1. Purvavideha in the east (東毘提洲) - Sanskrit word literally means continent of conquerors of the spirit. Semi-circular in shape, inhabited by semi-circular-faced beings.
2. Djambudvipa in the south (南瞻部洲) - where the human beings live. Triangular in shape, inhabited by triangular-faced people.
3. Godhanya or Aparagodana in the west (西牛賀洲) - Circular in shape, inhabited circular-faced people.
4. Uttarakuru in the north (北俱盧洲) - Sanskrit word literally means superior continent. Square in shape, inhabited by square-faced people. Well off in living, no chance to learn and practice Buddhism.

See also Caturdvipa.

1. Dana - almsgiving (布施)
2. Priyavatchana - loving speech (愛語)
3. Arthakriya - conduct and action that benefits other (利行)
4. Samanarthata - co-operation with others (同事)

1. Joyful service ( 歡喜行 )
2. Beneficial service ( 饒益行 )
3. Never resenting ( 無嗔恨行 )
4. Without limit ( 無盡行 )
5. Never out of order ( 離癡亂行 )
6. Appearing in ant form at will ( 善觀行 )
7. Unimpeded ( 無著行 )
8. Exalting the paramitas amongst all beings ( 尊重行 )
9. Perfecting the Buddha's law by complete virtues ( 善法行 )
10. Manifesting in all things the pure, final and true reality ( 真實行 )

1. Hell
2. Ghost
3. Animal
4. Asura
5. Man
6. Deva
7. Sravaka (Sound-Hearer Arhat)
8. Praetyka-Buddha
9. Bodhisattva
10. Buddha

Each Dharma realm has its own characteristics, and its existence is attributed to the retribution of the beings. The lowest six realms (1-6) are known as the Six Paths or Six Realms. These six states of existence are subjected to birth and death, and then rebirth for many lives. The upper four realms are known as the Four Holy Realms. These four states of existence are beyond birth and death and liberated from the Samsara

For details, please refer to Part 2 of Buddhism In A Nutshell, which appeared in Vol. 1 No. 4 of Buddhist Door, March 1996.

1. The general explanation of the title ( 總釋名題 ).
2. The causes and conditions for the arising of the teaching ( 起教因緣 ).
3. The division in which the Sutra is included and the Vehicle to which it belongs ( 藏乘攝屬 ).
4. The examination of the depth of the meaning and the principle ( 義理深淺 ).
5. The expression of the teaching-substance ( 能詮教體 ).
6. The identification of the appropriate individuals able to receive the teaching ( 所被機宜 ).
7. The distinguishing of the penetration of the principle and its implications ( 宗趣通別 ).
8. The determination of the time ( 說時前後 ).
9. The history of the transmission and translation ( 歷明傳譯 ).
10. The specific explanation of the meaning of the text ( 別解文義 ).

Tien-tai sect has a similar way to explain a Sutra, which is called the Five Esoteric Meanings or the Five Profound Meanings.

1. The stage of setting objective ( 發心位 )
2. The stage of clear understanding and mental control ( 治地位 )
3. The stage of unobstructed cultivation ( 修行位 )
4. The stage of acquiring the seed of Tathagata ( 生貴位 )
5. The stage of perfect expedience ( 方便具足位 )
6. The stage of the whole mind as Buddha's ( 正心位 )
7. The stage of non-retrogression ( 不退位 )
8. The stage of being Buddha's son ( 童真位 )
9. The stage of being the prince of the law ( 法王子位 )
10. The stage of Abhiseka ( 灌頂位 )

1. Faith ( 信心 )
2. Remembrance ( 念心 )
3. Zeal ( 精進心 )
4. Wisdom ( 慧心 )
5. Concentration ( 定心 )
6. Non-retrogression ( 不退心 )
7. Protection of the Truth ( 護法心 )
8. Reflexive power ( 迥向心 )
9. Precept ( 戒心 )
10. Vow ( 願心 )

1. belief in permanent self or soul,
2. doubt in correct path,
3. belief that chanting, or rites and rituals lead one to Nirvana,
4. lust or greed,
5. hatred or aversion,
6. greed for fine-material existence or immaterial existence,
7. conceit or pride,
8. sloth and torpor or sleepiness or dullness of mind,
9. restlessness or agitation of mind,
10. ignorance.

