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A Primer in Chinese Buddhist Writings
Volume One: Foundations
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Acknowledgments
Rupert Gethin suffered through the first incarnation of this volume, providing hecorrections that all readers should be grateful for. Marcus Bingenheimer, David CarpKin Cheung, Rafal Felbur, Tom Mazanec and Adrian Tiethof-Aronson caught many mand provided advice on what worked and what didn't. Simon Wiles has put so much workinto this volume—from Sanskrit reconstructions and tone corrections to formattingdesign—that he should be considered as co-author.
In this and in the subsequent volumes, I have drawn heavily on Charles A Muller ed., Digital Dictionary of Buddhism. http://buddhism-dict.net/ddb.
Please send corrections and suggestions to:
March, 2014
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Table of Contents
Introduction...............................................................................................................................iii
Pronunciation........................................................................................................................iii
Characters............................................................................................................................iv
Grammar...............................................................................................................................v
Lessons in Grammar.................................................................................................................1
Lesson 1: Subject + Predicate..........................................................................................1
Lesson 2: The Implicit Subject..........................................................................................6
Lesson 3: Time Words....................................................................................................13
Lesson 4: Negation.........................................................................................................19
Lesson 5: yǐ ................................................................................................................26
Lesson 6: suǒ .............................................................................................................32
Lesson 7: gù , reason..................................................................................................37
Lesson 8: zhě .............................................................................................................43
Lesson 9: Grammatical Flexibility...................................................................................48
Lesson 10: Parallel and Rhythm.....................................................................................53
The Scripture of the Great Origin (Dàběn jīng )............................................................57
Introduction to the Dàbĕn jīng .............................................................................57
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Selected passages from the Dàběn jīng.........................................................................58
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IntroductionClose to two thousand years of Buddhism in China have produced a wealth of writings on Buddhist sThese include Indian texts (many no longer extant in their original language) translated into Chinmedieval times; works on various aspects of Buddhist doctrine written originally in Chinese; biogramonks and chronologies of Buddhist history; liturgical writings with musical notation, epigcommemorating devotional societies, monasteries, stupas and icons; poetry and letters on Buddhist thautobiography; and official court documents relating to Buddhism. Each of these genres follows iconventions and employs distinctive vocabulary. Most require not just knowledge of Buddhist texfamiliarity with other genres of Chinese writing as well. In short, “Buddhist texts” encompassesliterature—more than any one scholar could hope to master in a lifetime. This course can at most intr
some of the vocabulary and grammatical conventions of a few of these genres.In most Chinese programs at Western universities, the student begins by studying modern Chinese foror two before studying classical Chinese. After a year of classical Chinese (reading philosophical wthe Analects of Confucius, historical works like theShǐjì or Zuǒzhuàn, and literary works like the Book of Poetry and Tang poems),1 the student is exposed to Buddhist writings. But some students—particularly thinterested in Chinese chiefly as a means of accessing texts originally written in India—are understareluctant to invest three years of intensive study of works unrelated to Buddhism before beginning tBuddhist texts in Chinese. It is in fact possible for Indologists to learn to read medieval Chinese tranof Indian Buddhist texts directly, without previous knowledge of Chinese.
In this course, I attempt to satisfy both types of students. We begin with a series of lessons that intrbasic vocabulary and grammar, drawing on one authentic text and then read through the prose sectiothis text in their entirety. Readers already familiar with the basics of modern or classical Chinese canthe first ten “lessons” in one or two sittings, while those with no previous knowledge of Chinese willmore time (memorizing characters becomes easier with time—the hardest characters to memorize arfirst 100).
Pronunciation
The dominant form of Chinese today is Mandarin. Like all forms of Chinese, Mandarin is tonal: thsound, pronounced in different tones can mean radically different things. In medieval times, when mthe texts provided below were composed or translated, there were more tones, and the pronuncia
1 Two good introductions to literary Chinese are Michael A. Fuller, An Introduction to Literary Chinese(Cambridge MA: HarvardUniversity Press, 2004), and Paul Rouzer, A New Practical Primer of Literary Chinese(Cambridge MA: Harvard University Press2007). Mark Lewis provides an excellent reader in philosophical Chinese texts, including English translations for self-free at: http://chinesetexts.stanford.edu/
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beginning of the second century. He proposed six types of characters:
1) zhǐ shì , “pointing to things.” These are characters that symbolize ideas, e.g. xià for “down”
and shàng for “up”.2) xiàng xíng , “imitating shapes.” These are words that derive from pictograms likerì “ sun”and yuè , “moon”.
3) xíng shēng , “form and sound.” Characters that combine two graphs, one representing the soand one the meaning. For example, in the wordkǎo , “to roast,” the part on the left means fire;the part on the right has nothing to do with the meaning, representing instead the sound of tcharacter.
4) huì yì , “combined meanings.” For examplemíng combines sun (rì ) and moon ( yuè )and means “bright.”
5) zhǔan zhù , “transferred notation,” an obscure category for words with similar meaning wr with similar graphs.6) jiǎ jiè , “borrowing,” where a character is used for another of the same or similar sound.
For practical purposes, these categories are not particularly useful for learning characters; they do, hoillustrate that Chinese characters are not simple pictograms. When first learning characters, some stuinvent their own folk etymologies as a mnemonic device. Some use flashcards, and others go over listmany elements of characters are repeated in different characters, the more characters you know, the they are to memorize. The most difficult phase of learning characters is the first.
Each Chinese character has been assigned a “radical.”4 This is an element of the character (or in some casethe character as a whole) that can be used to find the character in a dictionary. As on-line dictionariedigital resources become more common, allowing the reader to cut and paste unknown characters inon-line dictionary, radicals will become less important for finding characters.
In the second part of the course you will be given instruction in the use of dictionaries. For the first p will be given glossaries designed especially for this course. None the less, you may want to experimon-line dictionaries (links provided separately) which are easy enough to use. Since the texts for thiare available here, you can cut and paste them into on-line dictionaries relatively easily.
GrammarThere is very little morphology in Chinese; that is, changes in the form of words to convey dimeanings.5 There are no conjugations or tenses. For understanding classical texts, it is most importarecognize the function of a small set of grammatical particles, to note parallelisms (that is, if we are 4 Today, the most common list of radicals consists of 214 radicals, laid out in a dictionary compiled at the behest
eighteenth-century emperor Kangxi . For a complete list, see http://www.yellowbridge.com/chinese/radicals.php.
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series of five-character lines, the word order is usually the same for each of the lines), and abofamiliarity with vocabulary. It is often possible to interpret a given line in various ways, taking a givefor instance, as either a verb or a noun. In such cases, the key is context: how is a given word used els
in the same text and, the strongest argument of all: what makes sense.
5 There is as yet no good grammar for Buddhist Chinese texts, but there is a good grammar for Classical Chinese inEdwin G. Pulleyblank,Outline of Classical Chinese Grammar (Vancouver: University of British Columbia Press, 1995).
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Lessons in Grammar
Lesson 1: Subject + Predicate
Grammar
The three basic rules of Chinese word order are: 1) the subject precedes the predicate; 2) a modifier pthe word it modifies; and 3) the verb precedes its object (Pulleyblank, p.14). There are exceptions tthese rules. Below are examples of the first of these rules—subject + predicate—taken from theCháng āhán
jīng , the Chinese translation of the Dīrghāgama.
In the following examples translate the line or passage that follows the vocabulary.
Example 1.1
Vocabulary
Zhú Fóniàn Name of monk
yì to translateThe beginning of theCháng āhán jīngrecords the translator of the text as follows:
The object, the sutra itself, is understood.
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Example 1.2
Vocabulary
rén man, men, people
shòu lifespan
bā eight
wàn ten thousand
suì years
TheCháng āhán jīng, describing conditions at the time of a previous Buddha, states that duringthe time of that Buddha...
