratitude will have their good roots destroyed and will commit evil deeds. Therefore, all Tathāgatas praise those who know gratitude and condemn those who forget it.” [24]Therefore, gratitude is fundamental. With gratitude, humility can be achieved.
It is easy to cultivate gratitude when others are kind to us. However, how can we cultivate gratitude when others are unkind? One must first possess the wisdom and vision of a Buddha. When faced with the unkindness of others, we can use this as an opportunity to remind ourselves to be more cautious and vigilant. At the same time, we should cultivate the habit of appreciating others. By observing others as they act, we can cultivate an attitude of appreciation. When one truly knows how to appreciate, even the most egregious actions of others can be beneficial, as they reveal what should be avoided and how to act in a better way. Therefore, regardless of whether others act well or poorly, it is always for the best, as it awakens us to our own shortcomings and allows us to cultivate compassion, seeing only the virtues of others and not their faults. [25]If the other person is humble, one can share even better methods with them, and the more one gives, the more one receives. If the other person is stubborn and difficult to change, one can still grow in wisdom through this interaction. Therefore, we should be grateful to them.
To genuinely practice humility, one must sincerely acknowledge the merits of others. From a karmic perspective, cultivating such a cause will naturally lead to being acknowledged by others. Conversely, constantly justifying oneself, speaking ill of others, and denying their worth will inevitably result in being denied by others. Karma is a fixed law from which none can escape. By acknowledging others, one also cultivates the cause of conforming to the wishes of sentient beings, bringing joy to both sentient beings and the Buddhas. [26]
In summary, to practice humility, one must first possess the wisdom and vision of a Buddha, cultivate a heart of gratitude, and sincerely acknowledge the merits of others. The benefits of humility are multifaceted. Not only can it earn one the respect and recognition of others and contribute to one’s own success, but it can also bring joy to all sentient beings and the Buddhas alike, resulting in universal happiness.
(Ⅱ). Emulating the Bodhisattva’s Practice of Humility
All bodhisattvas are humble, and Buddhist disciples should emulate their practice of humility. As exemplified in the Avatamsaka Sūtra, the fifty-three spiritual mentors whom the young Cadi visited all exhibited the utmost humility. [27]
Furthermore, the Lamrim Chenmo recounts that although Atisha, the founder of the Kadam school, held a Madhyamaka view, while his teacher Serlingpa adhered to a Yogacara view of reality, Atisha always considered Serlingpa to be his greatest teacher because it was through Serlingpa’s teachings that he developed bodhicitta. This exemplifies Atisha’s humility.[28]
The Platform Sutra also records that after shaving Hui-neng’s hair, his preceptor bowed to Hui-neng as his master.[29]
As such, it is evident that bodhisattvas and patriarchs are all humble, and those who practice the Dharma should emulate their example.[30]
VII. Conclusion
This paper investigates the definition, types, concomitant afflictions, manifestations, and hindrances of the subtle affliction of pride. It further explores how to authentically practice the bodhisattva’s humility in daily life. The paper focuses on the manifestations and hindrances of pride in the realms of body, mind, and spiritual practice, as well as on how to cultivate humility. The aim is to cultivate awareness and mindfulness of the harmful consequences of pride, thereby generating fear of pride. By transforming this understanding into practice, one can first develop a Buddha-eye view and cultivate gratitude, thereby making it easier to subdue oneself and practice humility. The hope is that through diligent practice, one can constantly observe and be mindful of pride, refrain from following its tendencies, become a true Buddhist disciple, and emulate the bodhisattva’s humility.
This paper has several shortcomings. For instance, there is still room for further exploration into the more subtle aspects of pride. I hope to delve deeper into this topic in future research. As I am still in the process of learning and exploring academic writing, this paper undoubtedly contains various errors and omissions. I sincerely request your understanding and guidance. I aspire to elevate my writing skills and produce papers that adhere strictly to academic conventions, accurately reflect Buddhist teachings, and are accessible to a wide audience.
Reference Materials
I. Ancient texts (in chronological order of dynasties)
· [Eastern Han] Kāśyapa Mātaṅga and Dharmarakṣa translated the Forty-two Chapters (T. 17).
· [Eastern Han] An unknown translator translated the Mahāprajñāpāramitā Sūtra (T. 03).
· [Former Qin] Sanghabhadra and Zhū Fóněn translated the Abhidharmakośa-bhāṣya (T. 26).
