ॐ मणि पद्मे हूँ
● 실용한-영 불교용어사전 [한국불교대학/曉山 박영의 교수]
안내 http://tvbuddhadic.bjhosting.kr/s1/service2.htm
●기타 인터넷 불교사전 안내
●본 페이지
X http://buddhism007.tistory.com/16223
wordcount=3441
bookname=Eng-Ch-Eng dic of Buddhist terms
description=胡正制作。
date=2006.1.18
● 전체 사전 내역 A Chapter of the Manjusri Method from the Vajrasekhara Yoga 金剛頂經瑜伽文殊師利菩薩法一品
A Part of the Prajnaparamita Doctrine 金剛場莊嚴般若波羅蜜多教中一分
A Rapidly Established Effect: the Abhicara Method Explained by Mahesvara 速疾立驗魔醯首羅天說阿尾奢法
Abhidharma School 毗曇宗
Abhidharma Storehouse Treatise 阿毗達磨俱舍論
abiding 住
abiding of correct mind 正心住
abiding of no-backsliding 不退住
abiding of producing virtues 生貴住
abiding of sprinkling water on the head 灌頂住
abiding of the dharma-prince 法王子住
abiding of the true child 童真住
absolute space 虛空無為
absolute truth 真諦，第一義諦
accelerate 增
Acclamation of the Scriptural Teaching 顯揚聖教論
Accomplishing All Dharanis and the Three Siddhis through the Dharma-Gate of the Mental Ground of Vairocana, the Pure Dharma-Body 清淨法身毗盧遮那心地法門成就一切陀羅尼三種悉地
accord with 隨順
accumulation 資糧
action 行業
actualization 證
acuity 明利
adamantine absorption 金剛喻定
adamantine mind 金剛心
addiction 耽著
Admonitions for Beginning Students 誡初心學人文
aeon 大劫
affliction 使
afflictions produced from discrimination 分別起
afflictive hindrances 煩惱障
aggregate 聚，聚集，陰
aggregate of form 色蘊
aggregate of impulse (patterning) 行蘊
AKUSHALA Akushala 惡業 Sanskrit word. It means bad Karma.
ALAYA Alaya 阿賴耶 An abbreviation of Alaya-vijanana. Alaya is a sort of eternal substance or matter, creative and containing all forms; when considered as a whole, it is non-existent, or contains nothing; when considered phenomenal, it fills the universe. It seems to be of the nature of materialism. It is the store or totality of consciousness both absolute and relative. It is described as the fundamental mind-consciousness of conscious beings, which lays hold of all the experience of the individual life, and which stores and holds the germs of all affairs. It is the last of Eighth Consciousness from which them Wisdom of Great Round Mirror is derived.
all dharmas 諸法
all pervasive calculation 遍計
ALMSGIVING Almsgiving 布施 【參照: charity】
Ambrosia Dharani 甘露經陀羅尼咒，甘露陀羅尼咒
AMITABHA Amitabha 阿彌陀佛 Sanskrit word, literally means boundless light and boundless life. He is the Buddha in the Land of Ultimate Bliss (Pure Land), in which all beings enjoy unbounded happiness. Amitabha has forty-eight great vows to establish and adorn his Pure Land. People also recite or call upon his name by the time of dying will be born in the Land of Ultimate Bliss with the reception by Amitabha. Amitabha is one of the most popular and well-known Buddha in China.
AMITABHA SUTRA Amitabha Sutra 阿彌陀經 One of the main sutra in Pure Land Sect. It is said to be the only sutra that Shakyamuni preached without being asked. For the sake of facilitating the living beings to practice and cultivate the Buddha way. Shakyamuni revealed and taught us of he simplest ways for liberation and enlightenment -- reciting Amitabha Buddha's name. By reciting the name, one can opt to be born in the Pure Land of Ultimate Bliss. It is one of the most popular sutra recited by the Buddhists in China.
ANAGAMIN Anagamin 阿那含 【參照: Four Fruition】
analysis 伺
Analysis of the Middle and the Extremes 中邊分別論
analytical emptiness 析空
anger 嗔，嗔恚
Annotated Redaction of the Text and Commentaries to the Compilation of Yung-chia of the Chan school 禪宗永嘉集科注說誼
ANNUTARA-SAMYAK-SAMBODHI Annutara-samyak-sambodhi 阿耨多羅三藐三菩提 Sanskrit word meaning unexcelled complete enlightenment, which is an attribute of every Buddha. It is the highest, correct and complete or universal knowledge or awareness, the perfect wisdom of a Buddha.
antecedent causality 次第緣
Anthology of A, Sa and Va 阿娑縛抄
antipathy 嗔
anxiety 惱
Anywhere-Anytime Procedure 時處軌
ARANA Arana 阿蘭那 It means a place of stillness, which is to practice pure conduct and to cultivate without the attachment of self and the Four Marks.
ARHAN Arhan 阿羅漢 【參照: Arhat】 and 【參照: Four Fruition】
ARHAT Arhat 阿羅漢 There are two kinds of arhats, namely, the Sound-hearing arhat (Sravaka) and the Enlightened-to-condition arhat (Praetyka-Buddha). The former attains the wisdom to understand the Four Noble Truth, while the latter attains the wisdom to understand the Law of Dependent Origination or the Twelve Links of Dependent Origination. They represent two vehicles, who "comprehend for their own sake". As they pay attention to themselves and not to others, they are incapable of genuine and equal enlightenment. There are four noble stages of fruition in the Arhat Path.
arising 生，生起
arrogance 憍
aspect of Consciousness-only 相唯識
Assorted Notes on Individual Divinities 別尊雜記
ASURA Asura 阿修羅 It is a peculiar path in the Six Paths. In terms of material enjoyment and psychic power, it is similar to Deva. However, in some aspects, it is even worse than Human Path. The male Asura is extremely ugly and furious, and always fight with each other. The female Asura is as beautiful as an angel. They are proud of themselves, thus reluctant to learn and practice Buddhism.
attached consciousness 有取識
attachment 執，執著，貪愛
attachment to (the reality of) dharmas 法執
attachment to extremes 邊執見
attachment to one's own view 見取見
attachment to sentient being-hood 眾生執
attachment to views 見取
auditory consciousness 耳識
auditory faculty 耳根
Auspicious Gem Dharani 寶賢陀羅尼經
austerities 苦行
AVALOKITESVARA Avalokitesvara 觀世音菩薩 Sanskrit word for the Bodhisattva who Hears the Sounds of the World. He rescues all beings by hearing their voices of suffering and cries for help. In Chinese, he is called Guan Shr Yin or Guan Yin Bodhisattva. As one of the Four Great Bodhisattva, he is the one with the greatest compassion and mercy. Guan Yin is one of the triad of Amitabha Buddha, represented on his left, and being the future Buddha in the Land of Ultimate Bliss (Pure Land) after Amitabha Buddha. Guan Yin can transform into many different forms in order to cross over to the beings. Guan Yin is one of the most popular Bodhisattva in China.
AVATAMSAKA SUTRA Avatamsaka Sutra 華嚴經 One of the great sutras in Buddhism. It was sermoned in heaven by Buddha Shakyamuni soon after his attainment of Buddhahood. The sutra reveals different causes and ways of cultivation of many great Bodhisattvas, such as Ten Grades of Faith, Ten Stages of Wisdom, Ten Activities, Ten Transference of Merits, Ten Stages of Bodhisattva, Absolute Universal Enlightenment, Wonderful Enlightenment, etc. It also reveals how to enter Avatamsaka World (Buddha's world) from Saha World (our world).
awaken 覺悟
awakening 菩提
Awakening of Mahayana Faith 大乘起信論
awareness-cause 了因
base consciousness 本識
begging for food 乞食
begging knight 乞士，比丘
beginningless 無始
beginningless ignorance 無始無明
being 有
Being-Time 有時
beneficial service 鐃益行
BHAISAJYAGURU Bhaisajyaguru 藥師佛 Sanskrit word, the Buddha of Medicine, who quells all diseases and lengthens life. His is the Buddha in the Pure Land of the Paradise of the East.
BHIKSU Bhiksu 比丘 A monk, who has left home, been fully ordained, and depends on alms for a living.
BHIKSUNI Bhiksuni 比丘尼 A nun, 【參照: Bhiksu】
bless 惠
Blue Cliff Record 碧岩錄
Blue Vajra 尼藍婆
bodhi tree 覺樹
bodhi-tree 菩提樹
BODHISATTVA Bodhisattva 菩薩 A Future Buddha who is a being destined to Buddhahood. Bodhi means Enlightenment and Sattva means Sentient and Conscious. Therefore Bodhisattva refers to the sentient being of or for the great wisdom and enlightenment. Bodhisattva's vow/aim is the pursuit of Buddhahood and the salvation of others and of all. He seeks enlightenment to enlighten others. He will sacrifice himself to save the others. He is devoid of egoism and devoted to help the others. The way and discipline of Bodhisattva is to benefit the self and the others, leading to Buddhahood.
bodhisattva 一乘菩薩
body and mind 身心
Brahma-Heaven 梵天
Brahman-heaven 大梵天王
BRAHMIN Brahmin 婆羅門 The highest of the four Indian Castes at the time of Shakyamuni. They served Brahma, his offering, the keepers of the Vedas, i.e. priestly.
branch 派
BUDDHA Buddha 佛 Means "the Enlightened One" or "the Awakened One".
buddha's wisdom 佛慧，佛智慧
buddha-body 佛身
buddha-eye 佛眼
buddha-fruit 佛果
Buddha-nature Treatise 佛性論
buddha-realm 佛境界
Buddha-tathagata 佛如來
Buddhist canon 三藏
BURNING LAMP BUDDHA Burning Lamp Buddha 燃燈佛 He was the Buddha that bestowed a prediction of Buddhahood on Shakyamuni Buddha. He was the one who gave Shakyamuni a name, saying "In the future, you will become a Buddha named Shakyamuni."
calculation 遍計
calm abiding 奢摩他，寂靜
Catalog of Scriptures 法經錄
Catalogue of Buddhist Works in the Great T'ang 大唐內典錄
Catalogue of Scriptures, Authorized by the Great Chou 大周刊定眾經目錄
causal consciousness 緣識
causal portion 因分
causal stage 因人，因地
cause 因
cause and effect 因果
causes and conditions (connections) 因緣
causes beyond direct empowerment 增上緣
CHAN Chan 禪 Also called Zen; 【參照: Contemplation】 and 【參照: Meditation】
Chan Master Dahui Pu jue's Arsenal for the Chan Lineage 大慧普覺禪師宗門武庫
changing 異相
changing consciousness 轉識
chant 誦
Chapter on the Golden-Winged King of Birds from the Manjusrimulakalpa 文殊師利菩薩根本大教王經金翅鳥王品
CHARITY Charity 布施 Or almsgiving, the first Paramita. There are three kinds of charity in terms of goods, doctrines (Dharma) and courage (fearlessness). Out of the three, the merits and virtues of doctrines charity is the most surpassing. Charity done for no reward here and hereafter is called pure or unsullied, while the sullied charity is done for the purpose of personal benefits. In Buddhism, the merits and virtues of pure charity is the best.
charity 布施，施
Chart of the Dharma-world of the Single Vehicle of the Hua-yen 華嚴一乘法界圖
Chronicle of the Buddhas and the Patriarchs 佛祖統紀
circumambulate 匝，圍繞
Clarification of What Should be Known 彰所知論
clarify 澄淨
clear 潔
cluster 聚，聚集
cognizance of non-arising 無生忍
cognize 執受
Collection of Leaves Gathered in Tempestuous Brooks 溪嵐拾葉集
color 色境
combining consciousness 和合識
Commentary on the Dharani of Six Gates 六門陀羅尼經論
Commentary on the Lankavatara-sutra 入楞伽心玄義
Commentary on the Secrets of the Five Cakras and Nine Syllables 五輪九字明秘密釋
Commentary on the Vairocanabhisambodhi-tantra 大毗盧遮那成佛經疏
Commentary to the Summary of the Great Vehicle 攝大乘論釋
Comparing Exoteric and Esoteric Discourse 辯顯密二教論
Compendium of Mandalas 曼荼羅集
Compilation of Examinations of and Verses on Ancient Precedents 禪門拈頌集
Compilation of Notes on the Translation of the Tripitaka 僧祐\n出三藏記集
complete 圓
composite 聚集
Comprehensive Catalog of Scriptures 綜理眾經目錄
concealing 覆
conceit 慢
concentration 禪定，靜慮
concentration of cessation 想受滅無為，滅盡定
concentration of extinguishing feeling and perception 滅盡定
conceptualization 遍計
conceptualized unconditioned 識變無為
CONDITION Condition 緣 There is no existing phenomena that is not the effect of dependent origination. All phenomena arise dependent upon a number of casual factors called conditions.
conditioned 有作
conditioned existence 有為法
consciousness 識
Consciousness-only 唯識宗，唯識派
consciousness-only 唯識
contact 觸
container consciousness 藏識，阿賴耶識
contaminated 有漏
contaminated goodness 有漏善
contaminated truth of arising 有漏集諦
CONTEMPLATION Contemplation 觀想 Abstract contemplation. There are four levels through which the mind frees itself from all subjects and objective hindrances and reaches a state of absolute indifference and annihilation of thought, perception, and will. 【參照: Meditation】
Continuation of The Biographies of Eminent Monks 續高僧傳
continuity 相續
conviction 信
correct 正
correct awakening 正覺
correct mindfulness 正念
correct observation 正觀
correct thought 正念，正思惟
correct view 正見
covetousness 貪，貪愛，貪欲
Crane forest 鶴林
crave 貪，貪愛
craving 貪，貪愛
criticize 呵責
dark realm(s) 冥界
debilitating afflictions 粗重
deceit 誑
Deer Park 鹿野苑
defilement 垢，塵，塵勞，塵垢
defilement of activity 業染污
defining characteristic 自相
deluded view 見惑
delusion 痴，迷
delusional hindrances 惑障
depression 惛沈
desire 貪，貪愛，貪欲
detailed explanation 別申
DEVOTION Devotion 精進 See Vigor.