Example 1.3
Vocabulary
Jiāshè (Skt.) Kāśyapa (a Buddha of the Past)
fó Buddha
zuò to sit
níjūlǜshù (type of tree), (Skt.)nyagrodha
xià beneath
Before his enlightenment, one of the Buddhas of the past did the following:
Example 1.4
Vocabulary
Shīqì (Skt.) Śikhin (a Buddha of the Past)
yǒu to have, to possess
èr two
dìzi disciple
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The text describes patterns common to all of the Buddhas of the past, concluding eachdescription of a particular facet of a Buddha's life (e.g. being born with special physical marks with the following passage:
Example 1.8
Vocabulary
rú like, as
wén to hear
TheChang ahan jing, after listing the translators and date of translation, begins with the phrase:
Note that is not here a verb; in classical Chinese, it rarely is.
Example 1.9
Vocabulary
zhū all
duì to respond, to answer After the Buddha asks his disciples a question, the following phrase introduces their response:
...
Example 1.10
Vocabulary
zhìhuì wisdom zēngyì to increase
When a Buddha is in his mother's womb, this happens to the mother:
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Review 1
You should now be able to translate the following passages without consulting the vocabulary lists:
1.1
1.2
1.3
1.4
1.5
1.6 …
1.7
1.8
1.9 ... ...
1.10
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Lesson 2: The Implicit Subject
We saw in the last lesson that Chinese sentences can usually be divided into a subject and a predHowever, the subject is often unexpressed in declarative sentences when it can be understood from coThe preceding example ( ) comes close since it is understood from context that it is themother's wisdom that increases. In the examples below the subject is entirely implicit.
Example 2.1
Vocabulary
zài at
Shèwèi (Skt.) Śrāvastī
guó kingdom
Qíshù An abbreviation of (Skt. Jetavana Anāthapiṇḍada-ārāma)
Huālínkū (Skt.) Kareri-kuṭikā; literally “Flower-copse Cave”
dà big, great
yǔ together, with
bǐqiū bhikṣu
zhòng assembly
qīan thousand èr two
bǎi hundred
wǔ five
shí ten
rén man, men, people
jù together
Note that in this passage, the preposition(“with”) works with the verb(“together”).
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Example 2.2
Vocabulary
wéi only; (a sentence-opening particle with no translatable
meaning) wúshàngzūn without superior, exalted one
wéi to be, is
zuì most
qítè special, remarkable
shéntōng lit. “divine perspicacity”; Skt.abhijñā, divine powers,supernormal powers, supernormal cognitions.
yuǎn dá far reaching
wēilì authority, power, might
hóngdà great, expansive
Note here that, in addition to dropping the subject in the second part of the sentence, no copula(verb like “to be”) is necessary in the second part of the sentence either.
Example 2.3
Vocabulary
rù to enter
yú (preposition) in, at
nièpán nirvana
duàn to cut off
jiéshǐ lit. “bounds and manipulations”; afflictions
xiāomiè to destroy, to dispense with
xì funny, playful, absurd, fanciful, frivolous
lùn discourse, discussion, theory, deliberations
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Again, once the subject ( ) is understood, it is not necessary to repeat it for the followingphrases.
Example 2.4
Vocabulary
jiè precepts; morality; (Skt.śīla)
huì Wisdom, insight
After describing the qualities of a Buddha, the text concludes:
Example 2.5
Vocabulary
Shìzūn World-Honored One
xiánjìng peaceful and quiet chù place
tiāněr divine ear (one of the supernormal powers of a buddha)
qīngjìng pure
zuò to do, to make
yì discussion, argument, opinion
After describing a discussion among the Buddha's disciples when the Buddha was
not present, the text continues:
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Example 2.6
Vocabulary
dì carefully
tīng to listen shàn well
sīniàn think on, contemplate
zhī it
The verbs in quotations could, grammatically, refer to the Buddha himself. We know they arecommands from the context.
Example 2.7
Vocabulary
Shīqì Śikhin
rúlái Thus-come, Skt.tathāgatha (we have already seen as“thus” in )
zhì utmost; extreme, most zhēn true
zhìzhēn “most true” (a translation ofarhat ).
chūxiàn to appear
yú (preposition) in, at
shì world (we have seen in the expression )
We are accustomed to think of an arhat as distinct from a buddha, but in fact the Buddha isoften described as an arhat.
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Example 2.8
Vocabulary
chéng to complete, to accomplish
zuìzhèngjué lit. “most correct awakening,” Skt.abhisaṃbuddha
Example 2.9
Vocabulary
Pípóshī (Skt.) Vipaśyin (a Buddha of the Past)
sān three huì gathering, meeting
shūo to say, speak, expound
chū first
liù six
wàn ten thousand
bā eight
qiān thousand
èr two
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Example 2.10
Vocabulary
taìzǐ prince
shēng to be born
fù father
wáng king
Pántóu (personal name) Pali: Bandhumā; Skt. Pāṇḍu?
zhàojí to summon, to call together
xiàngshī fortune teller, soothsayer
jí and
dàoshù the magical arts, practitioners of magical arts
lìng order to, direct to
guān to observe
zhī to know, to recognize
qí his [grammatical particle]
jíxiōng good and bad fortune, fortune
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Review 2
2.1
2.2
2.3
2.4
2.5
2.6
2.7
2.8
2.9
2.10
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Lesson 3: Time Words
Time is expressed through time words and in some cases grammatical particles. We will look at gramparticles later.
Example 3.1
shí , “time” or “when,” is probably the most common word indicating time.
Vocabulary
yī one
shí time
Shèwéi (Skt.) Śrāvastī
guó kingdomQíshù Jeta Grove, an abbreviation of
(Skt. Jetavana Anāthapiṇḍada-ārāma),= grove
Huālínkū Flower Copse Grotto (Skt. Kareri-kuṭikā),= grotto
Example 3.2
Vocabulary
sòng in verse
yuē to say
...
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Example 3.3
Vocabulary
ěr that
xiánjìng peaceful and quiet
chù place
Example 3.4
Vocabulary
shòu to receive jiào teaching
ér [verbal connector] and, but; [adverbial connector, withthe preceding word or phrase modifying the verb thatfollows]
tīng to listen
Example 3.5
is a common compound, meaning “in the past.”
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Vocabulary
guòqù the past
wúshù without number, limitless
rù to enter
nièpán nirvana duàn to cut off
jiéshǐ lit. “bounds and manipulations”; afflictions, defilements
xiāomiè to destroy
xì funny, playful, absurd, fanciful
lùn discourse, theory, deliberations
Example 3.6
Vocabulary
jié aeon (transliteration ofkalpa)
Shīqì (Skt.) Śikhin
Example 3.7
Vocabulary
jí then, next, thereupon
cóng from
zuò seat
qǐ to arise, get up
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The Buddha, sitting apart from thebhikṣus, uses his supernormal powers to hear them converse.Then...
Example 3.8
Vocabulary
xiàngshī fortune teller, master of physiognomy
bái white; to address
yán to say
... ...
Example 3.9
Vocabulary
yú multi-purpose particle (see note below).
qǐ to beg
shí food jí to gather
Huālín Flower Copse
táng hall
hòu , “after,” appears in the middle of sentences, between verbs. Herehòu is working together with the particle yú. Yú is a preposition which can be used for space (i.e. “at”) or, as here, fortime.
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Example 3.10
Vocabulary
tìchú to cut off
xūfǎ hair and beard
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Review 3
3.1
3.2 ...
3.3
3.4
3.5
3.6
3.7
3.8 ... …
3.9
3.10
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Example 4.2
In questions,bù can come at the very end of a sentence, and can be translated “or not”. This construis particularly common in Buddhist texts.
Vocabulary
wú I, me
jīn today, now
yù to want, to desire
yǐ ( is a co-verb, meaning it works in conjunction withanother verb. We will look at this word more closely in alater lesson). To use, to employ; with, by means of
sùmìngzhì knowledge of past lives (lit. past-destinies-wisdom)
shì thing, event rǔ you
Example 4.3
Wú normally indicates non-existence (often negating “to have” yǒu ),meaning “there is no...” In thesecases, it takes a noun as its object. It is also used, as below, in double negatives.
Immediately upon the Buddha's birth, a great light fills the universe. The light is so great that...