1. No killing
2. No stealing
3. No adultery
4. No lying
5. No slandering
6. No harsh speech
7. No idle talks
8. No greed
9. No hatred
10. No illusion

1. Mahakasyapa in Sanskrit, Mahakassapa in Pali.   迦葉
   first in ascetism.
2. Ananda   阿難
   first in having heard the words of Buddha.
3. Sariputra in Sanskrit, Sariputta in Pali.   舍利弗
   first in wisdom.
4. Subhuti   須菩提
   first in expressing emptiness.
5. Purna   富樓那
   first in explaining good law.
6. Maudgalyayana in Sanskrit, Moggallana in Pali.   目犍連
   first in supernatural power.
7. Katyayana   迦旃延
   first in preaching.
8. Aniruddha in Sanskrit, Anuruddha in Pali.   阿那律
   first in the sharpness of his divine eyes.
9. Upali   優波離密
   first in taking precepts.
10. Rahula   羅候羅
    first in esoteric practices and in desire for instruction in the law.

1. To worship and respect all Buddhas.
2. To praise the Thus Come One.
3. To practise offerings.
4. To repent all karmic hindrance.
5. To rejoice and follow merits and virtue.
6. To request that the Dharma wheel be turned.
7. To request that the Buddha remain in the world.
8. To follow the Buddha's teachings.
9. To live in accord with all living beings.
10. To spread all merits and virtue.

1. Charity
2. Morality / Taking Precepts
3. Mental cultivation / Meditation
4. Reverence or respect
5. Services in helping others
6. Transference of merits
7. Rejoicing in the merits of others
8. Preaching and teaching Dharma
9. Listening the Dharma
10. Straightening one's own views

1. incense
2. flower
3. lamp
4. necklace
5. jeweled parasols
6. banners and canopies
7. clothes
8. fruit and food
9. music
10. joined palms

1. what is right or wrong in every condition
2. what is the karma of every being, past, present and future
3. all stages of dhyana liberation and samadhi
4. the powers and faculties of all beings
5. the desires or moral directions of every being
6. the actual condition of every individual
7. the direction and consequence of all laws
8. all causes of mortality and of good and evil in their reality
9. the end of all beings and Nirvana
10. the destruction of all illusion of every kind

1. Kosa   俱舍宗
2. Satyasiddhi   成實宗
3. Madhyamika   三論宗
4. Tien Tai   天台宗
5. Hua Yen   華嚴宗
6. Dharmalaksana   法相宗
7. Vinaya   律宗
8. Chan   禪宗
9. Esoteric   密宗
10. Pure Land   淨土宗

1. Pramudita (joy)   歡喜地   - job at having overcome the difficulties and sufferings, now entering on the path to Buddhahood
2. Vimala (purity)   離垢地   - freedom from all possible defilement
3. Prabhakari (enlightenment)   發光地   - stage of further enlightenment
4. Arcismati (widsom)   焰慧地   - stage of glowing wisdom
5. Sudurjaya (no difficulty)   極難勝地   - stage of mastering the utmost difficulties
6. Abhimukhi (open way)   現前地   - the open way of wisdom above definitions of impurity and purity
7. Duramgama (proceeding afar)   遠行地   - getting above ideas of self in order to save others
8. Acala (unperturbed)   不動地   - attainment of being unperturbed
9. Sadhumati (discriminatory wisdom)   善慧地   - the finest discriminatory wisdom, knowing where and how to save, and possessing the Ten Powers
10. Dharma megha (law cloud)   法雲地   - attainment of the fertilizing powers of law cloud

1. Tathagata   如來   - the Thus Come Ones
2. Arhat   應供   - worthy of offerings
3. Samyak-sambuddha   正偏知   - of proper and universal knowledge
4. Vidyacarna-sampauna   明行足   - perfect in understanding and conduct
5. Sugata   善逝   - skilful in leaving the world through liberation
6. Lokavid   也間解   - perfect and complete understanding of all worldly Dharma
7. Anuttara   無上士   - unsurpassed knights
8. Purusa-damya-sarathi   調御大夫   - taming heroes
9. Sasta deramanusyanam   天人師   - teachers of gods and people
10. Buddha-lokanatha or Bhagaran   佛世尊   - Buddha, the World Honored Ones