DHAMMAPADA Dhammapada 法句經 It is a compilation of 423 short verses of the Buddha, teachings given at various times and places. It is regarded as the "original" teaching of the Buddha, which can be used for reference, moral instruction and inspiration.
dharani 咒
Dharani for Cleansing the Eye of All Maladies 能淨一切眼疾病陀羅尼經
Dharani for Extinguishing the Flaming Pretan Mouths 救拔焰口餓鬼陀羅尼經
Dharani for Healing All Diseases 除一切疾病陀羅尼經
Dharani Incantation of the Protectress Who Grants Great Freedom 隨求即得大自在陀羅尼神咒經
Dharani of (the Tathagata's Ornament, the Invincible) Ring-Adorned Banner 無能勝幡王如來莊嚴陀羅尼經
Dharani of a Thousand Turns (A Spell of the Bodhisattva who Heeds the Sounds of the World) 千轉陀羅尼觀世音菩薩咒
Dharani of Bestowing Complete Fearlessness 施一切無畏陀羅尼經
Dharani of Blue-Headed Avalokitesvara 青頸觀自在菩薩心陀羅尼經
Dharani of Dispelling Fear 無畏陀羅尼經
Dharani of Immeasurable Merit 無量功德陀羅尼經
Dharani of Jewel Light 大方廣如來藏經，大方廣總持寶光明經
Dharani of Leaf-Clad Avalokitesvara 葉衣觀自在菩薩經
Dharani of Samantabhadra 普賢菩薩陀羅尼經
Dharani of Sitatapatra, Great Corona of All Tathagatas, Radiating Light (The Great Queen of Vidya called Aparajita) 大佛頂如來放光悉怛多缽怛陀羅尼
Dharani of the (Birth of the) Infinite Portal 出生無邊門陀羅尼經
Dharani of the (Immaculate Buddha-Corona's Emitted Light Beaming Through Ubiquitous Portals Contemplated as the) Essence of the Tathagatas 佛頂放無垢光明入普門觀察一切如來心陀羅尼經
Dharani of the Adamantine Essence 金剛上味陀羅尼經
Dharani of the Adorned Place of Bodhi 菩提場莊嚴陀羅尼經
Dharani of the Bodhisattva Mother who Heeds the World's Sounds 觀自在菩薩母陀羅尼經
Dharani of the Bodhisattva With a Thousand Hands and Eyes Who Regards the World's Sounds with Great Compassion 千手千眼觀世音菩薩大悲心陀羅尼
Dharani of the Eastern, Foremost King of Brightness 東方最勝燈王陀羅尼經
Dharani of the Eleven-Faced Contemplator of the World's Sounds 十一面觀世音神咒經
Dharani of the Endowment of All Buddhas 諸佛集會陀羅尼經
Dharani of the Essence of the Avatamsaka-sutra 華嚴經心陀羅尼
Dharani of the Essence of the Buddhas 諸佛心陀羅尼經
Dharani of the Fine Means of Access 善法方便陀羅尼經
Dharani of the Flower Heap 華積陀羅尼神咒經
Dharani of the Goddess Cundi (Spoken by Seven Kotis of Buddha-Mothers) 七俱胝佛母所說準提陀羅尼經
Dharani of the Great Mantra Protector 大護明大陀羅尼經
Dharani of the Great Protectress, Queen of Mantras 普遍光明清淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經
Dharani of the Greatly Powerful One 大威德陀羅尼經
Dharani of the Holy Danda (for the Great Cold Forest) 大寒林聖難拏陀羅尼經
Dharani of the Jubilant Corona 佛頂尊勝陀羅尼經
Dharani of the Jungle Girl (who Eradicates Injury from Poisoning, an Incarnation of the Bodhisattva who Perceives Freely) 觀自在菩薩化身襄麌哩曳童女銷伏毒害陀羅尼經
Dharani of the Lamp of Dharma 大法炬陀羅尼經
Dharani of the Lamp of Knowledge 智炬陀羅尼經
Dharani of the Lord's Arrangement 莊嚴王陀羅尼咒經
Dharani of the Lotus Eye 蓮華眼陀羅尼經
Dharani of the Merciful One's Promise 慈氏菩薩誓願陀羅尼經
Dharani of the One Hundred and Eight Names of Saint Tara 聖多羅菩薩一百八名陀羅尼經
Dharani of the Pavilion Crowning Meru, the Great Adamantine Mountain 大金剛妙高山樓閣陀羅尼
Dharani of the Planet Mothers 諸星母陀羅尼經
Dharani of the Precious Belt 寶帶陀羅尼經
Dharani of the Pure Immaculate Light 無垢淨光大陀羅尼經
Dharani of the Sacred Adornment 聖莊嚴陀羅尼經
Dharani of the Sacred Planet Mothers 聖曜母陀羅尼經
Dharani of the Sandalwood Limb 栴檀香身陀羅尼經
Dharani of the Seal on the Casket (of the Secret Whole-body Relic of the Essence of All Tathagatas) 一切如來心秘密全身舍利寶篋印陀羅尼經
Dharani of the Six Gates 六門陀羅尼經
Dharani of the Smashing Vajra 壤相金剛陀羅尼經
Dharani of the Space-Store Bodhisattva's Questions to Seven Buddhas 虛空藏菩薩問七佛陀羅尼咒經
Dharani of the Universally Virtuous One, Spoken by the Bodhisattva of Spontaneous Contemplation 觀自在菩薩說普賢陀羅尼經
Dharani of the Vajra Obliteration 金剛摧碎陀羅尼
Dharani of the Well-Formed One 妙色陀羅尼經
Dharani of the Wish-fulfilling Gem 如意摩尼陀羅尼經
Dharani of the Wish-Fulfilling Wheel 如意輪陀羅尼經
Dharani of the World Upholder 持世陀羅尼經
Dharani Spell Spoken by the Magician Bhadra 幻師跋陀所說神咒經
Dharani Spellbook of the Thousand-Eyed, Thousand-Armed Bodhisattva Who Regards the World's Sounds with a Vast, Wholly Perfect, Unimpeded, Greatly Compassionate Heart 千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼咒本
Dharani Sutra of the King of the Sound of Amitabha's Drum 阿彌陀鼓音聲王陀羅尼經，阿彌陀經
Dharanis for Safeguarding the Nation, the Realm and the Chief of State 守護國界主陀羅尼經
DHARMA Dharma 法 Sanskrit word, means law, truth, anything Buddhist. It is used in the sense of all things, visible or invisible.
Dharma-character 法相宗
dharma-eye 法眼
dharma-gate 法門
dharma-megha 法雲地
Dharma-nature 法性宗
Dharma-phrase sutra 法句經
dharma-realm 法界
dharma-talk 法語
dharma-vessel 法器
DHARMA-WHEEL Dharma-wheel 法輪 【參照: Wheel of Law】
dharma-wisdom 法智
diamond store 金剛藏
Diamond Sutra 金剛般若波羅蜜經
diamond-like samadhi 金剛喻定
difference 異相
diligence 精進
Discourse on the Stages of Concentration Practice 瑜伽師地論
Discourse on the Theory of Consciousness-only 成唯識論
discrimination 分別
discuss 優婆提舍
disharmony 不和合性
disposition 隨眠
dissipation 放逸
distraction 散亂
DIVINE EYE Divine Eye 天眼 One of the Six Psychic Power and one of the Five Eyes. Unlimited vision, large and small, distant and near, the destiny of all beings in future rebirth. It may be obtained by human eyes through the practice of meditation/Samadhi.
Doctrinal Essentials of the Nirvana Sutra 法華宗要
Doctrine of the Single Path 一道義
Doctrine of the Two Hindrances 二障義
dominant condition 增上緣
dominant effects 增上果
donation 布施，檀
dormant condition 隨眠
doubt 疑，迷
drowsiness 睡眠
dull faculties 鈍根
DVADASHAMUKHA SHASTRA Dvadashamukha Shastra 十二門論 One of the Three Shastra of Madhyamika School, composed by Nagarjuna, translated by Kumarajiva A.D. 408. There are several works on it.
earthly vision 肉眼
effects 果報
EFFORT Effort 精進 See Vigor.
effort 精進
egocentrism 我執
eight consciousnesses 八識
eight difficulties 八難
EIGHT DIVISIONS OF GODS AND DRAGONS Eight Divisions of Gods and Dragons 天龍八部 Devas (gods), Nagas (Dragons) and others of eight divisions (classes): deva, nagas, yakas, ganharvas, asuras, gaudas, kinaras, mahoragas.
eight excellent liberations 八勝解
eight kinds of beings 八部眾
eight kinds of evil (errors) 八邪
eight kinds of liberation 八解脫
eight kinds of suffering 八苦
EIGHT NEGATIONS Eight Negations 八不 The eight negations of Nagarjuna, founder of Madhyamika, are actually four pairs of neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going. This is one of the important concepts of the Middle Way, the ultimate truth of Buddhism and the reality character of all Dharma.
eight negations 八不
eight phrases 八句義
EIGHT SUFFERINGS Eight Sufferings 八苦 (1) Suffering of Birth (2) Suffering of Old Age (3) Suffering of Sickness (4) Suffering of Death (5) Suffering of being apart from the loved ones (6) Suffering being together with the despised ones (7) Suffering of not getting what one wants (8) Suffering of the flourishing of the Five Skandhas
eight tolerances 八人
EIGHT WINDS Eight Winds 八風 Or the Winds of Eight Directions. Most people are usually moved by the winds of the eight directions: (1) Praise (2) Ridicule (3) Suffering (4) Happiness (5) Benefit (6) Destruction (7) Gain (8) Loss
eighteen compositional elements of human existence 十八界
EIGHTEEN DIFFERENT CHARACTERS Eighteen Different Characters 十八不共法 There are eighteen different characters of a Buddha as compared with all other beings in the Nine Realms. 1.His perfection of body (or person) 2.His perfection of mouth (or speech) 3.His perfection of memory 4.His perfection of impartiality to all 5.Serenity 6.Self-sacrifice 7.Unceasing desire to save 8.Unflagging zeal therein to save 9.Unfailing thought thereto to save 10.Unceasing wisdom to save 11.Powers of deliverance 12.The principle of the powers of deliverance 13.Revealing perfect wisdom in deed 14.Revealing perfect wisdom in word 15.Revealing perfect wisdom in thought 16.Perfect knowledge of the past 17.Perfect knowledge of the future 18.Perfect knowledge of the present
eighteen Distinctive Characteristics of the Buddha 十八不共法
EIGHTEEN FIELDS Eighteen Fields 十八界 The Six Consciousness and the Twelve Bases are together called the Eighteen Fields.
EIGHTFOLD PATH Eightfold Path 八正道 The eight right ways for the Arhat leading to Nirvana. The eight are: (1) Right View (2) Right Thought (3) Right Speech (4) Right Action (5) Right Livelihood (6) Right Effort (7) Right Remembrance (8) Right Concentration
eighth Consciousness 阿賴耶識
eighty-eight afflicted mental states 八十八使
eleven consciousnesses 十一識
eleven kinds of emptiness 十一空
eleven wisdoms 十一智
embarrassment 愧
eminent monk 高僧
EMPTINESS Emptiness 空 The Sanskrit word is Sunya. One of the key concepts in Buddhism. Emptiness is an abstract idea representing impermanence, unreality, instability, transience and relativity in the nature of all existence. The doctrine states that all phenomena and the ego have no reality, but are composed of a certain number of Skandhas or elements, which disintegrate. The doctrine also states that everything is unstable, possessing no self-essence or self-nature, i.e., its own existence dependent or caused by the conditions of others' existence. Emptiness is not nothing, but it is the condition of existence of everything. It permeates all phenomena making possible their evolution.
emptiness 空
emptiness of dharmas 法空
empty 虛
encircle 圍繞
ENDURANCE Endurance 忍辱 See Patience.