Vocabulary
chù place
ànmíng darkness
wú not, none
méng to receive
míng brightness
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Vocabulary
sì four
tiānzǐ lit. children of heaven, heavenly beings, minor deities
zhí to hold
gé halberd máo spear
shì to attend
hù to protect
dé to be able to
qīnrǎo to harass
Example 4.7
Vocabulary
jiān between, among
kuìnào hubub, noise
cǐ this, these
yí appropriateBefore leaving the palace, the bodhisattva determines that...
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Example 4.8: wù .
wù is imperative, “do not”.
Vocabulary
tiān heavenly, celestial
mǔ mother
tiānmǔ here: queen
shèng holy
zǐ child; son
huái to harbor
yōuqì worries and sadness
Just before the bodhisattva's mother gives birth, four deities tell her:
Example 4.9
Vocabulary
shǐ to cause, to make
zhòngshēng all beings
zhuìluò to fall, to descend to
yú other, remaining
qù destination, realm, path of existence
When the Buddha hesitates to preach the Dharma, Brahma pleads with him to do so, saying:
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Example 4.10: wèi , not yet
Vocabulary
qù to leave
jiǔ long (duration)
...
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Review 4
4.1
4.2
4.3
4.4
4.5
4.6
4.7
4.8
4.9
4.10 ...
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Lesson 5: yǐ
is a co-verb, meaning “to take, use; with, by means of.”
Example 5.1Vocabulary
dá to answer, to reply
jù together
The Buddha returns to a gathering of his disciples and asks them what they have beendiscussing...
Example 5.2
Vocabulary
sùmìngzhì knowledge of past lives (lit. past-destinies-wisdom)
Example 5.3
Vocabulary
shànzāi excellent! ( marks the previous as emphatic—theequivalent of an exclamation mark)
píngděng equal, with equanimity
xìn faith
xiū to cultivate, practice dào the Way, path, the Tao; to speak
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Note that in this exampleděngis used in two different ways: first as a plural
marker, and then as part of a compount indicating equanimity.
Example 5.4 After his enlightenment, the Buddha is reluctant to preach since he fears the beings of the world will able to understand his teachings. Brahma insists that there are some in the world who are capabreceiving his teachings. The Buddha then decides to have a look for himself...
Vocabulary
yǎn eye
shì to see, to view
shìjiè world
Example 5.5
can also be used to express purpose, “and thereby,” “in order to.”
Vocabulary
shǒu hand
zhí to grasp, to hold
bái white
gài parasol
bǎo precious; jeweled
shàn fan
zhàng to impede, to protect from
hán cold shǔ summer; heat
When the bodhisattva is born, devas protect the infant by doing the following:
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Example 5.8
Vocabulary
jiǎnzé to select
cǎi beautiful; colourful
nǚ woman, women
yú to entertain
lè happy, joyful; pleasure
To keep the bodhisattva at home, his father...
Example 5.9
The phraseshìyǐ means “because of,” “therefore.”
Vocabulary
dào road
féng to meet
lǎo old
The king asks the bodhisattva's attendant why the boy is not happy. The attendant replies:
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Example 5.10
Vocabulary
mò silence, quiet
rán (suffix forming stative verb, describing a continuingaction or state)
When Brahma encourages the Buddha to preach the Dharma, he explains that the people of the world are not receptive to his teachings, concluding by saying...
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Review 5
5.1
5.2
5.3
5.4
5.5
5.6
5.7
5.8
5.9
5.10
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Lesson 6: suǒ
suǒ is a common relative pronoun, normally meaning “where,” “which,” or “what” depending on c As a noun it means “place,” “location.”
Example 6.1
Example 6.2
This is a noun phrase rather than a complete sentence.
Example 6.3
Vocabulary
zhì to govern
chéng city
This is a noun phrase rather than a complete sentence.
Example 6.4
Vocabulary
rì sun
yuè moon jí to reach
chù place, location
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This is a noun phrase rather than a complete sentence.
Example 6.5
Vocabulary
yīnyuán lit. causes and conditions; here: “circumstances” mínghào lit. name and “style name”; here: “name”
zhǒngzú class
Example 6.6
Vocabulary
xiàng characteristic, mark (this is why lit. “master ofmarks” means fortune teller).
zǐ son; child
Example 6.7
Vocabulary
hé what
yǔ to speak ( yù); words, language, speech
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Example 6.8
Vocabulary
Fàn Brahma
tiān deity, Skt.deva; heaven
Pípóshī (Skt.) Vipaśyin (a Buddha of the Past)
Example 6.9
Vocabulary
qīngjìng clear and pure yù desire; desirous
xiǎng to think; thoughts
wéi (we have already seen as meaning “to be” – here itmarks the verb as passive) by
yín lasciviousness; lust
huǒ fire
shāorán to burn
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Example 6.10
Vocabulary
nǎi to the extent that
duōshǎo lit. “many and few”; amount
Yòu further, moreover
bǐ that (pronoun)
mínghào name and “style name”
xìngzì surname and cognomen
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Lesson 7: gù , reason
In Buddhist texts, most often appears at the end of a sentence, meaning “for this reason” or “becaus what preceded it. It can also appear at the beginning of a sentence, meaning “therefore,” “for this reas
Example 7.1
Example 7.2
Vocabulary
ài love, affection; craving
mìe to destroy (we have seen this word in the compound. The meaning is identical).
qǔ grasping, taking
What follows is part of a description of the twelve-fold chain of causation.
Example 7.3
Vocabulary
Ānhé lit. Peaceful Harmony. Here, a personal name, (P.) Sotthi(Skt.) Svāstika.
suí to follow; according to
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Example 7.4
Vocabulary
lǎo old
sǐ death
yōu worry, grief
bēi sadness, sorrow
kǔ’nǎo suffering, affliction
We return here to the twelve-fold chain of causation.
Example 7.5
Vocabulary
liǎng the pair; both
xiāng mutually (we saw this word earlier pronounced xiàng and meaning “mark” or “characteristic”)
jù both wū to stain, to sully
The following is a metaphor which describes the condition of a pure gem placed
on a clean piece of silk.
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Example 7.6
Vocabulary
wèn to ask, to inquire
dá to reply, to answer
yuē to say
fú (an introductory particle announcing a topic)
zhě (here, a particle marking off a topic. We will examinethis word more closely in the next lesson)
shēng life (we have seen this word earlier meaning to give birthand to arise)
xiàng (preposition) towards
jìn termination, ending
mìng destiny, life
jǐ several, few
wèi to say to, to address; to call, to label
After seeing his first old man, the bodhisattva asks his charioteer to explain.
Example 7.7
Vocabulary
gù intentionally (we have seen earlier in another
meaning, as “cause”)The Buddha has already used his supernormal powers to overhear a conversation, butnonetheless...
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Example 7.8
Vocabulary
bǐ that, those
zhě (particle that nominalizes the preceding verb, in thiscase “he who attends,” “attendant”)
yóu to travel, to wander
huān joyous, blissful
lè happy
yé (particle indicating a question)
Example 7.9
Vocabulary
bìng sick
tòng pain
pòqiè to press upon
cúnwáng to live and to die, survival
qī date, appointment; to predict, to know in advance
yě (final particle serving function of the verb “to be”)
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Example 7.10
often works together with , meaning “for this reason”, “because”.
Vocabulary
cíbēi compassion wèi for the sake of, in order to (we have previously seen
in the second tone meaning “to be” and elsewhereindicating the passive, “by”).
zhēndì noble truth
In one of the verses (which I omitted from the text you will read below), the Buddha explains why he explained the Four Noble Truths.
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Review 7
7.1
7.2
7.3
7.4
7.5
7.6
7.7
7.8
7.9
7.10
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Lesson 8: zhě
is most commonly used as a nominalizer; it makes a verb a noun.
Example 8.1Vocabulary
hé what; why; how
zhì wisdom, intelligence
huānxǐ happy, delighted
Example 8.2
Vocabulary
gù to look at
Example 8.3
Vocabulary
yé (interrogative particle, the equivalent of a question
mark)
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Example 8.4
Vocabulary
yù to drive
shāmén Skt.śramaṇa
Example 8.5
Vocabulary
xìn faith
Example 8.6
does not always come immediately after the verb it nominalizes.