1. Transference of salvaging all sentient beings, yet detaching from any form of sentient being( 救護一切眾生、離眾生相迴向 )
2. Transference of non-destruction ( 不壞迴向 )
3. Transference of equalizing all Buddhas ( 等一切佛迴向 )
4. Transference of reaching everywhere ( 至一切處迴向 )
5. Transference of the store of boundless virtues (無盡功德藏迴向 )
6. Transference of the good roots of equality and harmony ( 隨順平等善根迴向 )
7. Transference of viewing all sentient beings in equality and harmony ( 隨順等觀一切眾生迴向 )
8. Transference of the mark of True Suchness ( 真如相迴向 )
9. Transference of the liberation without any tie nor attachment ( 無縛無著解脫迴向 )`
10. Transference of equalizing the boundless Dharma-realm ( 等法界無量迴向 )

1. Meditation of Inconceivable Virtue of the Self-mind   -   highest order for superior roots
2. Meditation of Real Bodhicitta
3. Meditation of Expedient Dwelling of Mind
4. Meditation of Breaking Universal Dharma
5. Meditation of Penetrating through Obstructed Consciousness
6. Meditation of Commissioning all Chapters of Paths
7. Meditation of Confronting Delusion and Advocating Enlightenment
8. Meditation of Understanding the Stages of Fruition
9. Meditation of Calmness and Endurance
10. Meditation of Non-attachment of Dharma

1. Level feet
2. thousand-spoke wheel-sign on feet
3. long slender fingers
4. pliant hands and feet
5. toes and fingers finely webbed
6. full-sized heels
7. arched insteps
8. thigh like a royal stag
9. hands reaching below the knees
10. well-retracted male organ
11. height and stretch of arms equal
12. every hair-root dark coloured
13. body hair graceful and curly
14. golden-hued body
15. a ten-foot halo around him
16. soft smooth skin
17. two soles, two palms, two shoulders and crown well rounded
18. below the armpits well-filled
19. lion-shaped body
20. erect
21. full shoulders
22. forty teeth
23. teeth white even and close
24. the four canine teeth pure white
25. lion-jawed
26. salvia improving the taste of all food
27. tongue long and broad
28. voice deep and resonant
29. eye deep blue
30. eye lashes like a royal bull
31. a white urna or curl between the eyebrows emitting light
32. an usnisa or fleshy protuberance on the crown.

According to Mahayana Buddhism, a Buddha has three bodies :

1. Dharmakaya - Dharma Body or Truth Body. It is the everlasting and identical amongst all Buddhas. Its ultimate reality represents their awakened personality.
2. Sambhogakaya - Retributon body or Enjoyment Body. It resides in heavenly realms and above. It is accessible to Bodhisattva and the sages only.
3. Nirmankaya - Emanation Body or Transformation Body. It is the physical manifestation of a Buddha for teaching the ordinary beings.

1. the Five Skandhas
2. the Twelve Bases
3. the Eighteen Fields

1. Precepts of rules and disciplines ( 攝律儀戒 ) - precepts that prevent us from doing evil, such as the Five Precepts, the Eight Precepts, the Ten Precepts.
2. Precepts of morality ( 攝法戒 ) - Precepts that encourage us to do good for oneself.
3. Precepts of mercy and kindness ( 攝眾生戒 ) - Precepts that are beneficial to other sentient being whom are salvaged and liberated from suffering.

See also 'Differentiated Precepts'.

1. through things seen and thought   見思惑
2. through the immense variety of duties in saving humans   塵沙惑
3. through ignorance   無明惑

1. Enlightenment for self
2. Enlightenment for others
3. Perfect enlightenment and accomplishment

1. Insight into the mortal conditions of self and others in previous lives (宿命明).
2. Supernatural insight into future mortal conditions (天眼明).
3. Nirvana insight, i.e. into present mortal sufferings so as to overcome all passions and temptations (漏盡明).

1. Primary Manifestation ( 初能變 ) -- also known as Ripening Manifestation ( 異熟能變 ). It refers to the 'seeds' in Alaya consciousness. When they come across the causal conditions that advance or enhance to a higher state, it will then manifest to object-domains.

2. Secondary Manifestation ( 次能變 ) -- also known as Thinking Manifestation ( 思量能變 ). It refers to the Manas consciousness. Though the seeds are ripened to manifest, they must rely on the Manas consciousness to think and create a virtual 'self', so as to realize the 'existence' of the relative object-domains.