ENERGY Energy 精進 See Vigor.
enlightening being 菩薩
ENLIGHTENMENT Enlightenment 覺悟 "Enlightenment" sometimes refers to the attainment of Buddhahood, as the "Enlightened One" means Buddha. If one is enlightened, one has a complete and perfect understanding of the reality character of everything.
enlightenment 菩提，覺悟
enmity 恨，嗔
envy 嫉
equal enlightenment 等覺
equanimity 行舍
err 誤
erroneous view 邪見
esoteric 秘蜜
Esoteric Extracts from the Presentations in the Abridged Commentary to the Vairocana-abhisambodhi-tantra 大日經義釋演密鈔
Essay on the Five Teachings of Hua-yen 華嚴五教章
Essay on the Meaning of Mahayana 大乘義章
Essay on the Origin of Man 原人論
essence of the precepts 戒體
essence-function 體用
essential emptiness 體空
Essential Meditations on the Five Families 五部心觀
Essentials of the Eight Traditions 八宗綱要
Essentials of the Huayanlun 華嚴論節要
Essentials of the Nirvana Sutra 涅槃宗要
evil 邪
evil destinies 惡趣
EVIL TIME OF FIVE TURBIDITIES Evil Time of Five Turbidities 五濁惡世 It refers to the time on Earth. The Five Turbidities are (1) the Kalpa Turbidity (2) the View Turbidity (3) the Affliction Turbidity (4) the Living Beings Turbidity (5) the Life Turbidity
evil view 邪見
Excerpts from the Dharma Collection and Special Practice Record with Personal Notes 法集別行錄節要並入私記
excursions out of the four gates 四門出游
Exegesis on the Collection of Mahayana Abhidharma 大乘阿毗達磨雜集論
existence 有
Existence School 有部
expedient means 方便
expedient wisdom 權智
Expelling the Seven Planets Fated Calamities 七曜攘災決
experiential consciousnesses 受識
explain 說
Explanation of the Meanings of the Vairocana-abhisambodhi-tantra 大日經義釋
Explanation of the Treatise on Mahayana 釋摩訶衍論
Exposition of the Correct 顯正論
Expository Notes on the Awakening of Faith 大乘起信論別記
Extensive Explanation of the Treatise on Bodhi-mind. 廣釋菩提心論
Extensive Merriment 方廣大莊嚴經
Extensive Record of the Chan Master Mazu Daoyi 馬祖道一禪師廣錄
Extensive Record of Yunmen Kuangzhen 雲門匡真禪師廣錄
EXTINCTION Extinction 滅度 It means having put the Two Obstacles, i.e. the obstacle of afflictions and the obstacle of what is known, to an end. It also means that the beings have transcended the Two Deaths, i.e. glare-sectioned birth and death and changed birth and death.
extreme view 邊見
eye 目\n眼
eye of wisdom 智眼
faction 派
faculty 根
faith 信
false 虛謬
falsehood 虛妄
family style 家風
field of merit 福田
Fifty Verses on the Teacher 事師法五十頌
fill (up) 圓滿
final body 最後身
first turning of the wheel of the dharma 初轉法輪
five afflictions of advanced practitioners 五利使
five afflictions that affect beginning practitioners 五鈍使
five aggregates 五蘊
FIVE BASIC AFFLICATIONS Five Basic Afflications 五根本煩惱 The five fundamental conditions of the passions and delusions: 1.wrong view, which are common to the Trailokya 2.clinging or attachment in the Desire Realm 3.clinging or attachment in the Form Realm 4.clinging or attachment in the Formless Realm 5.the state of unenlightenment or ignorance in Trailokya, which is the root-cause of all distressful delusion.
FIVE BHIKSHUS Five Bhikshus 五比丘 The first five of Buddha's converts: Ajnata-Kaundinya, Asvajit, Bhadrika, Dasabala-Kasyapa, and Mahanama-Kulika. They were the first five disciples that Shakyamuni preached when he became Buddha.
FIVE CATEGORIES OF UNTRANSLATED TERMS Five Categories of Untranslated Terms 五不翻 Chinese T"ang Dynasty Master of the Tripitaka Hsuan-tsang established five categories of words which should be left untranslated 1.the esoteric 2.words having multiple meanings 3.words for things not existing in China 4.words not translated in accord with already established precedent 5.words left untranslated in order to give rise to wholesomeness and respect
five clusters 五蘊
FIVE COMMANDMENTS Five Commandments 五戒 【參照: Five Precepts】
five consciousnesses 五識
five coverings (of Wisdom) 五蓋
five defilements 五濁
five desires; 五欲
five destinies 五趣，五道
five doctrinal schools and "nine mountain" schools 五教九山
five doctrinal schools and two (meditational) schools 五教兩宗
five Emptinesses 五空
five existences within the fourth meditation 五淨居天
five external objects 五境
FIVE EYES Five Eyes 五眼（肉眼、天眼、法眼、慧眼、佛眼） There are five classes of eyes: 1. human eye 2. devine eye 3. dharma eye 4. wisdom eye 5. Buddha eye
five eyes 五眼
five faculties 五根
FIVE FORMS OF DECAYING Five Forms of Decaying 五衰 When the devas are dying, there are five symptoms: 1. the flowers around the crown 2. the clothes being dirty 3. having unpleasant smell in the body 4. sweating in armpit 5. Being unhappy in seat
five Great Mahayana treatises 五部大論
five heinous crimes 五逆
FIVE MESSENGERS Five Messengers 五使者 They are five messengers of Manjusri: 1. Kesini 2. Upakesini 3. Citra 4. Vasumati 5. Akarsani
five natures distinction 五性各別
FIVE OFFENCES Five Offences 五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧） The five rebellious acts or deadly sins: (1) parricide (2) matricide (3) killing an arhat (4) shedding the blood of a Buddha (5) destroying the harmony of the sangha, or fraternity.
Five Part Vinaya 彌沙塞部
five parts of the body 五體
five powers 五力
FIVE PRECEPTS Five Precepts 五戒（不殺、不盜、不邪淫、不妄語、不飲酒） or Five Commandments for layman (1) No killing (2) No stealing (3) No sexual misconduct/adultery (4) No lying (5) No intoxicant It is essential for the rebirth in human realms.
five precepts 五戒
five ranks 五位
five sensations 五受
FIVE SKANDHAS Five Skandhas 五蘊 or Five Aggregates, that is, the five components of an intelligent beings, or psychological analysis of the mind: 1.Matter or Form (rupa) - the physical form responded to the five organs of senses, i.e., eye, ear, nose, tongue and body 2.Sensation or Feeling (vedana) - the feeling in reception of physical things by the senses through the mind 3.Recognition or Conception (sanjna) - the functioning of mind in distinguishing and formulating the concept 4.Volition or Mental Formation (samskara) - habitual action, i.e., a conditioned response to the object of experience, whether it is good or evil, you like or dislike 5.Consciousness (vijnana) - the mental faculty in regard to perception, cognition and experience
five skandhas 五蘊，五陰
five Spiritual Powers 五通
five stages 五位
five teaching periods 五時
five teachings 五教
five tolerances 五忍
FIVE VEHICLES Five Vehicles 五乘（人、天、聲聞、緣覺、菩薩） The Five Vehicles conveying the karma-reward which differs according to the vehicle: 1.Human Vehicle - rebirth among human conveyed by observing the Five Commandments (Five Precepts) 2.Deva Vehicle - among the devas by the Ten Forms of Good Actions (Ten Wholesomeness) 3."Sound-Hearing" Arhat - among the sravakas by the Four Noble Truths 4."Enlightened by Conditions" Arhat - among the pratyeka-buddhas by the Twelve Nidanas 5.Bodhisattva - among the Bodhisattvas by the Six Paramita
five vehicles 五乘
five views 五見
five viscera 五臟
FIVE WISDOMS Five Wisdoms 五智 1.Wisdom of the Embodied Nature of Dharma Realm法界體性智 - derived from amala-vijanana, i.e. pure consciousness (or mind). 2.Wisdom of the Great Round Mirror大圓鏡智 - derived from alaya-vijanana, (8th consciousness) reflecting all things. 3.Wisdom in regard to all things equally and universally平等性智 - derived from manovijanana (7th consciousness). 4.Wisdom of profound insight, or discrimination, for exposition and doubt - destruction妙觀察智 - derived from the mind consciousness (6th consciousness). 5.Wisdom of perfecting the double work of self welfare and the welfare of others成所作智 - derived from the five senses (1st to 5th consciousness).
five-fold Consciousness-only 五重唯識
five-part syllogism 五支作法
flattery 諂
flower adornment 華嚴
FLOWER ADORNMENT SUTRA Flower Adornment Sutra 華嚴經 One of the most important sutra in Buddhism, particularly Mahayana Buddhism. There are many volumes in the Sutra. It describes the entire Buddha Realm which is, of course, not easy to visualize.
follow 隨順
fool 愚夫
forbearance 忍辱
FOREMOST PARAMITA Foremost Paramita 第一波羅蜜 It refers to the perfect principle of Middle Way. It is neither birth nor death, without dwelling in Nirvana. It is the substance of everything beyond words and conceptual thinking.
forgetting 失念
form 色
form objects 色塵
form realm 色界
formless realm 無色界
four abilities of unhindered understanding and expression 四無礙辯
four accesses 四向
four accomplishments 四向四果
four afflictions 四患
four and eight kinds of suffering 四苦八苦
four aspects 四分
FOUR ASPECTS (OF BUDDHIST DHARMA) Four Aspects (of Buddhist Dharma) 四法 (1) the teaching (2) the principle (3) the practice (4) the fruit/reward/result
four bases of supernatural power 四神足
four Brahman Heavens 四梵
four Causes 四緣
four Conditions 四緣
four correct endeavors 四正勤
four Created Noble Truths 作四諦
four crossings 四衢
four desires: 四欲
four dharmadhatu 四法界
four falls 四顛倒
FOUR FEARLESSNESS Four Fearlessness 四無所畏（佛四無所畏，菩薩四無所畏） There are four kinds of fearlessness, of which there are two groups: A.Buddha's fearlessness arises from（佛四無所畏） 1. his omniscience正等覺無所畏 2. perfection of character漏永盡無所畏 3. overcoming opposition說障法無所畏 4.ending of suffering說出道無所畏 B.Bodhisattva's fearlessness arises from（菩薩四無所畏） 1. powers of memory能持無所畏 2. power of moral diagnosis and application of the remedy知根無所畏 3. power of ratiocination決疑無所畏 4.power of solving doubts答報無所畏
four formless concentrations 四無色定
four forms of fearlessness 四無所畏
FOUR FRUITION Four Fruition 四果 also known as Four Phala. These are four grades of arhatship, namely 1.Srota-apanna: has entered the stream of holy living; the first stage of the arhat, that of a Sravaka 2.Sakradagamin: comes to be born once more; the second grade of arhatship involving only one birth 3.Anagamin: will not be reborn in this world (i.e. Six Paths), but in the Form Realm or Formless Realm, where he will attain to Nirvana 4.Arhan: enters Nirvana. All Karma of reincarnation is destroyed. He also reaches a state of no longer learning. He is the highest Saint in Hinayana in contrast with the Bodhisattva as the Saint in Mahayana
four Fruits 四果
four good roots 四善根
FOUR GREAT BODHISATTVA Four Great Bodhisattva 四大菩薩 They represent the four major characters of Bodhisattva: 1.Manjusri - Universal Great Wisdom Bodhisattva 2.Samantabhadra - Universal Worthy Great Conduct Bodhisattva 3.Ksitigarbha - Earth Treasury King Great Vow Bodhisattva 4.Avalokitesvara - Guan Shr Yin Great Compassion Bodhisattva
four great continents 四州
FOUR GREAT ELEMENTS Four Great Elements 四大 All matters are formed and are composed by four conditioned causes : (1) earth, which is characterized by solidity and durability (2) water, which is characterized by liquid/fluid and moisture (3) fire, which is characterized by energy and warmth (4) wind, which is characterized by gas/air movement
four great locations of Sakyamuni's religious career 四處
FOUR GREAT VOWS Four Great Vows 四弘誓願 1.Vow to take across the numberless living beings. 2.Vow to cut off the endless afflictions. 3.Vow to study the countless Dharma doors. 4.Vow to realize the supreme Buddha Way.
four gross elements 四大
four guardian gods 四天王
four heavenly kings 四天王
four holy actions 四聖行
FOUR HOLY REALMS Four Holy Realms 四聖道 They are Sravaka, Praetyka-Buddha, Bodhisattva, and Buddha.
FOUR IMMEASURABLE MINDS Four Immeasurable Minds 四無量 【參照: Four Unlimited Minds】
four immeasurable minds 四無量心
four inverted views 四顛倒
four kinds of clinging 四取
four kinds of compassion 四恩
four kinds of errors 四種謗
four kinds of Nirvana 四種涅槃
four kinds of outflow 四漏
four kinds of perfumation of dharmas 四種法燻習
four kinds of prediction of Buddhahood 四種授記
four kinds of sages 四聖
four kinds of view of a self 四種我見
four locations in the formless realm 四空處
four Marks of existence 四相
four meditation heavens 四禪天
four meditations 四禪
four methods of winning (people) over 四攝法
four Mindfulnesses 四念處
FOUR NOBLE TRUTHS Four Noble Truths 四聖諦 It is the primary and fundamental doctrines of Shakyamuni 1.Doctrine of Suffering - suffering is a necessary attribute of sentient existence (Effect of Suffering) 2.Doctrine of Accumulation - accumulation of suffering is caused by passions (Cause of Suffering) 3.Doctrine of Extinction - extinction of passion (Effect of Happiness) 4.Doctrine of Path - Path leading to the extinction of passion (Cause of Happiness); i.e. Eightfold Path. The first two are considered to be related to this life, and the last two to the life outside and beyond this world. The Four Noble Truths were first preached to Shakyamuni's five former ascetic companions.