· [Former Qin] Kumārajīva translated the Satyasiddhi Śāstra (T. 32).
· [Former Qin] Kumārajīva translated the Sūtra on the Instructions Given by the Buddha on the Point of His Parinirvāṇa (T. 12).
· [Sui] Dharmagupta translated the Sūtra on the Various Karmic Retributions Explained by the Buddha to the Elder Śūka (T. 01).
· [Tang] Dharmagupta translated the Sūtra of the Precious Rain (T. 16).
· [Tang] Paramartha translated the Mahāṣuṅgaṭa Sūtra (T. 19).
· [Tang] Xuanzang translated the Vijñāptināmakāya (T. 31).
· [Tang] Xuanzang translated the Mahāyāna Mahāsamnipāta Śrīmalādharmaparyāya (T. 13).
· [Tang] Xuanzang translated the Abhidharma-kṣetra-saṃjñopāya-śāstra (T. 26).
· [Tang] Xuanzang translated the Abhidharma-kośa-bhāṣya (T. 26).
· [Tang] Xuanzang translated the Mahāratnakūṭa Sūtra (T. 11).
· [Tang] Śīlabhadra translated the Avatamsaka Sūtra (T. 10).
· [Tang] Śīlabhadra translated the Sūtra of the Inconceivable Realms of the Tathāgata (T. 10).
· [Tang] Paramartha translated the Mahāyāna Śrāvaka-jñāna-vimukti-nirdeśa Sūtra (T. 03).
· [Tang] Paramartha translated the Avatamsaka Sūtra (T. 10).
· [Song] Buddhabhadra and Bodhiyeṣa translated the Vibhāṣā-śāstra (T. 26).
· [Song] Yuánzhào wrote the Commentary on the Contemplation Sūtra of Amitābha Buddha (T. 37).
· [Yuan] Dao-sheng compiled the Platform Sutra (T. 48).
· [Republic of China] Fazun translated the Bodhipathapradipā (T. 10, Supplement).
[1] Kumarajiva, Chengshi Lun, Volume 10, Taishō Tripitaka, vol. 32，p.314..
[2] Dharmarakṣa, Fo Shuo Bao Yu Jing, Volume 4, Taishō Tripitaka, vol.16，p.299..
[3] Paramartha, Da Fo Ding Ru Lai Mi Yin Xiu Zheng Liao Yi Zhu Bosatu Wan Xing Shou Leng Yan Jing, Volume 8, Taishō Tripitaka, vol.19，p.143.
[4] Gunavarman and Bodhiruci, Vibhāsā on Various Matters, Volume 1, Taishō Tripitaka, vol. 26，p.627.
[5] Xuanzang，Abhidharma-kosha-shastra, Volume 1, Taishō Tripitaka, vol. 26，p.615.
[6] Sanghabhadra and Dharmanandi，Abhidharma-jñānaprasthāna-shastra, Volume 3, Taishō Tripitaka, vol. 26，p.782.
[7] Xuanzang，Abhidharma-dharmaskandha-shastra, Volume 3,Taishō Tripitaka, vol. 26, p.700.
[8] Zongbao, Platform Sutra of the Sixth Patriarch , “Fada, a monk from Hongzhou, ordained at the age of seven, had diligently recited the Lotus Sutra three thousand times. When he came to pay his respects to the Sixth Patriarch, his head did not touch the ground. The master rebuked him, saying, “If you don’t bow your head to the ground, what’s the point of bowing at all? There must be something obstructing your heart. What have you been cultivating?” Faduo replied, “I have recited the Lotus Sutra three thousand times.” The master said, “Even if you recited it ten thousand times and truly understood its meaning, but still held yourself above others, you would not be on the same path as me. You are burdened by your accomplishments, yet remain oblivious to your fault. Listen to this verse: ‘Bowing is to humble oneself, so why doesn’t your head touch the ground? When there is an ego, sin arises, and one loses countless virtues and blessings.'”，Taishō Tripitaka,vol. 48, p. 355.
[9] Xuanzang, Treatise on the Establishment of Consciousness Only, volume 6, Taishō Tripitaka, vol. 31, p. 31.
[10] Zongbao, The Platform Sutra of the Sixth Patriarch: “How could it be that our nature is originally pure? How could it be that our nature is originally without birth and death? How could it be that our nature is originally perfect? How could it be that our nature is originally without movement? How could it be that our nature is capable of giving rise to all dharmas?” Taishō Tripitaka, vol. 48, p.349.