3. Third Manifestation ( 第三能變 ) -- also known as Discriminative Manifestation ( 了別能變 ). It refers to the first six consciousnesses. All phenomena and object-domains (six dusts) can only be recognized and discriminated by the six sense organs. Just like sleeping, we are not aware of any 'existence' as our sense organs do not function.

1. Affliction obstruction   -   e.g. due to Three Poisons, i.e. greed, hatred and stupidity.
2. Karma obstruction   -   e.g. due to Five Offenses, and Ten Unwholesome Deeds, i.e. the Karma in the past.
3. Retribution obstruction   -   e.g. the suffering retribution in Three Evil Paths.

1. Greed or wrong desire
2. Hatred or anger
3. Illusion or stupidity or ignorance

1. The Ten Precepts for the ordained Sramanera and Sramaneraka.
2. The Eight Precepts for all Buddhists.
3. The Five Precepts for the ordinary people, ie. Upasaka and Upasika.

1. Realm of Sensusous Desire (Sanskrit word is Kamadhatu) of sex and food. It includes the Six Heavens of Desire, the Human World and the Hells.
2. Realm of Form (Sanskrit word is Rupaadhatu) of matter which is substantial and resistant. It is a semi-material conception. It is above the lust world and contains bodies, places and things, all mystic and wonderful. It consists of 18 heavens, including the Heavens of Four Zen (Sanskrit word is Brahmalokas).
3. Realm of Formlessness (Sanskrit word is Arupadhatu) of pure spirit, where there are no bodies and matters to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is conceived of in Four Stages/Places of Emptiness in the immaterial world. It has four heavens, in which the Sphere/heaven of neither-perception-nor-non-perception is the highest.

1. Immediate or direct reasoning ( 現量 ) from the manifest, such as the eyes apprehend and distinguish color and form, etc.
2. Comparable reasoning or inference ( 比量 ), such as the inference of fire from smoke, which is a logical thinking based on the past experience and knowledge.
3. No-inference reasoning ( 非量 ), which is purely an illusion in the sixth consciousness, like day dreaming, as there is no substantial matter nor phenomenon to be recognized. It is a characteristic of the sixth consciousness that it can imagine something from nothing.

1. All phenomena are impermanent.
2. All Dharma are not-self.
3. The eternity is Nirvana.

It is called the seal because it is to certify whether it is the Buddha's teaching or not. Also see Four Seals.

1. Madhyamaka Shastra
2. Dvadashamukha Shastra
3. Shatika Shastra

All three were translated by Kumarajiva, on which the Three Shastra Sect bases its doctrines.

1. Sila, i.e. taking Precepts
2. Dhyana, i.e. concentration and meditation
3. Prajna, i.e. wisdom

1. Feeling of suffering
2. Feeling of happiness - suffering of decay
3. Feeling of neither suffering nor happiness - suffering of the activity of the Five Skandhas.

1. All phenomena are impermanent.
2. All Dharma are not-self.
3. All sensations are suffering.

The Three Universal Truths are:

1. All phenomena are impermanent, (i.e., Anicca in Sanskrit).
2. All dharmas are non-self, (i.e., Anatta in Sanskrit).
3. The eternity is Nirvana and stillness.

1. the virtue, or potency of the Buddha's eternal, spiritual body, i.e., the Dharmakaya   法身德
2. the virtue of his Prajna, knowing all things in their reality   般若德
3. the virtue of his freedom from all attachments and his sovereign liberty   解脫德

1. Sravaka and Praetyka-Buddha knowledge that all the Dharmas or laws are void and unreal   一切智
2. Bodhisattva knowledge of all things in proper discrimination   道種智
3. Buddha knowledge or perfect knowledge of all things in their every aspect and relationship past, present and future.   一切種智

In Tien Tai Sect, the Three Wisdom is associated with the Three Dogmas of Void, Unreal and Mean.

1. Dharma body, i.e. Dharmakaya - its own essential nature, common to all Buddhas.
2. Retribution body, i.e. Sambhogakaya - a body of bliss, which he receives for his own use and enjoyment.
3. Response and transformation body, i.e. Nirmanatkaya - he can appear in any form whenever and wherever necessary for the sake of crossing over others.

1. Dharma of sole imagination ( Parikalpita-laksana in Sanskrit ) ( 偏計執性 ) -- just like to see the shadow of a flax rope, and falsely believe it to be a snake. All Dharmas regarding good and evil, existence and emptiness, happiness and suffering, etc. have such characteristics.

