31 The ten negative acts are killing, stealing, sexual misconduct, false statements, frivolous chatter, divisive words, harsh language, craving, aversion, and erroneous views.

32 The eightfold noble path prescribes the concepts, behaviors, and activities most conclucive to attaining liberation: right view; right resolve; right speech; right conduct; right livelihood; right effort; right mindfulness; and right concentration.

33 The four formless samadhis are the four highest states of concentration in samsara, which lead to rebirth in the corresponding four formless heavenly realms. These samadhis are the samadhi of infinite space, the samadhi of infinite consciousness, the samadhi of nothingness, and the samadhi of neither perception nor non-perception. The three realms of existence are the desire realm, the form realm, and the formless realm. The last is the subtlest dimension of existence; in a sense, it is pure consciousness, transcending materiality.

34 Buddhism speaks of the ‘five eyes’ (panca caksumsi). The physical-eye (mamsa-caksu) is the eye of ordinary human beings, able to distinguish forms. The heavenly-eye (divys-caksus) is the eye of heavenly beings, or those who practice samadhi; it is able to perceive things far, wide, and subtle. The wisdom-eye (prajna-caksus) is the eye that sees into the empty nature of all dharmas. Dharma-eye (dharma-caksus) is the eye that discerns the different qualities of dharmas, and observes the workings of their illusory and conditioned existence. Finally, the Buddha-eye (Buddha-caksus) is the eye of a Buddha, which sees the ultimate mode of existence—true suchness.

35 Early Buddhism speaks of the four fruition levels of the arhat. The Mahayana speaks of the ten bhumis of the bodhisattva; and of course there is buddhahood itself. These are all of designations of Buddhist sainthood.

36 These lines appear in the Mahaprajnaparamita-sastra, T. vol.25, fascicle 83, no.1509.

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