[11] Yuanzhao, Commentary on the Contemplation Sutra on Amitabha Buddha, volume 2: “All phenomena arise interdependently.” Taishō Tripitaka, vol. 37, p.286.
[12] Kāśyapa Mātanga and Dharmarakṣa, Forty-two Chapters, “The Buddha told the śramaṇa: ‘Do not trust your thoughts; your thoughts are ultimately untrustworthy. Do not indulge in sensual pleasures; indulging in sensual pleasures will bring about misfortune. Only when you can attain the state of an Arhat can you trust your thoughts.'” Taishō Tripōtaka, vol. 17, p. 723.
[13] Tsongkhapa, The Great Treatise on the Stages of the Path to Enlightenment, Vol. 1, translated by Lati Rinbochay, The Tibetan Tripitaka,,vol. 10, p. 631.
[14] Paramartha, The Surangama Sutra: A Classification of the Various Practices of the Bodhisattvas, Who, Through the Secret Causes of the Tathāgata, Have Realized the Meaning of the Dharma, vol. 8, Taishō Tripitaka, vol. 19, p. 132.
[15] Xuanzang, The Great Collection Sutra of the Ten Grounds of the Bodhisattva, vol. 4, Taishō Tripitaka, vol. 13, p. 740-741.
[16] Xuanzang, The Great Collection Sutra of the Ten Grounds of the Bodhisattva ,vol. 4,” Furthermore, good man, there are ten evil wheels which, in the future, will appear in this Buddha-land. There will be Kshatriya Cāṇḍālas, official Cāṇḍālas, householder Cāṇḍālas, elder Cāṇḍālas, śramaṇa Cāṇḍālas, and brāhmaṇa Cāṇḍālas. Such people, falling into one or more of the ten evil wheels, will have all their previously cultivated virtuous roots destroyed, burned, and reduced to ashes. Soon after, their limbs will become crippled, and they will be mute for many days and nights, suffering excruciating pain and torment. Upon death, they will definitely be born into the Avīci hell.” Taishō Tripitaka, vol. 13, p. 740.
[17] Fazhi, The Sutra on the Differences in Retributions That the Buddha Expounded to Śūka, the Elder, “Furthermore, there are ten actions that cause beings to be reborn in the Asura realm: 1) committing minor evil actions with the body; 2) committing minor evil actions with speech; 3) committing minor evil actions with the mind; 4) arrogance; 5) conceit; 6) conceit based on superiority; 7) great conceit; 8) perverse conceit; 9) slow conceit; 10) turning away from all virtuous roots and cultivating the path to the Asura realm. Through these ten actions, one obtains the retribution of being reborn in the Asura realm.” Tái shō shàng zàng, vol. 1, p. 893.
[18] Fazhi, The Sutra on the Differences in Retributions That the Buddha Expounded to Śūka, the Elder, “Furthermore, there are ten actions that cause beings to be reborn in a low caste: 1) not knowing how to respect one’s father; 2) not knowing how to respect one’s mother; 3) not knowing how to respect śramaṇas; 4) not knowing how to respect brāhmaṇas; 5) not showing respect to one’s elders; 6) not serving and honoring one’s teachers; 7) not inviting one’s elders to sit down when meeting them; 8) not following the teachings of one’s parents; 9) not accepting teachings from the wise and holy; 10) despising those of lower castes. Through these ten actions, one obtains the retribution of being reborn in a low caste.” Tái shō shàng zàng, vol. 1, pp. 892.
[19] Śikṣānanda, The Avatamsaka Sutra, vol. 58, “Son of a Buddha, there are ten kinds of pride that afflict bodhisattvas. … Furthermore, beings covered by the obscuration of pride cannot approach, respect, and make offerings to the Buddhas when they appear in the world. Their newly arisen good qualities do not grow, and their old good qualities diminish. They speak when they should not, and they quarrel when they should not. In the future, they will definitely fall into a deep pit of danger, and for hundreds of thousands of kalpas, they will not encounter a Buddha, let alone hear the Dharma. However, because they once aroused the bodhicitta, they will eventually awaken. This is the karma of pride.” Tái shō shàng zàng, vol. 10, p. 308.