2. Dharma of dependence upon others ( Paratanra-laksana in Sanskrit ) ( 依他起性 ) -- just like to see the flax rope, but understand it is just a name given to the thing that it serves the function of a 'rope'. When the flax is used to make other thing, another name is given. A flax rope exists only in causal combination or under the designated conditions. It has no self-nature in existence, as it is not permanent and depends on other factors.

3. Dharma of ultimate and perfect reality ( Parinispanna-laksana in Sanskrit ) ( 圓成實性 ) -- just like a flax rope. Flax is the raw material of the rope, so the nature of the rope is actually flax. Whatever you make with flax, the nature of the thing remains unchanged -- it is the flax. It is the substratum (so to speak) of all, and regarded as the real nature of Dharma, which is unconditioned.

1. The object-domain of nature ( 性境 ), or immediate perception. The object that has the original substance and presents it as it is, just as the five objects of the senses -- form, sound, small, taste and touch -- are perceived as they are. The first five and the eighth consciousnesses perceive the objects in this manner.

2. The object-domain of mere shadow ( 獨影境 ), or imagination, or illusion. Literally, it means the shadow - image appears simply from one's own imagination and has no substantial existence. It is only the imaginative function of the mind consciousness.

3. The object-domain with the original substance ( 帶質境 ), i.e. the conscious mind does not correctly perceive the objects as they are, though the object is substantially existent. It is a misunderstanding or misinterpretation of the conscious mind. For example, when the Manas consciousness looks at the seeing portion of the Alaya consciousness, it considers that it is 'self', which is actually not. The seeing portion of Alaya consciousness has its own entity, but not perceived as it is by Manas consciousness.

1. wisdom from reading, hearing, instruction, etc. ( 聞慧 )
2. wisdom from reflection, thinking, etc. ( 思慧 )
3. wisdom from practice, cultivation, meditation, etc. ( 修慧 )

There are four reasons to begin with the four words in all Sutras that the Buddha spoke:

1. To put the doubts of the assembly to rest
2. To honor the Buddha's instruction
3. To resolve the assembly's disputes
4. To distinguish Buddhist Sutras from the writings of other religions

The Lord of the Heaven was a woman in the past. Once she saw a Buddha-image in a temple that had a leak in its roof. She resolved to repair it. She was a poor peasant, so she convinced 32 of her friends to join her resolve. It was the merit and virtue derived from cultivating this vow, which enabled those 33 people to be born in the heavens, and become rulers of the Heaven.

1. Amitabha
2. Avalokitesvara (Kuan Yin)
3. Mahasthamaprapta

1. Sutra-Pitika (Sanskrit) or Sutta-Pitaka (Pali), or the Sutra Basket - containing the entire , the sermons attributed to the Shakyamuni Buddha.
2. Vinaya-Pitika (both Sanskrit and Pali), or the Ordinance Basket - containing the rules of monastic life.
3. Abhidharma-Pitika (Sanskrit) or Abhidhamma-Pitaka (Pali), or Shastras, or the Treatise Basket - containing the doctrinal commentaries, philosophical and technical works, such as discourses, discussions, or treatises on the dogma, doctrines, etc.

There are many other terms to describe it, e.g. Buddha-nature, Self-nature Pure Mind, Dharmakaya (Dharma Body), Tathagata-garbha (Buddha-treasury), Reality (real mark), Dharma Realm, Dharma Nature, the Complete and Perfect real nature, etc.

1. Prose ( 長行 ) - Literally the 'long lines'.
2. Repetitive Verses ( 重頌 ) - The verses re-phrase the meanings expressed in the prose section.
3. Bestowal of Predictions ( 授記 ) - The statement made by the Buddha to predict those who will become a Buddha.
4. Causes and Conditions ( 因緣 ) - it explains the causes and conditions that lie behind the speaking of various Dharmas.
5. Analogies ( 譬喻 ) - Analogies are used to make clear the wonderful aspects of the Buddha Dharmas.
6. Former Events ( 本事 ) - The events related to the former lives of Shakyamuni Buddha and various Bodhisattvas.
7. Present Lives ( 本生 ) - The events related to the present lives of Shakyamuni Buddha and carious Bodhisattvas.
8. Universality ( 方廣 ) - It refers to the universality of the Dharmas spoken.
9. Previously Non-existent Dharmas ( 未曾有 ) - Dharma is spoken which has never been spoken before.
10. Non-requested Dharma ( 自說 ) - Without any request, the Buddha himself emits light, moves the earth and speak the Dharmas.
11. Unconnected Dharmas ( 孤起 / 諷誦 ) - It refers to the verses which express meanings that have no connection with the passages preceding or following.
12. Discussions ( 論議 ) - it refers to the discussion and argument on a particular topic in Buddhist Dharma.