Vocabulary
dāng will; should
qù to go to a destination
bì necessary
yí doubt, suspicion
Example 8.7
When the bodhisattva is born, fortune-tellers augur two possible destinies...
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Vocabulary
ruò if
jiā family; home, household
zhuǎn to turn
lún wheel zhuǎnlún wáng Wheel-turning King, Skt. Cakravartin
Example 8.8
At times, rather than make a verb a noun,marks the preceding word as the topic of the sentence.
Vocabulary
zú feet
ān peace; stable, steady
píng level
mǎn full
Example 8.9
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Example 8.10
Vocabulary
gěi to supply
rǔ milk
bǔ to suckle
zǎoyù to bathe
tú to smear, to coat
xiāng incense
yúlè entertainment
Soon after the bodhisattva's birth, his father supplied him with all of the necessities, including...
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Review 8
8.1
8.2
8.3
8.4
8.5
8.6
8.7
8.8
8.9
8.10
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Example 9.2
Vocabulary
shè establish, make, set out; take
fāngbiàn expedience, Skt.upāya; measures
shǐ to cause to
chǔ to place
shēn deep, profound
zhì to, until
chù place
gōngjìng to respect, venerate
sìshì “the four things” (i.e. the four basic necessities: clothing,food, bedding, medicine).
gòngyǎng to provide
Compare the word in the following sentences. The first describes the actions of the Bodhisattva's faintended to prevent him from becoming a wandering ascetic. The second describes the reception oBuddha during his period of wandering.
9.2.1
9.2.2
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Example 9.3
Vocabulary
Shànzhī (personal name) lit. Good Branch
Ānhé (personal name) lit. Peaceful Harmony (P.) Sotthija(Skt.) Svāstika
ruò if
jiā home, household
zhuǎnlúnshèngwáng
Wheel-turning Sagely King, Skt. Cakravartin
Tiānxià lit. “All under heaven”; here: continent
wáng / wàng king / to be king of, to rule
Compare in the following passages. In the first, the text describes the names of the parents of one buddhas of the past:
9.3.1
9.3.2
Example 9.4
Vocabulary
lè happiness, pleasure; to please; to be happy
kǔ suffering
qī sadness, sorrow
xīn to enjoy, to delight
Compare in the following sentences.
9.4.1
9.4.2
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9.4.3
Example 9.5
Notice the word in the following two sentences you have seen above.
9.5.1
9.5.2
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Review 9
9.1.1
9.1.2
9.2.1
9.2.2
9.3.1
9.3.2
9.4.1
9.4.2
9.4.3
9.5.1
9.5.2
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Lesson 10: Parallel and Rhythm
Classical Chinese prose often employs parallel passages: two phrases or sentences in which the word the first is parallel to that of the second. This fondness for parallel often explains word choice and graif a particular word is clearly a verb in the first phrase, the word in the same position of the second phprobably also to be taken as a verb. Similarly, the number of characters in classical Chinese texts woften regulated. The text from which these lessons draw, the Dà běn jīng, for instance, has a particularfondness for four-character phrases. You will notice many instances in which the text could have beenclear with three characters as four, or would have been clearer with five characters instead of four; ininstances, clarity or concision are sacrificed for rhythm. Remember that use of punctuation in Chinemodern phenomenon. In the absence of punctuation, regulating the number of characters in a pasprovided clues to meaning and made for ease of reading. The examples below illustrate this tendency.
Example 10.1
Vocabulary
yánjià to adorn (a vehicle), to make ready, to harness
qìyǐ to finish, complete
huán to return
zhèng right; just so; truly
chéng to ride
bǎo precious
chē cart, chariot
yì to go to
bǐ that
yuǎn park
guān to see, to observe
There is no semantic distinction between and , both of which mean “then”. Divide the followinpassage into four character units and you will see why the translators usedinstead of just in the
second instance.
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Example 10.4
Compare the following two sentences which you have seen in previous lessons. Why does one concluthe interrogative ?
10.4.1
10.4.2
Example 10.5
Vocabulary
jìngmò quietly, silently
sīwéi to think, to reflect
Despite the restrictions imposed by the four-character phrase, there is still considerable room for variin phrasing. Consider the two following phrases.
10.5.1 …
10.5.2 …
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Review 10
10.1
10.2.1
10.2.2
10.3.1
10.3.2
10.4.1
10.4.2
10.5.1 …
10.5.2 …
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The Scripture of the Great Origin ( Dàběn jīng )
Introduction to the Dàbĕn j ng
This is the first scripture in theCháng āhánjīng , literally the “longāgama scripture,” known inSanskrit as the Dīrghāgama. It is indeed a long scripture, containing many independent scriptures aforming one of the “fourāgamas.”
TheCháng āhánjīng was translated into Chinese in the capital city of Cháng’ānin 413 by Buddhayaśasand Zhú Fóniàn from an Indian version of the text. Zhú Fóniàn is unusual amo
Chinese monks for being one of the few said to have mastered Sanskrit. Only fragments of a Sanskritof the Dīrghāgama are extant. A Pali version of the text exists as the Dīgha Nikāya.6
The section we will read is the Dàběn jīng , literally the “scripture of the great origin.” (PaMahāpadāna-suttanta; Skt. Mahāvadāna-sūtra). It describes the characteristics of a Buddha. In additthe Chinese and Pali versions of theScripture of the Great Origin, one fairly substantial part of the sutrasurvives in Sanskrit in one fragment which, together with several other manuscripts gives nearly thesutra.7
The Chinese text before you is useful, particularly in comparison with the Pali and Sanskrit versioreconstructing what many consider to be among the earliest Buddhist texts. It is also usefuunderstanding the Dharmaguptaka School from which it came.8
And while the Āgamas were not as influential in China as key Mahāyāna sutras, they were well among Buddhist thinkers and were studied by eminent monks throughout Chinese history from the ti
their translation in the fifth century to the present day and are hence important for understanding
6 On the various versions of this text and it significance, see André Bareau, Les sectes bouddhiques du Petit Véhicule (Paris:Publications de l’École Française d’Extrême-Orient 38, 1955), p.191; Étienne Lamotte, Histoire du bouddhisme indien deorigines à l’ère Śaka (Louvain: Bibliothèque du Muséon 43, 1958), pp.629-630. For a recent English translation of the wThe Long Discourses of the Buddha. A Translation of the Dīgha Nikāya by Maurice Walshe (Boston: Wisdom Publications, 198The Pali version of the text we will be reading is translated in section 14, pp.199-222.
7 What is missing are mostly verses. The sections dealing with the bodhisattva's birth are also paralleled in Thmanuscript of theSaṅghabhedavastu: being the 17th and last section of the Vinaya of the Mūlasarvāstivādin, edited by RanieroGnoli with the assistance of T. Venkatacharya (Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1977). The fof the Mahāvadānasūtra were originally edited by Ernst Waldschmidt, Das Mahāvadānasūtra: ein kanonischer Text über d
sieben letzten Buddhas; Sanskrit, verglichen mit dem Pāli nebst einer Analyse der in chinesischer Übersetzung Parallelversionen auf Grund von Turfan-Handschriften (Berlin: Akademie-Verlag, 1953-1956). The Sanskrit text was reusing additional fragments by Takamichi Fukita,The Mahāvadānasūtra: a new edition based on manuscripts discover Northern Turkestan, Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden 10 (Göttingen: Vandenhoeck &Ruprecht, 2003). There is no published English translation of the Sanskrit text, but there is a German one: Claudia Buddhistische Sutras: das Leben des Buddha in Quellentexten (Munich: Diederichs, 1999), pp. 35-103.
8 On this once-thriving school, most of the works of which are extant only in Chinese translation, see Ann Heirman, “Trace the Early Dharmaguptakas?”T’oung Pao Vol.88, no.4-5 (2002), pp.396-429.
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development of Chinese as well as Indian Buddhism.9
Selected passages from the Dàběn j ng
The passages below follow the order of the original. I have skipped some of the introductory materilists the date of translation (we will cover Chinese dates later in the class), and have skipped most verse. Passages deleted are noted with ellipses.
You should memorize all of the characters in the vocabulary lists with the exception of rarer woparentheses, which you may want to save for later.