FOUR PHALA Four Phala 四果 【參照: Four Fruition】
four phrases 四句
four postures 四威儀
four Postures: 四儀
four raging currents 四慕流
four realms of reality 四法界
FOUR RELIANCE (TO LEARNING BUDDHIST DHARMA) Four Reliance (to learning Buddhist Dharma) 四依 The four standards of Right Dharma which buddhist should rely on or abide by: 1.to abide by the Dharma, not the person 2.to abide by the sutras of ultimate truth, not the sutras of incomplete truth 3.to abide by the meaning, not the word 4.to abide by the wisdom, not the consciousness
four reliances 四依
FOUR SEALS Four Seals 四法印 They are: 1.All phenomena are impermanent. 2.All Dharma are not-self. 3.The eternity is Nirvana. 4.All sensations are suffering.
four siddhantas 四悉檀
four stages in the attainment of buddhahood 四階成佛
four stations (or bases) of mindfulness 四念住
four thoughts 四心
four uncreated noble truths 無作四諦
FOUR UNLIMITED MIND Four Unlimited Mind 四無量心 The mind of Bodhisattva: 1. Kindness 2. Compassion 3. Delight 4. Renunciation
four unobstructed knowledges 四辨
four views 四見
FOUR VIRTUES Four Virtues 四德 The four Nirvana virtues: (1) Eternity or permanence (2) Joy (3) Personality (4) Purity These four important virtues are affirmed by the sutra in the transcendental or nirvana-realm.
four virtues 四德
FOUR WAYS (OF LEARNING BUDDHIST DHARMA) Four Ways (of learning Buddhist Dharma) 四法 (1) Belief/faith (2) Interpretation/discernment (3) Practice/performance (4) Verification/assurance These are the cyclic process in learning a truth.
four wisdoms 四智
FOURFOLD ASSEMBLY Fourfold Assembly 四眾 Or the Four Varga (groups) are bhiksu, bhiksuni, upasaka and upasika, i.e. monks, nuns, male and female devotees.
fragmentary samsara 分段生死
frivolity 掉舉
full word 滿字
funeral rites 喪
fuse 融
future 當來
future Buddha 當來佛
gate of liberation 解脫門
Gateless Barrier 無門關
Gilded Key to the Secret Vault 秘藏寶鑰
GIVING Giving 布施 【參照: charity】
giving 檀
god of the oceans and rivers 水天
golden mouth 金口
good doctor 良醫
good omens 瑞
good roots 善根
good sons 善男子
gradual advancement 漸次
gradual practice 漸修
gradual teaching 漸教
great bhumi 大地
great capacity 大機
Great Collection Scripture 大方等大集經，大集經
Great Dharani Incantation of One Syllable for the Age of Terminal Dharma 大陀羅尼末法中一字心咒經
Great Holy Dharani 聖大總持王經
great matter 大事
great nirvana 大般涅槃
great perfect mirror wisdom 大圓鏡智
great tolerance 大忍力
great vehicle 大乘
Great Vehicle Sutra of Immeasurable Longevity 大乘無量壽經
Great Vehicle Sutra of the No-Letter Casket from the Store of Vairocana 大乘遍照光明藏無字法門經
Great Vehicle Sutra of the Universally Radiant One's Syllable-Detachment 大乘離文字普光明藏經
great wisdom 摩訶般若
greatness of essence 體大
greatness of the attributes 相大
greed 貪，貪欲
habit energies 習氣
habituation 行蘊
hall of the 16 arhats 羅漢殿
hanging banner 幢幡
haughtiness 憍
Heart Sutra 心經，摩訶般若波羅蜜多心經，般若波羅蜜多心經
HEAVENLY EYE Heavenly Eye 天眼 【參照: Devine Eye】
heavenly realm 天上
heavenly vision 天眼
hell 那落
heretic 外道
highest mundane dharma 世第一法
HINAYANA Hinayana 小乘 also called Small Vehicle or Liberated Vehicle, which refers to Sravaka and Praetyka-Buddha. It is a school of Buddhism, popular in Sri Lanka, Burma, Thailand, hence also known as Southern Buddhism, in contrast with Northern Buddhism or Mahayana, the form mainly prevalent from Nepal to Japan. Hinayana is sometimes described as self-benefiting, and Mahayana as self-benefiting for the benefit of others. Another difference is that Pali is the general literary language in Hinayana while Sanskrit of Mahayana. Hinayana is nearer to the original teaching of the Buddha. For further details, please refer to Section 3-A A Glimpse in the Scope of Buddhism in Vol. 1 No. 4 of Buddhist Door.
hinder 留礙
hindrance 障
hindrance by the known 所知障
hindrance of karma 業障
hindrance of wisdom 智礙
hindrances due to affliction 煩惱障
hindrances due to defilement 煩惱障
hindrances due to discrimination 分別障
historical narratives 尼陀那
hitting novices with a stick 下棒
holy man 聖人
holy one 薄伽梵
holy truth 真諦
holy truth(s) 聖諦
homage to 頂禮
hope 意樂
HSU YUN Hsu Yun 虛雲 a great Ch'an master in China. He died in 1959 at the age of 120.
HUA TOU Hua Tou 話頭 Intense concentration on a question-word which defies any answer and allows no answer at all. Literally, it refers to the source of word before it is uttered. It is a method used in Ch'an Sect to arouse the doubt. The practitioner meditates on questions as who is reciting the Buddha's name?. He does not rely on experience or reasoning. Sometimes, it is also known as Kung-an.
HUI NENG Hui Neng 惠能 The Sixth Patriarch of Zen (Ch'an) Sect in China.
hungry ghost 餓鬼
Hymn to Sakyamuni's Path to Buddhahood Under the Bodhi Tree, and His Triumph over Mara 釋迦牟尼佛成道在菩提樹降魔贊
hypocrisy 覆
Iconographic Selections 圖像抄
Iconography of the Venerables 諸尊圖像
IGNORANCE Ignorance 無明 Sanskrit word is Avidya. Literally, it means darkness without illumination. Actually it refers to illusion without englightenment, i.e., the illusory phenomena for realities. Avidya is the first or the last of the Twelve Nidanas. Ignorance, karma and desire are the three forces that cause reincarnation.
ignorance 無明，痴
ignorance entrenchment 無明住地
immaculate 無垢\n阿摩勒
Impedimentary moral neutrality 有覆無記
impermanence 無常
impurity 塵
incalculable 阿僧祇
incalculable wisdom 無量智
incense talk 香語
incessant causation 等無間緣
inclination 隨眠
incomparable dharma 無比法
inconceivable 不思議
inconceivable permeation 不思議薰
Inconceivable Secret of the Wheel of Ecstasy: Great King of Tantras 妙輪上樂王秘密不思議大教王經
incorrect knowing 不正知
increase 增，增長
Increased by One Agama Sutras 增一阿含經
indeterminate 不定
indeterminate mental functions 不定地法
India 天竺\n西干，西天
indolence 放逸
Indra's Net 因陀羅網，帝釋網
inexhaustible storehouse 無盡藏
inexhaustible treasury of merit 無盡功德藏
inexpressible 不可說
Infallible Lasso Dharani 不空罥索咒心經
Infallible Lasso's Mantrand Supernatural Transformations: King of Ritual Manuals 不空罥索神變真言經
inherent nature 本性
initial enlightenment 始覺
innate ignorance 根本無明
innately possessed wisdom 根本智
Inquiry into the Origin of Humanity 原人論
instantaneous path 無間道
instruct 誨
intention 行蘊
intermediate state 中陰
interpenetrate 融
interpenetration 融
inverted 顛倒
JATAKA Jataka 本生經 the sutra to narrate the birth stories of Shakyamuni in present life, past lives, and effects related to the past lives and the present lives.
jealousy 嫉
Jewel-Nature Treatise 寶性論
joyful giving 喜舍
KARMA Karma 業 Sanskrit word meaning action, deed, moral duty, effect. Karma is moral action which causes future retribution, and either good or evil transmigration. It is also moral kernal in each being which survive death for further rebirth.
karma 報應
King of Aspirations to Good Conduct 普賢菩薩行願贊
King of Ritual Procedures for the God Nada 最上秘密那拏天經
King of Samadhi 月燈三昧經
knowable 應知
KSATRIYA Ksatriya 剎帝利 the second of the four Indian Castes at the time of Shakyamuni, they were the royal caste, the noble landlord, the warriors and the ruling castes.
KUSHALA Kushala 善業 Sanskrit word. It means good Karma.
language 言語
lapis lazuli 琉璃
latter dharma 末法
LAW Law 理 Ruling principle, universal basis, essential element, i.e. fundamental law.
LAW OF DEPENDENT ORIGINATION Law of Dependent Origination 緣起法 It states that all phenomenon arise depending upon a number of casual factors. In other word, it exists in condition that the other exist; it has in condition that others have; it extinguishes in condition that others extinguish; it has not in condition that others have not. For existence, there are twelve links in the chain: Ignorance is the condition for karmic activity; karmic activity is the condition for consciousness; consciousness is the condition for the name and form; name and form is the condition for the six sense organs; six sense organs are the condition for contact; contact is the condition for feeling; feeling is the condition for emotional love/craving; emotional love/craving is the condition for grasping; grasping is the condition for existing; existing is the condition for birth; birth is the condition for old age and death; old age and death is the condition for ignorance; and so on.
leak 漏
liberation 解，解脫
life force 命根
life potential 命根
life-and-death 生死
Light Mantra of the Great Consecration of the Infallible Lasso Vairocana 不空罥索毗盧遮那佛大灌頂光真言
limitless 無涯
Lion's Roar of Queen Srimala 勝鬘經
locus 處
Longer Agama-sutra 長阿含經
lotus position 結跏趺坐，趺坐，跏座，跏趺
LOTUS SUTRA Lotus Sutra 妙法蓮華經 One of the most important sutra in Buddhism. Lotus flower is used to describe the brightness and pureness of the One Buddha Dharma.
Lotus Sutra 妙法蓮華經，蓮華經
Lotus Sutra School 法華宗
loving words 愛語
lying 妄語
MAHA-PRAJNA-PARAMITA-SUTRA Maha-prajna-paramita-sutra 大般若經 the Sutra was delivered by Shakyamuni in four places at sixteen assemblies. It consists of 600 volumes as translated by Hsuan-tsang. It is the fundamental philosophical work of the Mahayana Buddhism, the formulation of wisdom, which is the sixth paramita.
MAHAMAYA Mahamaya 摩訶摩耶夫人 the mother of Shakyamuni. She was the Koliyan Princess and married to Suddhodana.
MAHASATTVA Mahasattva 摩訶薩 These are great Bodhisattvas, who attain higher stages of fruition and enlightenment. 【參照: Ten Stages of Bodhisattva】
MAHAYANA Mahayana 大乘 also called Great Vehicle or Bodhisattva Vehicle. It is a school of Buddhism prevalent in China, Korea, Japan, Mongolia, Tibet and other places in the Far East. It is also called Northern Buddhism. Mahayana is described as seeking Buddhahood and transforming beings, thus self-benefiting for the benefits of the others.
Mahayana Yoga of the Adamantine Ocean, Manjusri with a Thousand Arms and Thousand Bowls: Great King of Tantras. 大乘瑜伽金剛性海曼殊室利千臂千缽大教王經
maintaining consciousness 執持識
MAITREYA Maitreya 彌勒菩薩 Sanskrit word, literally means friendly and benevolent. He will be the next Buddha in our world. He is now preaching in Tusita Heaven. He is usually represented as the fat laughing Buddha.
manas 見取見
Mandala of the Eight Great Bodhisattvas 八大菩薩曼荼羅經
Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Sutras 大毗盧遮那成佛神變加持經
MANJUSRI BODHISATTVA Manjusri Bodhisattva 文殊菩薩 As one of the Four Great Bodhisattva, he is the one with the greatest wisdom. Manjusri is said to have: wonderful head, universal head, glossy head, revered head, wonderful virtue and wonderfully auspicious. Manjusri, the guardian of wisdom, is often placed on the left of Shakyamuni, while Visvabhadra, the guardian of law, is on the right. Manjusri always rides on a lion. He is also described as the ninth predecessor or Buddha-ancestor of Shakyamuni. He is the Chief of the Bodhisattva, and the chief disciple of the Buddha. He is the object for the pilgrimages visiting the Wu Tai Shan of Shansi Province in China.
Manjusri's Fundamental One-Syllable Dharani from the Mahavaipulya-bodhisattvapitaka 大方廣菩薩藏經中文殊室利根本一字陀羅尼經
MANTRA Mantra 咒 The Sanskrit word is Dharani, i.e. esoteric incantation. It is a treatise with mystical meaning, and is regarded as every word and deed of a Bodhisattva. It is one of the most popular method of cultivation in Buddhism, especially in Shingon or "True Word" sect.
Mantra for Protection of the Northern King Vaisravana, whom Armies Follow 北方毗沙門天王隨軍護法真言
MARK Mark 相 Lakana in Sanskrit word. It is a notion of form. In Diamond Sutra, it says "All with marks is empty and false. If you can see all marks as no marks then you see the Tathagata."
marks of conditions 緣相
material existence 色法
matrix of the thus come one(s) 如來藏
MATTER Matter 色 Or Form or Thing. The Sanskrit word is Rupa. It is defined as that which has resistence, or which changes and disappear, i.e., the phenomenal. There are inner and outer forms representing the organs and objects of sense respectively. Rupa is one of the Six Bahya-ayatanna or Six Gunas and also one of the Five Skandhas.
Meaning and sound/word reality 聲字實相義
MEDITATION Meditation 靜慮 the fifth Paramita. There are numerous methods and subjects of meditation. 【參照: Contemplation】
meditation 禪，禪定，靜慮
melancholy 惛沈
melt 融
menacer of demons 比丘
mental functions 心所有法
Method for Recitation and Establishing Supernatural Effects through Sacred Yamantaka, the Indignant King 聖閻曼德迦威怒王立成大神驗念誦法
Method of the Victorious, Essential Dharani for Having Wishes Heard by Space-Store, the Bodhisattva Who Can Fulfill Requests 虛空藏菩薩能滿諸願最勝心陀羅尼求聞持法
MIDDLE PATH Middle Path 中道 【參照: Middle Way】
MIDDLE WAY Middle Way 中道 It denotes the mean between two extremes, particularly between realism and nihilism, eternal substantial existence and annihilation. This doctrine opposes the rigid categories of existence and non-existence in the interest of a middle way. This is the utlimate truth of Buddhism, and the reality character of all Buddha. 【參照: Eight Negations】
middle way 中道
mind of no-outflow 無流心
mind-king 心王
miraculous samsara 變易生死
mistake 誤
mistaken 邪
mistaken attachment 迷執
mistaken behavior 邪行
monk tangled up in the grass 草系比丘
MORALITY Morality 持戒 the second Paramita, to take precepts and to keep the moral laws.