[20] Kumarajiva, A Summary of the Buddha’s Teachings at the Time of His Parinirvāṇa, “The garment of shame is the foremost of all adornments. Shame is like an iron hook that can restrain one from unwholesome actions. Therefore, a bhikshu should always be ashamed and never let up. If one loses shame, one will lose all virtues. A person who has shame will have good qualities; if one has no shame, one is no different from the beasts.” Tái shō shàng zàng, vol. 12, p. 1111c.
[21] Paramartha, The Śūraṅgama Sūtra, vol. 4, “Just as I press my finger upon the sea-seal and light shines forth, so when you momentarily arouse your mind, the defilements arise first.” Tái shō shàng zàng, vol. 19, p. 121c.
[22] Lost translation: The Great Treatise on the Bodhisattva’s Practice of Gratitude, vol. 7, Taishō Shinshū Daizōkyō, vol. 03, p. 163.
[23] Paramartha, Mahāyāna Sutralāṃkāra, vol. 2, “There are four kinds of worldly and supramundane gratitude: gratitude to parents, gratitude to sentient beings, gratitude to kings, and gratitude to the Three Jewels. All sentient beings equally bear these four kinds of gratitude.” Taishō Shinshū Daizōkyō, vol. 03, p. 297.
[24] Śīlabhadra, Mahāprajñāpāramitā Sūtra, vol. 1, “Those who know gratitude, even if they are in the cycle of birth and death, will not destroy their good roots. Those who do not know gratitude will have their good roots destroyed and will commit evil deeds. Therefore, all Tathāgatas praise those who know gratitude and condemn those who forget it.” Taishō Shinshū Daizōkyō, vol. 10, p. 910.
[25] Xuanzang, tr., Mahāvaipulya Buddhaṣambhūta-vibhāṣā Sūtra, vol. 41, “Such compassion sees only the purity and excellence of sentient beings, and does not see their faults.” Taishō Shinshū Daizōkyō, vol. 11, p. 235.
[26] Paramartha, Avatamsaka Sūtra, vol. 40, “If a bodhisattva can conform to the wishes of sentient beings, then they conform to and make offerings to all Buddhas; if they can respect and serve sentient beings, then they respect and serve the Tathāgatas; if they can bring joy to sentient beings, then they bring joy to all Tathāgatas. Why is this so? Because the Tathāgatas have great compassion as their essence. … Why is this so? If all bodhisattvas can benefit sentient beings with the great water of compassion, then they can attain the supreme and perfect enlightenment. Therefore, bodhi belongs to sentient beings. Without sentient beings, all bodhisattvas could never attain the supreme enlightenment.” Taishō Shinshū Daizōkyō, vol. 10, p. 846.
[27] Śīlabhadra, Mahāprajñāpāramitā Sūtra, vol. 74, “Good man! I only know that this bodhisattva has manifested birth and liberation freely in countless kalpas and in all places. As for all the mahāsattvas, … they manifest various divine powers in all realms, as if their images were all present before them. How can I know or describe their virtuous conduct? Taishō Shinshū Daizōkyō, vol. 10, p. 405.
[28] Tsongkhapa, Lamrim Chenmo, vol. 8, “Therefore, the auspicious Atisha held the Madhyamaka view, while Serlingpa held the Yogacara view of reality. However, since bodhicitta arose in him through Serlingpa, the latter was considered the greatest of his teachers.” The Complete Tibetan Tripitaka, vol. 10, p. 680.
[29] Zongbao, Platform Sutra of the Sixth Patriarch, “Yinzong, hearing this, joyfully clasped his palms together and said, ‘When I expound the sutras, it is like rubble; when you discuss the Dharma, it is like true gold.’ Thereupon, he shaved Hui-neng’s hair and wished to serve him as his master.”Taishō Shinshū Daizōkyō, vol. 48, p. 349-350.
[30] Paramartha, Mahāyāna Śrāvaka-jñāna-vimukti-nirdeśa Sūtra, vol. 5, “For what reason is it said that one who truly practices the śrāmaṇera’s conduct is like a Candāla? Whenever a Candāla goes out, he holds a staff and does not not dare to walk in the middle of the road; if someone approaches, he shakes his staff to make a sound. In a large assembly, he walks humbly and does not dare to be arrogant; when he is rebuked, he has no resentment and never retaliates; when he is scolded or beaten, he silently endures it. Why is this so? Because he knows his own lowly nature and not presume to to be equal to others. Due to this cause and condition, he is without anger and retaliation.” Taishō Shinshū Daizōkyō, vol. 3, p. 313.