9 For a useful Japanese translation of theCháng āhánjīng with extensive annotation, see Okayama Hajime et al.,Gendai goyaku “Agon kyōten” : (Tōkyō : Hirakawa Shuppansha, 1995-2002).
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Dàběn j ng : §1
Vocabulary
gè each
gòng together (we have previously seenand , each alsomeaning “together”)
xián wise, sagacious
yín to drink
xiū long
duǎn short
( ) gèng to experience
kǔsuffering
jǐe understanding
zhù to abide, to dwell (either literally where or how he lived,or metaphorically, as in to “dwell in” a particular state)
bié to distinguish
yúnhé how, why
fǎxìng dharma nature, Skt.dharmatā
lái to come
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Note: Above, could be taken to mean “among the worthy monks,” but we wouldexpect the character in the phrase to indicate “among,” and elsewhere, similar sentencesbegin by addressing the audience. Note below how often the Buddha begins a phrase by saying“bhikṣus.”
Dàběn j ng : §2
Vocabulary
yì to go to, to arrive at
jiù then, thereupon; to go to, to approach
zāi (exclamation, indicates emphasis)
píngděng equal, with equanimity, non-discriminating
xìn faith xiū to cultivate, practice
dào the Way, path, the Tao; to speak
yīng should, ought to
xíng conduct, action
fán in total, overall
yè karma; duties, tasks
xiánshèng wise and sagely (from Skt.bhadra andarya)
jiǎngfǎ to lecture on the Law, to speak on the Dharma
zhèng right; just so; truly
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Dàběn j ng : §3
Vocabulary
sùmìngzhì knowledge of past lives
yuàn to be willing
fèng respectfully
jiǔ nine
Pípóshī (Skt.) Vipaśyin
chūxiàn to appear
yú (preposition) at, in, by
fùcì moreover, furthermore, and so (we will later see fù byitself. In this text it is used as the compound fùcì only at
the beginning of sentences.)Shīqì (Skt.) Śikhi
Píshèpó (Skt.) Viśvabhu
xiánjíe lit., “the worthy aeon,” (Skt.)bhadrakalpa. This is thekalpa in which we live.
Jūlóusūn (Skt.) Krakucchanda
Jū’nàhán (Skt.) Kanakamuni
yì also, furthermore
zuìzhèngjué lit., “most correct awakening”, Skt.abhisaṃbuddha
... ...
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Dàběn j ng : §4
Vocabulary
qī seven
shǎo few
chū go beyond, exceed
duō many
jiǎn reduce; less than
... ...
... ...
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Dàběn j ng : §5
Vocabulary
chālì (Skt.)kṣatriya, the ruling class
zhǒng class
xìng surname
Jūlìruò (Skt.) Kauṇḍinya
pōluómén (Skt.)brahmin
Jùtán (Skt.) Gautama
... ...
Dàběn j ng : §6
Vocabulary
bōbōluóshù Skt. pāṭalī , “trumpet-flower tree”
fēntuōlìshù Skt. puṇḍarī , “lotus tree”
pōluóshù Skt.śāla, “shala tree” shīlìshāshù Skt.śirīṣa, “acacia tree”
wúzànpóluómenshù
Skt.uḍumbara, “cluster fig tree”
níjǖ lǜ shù Skt.nyagrodha, “banyan tree”
bōduōshù Skt. pippala, “sacred fig tree”
... ...
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Dàběn j ng : §7
Vocabulary
cì next
... ...
From context, “assembly” here refers to groups of disciples, rather than to the number oftimes a Buddha preached.
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Dàběn j ng : §8
Vocabulary
Jiǎnchá (personal name), Skt. Skanda
Tíshě (personal name), Skt. Tiṣya zhōng middle; among
dìyī first
Āpífú (personal name), Skt. Abhibhū
Sānpōpō (personal name), Skt. Saṃbhava
Fúyóu (personal name), Skt. Śroṇa
Yùduōmó (personal name), Skt. Uttama
Sāní (personal name), Skt. SaṃjīvaPílóu (personal name), Skt. Vidhūra
Shūpánnà (personal name), Skt. Bhujiṣya
Yùduōlóu (personal name), Skt. Uttara
Póluópó (personal name), Skt. Bhāradvāja
Shèlìfú (personal name), Skt. Śāriputra
Mùjiànlián (personal name), Skt. Maudgalyāyana
... ...
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Dàběn j ng : §9
Vocabulary
zhíshì administrative; administrator, attendant
Wúyōu (personal name) lit. Without Grief, Skt. AśokaRěnxíng (personal name) lit. Tolerant Practice; P. Khemaṁkara;
Skt. Kṣemaṃkara?
Jìmiè (personal name) lit. Tranquil Extinction; P. Upasannaka;Skt. Upaśānta?
Shànjué (personal name) lit. Well-Awakened; P. Buddhija; Skt.Bhadrika?
Ānhé (personal name) lit. Peaceful Harmony; P. Sotthija; Skt.
Svāstika?Shànyǒu (personal name) lit Good Friend; P. Sabbamitta; Skt.
Sarvamitra
Ā’nán (personal name) Skt. Ānanda
... ...
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Dàběn j ng : §10
Vocabulary
Fāngyìng (personal name) lit. “Broad-Shouldered”; Skt.Susaṃvṛttaskandha
Wúliàng (personal name) lit. “Immeasurable”; Skt. Atula
Miàojué (personal name) lit. “Marvelous Awakening”; Skt.Suprabuddha
Shàngshèng (personal name) lit. “Superior”, “Majestic”; Skt.Pratāpana?
Dǎoshī (personal name) lit. “Leader”; Skt. Sārthavāha
Jíjūn (personal name) lit. “Gathered Army”; Vijitasena
Luóhóuluó (personal name) Skt. Rāhula
... ...
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Dàběn j ng : §11
Vocabulary
Pántóu (personal name) P. Bandhumā; Skt.Pāṇḍu
Pántóupótí (personal name) P. Bandhumatī; Skt.? zhì to govern
chéng city
Dàběn j ng : §12
Vocabulary
Míngxiàng (personal name) lit. “Brightness”; P./Skt. Aruṇa
Guāngyào (personal name) lit. “Radiance”; P. Pabhāvatī; Skt.Prabhāvatī
Guāngxiàng (personal name) lit. “Brilliance”; P. Aruṇavatī; Skt.?
Dàběn j ng : §13
Vocabulary
Shàndēng (personal name) lit. Good Lamp; P. Suppatīta; Skt.Supradīpa
Chēngjiè (personal name) lit. “Proclaim Conduct”; P. Yasavatī;Skt.Uttarā?
Wúyù (personal name) lit. “Without Compare”; P. Anopama;Skt. Anupama
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Dàběn j ng : §14
Vocabulary
Sìdé (personal name) lit. Sacrifice Obtained; P. Aggidatta; Skt. Agnidatta
Shànzhī (personal name) lit. Good Branch; P. Visākhā; Skt. Viśākhā
Ānhé (personal name) lit. Peaceful Harmony; P. Sotthija; Skt.Svāstika?
Dàběn j ng : §15
Vocabulary
Dàdé (personal name) lit. Great Virtue ; P. Yaññadatta; Skt. Yajñadatta?
Shànshèng (personal name) lit. Skilled in Victory; P. Uttara; Skt. Yaśovati?
Qīngjìng (personal name) lit. Clear and Pure; P. Sobha; Skt.Śobhavatī?