Most Secret, Well-Established Dharani of the Vast, Gem-Encrusted Tower 大寶廣博樓閣善住秘密陀羅尼經
Mudras for the Susiddhi Ritual Procedure 蘇悉地儀軌契印圖
mundane wisdom 世智，俗智
mutual inclusion 遍收
NAGARJUNA Nagarjuna 龍樹菩薩 a Bodhisattva in South India, born about 800 years after the Nirvana of Shakyamuni. He was the founder of Madhyamika (Middle Way) and Sunya (emptiness). He had plenty of writings in Buddhism.
name and form 名字，名色，名身
natural world 器世間，器界
negligence 懈怠
neither arising nor ceasing 不生不滅
neither-thought-nor-no-thought concentration 非想非非想處
new and old translations of the Buddhist canon 新舊兩譯
next rebirth 來世
nihilism 斷見，滅
nine graduated concentrations' 九次第定
nine levels of existence 九地
nine levels of lotus seats 九品蓮台
NINE REALMS Nine Realms 九界 The nine realms of error, or subjection to passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. The nine realms are : the hell, the hungry ghost, the animal, the man, the Asura, the gods, the Arhat (sound hearer), the Arhat (enlightened to condition), and the Bodhisattra.
NINE STAGES OF LOTUS FLOWERS Nine Stages of Lotus Flowers 九品蓮花 Or Nine Grades, Classes of Lotus Flowers, i.e. upper superior, middle superior, lower superior, upper medium, middle medium, lower medium, upper inferior, middle inferior and lower inferior, which represent ninefold future life into Pure Land. The nine grades, or rewards, of the Pure Land, corresponding to the nine grades of development in the previous life, upon which depends, in the next life, one's distance from Amitabha, the consequent aeons that are required to approach Amitabha, and whether one's lotus will open early or late.
ninety-eight proclivities 九十八使
ninth consciousness 九識
NIRVANA Nirvana 涅槃 Nirvana is a Sanskrit word which is originally translated as "perfect stillness". It has many other meanings, such as liberation, eternal bliss, tranquil extinction, extinction of individual existence, unconditioned, no rebirth, calm joy, etc. It is usually described as transmigration to "extinction", but the meaning given to "extinction" varies. There are four kinds of Nirvana: 1.Nirvana of pure, clear self-nature 2.Nirvana with residue 3.Nirvana without residue 4.Nirvana of no dwelling
nirvana of abiding in neither samsara nor nirvana 無住處涅槃
NIRVANA OF NO DWELLING Nirvana of no dwelling 無住涅槃 With the aid of interactive wisdom and compassion, those who do not dwell in birth and death, nor in Nirvana, but continue to cross living beings over forever.
NIRVANA OF PURE, CLEAR SELF-NATURE Nirvana of pure, clear self-nature 自性涅槃 It is commonly possessed by all individual sentient beings. It is not subject to birth and death, nor increase and decrease.
Nirvana Sutra 涅槃經
Nirvana Sutra School 涅槃宗
nirvana with remainder 有余涅槃
NIRVANA WITH RESIDUE Nirvana with residue 有余涅槃 The cause, but not all the effect (Karma) of reincarnation is cut off and removal of the obstacle of affliction, but not that of what is known (Dharma), thus the body which remains is subject to birth and death. Those beings are Arhats.
nirvana without remainder 無余涅槃
NIRVANA WITHOUT RESIDUE Nirvana without residue 無余涅槃 Both the cause and effect of reincarnation are extinguished, both afflictions and what is known (Dharma) are extinguished. All kinds of suffering are externally in stillness. There is no further residue. Those beings are Bodhisattva.
no conscience 無慚
no delusion 無痴
no laxity 不放逸
NO STRIFE SAMADHI No Strife Samadhi 無諍三昧 Strife means debating and fighting. It is a kind of Samadhi, i.e. right concentration/meditation. To cultivate and attain this Samadhi, one will not argue or angry with others as one has no differentiation between self and others.
no thought heaven 無想天
no-enmity 無嗔
no-more-learning; 無學
no-outflow 無漏，無流
no-outflow wisdom 無漏智
noetic hindrances 所知障
non- harmonization 不和合性
non-analytical cessation 非擇滅無為
non-backsliding 不退，阿鞞跋致，阿毗跋致
non-Buddhist 外道
non-conceptual concentration 無想定
non-discernment 不正知
non-duality 不二，無二，一如
non-enlightenment 不覺
non-injury 不害
non-nature of ultimate reality 勝義無性
non-retrogression 不退
non-returner 不還，阿那含
non-sentient world 器世間
not coveting 無貪
not resenting; 無為逆行
not yet being free from desire 未離欲
nothingness 虛無
oath 誓
object 境，塵
object as cause 所緣緣
objective aspect 相分
objective images 緣影
observing emptiness 空觀
occult 秘蜜
ocean seal samadhi 海印三昧
offering and sustaining; 供養
omniscience 一切智
once-returner 一來，斯陀含
one 一
ONE BUDDHA VEHICLE One Buddha Vehicle 一佛乘 Also known as Supreme Vehicle. In Buddhism, the Five Vehicles are established to facilitate us to understand the reality of Buddhahood. The teachings of One Buddha Vehicle is the ultimate, perfect and complete truth of Buddha, which is unconceivable and beyond words, as stated in the Lotus Sutra.
one hundred elements (dharmas) 唯識百法
one hundred negations 百非
one vehicle 一乘
One-Syllable King of Spells from the Bodhisattvapitaka of Manjusri 曼殊師利菩薩咒藏中一字咒王經
oneness 一如
only empty 但空
opinion 見解
orally transmitted scripture 阿含
ordinary person 異生
original enlightenment 本覺
original nature 本性
original purity 自性清淨
original share 本分
original share person 本分人
Original Vows of the Medicine-Master Tathagata of Lapis Light 藥師琉璃光如來本願功德經
Original Vows of the Seven Medicine-Master Buddhas of Lapis Light 藥師琉璃光七佛本願功德經
other shore 彼岸
other-power 他力
outflow 有漏
outflow of ignorance 無明漏
Outline of Historical Researches into the Sakya Family Lineage 釋氏稽古略
Outline of the Eight Schools 八宗綱要
outside worldling 外凡
Pali language 巴利語
parable 譬喻
parable of the raft 筏喻
PARAMITA Paramita 波羅蜜多 It means to cross over from this shore of births and deaths to the other shore which is the Nirvana. The Six Paramita or means of so doings are (1) dana - charity/giving (2) sila - moral/conduct/taking precepts (3) ksanti - patience (4) virya - vigor/devotion/energy (5) dhyana - contemplation/meditation (6) prajna - wisdom. The Ten Paramita are the above plus (7) upaya - use of expedient or proper means (8) pranidhana - vow of bodhi and helpfulness (9) bala - strength (10) intelligence Childers gives the list of ten as the perfect exercise of charity/almsgiving, morality, renunciation, wisdom, energy/effort, patience, truth, resolution/determination, kindness/universal love and resignation/equanimity. Each of the ten is divided into ordinary, superior and unlimited perfection, making up to thirty in total.
PARINIRVANA Parinirvana 圓寂 Not death, but perfect rest, i.e. the perfection of all virtues and the elimination of all evils.. Also a release from the suffering of transmigration and an entry to a state of fullest joy.
parsimony 慳
partial 一分
particularizing karma 生業，滿業
past 過去
path of accumulation 資糧道
path of cultivation 修道
path of liberation 解脫道
path of seeing 見道
path of superb advancement 勝進道
PATIENCE Patience 忍辱 endurance, the third Paramita. There are groups of two, three, four, five, six, ten and fourteen, indicating various forms of patience, equanimity, repression, forbearance, both in mundane and spiritual things. Patience refers to bearing insult and distress without resentment.
patience 忍辱
Pavilion of Vajra Peak and all its Yogas and Yogins 金剛峰樓閣一切瑜伽瑜祇經
peaceful dwelling 安居
peak meditation 頂禪
peerless correct perfect enlightenment 無上正等菩提，無上正等覺
perception 想蘊
perfect 圓
Perfect and Sudden Attainment of Buddhahood 圓頓成佛論
perfect enlightenment 圓覺
perfect voice 圓音
perfection of giving 檀波羅蜜
Perfection of Wisdom of the Little Mother Syllables 聖佛母小字般若波羅蜜多經
Perfection of Wisdom of the Sacred Buddha-Mothers 聖佛母般若波羅蜜多經
perfectly accomplished nature of reality 圓成實性
perfumation 燻習
personal enjoyment body 自受用身
place of enlightenment 道場
Platform Sutra of the Sixth Patriarch 六祖壇經
pliancy 輕安
pollution 塵
potentialities 種子
power 勢
practice 行
PRAJNA Prajna 般若 There are three kinds of Prajna: (1) Prajna of languages (2) Prajna of contemplative illumination (3) prajna of the characteristics of actuality The last one is the ultimate wisdom, which is the wisdom of Buddha. 【參照: wisdom】
PRATYEKA-BUDDHA Pratyeka-Buddha 闢支佛 the second stage in Hinayana, the first or initial being that of Sravaka. He is enlightened to the conditions, i.e. the Law of Dependent Origination. He seeks enlightenment for himself and understands deeply Nidanas. He attains his enlightenment alone, independently, or a teacher, and with the object of attaining Nirvana and his own salvation rather than that of others.
pratyekabuddha-body 闢支佛身
precept 誡
preceptor 和尚
prediction 記
predominant characteristics 勝相
Preface to the Collection of Chan Sources 禪源諸詮集都序
preparation 資糧
pride 憍慢，慢
priest 和尚
proclivities 使
production 生\n生起
Profound Commentary on the Vimalakirti Sutra 維摩經玄疏
Profound Meaning of the Three Treatises 三論玄義
protect 護
pure 潔，淨妙，阿摩勒
pure dharma realm 清淨法界
pure in the precepts 比丘
PURE LAND Pure Land 淨土 generally refers to the Paradise of the West, presided over by Amitabha. Also known as the Land of Ultimate Bliss. Other Buddhas have their own Pure Lands. The Pure-Land Sect whose chief tenet is salvation by faith in Amitabha; it is the popular cult in China and Japan.
Pure Land 淨土宗
pure land 淨土
PURE LAND OF ULTIMATE BLISS Pure Land of Ultimate Bliss 極樂世界/淨土 This is the Buddha Land of Amitabha Buddha. In Amitabha Sutra, there is full description about this Pure Land. This is the world of utmost joy without suffering. With the spiritual power of Amitabha Buddha, all beings in this world will understand Buddhism easily and practise diligently, and attain enlightenment eventually. Therefore by reciting Amitabha Buddha's name, Buddhist followers hope that they will be born in this Pure Land after their lives on earth. 【參照: Nine Stages of Lotus Flowers】
pure practices 梵行
purgatory 那落
purification 修治
purify 齋
queen 夫人
quiescence 寂靜
raging current of (false) views 見暴流
RAHULA Rahula 羅[目*候]羅 He was one of the Ten Great Disciples of Shakyamuni. He was the first in esoteric practices and in desire for instruction in the Law. He was also the son of Shakyamuni.
RAKSA Raksa 羅剎 living in the Ghost Path. Like Yaksa, they are evil and violent, but inferior to Yaksa.
Ravana Explains the (Wandering Seizers') Alleviation of Children's Illnesses 囉[口*縛]拏說救療小兒疾病經
real elements 實法
real wisdom 實智
Reality Assembly of the Attained Realm of the Buddhas 諸佛境界攝真實經
reality body 法身
reality-realm 法界
realization 證
realm 界
REALM OF FORM Realm of Form 色界 【參照: Three Realms】
REALM OF FORMLESSNESS Realm of Formlessness 無色界 【參照: Three Realms】
realm of Samantabhadra 普賢境界
REALM OF SENSUOUS DESIRE Realm of Sensuous Desire 欲界 【參照: Three Realms】
rebuke 呵責
Recitation Manual for the Cultivation of the Five Mysteries of Vajrasattva, from the Vajrasekhara Yoga 金剛頂瑜伽金剛薩埵五秘密修行念誦儀軌
recite 誦
RECOGNITION Recognition 想 or Conception or Thinking. The Sanskirt word is Sanjna. It is the function of mind. It may lead to desire. One of the Five Skandhas.
Reconciliation of Disputes in Ten Aspects 十門和諍論
Record of Linji 臨濟錄
Record of Sakyamuni's teachings compiled during the K'ai-yuan period 開元釋教錄
Record of the Mirror of Orthodoxy 宗鏡錄
Record of the Precious Spoken Tradition 白寶口鈔
Record of the Teachings of the Reverend Hamho Tukt'ong 涵虛堂得通和尚語錄
Record of the Transmission of the Lamp Published in the Ching-te Era 景德傳燈錄
regret 悔，追悔
relative truth 世俗諦\n世諦
relics 舍利
religious ritual 祠祀
remains of the Buddha 佛舍利
remorse 悔
RENUNCIATION Renunciation 舍 One of the Four Unlimited Mind. As one of the chief Buddhist virtues, renunciation leads to a state of "undifferent without pleasure or pain". It is also an equality in mind with no distinction of self and others.
resentment 恨
Resolving Doubts About Observing the Hwadu 看話決疑論
response 相應
response body 化身
restlessness 掉舉
result 報
result nature 果性
reward 報
reward-body 應身
rewitnessing aspect 證自證分
RIGHT ACTION Right Action 正行 the fourth of the Eightfold Path; respect for life (do not kill), property (do not steal) and personal relationship (no sexual misconduct) so as to purify one's mind and body.
right behavior 正業
RIGHT CONCENTRATION Right Concentration 正定 right abstraction, the eighth of the Eightfold Path; meditation, focusing the mind without distraction, preparing the mind to attain wisdom.
right concentration 正定
RIGHT EFFORT Right Effort 正精進 right zeal or progress, unintermitting perseverance, suppressing the rising of evil states and stimulating good states, and to perfect those which have come to beings.