This is not to say that there are twelve volumes in the Buddhist Canon, but that every section of the Sutra text falls under one of these divisions.

The Two Baskets are:

1. Sound-hearer Basket, i.e. Hinayana, such as Agama.
2. Bodhisattva Basket, i.e. Mahayana, such as Avatamsaka Sutra.

The Three Teachings are:

1. Fundamental Dharma Wheel ( 根本法輪 ) -- just after the Enlightenment of the Buddha, he preached for the Bodhisattva, i.e. Avatamasaka Sutra. It is the fundamental teaching of all Dharmas, thus the teaching of One Vehicle.
2. Branch Dharma Wheel ( 枝末法輪 ) -- as it is difficult to understand the profound teaching of One Vehicle, Shakyamuni preached Agama, Prajna, Vaipulya teachings to his disciples. They are called branches as they are derived from the fundamental one.
3. Conclusive Dharma Wheel ( 攝末歸本法輪 ) -- it refers to the preaching of the Lotus Sutra, in which it declares that Three Vehicles converge to One Buddha Vehicle.

1. share-sectioned birth and death
2. changed birth and death

1. Natural death of the life
2. Death form external cause and conditions

1. the obstacle of afflictions
2. the obstacle of what is known

Firstly, ordinary people do not understand the emptiness of the Five Skandhas, thus believe in the existence of independent and self-controlled 'self'. It is known as the view of being-self ( 人我見 ).

Similarly, ordinary people insist to have a real substratum and function for Dharmas, as they arise from the causal conditions. In reality, a Dharma has no self-nature. It is known as the view of Dharma-self ( 法我見 ).

They have no independent entity in reality, so they are called Conditioned Dharmas. However, there are Dharmas that are independent of conditions, called Unconditioned Dharmas. They can be taken as the static nature of mind/consciousness.

There are 6 Dharmas in this kind, with reference to the Five Kinds of A Hundred Dharmas:

1. Space ( 虛空無為 )
2. Extinction obtained by knowledge ( 擇滅無為 )
3. Extinction not by knowledge but by nature ( 非擇滅無為 )
4. Extinction by a motionless state of heavenly meditation ( 不動滅無為 )
5. Extinction by the stoppage of idea and sensation by an Arhat ( 想受無為 )
6. True Suchness ( 真如無為 )

It is said that there were four branches of the Vaibhasika school, so called after the Vaibhasika Shastra.

1. Sthavirah
2. Sarvastivadah
3. Vatsiputriyah
4. Mahasanghika

The school adhered primarily to two Sarvastivadin texts, the Jnanaprasthana and Abhidharmavibbasa-shastra.

1. 1 fascicle, translated by Kumarajiva during 402-412 AD.
2. 1 fascicle, translated by Bodhiruchi in 509 AD.
3. 1 fascicle, translated by Paramartha during 558-569 AD.

• Dharmottariyah
• Bhadrayaniyah
• Sammatiyah
• Sannagarikah

The meaning of the term, not necessarily limited to this sect, is the method of particularization in dealing with questions in debate. It is said that this school was established to harmonize the difference between the Sthaviras and Mahasanghikas. The Abhidhamma Pitaka was the definite work of this school, thus they gained supremacy over the Sarvastivadins in the Third Council.

There are several translated scripts in Chinese with different titles, namely,

1. 2 fascicles, translated by Chih-chien during 223-253 AD, called 維摩詰經.
2. 3 fascicles, translated by Kumarajiva in 406 AD, called 維摩詰所說經.
3. 6 fascicles, translated by Hsuan-tsang in 630 AD, called 說無垢稱經.

1. Praise ( 稱 )
2. Ridicule ( 譏 )
3. Suffering ( 苦 )
4. Bliss ( 樂 )
5. Benefit ( 利 )
6. Destruction ( 衰 )
7. Loss in Reputation ( 毀 )
8. Gain in Reputation ( 譽 )

See Dharmalaksana School.