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Dàběn j ng : §16
Vocabulary
Fàndé (personal name) lit. “Brahma Virtue”; Skt./P.Brahmadatta
Caízhǔ (personal name) lit. Patron; P. Dhanavatī; Skt. Viśākhā
Jípí (personal name) P. Kikin; Skt. Kṛkin
Pōluónài (personal name) Skt./P. Vārānasī
Dàběn jīng : §17
Vocabulary
Jìngfàn (personal name) lit. Pure Rice; Skt. Śuddhodana
Dàqīngjìngmiào (personal name) lit. Great Pure and Marvelous; Skt.Māyā
Jiāpíluówèi (place name) Skt. Kapilavastu; P. Kapilavatthu
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Dàběn j ng : §18
Vocabulary
yīnyuán causes and conditions; circumstances; story
zhì wisdom
huānxǐ bliss, happiness
aìlè love and joy
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Dàběn j ng : §19
Vocabulary
yòu right
xiè side
rù to enter
dì earth
zhèndòng to shake
fàng to emit, to put forth
guāngmíng light
pǔ generally, universally, everywhere
zhào to shine
shìjiè world
rì sun
yuè moon
jí to reach
jiē all
méng to receive
yōumíng darkness
zhòngshēng all beings dūjiàn to see
qù realm, path of existence
fù again; moreover, further
mógōng the devil’s palace, Mara’s palace
Shì (usually ) Śakra / Indra
Fàn Brahma
zìrán of itself; naturally xiàn to appear, to make manifest
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Dàběn j ng : §20
Vocabulary
tiānzǐ lit. children of heaven, heavenly beings, minor deities
zhí to hold gé halberd
máo spear
qīnrào to harass, harm
As noted above, grammatically, could refer to either the bodhisattva or his mother.Use of the term later in the text suggest the former is right. See, for example, §23 and especiall§26 below.
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Dàběn j ng : §21
Vocabulary
ānyǐn serene, at peace
nǎohuàn troubles, difficulties zì oneself
guān to see, to observe
jiàn to see, to view
shēn body
gēn faculties; organs; limbs
jùzú complete, fully formed
xiá faults, blemishes zǐmójīn polished red gold
huì dirt, filth
liúlí beryl (often glossed as “lapis lazuli,” but lapis lazuli isusually opaque, and here the gem is translucent)
nèiwài inner and outer
qīngchè clear; translucent
zhàngyì clouded, visually impaired; obstruction
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Dàběn j ng : §22
Vocabulary
yín lasciviousness; lust
huǒ fire zhīsuǒ (in <subject + object + verb> phrase, marks the verb as
passive; i.e. the subject is verbed by the object)
shāorán to burn
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Dàběn j ng : §23
Vocabulary
fèngchí to uphold, to honor
wǔ five
jiè precepts
fànxíng Skt.brahmacarya, “pure practices”; religious conduct;often means celibacy
dǔxìn devotion and faith
rénài benevolence and love
chéngjiù to accomplish
wèi fear
huái to go bad, to deteriorate, to fail mìng life
zhōng to end
Dāolìtiān the Daoli Heaven, Skt. Trāyastriṃśa
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Dàběn j ng : §24
Vocabulary
dāng when, at that time
qí his, her, its
shǐ at first; to begin
ànmíng darkness
méng to receive
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Dàběn j ng : §25
Vocabulary
shǒu hand
pān to climb; to grip
zhī branch
wò to recline, to lie down
xiāng fragrant
shuǐ water
qián before, in front of
lì to stand
wéirán only, uniquely; it is so
wù (negation)
huái to harbor, to have
yōuqì worries and sadness
Dàběn j ng : §26
Vocabulary
huìè dirt, filth
wūrán stained, polluted, sullied
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Dàběn j ng : §27
Vocabulary
duò to fall
xíng to walk
bù paces, steps
fúshì to support
jǔ to raise
piàn pervasive; everywhere
fāng direction
shǒu hand
yào to want, will
dù to save, to deliver
bìng sickness
sǐ death
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Dàběn j ng : §28
Vocabulary
quán fountain, spring
yǒng to bubble forth, to spring forth wēn warm
lěng cold
gòng to supply
zǎoyù to bathe
Dàběn j ng : §29
Vocabulary
tàizi prince
Pántóu (personal name) P. Bandhumā; Skt.?)
mìng command
jí to approach
pī to remove, pull back
yī clothing
jù complete
xiàng marks, signs
zhàn to prognosticate, evaluate, assess, divine
qù to go to; (we have also seen as destination”)
bìrán necessarily
yí doubt
ruò if
jiā home, household
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Dàběn j ng : §30
Vocabulary
yīnqín sincere
zàisān lit. two and three; repeatedly
chóng again; repeatedly
gèng further (we have seen this word before meaning “toexperience”)
sī this; these
zú feet
ān peaceful; steady
píng flat, even
mǎn full dǎo step
yǐn stable, steady
xiànglún wheel
fú spoke
guāng light
zhào to shine
wǎngmàn webbed é goose
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Dàběn j ng : §31
Vocabulary
róuruǎn soft
zhǐ digits
xiān slender
cháng long
gēn heels
chōngmǎn full
shì to see
yàn to tire of; to dislike
lù deer
bócháng limbs
yōngzhí straight
gōu hook; hooked
suǒ link; linked
gǔ bones
jié joints
suǒlián linked; chain
yīn penis mǎcáng lit. hidden like a horse’s, i.e. retractable
chuí to hang down
guò to exceed
xī knees
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Dàběn j ng : §32
Vocabulary
kǒng hole, pore
máo hair yòu right
xuān to turn, to spiral
yǎngmí to be upturned, facing up
gàn brownish black
liúlí beryl
sè color
huángjīn gold
pífu skin
xìruǎn soft
chén dust
jiān shoulders
qítíng even, equal
yuánhǎo perfect
xiōng chest
wàn ten thousand; swastika
zì [Chinese] character, symbol, word
cháng length
bèi double
qīchù lit. “seven places” (arms, feet, shoulders and neck)
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Dàběn j ng : §33
Vocabulary
cháng length
guǎng width
děng equal, the same
níjūlú (kind of tree) Skt.nyagrodha, “banyan tree”
jiáchē jowls, jaws
shīzi lion
xióngyīng chest
fāngzhěng square and complete; well proportioned; broad
kǒu mouth
chǐ teeth
qípíng even
mì dense
jiān space
xiānmíng sparkling
yīnhóu throat
wèi flavor
chēngshì to call satisfying, to be satisfied; to find agreeable shé tongue
ěr ear
shì to lick
zuǒ left
fányīn the voice of Brahma (Skt.brahmasvara)
qīngchè clear
yǎn eyes gànqīng deep blue; deep green; pitch black
niú ox
shùn to squint; to blink
méi eyebrows
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háo hair
róuruǎn soft
xì fine
zé moist
yǐn to pull xún (a measure of length, about eight feet)
fàng to release
zé then
xuānluó to spiral, to coil
zhēnzhū pearl
dǐng the top of the head
ròu meat, flesh jì bun, topknot
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Dàběn j ng : §34
Vocabulary
xūkōng space
fēng wind
yǔ rain
chén dust
tǔ earth
huānxǐ happy, joyful
yǎngyù to raise, to nurture
xièjuàn tired
Dàběn j ng : §35
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Vocabulary
tóngzǐ child
jǔ entire
guó kingdom, country
shì men of standing; men nǔ women
shì to view, to see
yànzú surfeit, feel is in excess
fùbào to assist and protect, to coddle
bǎo precious, valuable
huá flowers
Dāolìtiān the Daoli Heaven, Skt. Trāyastriṃśa hé harmonious
yǎ elegant
jiāluópínjiā Skt.kalaviṅka, a melodious bird (perhaps a cuckoo)
niǎo bird
chè thoroughly, completely
yóuxún Skt. yojana (measure of distance)
jiàn gradual
zhǎngdà to mature, grow up
zàitiān (he who is) in heaven; the ruler, the king, the emperor
zhèngtáng main hall
dào way, path; moral teachings
kāihuà to preach, to enlighten
ēn benevolence
jí to reach
shūmín common people
míng famous
dé virtue
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Note: is apparently a folk etymology of the word vipaśyin( paśyameans“to see”); a common Chinese translation of the name Vipaśyin was Shèngguānfó(“Buddha of superior vision”).
TheScripture of the Account of the World(Shìjì jīng ) , another scripture included in theCháng āhán jīng (from which you will read a selection in volume two of the primer),describes ten characteristics of the gods of , one of which is that “they do not blink.”(T.no.1, Vol.1, p. 132c).