RIGHT LIVELIHOOD Right Livelihood 正命 the fifth of the Eightfold Path; right life, abstaining from any of the forbidden modes of living. Five kinds of livelihood are discouraged : trading in animals for slaughter, dealing in weapons, dealing in slaves, dealing in poison and dealing in intoxicants.
right livelihood 正命
RIGHT REMEMBRANCE Right Remembrance 正念 right memory, right mindfulness; the seventh of the Eightfold Path, avoiding distracted and clouded state of mind, awareness and self-possessed.
RIGHT SPEECH Right Speech 正語 the third of Eightfold Path, abstaining from lying, slander/back biting, abuse/harsh words and idle talk.
RIGHT THOUGHT Right Thought 正思維 right thought and intent; avoiding desire and ill-will; the second of the Eightfold Path.
RIGHT UNDERSTANDING Right Understanding 正見 【參照: Right View】
RIGHT VIEW Right View 正見 understanding the Four Noble Truths; the first of the Eightfold Path.
right view 正見
Ritual Chapter on Yamantaka, Ferocious King of Mantras and Abhicaraka, from the Bodhisattvapitakavisara-manjusr'ikumarabhuta-mulakalpa 大方廣曼殊室利童真菩薩華嚴本教贊閻曼德迦忿怒王真言阿毗遮迦嚕儀軌品
Ritual Chapter on Yamantaka, Ferocious King of Mantras and Great Intimidating Righteousness, from the Aryamanjusriyamulakalpa-bodhisattvapitakavatamsaka-mahayana-vaipulya-sutra 大乘方廣曼殊室利菩薩華嚴本教閻曼德迦忿怒王真言大威德儀軌品
Ritual Procedure for Making Offerings to the Seven Healing-Master Buddhas, the Wish-Fulfilling Kings 藥師七佛供養儀軌如意王經
Ritual Procedure for the Successful Cultivation of the Vajrasattva of Great Bliss 大樂金剛薩埵修行成就儀軌
Ritual Procedure for the Syllable-Wheel Yoga of Suddenly Realizing the Dharma-Body of Vairocana, from the Gandavyuha Chapter of the Buddhavatamsaka-nama-mahavaipulyasutra 大方廣佛花嚴經入法界品頓證毗盧遮那法身字輪瑜伽儀軌
Ritual Procedure of Becoming Buddha through Recitation, Anytime, Anywhere, by the Yoga of the One-syllable Wheel-Turning Ruler from the Vajrasekhara 金剛頂經一字頂輪王瑜伽一切時處念誦成佛儀軌
Ritual Procedure of the Great Illuminating Mandala of the Wealth God 寶藏神大明曼拏羅儀軌經
Ritual Procedures from the Yoga Collection for Feeding the Searing Mouths 瑜伽集要焰口施食儀軌
root consciousness 根本識
round 圓
RUPA Rupa 色 【參照: Matter】or【參照: Five Skandhas】
sage 聖者
sagehood 聖果
sagely paths 聖道
SAHA LAND Saha Land 娑婆世界 It refers to the land on Earth. Saha interprets as bearing and enduring. Saha Land is contrary to Pure Land.
saint 牟尼\n聖人
SAKRADAGAMIN Sakradagamin 斯陀含 【參照: Four Fruition】
salvation 解脫
SAMADHI Samadhi 三摩地 Sanskrit word for meditation. 【參照: Meditation and】Contemplation.
SAMANTABHADRA BODHISATTVA Samantabhadra Bodhisattva 普賢菩薩 Also called Visvabhadra Bodhisattva, Universally Worthy Bodhisattva. Being one of the Four Great Bodhisattvas, he is the Bodhisattva of Great Conduct, representing the Law. He has Ten Great King Vows, which are the guidelines in practising Buddhism, and cultivating the Buddhist Way.
same teaching of the single vehicle 同教一乘
SAMSARA Samsara 輪回轉世 Sanskrit word meaning turning of the wheel or revolving. It refers to the transmigration in the Six Directions of Reincarnation.
SAMSKARA Samskara 行 【參照: Volition】or【參照: Five Skandhas】
SANJNA Sanjna 想 【參照: Recognition】or【參照: Five Skandhas】
Sanskrit Eulogy to the Sacred Bodhisattva of Spontaneous Contemplation 聖觀自在菩薩梵贊
Sanskrit Praises of the One Hundred and Eight Names of Manjusri 文殊師利一百八名梵贊
SARIPUTRA Sariputra 舍利弗 One of the Ten Great Disciples of Shakyamuni, noted for his wisdom and learning. He was also the right-hand attendant on Shakyamuni. He figures prominently in certain sutras. He is represented as standing with Maudgalyayana by the Buddha when entering Nirvana. He is to reappear as Padmaprabha Buddha.
SATYASIDDHI SHASTRA Satyasiddhi Shastra 成實論 written by Harivarman and translated by Kumarajiva, on which the Satyasiddhi Sect bases its doctrine. It was a Hinayana variation of the Sunya (emptiness) doctrine. The term is defined as perfectly establishing the real meaning of the Sutras.
scriptures of doubtful authenticity 疑經
second attainment of the sravaka path 第二果
secondary afflictions 小惑
secret 秘蜜
secret (dharma) store 秘蜜藏
Secret Dharani Method of Three Attainments which Destroy Hell and Reverse Karmic Hindrances in the Three Worlds 三種悉地破地獄轉業障出三界秘密陀羅尼法
Secret Meanings of All the Names: Great King of Tantras 一切秘密最上名義大教王儀軌
Secret Tantra of the Auspicious Triumph (of Rage) 妙吉祥最勝根本大教經
Secrets on Cultivating the Mind 牧牛子修心訣
secular world 世間
seed 種
seed consciousness 種子識
seed nature 種性
seeds 種子
seeds of no-outflow 無漏種子
self-enlightened one 闢支佛
self-nature body 自性身
self-power 自力
self-witnessing aspect 自證分
semblance dharma 像法
SENSATION Sensation 受 or Feeling. The Sanskrit word is Vedana. One of the Five Skandhas. 【參照: Five Skandhas】
sensation 受
sensation of pleasure 樂受
sentient being 眾生
seven consciousnesses 七識
seven evil karmas 七惡
seven factors of enlightenment 七覺支
SEVEN GEMS Seven Gems 七寶(金、銀、琉璃、瑪瑙、珍珠、玫瑰、硨磲（一種貝殼）；或金、銀、琉璃、水晶、琥珀、紅珍珠、瑪瑙) They are gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls and carnelian.
seven groups (of Buddhist disciples) 七眾
seven jewels 七寶
sexual desire 淫欲
shadow 車也
SHAKYAMUNI Shakyamuni 釋迦牟尼 the founder of Buddhism. He was born as the Prince of Sakyans, and was called Siddhartha Goutama. At the age of 35, he attained the supreme Enlightenment and became the Buddha and was the called Shakyamuni. The word means "capability and kindness".
shame 愧
shamelessness 無愧
shared vehicle 同教
sharp faculties 利根\n利機
SHATIKA SHASTRA Shatika Shastra 百論 one of the Three Shastra of Madhyamika School, so called because of its 100 verses, each of 32 words. It was written in Sanskrit by Vasubandhu and translated by Kumarajiva, but the versions differ.
SIDDHARTHA GOUTAMA Siddhartha Goutama 喬達摩‧悉達多 the Sanskrit word of Siddhartha, the name of Shakyamuni when he was born to the Prince Suddhodana. The name means "wish fulfilled".
sight 眼
sincere 誠
SINGALOVADA SUTRA Singalovada Sutra 善生經 a short sutra about ethics and morality.
single dharmadhatu 一法界
single taste 一味
single vehicle 一乘
site of enlightenment 道場
six characteristics of seeds 種子六義
six coarse marks 六粗
SIX CONSCIOUSNESS Six Consciousness 六識 They are the perceptions and the discriminative ability of eye, ear, nose, tongue, body and mind.
SIX DIRECTIONS OF REINCARNATION Six Directions of Reincarnation 六道輪回 (1) Naraka, i.e. Hell（地獄） (2) Presta, i.e. Hungry Ghost（餓鬼） (3) Tiryagyoni, i.e. Animal（畜牲） (4) Asura, i.e. Malevolent nature spirits（阿修羅） (5) Manusya, i.e. Human Existence（人） (6) Deva, i.e. Heavenly Existence（天，梵天）
SIX DUSTS Six Dusts 六塵 【參照: Six Gunas】
SIX ENTRANCES Six Entrances 六入 【參照: Six Places】and【參照: Six Indriyas】
SIX EXTERNAL BASES Six External Bases 六外處 【參照: Six Gunas】
six external loci 外六處
SIX FIELDS OF SENSES Six Fields of Senses 六塵 【參照: Six Gunas】
SIX FULFILMENT Six Fulfilment 六成就（佛經開卷的內容︰如是、我聞、說法的時間、說法人、地點、听眾） the six requirements indicating that the Sutra is a true record of teachings given directly by the Buddha. They are the fulfilment of meeting the requirement 1.on belief 2.on hearing 3.on time 4.on of the host 5.on place 6.on audiences
SIX GUNAS Six Gunas 六塵 or Six External Bases, or Six Dusts. They are sight, sound, scent/smell, taste, tangibles/touch and dharma/idea. They are the qualities produced by the objects and organs of sense.
SIX HEAVENS OF DESIRE Six Heavens of Desire 六欲天 【參照: Three Realms】
SIX INDRIYAS Six Indriyas 六根 or Six Internal Bases, or Six Sense-organs, or Six Places. They are eye, ear, nose, tongue, body and mind.
SIX INTERNAL BASES Six Internal Bases 六內處 【參照: Six Indriyas】
six internal loci 內六處
six kinds of defiled mind 六染心
six metaphors 六喻
six non-enlightened realms 六凡
SIX PARAMITA Six Paramita 六波羅蜜多，六度 【參照: Paramita】
SIX PATHS Six Paths 六道 【參照: Six Directions of Reincarnation】
six perfections 六波羅蜜，六度
SIX PERIODS OF DAY AND NIGHT Six Periods of Day and Night 六時 Six periods in a day, three for day and three for night, i.e. morning, noon, evening, night, midnight, dawn.
SIX PLACES Six Places 六根 Sanskrit word is Sadayatana. 【參照: Six Indriyas】
SIX PSYCHIC POWER Six Psychic Power 六神通（天眼通、天耳通、宿命通、他心通、神足通、漏盡通） (1) the phychic power of the heavenly eye (2) the psychic power of the heavenly ear (3) phychic power with regard to post lives (4) phychic power with regard to the minds (5) the spiritually based psychic powers (6) the psychic power of the extinction of outflows
SIX ROOTS Six Roots 六根 or Six Sense-organs, 【參照: Six Indriyas】
SIX SENSE-ORGANS Six Sense-organs 六根 【參照: Six Indriyas】
SIX STATES OF EXISTENCE Six States of Existence 六道 【參照: Six Directions of Reincarnation】
Six Syllable Incantation 六字神咒王經
six thieves 六賊
SIXTEEN CONTEMPLATIONS Sixteen Contemplations 十六觀經 【參照: Vipasyana Sukhavativyha Sutra】
sixth consciousness 識蘊
sixty-two (mistaken) views 六十二見
skillful (means) 善巧
skillful appearance 善現行
skillfully teaching the dharma 善法行
sky-flowers 空華
Small Sutra 小經
small vehicle 小乘
snake spirit 摩[目*候]羅迦
solitary realizer 闢支佛
Song of Enlightenment 永嘉證道歌
sound 聲境
source consciousness 根本識
space 虛空
speak 語
species reward 總報
speech 言說\n語
SPHERE OF NEITHER-PERCEPTION-NOR-NON-PERCEPTION Sphere of neither-perception-nor-non-perception 非想非非想天 the highest heaven of the four "sphere of no-thing".
SPHERE OF NO-THING Sphere of no-thing 無色天 the heavens without form, immaterial, consisting only of the mind in contemplation, being four in number of which the "sphere of neither-perception-nor-nonperception" is the highest.
SPIRITUAL GHOST Spiritual Ghost 鬼神 living in the Ghost Path. They are kind dwelling in the nature, e.g. trees, mountain and sea protecting the creatures.
sprinkling water on the head 灌頂
SRAVAKA Sravaka 聲聞 the first or initial stage in Hinayana, the second being that of Praetyka-Buddha. Sravaka, a Sanskrit word, means a hearer. It generally relates to Hinayana disciple who understands the Four Noble Truth in entering Nirvana.
SROTA-APANNA Srota-apanna 須陀洹 【參照: Four Fruition】
stabilization 奢摩他
stage of accumulation 資糧位
stage of burning wisdom 焰慧地
stage of difficult attainment 難得
stage of directly becoming apparent 現前地
stage of excellent wisdom 善慧地
stage of far-reaching 遠行地
stage of freedom from defilement 離垢地
stage of immovability 不動地
stage of initial application 加行位
stage of joy 極喜地\n歡喜地
stage of learning 有學
stage of markless expedient means 無相方便地
stage of non-backsliding 阿惟越政
stage of observing joy 觀喜地
stage of omniscience 一切智地
stage of practice 修習位
stage of the dharma-cloud 法雲地
stage of unimpeded form 色自在地
stage of warmth 暖位
stain of afflictions 煩惱垢
Stanzas on the Sutras of the Esoteric Ones, Mighty Kings of Great Supernatural Power 密跡力士大權神王經偈頌
state of full attainment of arhatship 阿羅漢果
stealing 偷盜
stick and shout 棒喝
stinginess 慳
stop up 留礙
storehouse consciousness 藏識，阿賴耶識，阿梨耶識
Straight Talk on the True Mind 真心直說
stream-enterer 須陀洹，預流
stream-winner 須陀洹
STUPA Stupa 塔 It refers to a place where the Buddha's true body resides.
subduing forbearance 伏忍
subjective discrimination 能遍計
subjective view 見分
suchness 真如
sudden 頓
SUDDEN ENLIGHTENMENT Sudden Enlightenment 頓悟 Enlightened all of a sudden by hearing or studying Dharma, usually for those who practices Ch'an.