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Dàběn j ng : §36
Vocabulary
yóuguāng to travel; to tour, to go on an excursion
gàochì to command yù to drive
yánjià to adorn (a vehicle), to make ready, to harness
bǎo precious
chē cart, chariot
yì to go to
bǐ that
yuǎnlín park xúnxíng to tour, to inspect
biàn thereupon, then
qìyǐ to finish, complete
huán to return
jīn today, now
tàizi prince
chéng to ride lù road
jiàn to see
tóu head
chǐ teeth
luò fall
miàn face
zhòu wrinkles
shēn body
lǔ bent over, stooped
zhùzhàng cane, staff
léi weak, sick
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bù steps
chuǎnxí to pant
xíng to walk
gù to look at
wèn to ask dá to answer
shēngshòu lifespan
miǎn to avoid
huàn sickness; disaster
yě (interrogative)
rán it is so
bì inevitable, necessarily háo wealthy, prosperous
jiàn poor; miserable; low born
yúshì thereupon
chàngrán disappointed, disillusioned
yuè to be happy
huí to return
jià to drive
gōng palace
jìngmò quietly, silently
sīwéi to think, to reflect
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Note: We know that in the phrase it is the charioteer speaking becauseis used by an inferior to address a superior.
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Dàběn j ng : §37
Vocabulary
dào road
féng to meet
mò to be silent
xí in the past
zhànxiàng to read someone’s signs, to tell one’s fortune
déwú is or is not, could it be?
hū (interrogative)
shè establish, make, set out; take
fāngbiàn expedience, Skt.u pāya; measures
shǐ to cause to
shēn deep, profound
wǔyù five desires (there are various sets)
yúlè entertainment
yánshì ornament, adorn, decorate
gōngguǎn palace buildings
jiǎnzé to select
cǎinǚ beautiful women
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Dàběn j ng : §38
Vocabulary
fù moreover, furthermore
mìng life; to order
bìng sick
fù belly
miànmù countenance
líhēi dark yellow
dú alone
wò to lie down
fènchú the removal of filth, to clean; what is taken away aftercleaning, i.e. filth, rubbish (other editions of the text givethe more usual fènhuì ).
zhānshì to gaze upon, to watch over
kǔdú painful; intense suffering, acute pain
néng can, to be able to
tòng pain
pòqiè to press upon
cúnwáng to live and to die, survival
qī date, appointment
guì noble, high born
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Dàběn j ng : §39
Vocabulary
gèng further, again
zēng to increase jìyuè performers and musicians
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Dàběn j ng : §40
Vocabulary
zá diverse, varied
sè color
zēng fabric, cloth
fān banner
qiánhòu before and after
dǎoyǐn lead, precede; here, accompanying
zōngzú family, clan
qīnlǐ relatives and neighbors
bēi bad, sorrowful
hào to shout,to wail
kūqì to cry, to weep
sòng to send off
jìn termination, ending
fēng wind; here, breath?
xiān first
huǒ fire; here, warmth?
cì next zhū all
gēn organs; faculties
huàibài to destroy, to break, decay
yì different
shìjiā home; husband and wife
líbié to depart; to separate
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Dàběn j ng : §41
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Dàběn j ng : §42
Vocabulary
shāmén Skt.śramaṇa
fú clothing; to wear
chí to hold, to grip
bō alms bowl
dì ground
shělí to abandon, to cast off
ēn’ài affection and love, attachments
xiū to cultivate
shèyù to drive, to ride; to control, to master
rǎn to taint; be tainted by
wài external
cí compassion
yíqiè all
shānghài to hurt, to harm
qì sadness, sorrow
yù to meet
xīn to enjoy, to delight rěn to tolerate
yǒng forever, always
jué cut off
chénléi lit. burden of dust, burdens of the world
qīngxū pristine, pure
wéimiào subtle, marvelous
wéi only kuài happy; pleasure
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Dàběn j ng : §43
Vocabulary
tìchú to cut off
xūfǎ hair and beard
zhì aspiration, will
qiú to seek, to request
tiáofú to tame
xīnyì intention
lí to depart from
chén’gòu filth, dirt
yù nurture
qúnshēng the masses of beings; all beings
qīnrào disturbance, harassment
xūxīn modest, humble
jìngmò silent
wù duty; to take as a duty, to devote oneself
xún then, subsequently
chì to order
jī to carry; to take bìng together with
jí and
niǎn cart, chariot
xí custom, habit
zìjū self reliant
shù arts
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Dàběn j ng : §44
Vocabulary
kǔnǎo suffering, affliction
liàn to be enamored of, to crave
qíng emotion
miè to extinguish, destroy
kuòrán expansive
wù to be enlightened; enlightenment, insight
xià to go down, descend
bù step; to take a step
zhōngjiān in the midst of
zhǔan to turn, revolve, in turns; gradually
yǔan distant; to distance oneself
fūzhuó to bind, to tie; attachments
xián all
shě to abandon
róng honor, glory
wèi position
sǔnqì to cast off zhòng to value
wǎngjiù to go towards
qíu to beg, to ask
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Dàběn j ng : §45
Vocabulary
nàshòu to receive, to accept, to take in
yǔ together with zhī (marker of possession); him; her; to go
zàizài everywhere
jiàohuà to teach and transform, to proselytize
cūn village
gōngjìng to respect, venerate
sìshì “the four things” (i.e. the four basic necessities: clothing,food, bedding, medicine).
gòngyǎng to provide
kuìnào hubbub, noise
qúnzhòng masses, throng
xún then, subsequently
huò to obtain, to get
zhìyuàn goal, ambition
zhūanjīng concentrated, with intensity
xiū to cultivate
zuò to do, to make
mǐn to pity
ànmíng darkness
wēicuì fragile, weak
yuán on this basis, according to these conditions, following
yīn dark (the “yin” of “yinyang”); group, mass
liúzhǔan to circulate, flow
qióng to exhaust, to end
xiǎo to understand
liǎo completely; to complete
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Dàběn j ng : §46
Vocabulary
yǒu to exist; being (the conventional translation in thiscontext is “becoming,” but this is based on Sanskrit and
Pali and isn’t easily derived for the word). guānchá to observe
yóu to come from; source
qǐ to arise
qǔ grasping, taking
ài love, affection, craving
shòu receive; here: to sense, feel
chù contact liùrù lit. “the six entrances”; the six sense organs (organs for
sight, hearing, smell, taste, touch, and thought)
míngsè name and form
shì consciousness
xíng to act; conduct (the conventional translation in thiscontext is “dispositions” )
chí ignorance; madness
yōu worry, grief bēi sadness, sorrow
kǔ pain
nǎo frustration
shèng full, abundant; to flourish
zhì wisdom; knowledge
yǎn eyes; sight, vision
jué feeling, perception; awakening míng light, clarity
tōng understanding
huì wisdom
zhèng verification; realization
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Dàběn j ng : §47
Vocabulary
nìshùn backwards and forwards; upstream and downstream
shí truthfully
zuò seat
ānòuduōluósānmiǎo sānpútí
Skt.anuttarasamyaksambodhi , complete and perfectenlightenment
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Dàběn j ng : §48
Vocabulary
xiū to cultivate
guān contemplation
ānyǐn peace, tranquility
chūlí separation; to depart; to distance oneself from
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Dàběn j ng : §49
Vocabulary
shēn profound
wéimiào subtle
nán difficult
jiě to understand
xímiè to extinguish; to be extinguished; extinction
fányú mundane, ordinary
jí to reach
sī this
yì different
rěn to endure, to tolerate
yī according to
lè to delight in, to like
qiú to seek; to request
wù duty; to take as a duty, to devote oneself to
xí custom, habit
shèn very, extreme
liǎo completely, entirely rán yet
pèi double, twice as much
gèng moreover
chùrǎo disturbed, anxious
mòrán silently; to be silent
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Dàběn j ng : §50
Vocabulary
Fàn Brahma
biàn thereupon, then bàihuài corrupt, in decay
kě can be
ér but, yet
āimǐn sorrowful compassion
miào marvelous
pìrú it is like
lìshì strongman qūshēn to bend and extend, to flex
bì arm
qǐng instant, moment
gōng palace
hūrán suddenly
lì to stand
tóu head
miàn face
lǐ ritual; to pay obeisance
zú feet
què to retreat; but
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zhù to stop; to abide
yímiàn one side
xī knee
zhuó to touch
dì ground chā to cross; to interlink
hézhǎng to press the palms together
chéngòu dust, filth
wéibó slight, thin, meager
gēn roots, faculties
ménglì fiercely sharp, very sharp
gōngjìng to respect yì easy
kāihuà enlighten and transform; to teach
wèibù to fear
jiù to save; to expiate
zuì crime; sin, fault
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Note: Above, could be taken to refer to either the Buddha, or those who hear hisinstruction. That is, is the Buddha saying that teaching those incapable of understanding him would be troublesome to them or to him?