SUDDHODANA Suddhodana 淨飯王 Pure Rice Prince, the father of Shakyamuni, ruled over the Sakyans at Kapilaratthu on the Nepalese border.
SUDRA Sudra 首陀羅 the lowest of the four Indian Castes at the time of Shakyamuni. They were peasants, slaves and serfs.
suffering due to the five skandhas 五陰盛苦
suffering of not-getting 求不得苦
SUKHAVATIVYUHA SUTRA Sukhavativyuha Sutra 無量壽經 It is one of the main Sutras for Pure Land Sect. It stipulates the Forty-eight Vows of Amitabha Buddha, which give rise to the characteristic of the Pure Land of Ultimate Bliss in the West.
SUMERU Sumeru 須彌山 Sanskrit words. It means wonderful high mountain. It is composed of gold. silver, lapis lazuli and crystal, therefore it is so wonderful. It is eighty four thousand Yugamdhara high and eighty found thousand Yugamdhara wide, which is the greatest mountain amongst all.
Summary of the Great Vehicle 攝大乘論
Sung version of The Biographies of Eminent Monks 宋高僧傳
supramundane; 出世
SUTRA Sutra 經 It is a "path" necessarily passed through in the cultivation of the Way.
Sutra abridged for Recitation 要略念誦經
Sutra Abridged for Recitation Explained by the Buddha Mahavairocana 大毗盧遮那佛說要略念誦經
Sutra for Recitation Abridged from the Vajrasekhara Yoga 金剛頂瑜伽中略出念誦經
Sutra in Forty-two Chapters 四十二章經
Sutra of Brahma's Net 梵網經
Sutra of Consecration 灌頂經
Sutra of Fine Night 善夜經
Sutra of Great Marici, the Bodhisattva 大摩里支菩薩經
Sutra of Infinite Life 無量壽經
Sutra of Meditation on the Buddha of Infinite Life 善導
Sutra of Neither Increasing nor Decreasing 不增不減經
Sutra of Perfect Enlightenment 圓覺經
Sutra of Resolving Doubts During the Age of the Semblance Dharma 像法決疑經
Sutra of the Buddha-stage 佛地經
Sutra of the Exalted Goddess (and Her Twelve Mudras and One Hundred and Eight Names) in the Immaculate Mahayana 大吉祥天女十二契一百八名無垢大乘經
Sutra of the Excellent Vajrambrosia Kundali, Yama and the Blazing Buddha-Corona 大妙金剛大甘露軍拏利焰鬘熾盛佛頂經
Sutra of the Explication of the Underlying Meaning 解深密經
Sutra of the Great Peahen, Queen of Mantras 孔雀明王經
Sutra of the Great Thousand (Destructions, Defender of the Land) 守護大千國土經
Sutra of the Greatly Powerful Mantra King (The Universally Shining Dharma-Eye from which All Tathagatas Arise) 出生一切如來法眼遍照大力明王經
Sutra of the Kingly Arrangement of All Dharmas and Merits 一切功德莊嚴王經
Sutra of the Lotus of the Wonderful Dharma 妙法蓮華經
Sutra of the Manila Platform 摩尼羅亶經
Sutra of the Matangi Girl 摩登伽經
Sutra of the One Hundred and Eight Names of the Sacred Bodhisattva who Contemplates Freely 聖觀自在菩薩一百八名經
Sutra of the One-Syllable Wheel-Turning Ruler Spoken at the Seat of Enlightenment 菩提場所說一字頂輪王經
Sutra of the Revolving Wheel 回向輪經
Sutra of the Sagely and Most Excellent Dharani 聖最勝陀羅尼經
Sutra of the Twelve Buddha Names 十二佛名神咒校量功德除障滅罪經
Sutra on (the Buddha's) Entering (the Country of) Lanka 入楞伽經
Sutra on Obstetrics Spoken by the Sage Kasyapa 迦葉仙人說醫女人經
Sutra on Prince Moonlight 月光童子經
Sutra on Relieving Piles 療痔病經
Sutra on the Conversion of the Barbarians 老子化胡經
Sutra on the Divination of the Effect of Good and Evil Actions 佔察善惡業報經
Sutra on the Twelve Disciplines 十二頭陀經
Sutra on Understanding Profound and Esoteric Doctrine 解深密經
sweetness 甘
Syllogistics 論式
symbolic function 想蘊
Synopsis of the Eighteen Assemblies in the Vajrasekhara Yoga 金剛頂經瑜伽十八會指歸
TAKING PRECEPTS Taking Precepts 持戒 【參照: Morality】
Taking the Precepts of Bodhi-Mind 受菩提心戒義
Tantra of the Benevolent One-Syllable Buddha-Corona 一字奇特佛頂經
Tantra of the Mahayana Meditation Mandala which Purifies (Transgressions and Halts) the Evil Transmigrations 大乘觀想曼拏羅淨諸惡趣經
Tantra of the Questions of Subahu 蘇婆呼童子請問經
Tantra of Uncanny Success (in All Endeavours) 蘇悉地羯羅經
taste 味境
teach 誨
teachings and practices that arise in accordance with the capacity 對根起行法
temple superintendent 寺監
ten abidings 十住
ten aspects 十相
ten basic defilements 十根本煩惱
ten bodies of the Buddha 十身
ten buddhas 十佛
ten dedications (of merit) 十回向
TEN DHARMA REALMS Ten Dharma Realms 十法界 also known as ten states of existence, which are 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
TEN DIRECTIONS Ten Directions 十方 the ten directions of space, i.e. the eight points of the compass and the nadir and zenith. There is a Buddha in each direction.
ten directions of space 十虛
ten epithets of the Buddha 十號
ten evil deeds 十惡
ten Faiths 十信
ten fetters 十使
ten good acts 十善業
TEN GOOD DEEDS Ten Good Deeds 十善 The Ten Forms of Good Actions for layman, or Ten Wholesomeness. 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 It is essential for the rebirth in Deva realm.
TEN GREAT DISCIPLES OF SKAKYAMUNI BUDDHA Ten Great Disciples of Skakyamuni Buddha 十大弟子 They are: 1.Mahakasyapa摩訶伽葉 first in ascetism. 2.Ananda阿難陀 first in having heard the words of Buddha. 3.Sariputra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目犍連 first in supernatural power. 7.Katyayana迦旃延 first in preaching. 8.Aniruddha阿那律 first in the sharpness of his divine eyes. 9.Upali優波離 first in taking precepts. 10.Rahula羅[目*候]羅 first in esoteric practices and in desire for instruction in the law.
TEN GREAT KING VOWS Ten Great King Vows 十大願王 The vows of Visvabhadra Bodhisattva:（普賢菩薩） 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.
ten kings 十王
TEN MERITORIOUS DEEDS Ten Meritorious Deeds 十善業 The Ten Meritorious Deeds allow people to gain a happy and peaceful life as well as to develop knowledge and understanding. They are: 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
TEN PARAMITA Ten Paramita 十波羅蜜 【參照: Paramita】
ten perfections 十度
TEN POWERS Ten Powers 十力 The Ten Powers of Buddha or Bodhisattva are the complete knowledge of 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
ten powers 十力
ten practices 十行
ten precepts 十戒
Ten Recitations Vinaya 十誦律
ten schools 十宗
ten stages 十地
TEN STAGES OF BODHISATTVA Ten Stages of Bodhisattva 十地菩薩 These are the ten stages of development of Bodhisattva depending on their merits and virtues: 1.Pramudita (joy) - job at having overcome the difficulties and sufferings, now entering on the path to Buddhahood 2.Vimala (purity) - freedom from all possible defilement 3.Prabhakari (enlightenment) - stage of further enlightenment 4.Arcismati (widsom) - stage of glowing wisdom 5.Sudurjaya (no difficulty) - stage of mastering the utmost difficulties 6.Abhimukhi (open way) - the open way of wisdom above definitions of impurity and purity 7.Duramgama (proceeding afar) - getting above ideas of self in order to save others 8.Acala (unperturbed) - attainment of being unperturbed 9.Sadhumati (discriminatory wisdom) - the finest discriminatory wisdom, knowing where and how to save, and possessing the Ten Powers 10.Dharma megha (law cloud) - attainment of the fertilizing powers of law cloud
ten teaching practices 十法行
TEN TITLES OF BUDDHA Ten Titles of Buddha 十佛名號 represent the characteristics of Buddha 1.Tathagata - the Thus Come Ones 2.Arhat - worthy of offerings 3.Samyak-sambuddha - of proper and universal knowledge 4.Vidyacarna-sampauna - perfect in understanding and conduct 5.Sugata - skilful in leaving the world through liberation 6.Lokavid - perfect and complete understanding of all worldly Dharma 7.Anuttara - unsurpassed knights 8.Purusa-damya-sarathi - taming heroes 9.Sasta deramanusyanam - teachers of gods and people 10.Buddha-lokanatha or Bhagaran - Buddha, the World Honored Ones
ten understandings 十解
TEN VEHICLES OF MEDITATION Ten Vehicles of Meditation 十乘觀 Vehicles is the means to take living beings across from suffering to Nirvana. Though there are ten vehicles, there is only one teaching (Dharma), i.e., Inconceivable Virtues of the Self-mind, and the other nine are supplementary. According to Tien Tai Sect, the ten vehicles are: 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
TEN WHOLESOMENESS Ten Wholesomeness 十善 【參照: Ten Good Deeds】
tendency 隨眠
The Meanings of 'Hum 吽字義
theory 說，論
Thirty Verses on Consciousness-only 唯識三十論頌
thirty-seven aids to enlightenment 三十七道品
thirty-six parts of the human body 三十六物
THIRTY-TWO FORMS Thirty-two Forms 三十二相 These are the physical marks of a Buddha 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.
three affairs 三事
three afflictions 三惑
three awarenesses 三明
three baskets 三藏
three bodies 三身
three capacities 三根
three categories 三科
three categories of self-restraint 三戒
THREE CLASSIFICATIONS Three Classifications 三科 Buddha shows that a person is nothing more than a combination of various elements which come together under suitable conditions. They are 1.the Five Skandhas五蘊 2.the Twelve Bases十二處 3.the Eighteen Fields十八界
three degrees of worthies 三賢
THREE DELUSIONS Three Delusions 三惑 In Tien Tai, three doubts in the mind of Bodhisattva, producing three delusions, i.e., 1.through things seen and thought 2.through the immense variety of duties in saving humans 3.through ignorance
three delusions 三惑
THREE DOGMAS Three Dogmas 三諦 They are the Dogma of Void, Unreal and Mean. 【參照: Three Meditations of One Mind】
three doubts 三疑
three emptinesses 三空
THREE ENLIGHTENMENTS Three Enlightenments 三覺 the three kinds of Enlightenment: 1.Enlightenment for self 2.Enlightenment for others 3.Perfect enlightenment and accomplishment The first is Arhat. The second is Bodhisattva. When all the three have been attained, the being becomes a Buddha.
THREE EVIL PATHS Three Evil Paths 三惡道 They are the three lowest realms of the Nine Realms: hell, hungry ghost and animal.（地獄，餓鬼，畜牲）
three feelings 三受
three fine and six coarse (defilements) 三細六粗
three gates of liberation 三解脫門
THREE GOOD PATHS Three Good Paths 三善道 They are Man, Asura and Deva Paths.（人，阿修羅，天道）
three good roots 三善根
three incalculable eons 三阿僧祇劫
THREE JEWELS Three Jewels 三寶 Or the Three Precious Ones, i.e. the Buddha, the Dharma, and the Sangha.
three karmic activities 三行
three kinds of attachment 三愛
three kinds of causes (or conditions) 三緣
three kinds of existence 三有
three kinds of objects 三類境
three kinds of outflow 三漏
three kinds of suffering 三苦
THREE MEDITATIONS OF ONE MIND Three Meditations of One Mind 一心三觀 Also known as Three Inconceivable Meditations, which is one of the practices in Tien Tai Sect in China. According to Tien Tai, all existence in the universe consists of Three Dogmas (Truths), namely, Void, Unreal and Mean. These three Dogmas are co-existent and interactive, integrated and interrelated. If one can meditate this concept with the whole mind, it is call Three Meditations of One mind, or Inconceivable Profound Meditation.
three minds 三心
three natures 三性
three non-natures 三無性
THREE OBSTACLES Three Obstacles 三障 1.the karmic obstacle 2.the affliction obstacle 3.the retribution obstacle When the Three Obstacles are cleared and dissolved, the Three Virtues will be perfected.
three part syllogism 三支作法
three period teaching classification 三時教判
three periods 一代三段
THREE PERIODS OF TIME Three Periods of Time 三世 That is the past, the present and the future.
THREE POISONS Three Poisons 三毒（貪、嗔、痴） or Three Roots 1.Greed or wrong desire 2.Hatred or anger 3.Illusion or stupidity or ignorance These are the source of all the passions and delusions.
three poisons 三毒
three practices 三學
THREE REALMS Three Realms 三界 Sanskrit word is Trailokya. It is Buddhist metaphysical equivalence for the triple world of earth, atmosphere and heaven. 1.Realm of Sensusous Desire (Sanskrit word is Kamadhatu) of sex and food. It includes the Six Hevens of Desire, the Human World and the Hells. 2.Realm of Form (Sanskrit word is Rupaadhatu) of matter which is substantial and resistant. It includes 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.
three realms 三界
three requests 三請
THREE ROOTS Three Roots 三根 The three (evil) roots, i.e. desire, hate and stupidity. Another group is the three grades of good "roots" or abilities, i.e. superior, medium and inferior.
three samadhis 三三昧
THREE SEALS Three Seals 三法印（諸行無常，諸法無我，寂靜涅槃） Also known as Three Universal Truths. 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. 【參照: Four Seals】
THREE SHASTRA Three Shastra 三論 They are 1.Madhyamaka Shastra中論 2.Dvadashamukha Shastra十二門論 3.Shatika Shastra百論 All three were translated by Kumarajiva（鳩摩羅什）, on which the Three Shastra Sect（三論宗） bases its doctrines.