A similar phrase in the next passage ( )
is equally ambiguous. In the corresponding passages in the Pali it is clear that it is the Buddha who would would find this sort of fruitless teaching troublesome.
The phrase could be taken in at least three different ways: Does Brahmafear that people will commit these horrible sins? Or does he fear that the Buddha will committhe sin of not saving them? Or is he saying that the people fear committing these sins? In thiscase, a passage below (in §52) suggests that the third interpretation is correct. That is, it is thepeople who fear committing unredeemable sins. The passage in question below is:
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Dàběn j ng : §51
Vocabulary
rǔ you
dàn however, but
zhèng correct
āsēngqǐ Skt.asaṃkhya (infinity, infinite)
qínkǔ diligent, hard-working
xiè to rest, to be slack
shǐ begin; only now, just
huò to obtain
yín lasciviousness
nù anger
chí foolishness, stupidity
chéng to bear
yòng to use
tú vainly
láopí to tire
xiāngfǎn oppose, be in conflict with; opposite of
rǎn to be polluted by yúmíng ignorance and darkness
fù covered, blanketed
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Dàběn j ng : §52
Vocabulary
fùchóng repeatedly
quànqǐng to supplicate, to request
yīnqín sincerely, devoutly, diligently
kěncè sincerely, devoutly, diligently
zàisān repeatedly
shìjiān the world (Skt.loka)
biàn thereupon, then
huàibài to destroy, to ruin
yuàn to hope, to wish for
fūyǎn to sermonize; to expostulate
zhùiluò to fall, to descend
yúqù lit. the “remaining realms”, that is, the realms of rebirthother than the human realm.
fóyǎn Buddha eye, the sight of a Buddha
gòu dirt, pollution, defilement
hòubáo thick and thin; mild and extreme
lìdùn sharp and dull nányì difficult and easy
wèi to fear
zuì fault, sin,bad ways
dào path (of existence)
huā Flower (also written ) yōubóluó Skt.utpala, blue lotus
bōtóumó Skt. padma, a kind of lotus jiūwùtóu Skt.kumuda, white lotus
fēntuōlì Skt. puṇḍarīka, kind of lotus
huò may, perhaps; some
wūní mud, dirt
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jiē all
fūkāi to unfold; to blossom
Dàběn j ng : §53
Vocabulary
mǐn to love
kāiyǎn to expound
gānlù sweet dew
shòu to receive yì benefit
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Dàběn j ng : §54
Vocabulary
huānxǐ bliss, joy
yǒngyùe overjoyed
rào to circle; to circumambulate
zā a circle, a round
xiàn to appear, to manifest
xiān first
shéi who
Pántóu (place name) P. Bandhumā; Skt.?
Tíshě (personal name) P. Tissa; Skt. Tiṣya
chénzǐ official, minister
Jiǎnchá (personal name) Skt. Skanda; P. Khaṇḍa
lìshì strongman
qūshēn to bend and extend, to flex
bì arm
qǐng instant, moment
Lùyěyuàn Deer Park (Skt. Saraṅganātha)
dàoshù lit. “tree of the Way”; the bodhi tree fū to put out, to set forth
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Dàběn j ng : §55
Vocabulary
yí it is appropriate, fitting
shǒu to protect, to guard; keeper
xíng to carry out
suǒ location, place
yǔ to speak ( yù); words, language
qīng you
xuān to announce, to proclaim
jiàn gradual; incrementally
shì to demonstrate, show, teach
lìxǐ profit and joy
shī to give, to donate
lùn discourse, theory
jìng clean, pure
lòu lit. “outflow” (Skt.āsrava); affliction.
huàn troubled, afflicted
zàntàn to praise
dìyī first, foremost róuruǎn soft, receptive, supple
kān to sustain, be capable of
shèngdì holy truth, noble truth
fūyǎn to expound
kāijiě to explain
fēnbù to announce, proclaim
xuānshì to explicate yào essential
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Dàběn j ng : §56
Vocabulary
fǎyǎnjìng lit. “the purity of the eye of the Law” (Skt.dharmacakṣuviśuddha); the ability to perceive
accurately. sù plain, unadorned
zhí substance, material
rǎn dye
dì earth
shén spirit
chàng to sing out
zhǔan to turn lún wheel
zhǎnzhǔan continuously, one after the other
shēng voice; sound
chè to penetrate; to reach
Tāhuàzìzàitiān lit. “Heaven of Those Who have Mastery Over theCreation of Others” (Skt. Paranirmitavaśavartin)
xūyú in an instant, in a moment
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Dàběn j ng : §57
Vocabulary
guǒ the fruit, the results, the benefits
zhēnshí true qī to deceive
chéngjiù to accomplish, to achieve
wèi fear
zìzài mastery; freedom; unimpeded
kǔjì lit. “the border of suffering”; the last life in which one willsuffer
jùjiè the complete precepts
shì things
shìxiàn to show, to demonstrate; demonstration
shénzú Lit. either “divine feet” or “the basis of divine [power]”; inChina often understood to mean the ability to movegreat distances in an instant; here, the term refers tosupernormal powers more generally (Skt. ṛddhi-pāda)
guāntāxīn lit. “to see another’s heart”; to read minds
jiàojiè instruction; the ability to instruct
wúlòuxīn lit. “mind of no outflows”; untainted mind (Skt.anāsrava-citta).S
jiětuō liberation, release
yí doubt
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Dàběn j ng : §58
Vocabulary
rénmín people
fǎ Dharma fú clothing; to wear
chí to hold, to grip
bō alms bowl
shě to abandon
shì world, worldly
róng honor, glory
wèi position shǐ to cause
sǔnqì to cast off
zhòng to value
wǎngyì to go towards
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Dàběn j ng : §59
(You should know all of the vocabulary in this passage!)
Dàběn j ng : §60
Vocabulary
shàngshēng to ascend
xūkōng space
huǒ fire
shénbiàn divine transformations; miracles
qiǎn to dispatch, to send off
yóuxíng to travel, to wander
jù together
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Dàběn j ng : §61
Vocabulary
Shǒutuōtiān Skt. Śuddhāvāsa, “Pure Abodes”
mò to disappear
fēnbù to distribute
yōnghù to protect
sì to wait
biàn convenient
kě to approve, assent
Dàběn j ng : §62
Vocabulary
xǔkě to approve of, to permit
zhíchí to hold, to keep
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Dàběn j ng : §63
Vocabulary
… qì … yǐ to finish, complete
shèchí to have, to hold
Dàběn j ng : §64
Vocabulary
jiéjiā to cross, to form
fūzuò to sit cross-legged, in the lotus posture
rěnrǔ tolerance (Skt.kṣānti )
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Dà běn j ng : §65
Vocabulary
Luóyuèchéng (place name) Skt.Rājagraha
Qíshèjuéshān (name of mountain) Skt. Gṛdhrakūṭa, “Vulture Peak”
biàn to reach
chú besides
shè if
Wúzàotiān “Not Created Heaven “ (Skt. Avṛha, one of the fiveŚuddhāvāsas, “Pure Abodes”)
zhuàngshì mighty man, powerful man
Ājīanízhà Skt. Akaniṣṭha, “of whom none is the youngest” (one of
the five Śuddhāvāsas, “Pure Abodes”)
Only “non-returners”(bùhuán , ā’nàhán , Skt.anāgāmin) are born in , which includes five separate worlds, including and .
Congratulations! You have now read an entire sutra (minus the versus). For review, read the sutraagain (given in full below), as much as possible without recourse to the vocabulary lists.
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§1
§2
§3
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§7
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§8
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§9
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§10
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§11
§12
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§17
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‧
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§59
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§61
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§65