THREE STUDIES Three Studies 三學（戒、定、慧） or Three Vehicles of Learning 1.Sila, i.e. taking Precepts 2.Dhyana, i.e. concentration and meditation 3.Prajna, i.e. wisdom It is practiced by the Arhats.
three subtle marks 三細
three subtleties 三細
THREE SUFFERINGS Three Sufferings 三苦（苦苦、樂苦、不苦不樂苦） 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. （五蘊）
three teachings 三教
three time periods 三際
three times 三世
three treasures 三寶
three treatises 三論
three undefiled faculties 三無漏根
THREE UNIVERSAL CHARACTERISTICS Three Universal Characteristics 三法印（諸行無常，諸法無我，寂靜涅槃） The Three Universal Characteristics are connected with the existence. They are: 1.All phenomena are impermanent. 2.All Dharma are not-self. 3.All sensations are suffering.
THREE UNIVERSAL TRUTHS Three Universal Truths 三法印（諸行無常，諸法無我，寂靜涅槃） Also known as the Three Seals. Three Universal Truths are the basic teaching of Buddha, so that they are commonly used to attest Buddhism. The Three Universal Truths are: 1.All phenomena are impermanent. 2.All dharmas are non-self. 3.The eternity is Nirvani and stillness.
three views 三觀
THREE VIRTUES Three Virtues 三德 The three virtues of power, 1.the virtue, or potency of the Buddha's eternal, spiritual body, i.e., the Dharmakaya 2.the virtue of his Prajna, knowing all things in their reality 3.the virtue of his freedom from all attachments and his sovereign liberty
THREE WISDOM Three Wisdom 三智（一切智、道種智、一切種智） There are three kinds of wisdom: 1.Sravaka and Praetyka-Buddha knowledge that all the Dharmas or laws are void and unreal 2.Bodhisattva knowledge of all things in proper discrimination 3.Buddha knowledge or perfect knowledge of all things in their every aspect and relationship past, present and future. In Tien Tai Sect, the Three Wisdom is associated with the Three Dogmas of Void, Unreal and Mean.
three worthies 三賢
three-part distinguishing 三分別
Three-Treatise school 三論宗
THREEFOLD BODY OF A BUDDHA Threefold Body of a Buddha 三身（法身、報身、化身） They are 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.
threefold truth 三諦
Tibet 西藏
Tibetan buddhism 西藏佛教
TIEN TAI SECT Tien Tai Sect 天台宗 One of the Ten Great Sect in Chinese Buddhism. It was initiated by Hui Man in the dynasty of Bei-Chai, and was promoted by Chi-Hai in Tsui Dynasty. Mainly based on Lotus Sutra, Tien Tai Sect explains all universal phenomena with Three Dogmas. For the practices, it emphasizes cutting off Three Delusions, thus establishes the method of Three Meditations of One Mind.
torpor 惛沈
touch 觸
traceless nature 無覆無記
TRAILOKYA Trailokya 三界 【參照: Three Realms】
transcend 超越
transformation body 化身，應身，變化身
transformation Buddha 化身
transformation of the basis 轉依
transformation-response body 應身
transforming consciousness 轉識
transmigration 輪回
Transmission of the Lamp 續傳燈錄
transmission of the robe 傳衣
transmit 傳
transmundane dharmas 出世法
transmundane path(s) 出世間道
treatise 論
Treatise Explaining Mahayana 釋摩訶衍論
Treatise of Acclamation of the Sagely Teaching 顯揚論
Treatise of the Twelve Aspects 十二門論
Treatise on Questions Between Confucianism 儒釋質疑論
Treatise on Stirring the Anuttarasamyaksambodhicitta in the Vajrasekhara Yoga 金剛頂瑜伽中發阿耨多羅三藐三菩提心論
Treatise on the Eighteen Emptinesses 十八空論
Treatise on the Great Vehicle Abhidharma 大乘阿毗達磨集論
Treatise on the New Translation of the Flower Ornament Scripture 新華嚴經論
Treatise on the Scripture of Adorning the Great Vehicle 大乘莊嚴經論
Treatise on the Sutra of the Questions Asked by Maitreya 彌勒菩薩所問經論
Treatise on the Three Non-natures 三無性論
Treatise on the Transformation of Consciousness 轉識論
trickery 諂
TRIPITAKA Tripitaka 三藏（經、律、論） It is a Sanskrit word meaning Three Treasures: 1.Sutra Pitika - the sermons attributed to the Shakyamuni Buddha. 2.Vinaya Pitika - the discipline in practice to act according to the rules and regulations. 3.Abhidharma Pitika - the philosophical work, such as discourses, discussions, or treatises on the dogma, doctrines, etc. of Buddhism.
Tripitaka Master Subha's Guide to Meditation 無畏三藏禪要
triple truth 三諦
triple world 三世
Trisamaya: Esoteric Recitation Method of Immovable, the Sacred One 底哩三昧耶不動尊聖者念誦秘密法
Triumphant Yoga of the Nonduality of Sameness, Great King of Tantras 無二平等最上瑜伽大教王經
True Pure Land School 淨土真宗
true thusness 真如
truth 諦
truth body 法身
Tusita Heaven 都率天
TWELVE BASES Twelve Bases 十二處 The Six Internal Bases and the Six External Bases are together called the Twelve Bases. Base implies the meaning of germinating and nourishing. All mental activities are germinated and nourished from these Twelve Bases.
twelve binding views 十二見縛
twelve limbs of dependent origination 十二因緣
TWELVE LINKS OF DEPENDENT ORIGINATION Twelve Links of Dependent Origination 十二因緣 【參照: the Law of Dependent Origination】
twelve loci 十二處
Twelve Names of the Great Auspicious Goddess 大吉祥天女十二名號經
TWELVE NIDANAS Twelve Nidanas 十二因緣 【參照: the Twelve Links of Dependent Origination】
TWELVE PLACES Twelve Places 十二處 【參照: the Twelve Bases】
twenty-eight heavens 二十八天
twenty-five (stages of) existence(s) 二十五有
Twenty-One Hymns to the Rescuer Saint Tara, Mother of Buddhas 聖救度佛母二十一種禮贊經
TWO DEATHS Two Deaths 二死 Two Deaths refer to 1.share-sectioned birth and death 2.changed birth and death
TWO FORMS OF DEATH Two Forms of Death 二死 1.Natural death of the life 2.Death form external cause and conditions
two hindrances 二障
two kinds of death 二死
two kinds of defilements 二煩惱
two kinds of emptiness 二空
two kinds of extinction 二滅
two kinds of improvements 二利行
two kinds of patience 二種忍辱
two kinds of samsara 二種生死
two kinds of wisdom 二智，權實二智
two minds 二心
TWO OBSTACLES Two Obstacles 二障（煩惱障、所知障） Two Obstacles refer to 1.the obstacle of afflictions 2.the obstacle of what is known
two transformations 二轉
two vehicles 二乘
two views 二見
two views of self 二我見
two virtues 二德
ultimate enlightenment 究竟覺
un-posited reality 非安立諦
unachievable 不可得
unarisen 不生
unborn 無生
unconditioned 無為
UNCONDITIONED DHARMA Unconditioned dharma 無為法 Also known as Asamskrta dharma, which is anything not subject to the principle of cause and effect, nor law of dependent origination, i.e. conditions. It is the dharma beyond the worldly ones.
uncontaminated 無漏
uncontaminated wisdom 無漏智
uncreated 無為
undefiled 無垢，阿摩勒
undefiled seeds 無漏種子
undetermined elements 不定法
undisturbed 不動無為
unhindered 無礙
universal Buddha 普佛
universal wisdom 一切種智
unobstructed 無礙
unobtainable 不可得
unposited reality 非安立真實
unproduced 不生
unsettledness 掉舉
unsurpassed king of the dharma 無上法王
unsurpassed wisdom 無上慧
Utterances on Image-making and Iconometry 造像量度經
Vairocana 盧舍那佛，毗盧舍那佛
VAISYA Vaisya 吠舍 the third of the four Indian Castes at the time of Shakyamuni. They were merchant, entrepreneurs, traders, farmers, manufacturers, etc., but not well-educated.
Vajrapani Bodhisattvas Exorcist of the Bhutas: Great King of Tantras 金剛手菩薩降伏一切部多大教王經
variant maturation 異熟
VAST AND LONG TONGUE Vast and Long Tongue 廣長舌相 one of the thirty-two monks of Buddha, big enough to cover his face; it is also one of the "marvels" in the Lotus Sutra.
VEDANA Vedana 受 【參照: Sensation】or【參照: Five Skandhas】
vehicle of the Buddhist disciples 聲聞乘
verbal expression seeds 名言種子
verbal silence 宴默
verification 勝解
Verses on Bodhisattva Maitreya's Vow 彌勒菩薩發願王偈
vexation 惱
view of a self in the body 身見
view of attachment to self 有身見
VIGOR Vigor 精進 the fourth Paramita, pure and unadulterated progress, i.e. zealous and courageous progressing in the good, and eliminating the evil.
vigor 勢\n精進
VIMALAKIRTI-NIVDESA SUTRA Vimalakirti-Nivdesa Sutra 維摩詰經 Vimalakirti, a Sanskrit word, means undefiled and pure reputation. Vimalakirti was said to be a native of Vaisali, and an upasaka (not a monk) to assist Shakyamuni to preach and cross over the human beings. The Sutra is the record of interesting conversation between Vimalakirti and Manjusri Bodhisattva regarding the understanding of One Buddha Vehicle.
Vinaya of the Five Categories 五分律
Vinaya of the Four Categories 四分律
Vinaya Sutra 毗奈耶經
VIPASYANA SUKHAVATIVYUHA SUTRA Vipasyana Sukhavativyuha Sutra 觀無量壽經 It is one of the main sutra for Pure Land Sect. The Sutra indicates that the Pure Land of Amitabha Buddha is one of the Buddha Lands. It also describes how to be born in the Pure Land through the Sixteen Contemplations. Therefore, the Sutra is also called "Sixteen Contemplations Sutra".
virtuous roots 善根
Visualisation of the Two Bodhisattvas, the King of Medicine and the Superior Physician 觀藥王藥上二菩薩經
VISVABHADRA BODHISATTVA Visvabhadra Bodhisattva 普賢菩薩 As one of the Four Great Bodhisattva, he is the one with the highest conduct. Visvabhadra, also known as Samantabhadra, means universal worthy. He is the lord of the fundamental law, the dhyana ( taking precepts) and the practice of all Buddhas. Visvabhadra, the guardian of law, is often placed on the right of Shakyamuni, while Manjusri, the guardian of wisdom, is the left. He always rides on a white elephant, is the patron of the Lotus Sutra, and its devotees, and has close connection with Hua-yen Sutra. He has Ten Great King Vows, which give an excellent guideline to all Buddhists to practice and cultivate the Buddha Way.
voice-hearer 聲聞
void 虛
voidness 空
VOLITION Volition 行 or mental formation, or action, or conduct, or deed, usually done through the body, mouth or mind. The Sanskrit word is Samskara.
volition 行
vow 誓
Vulture Peak 耆闍崛山，靈鷲山
warn 誡
water filter 漉水囊
water god 水天
WAY Way 道 Generally, it refers to the Way of Bodhi or enlightenment leading to Nirvana through spiritual stages, and even to Buddhahood through Bodhisattva's practices. Sometimes, it is also called the Path, the Road, the Truth, the Reason, the Logos, Cosmic Energy, etc., depending on different circumstances.
web of doubt 疑網
well gone 善逝
WHEEL OF LAW Wheel of Law 法輪 The Buddha-truth which is able to crush all evil, and which rolls on from man to man, place to place and age to age. To turn the wheel means to preach Buddha-truth.
wheel of the dharma 法輪
wheel turning sage king 轉輪聖王
will 行蘊
WISDOM Wisdom 智慧 the highest of Paramita; the virtue of wisdom as the principal means of attaining Nirvana. It connotes a knowledge of the illusory character of everything earthly, and destroys error, ignorance, prejudice and heresy.
wisdom 慧，智慧，般若，惠，菩提
wisdom eye 慧眼，慧目
wisdom of the buddha 佛智慧
wisdom of unrestricted activity 成所作智
wish 意樂
wish-knowledge 願智
witness 證
womb of the tathagata 如來藏
wondrous observing wisdom 妙觀察智
words 言，言語，
world 界
WORLD HONOURED ONE World Honoured One 世尊 One of the titles of the Buddha. In Sutras, this is the respected title of Shakyamuni Buddha. 【參照: Ten Titles of Buddha】
world-honored one 世尊\n薄伽梵
worldling 凡，凡夫，外凡，愚痴，異生
worldly dharmas 世法
worldly meditation 世間靜慮
worldly truth 世俗諦，世諦
worldly wisdom 等智
wrath 忿
wrong (evil) livelihood 邪命
wrong view 惡見
YAKSA Yaksa 夜叉 The demons in the lower realm, like the Ghost Realm. They are evil, malignant and violent. They live on earth or in air.
YASODHARA Yasodhara 耶蘇陀羅 the wife of Siddhartha Goutama.
Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisambodhi-tantra 大毗盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽
ZEAL Zeal 精進 【參照: Vigor】
ZEN Zen 禪 also called Chan; 【參照: Contemplation】 and 【參照: Meditation】
一 (1) One; the number one; single (Skt. eka; Tib. gcig) (2) One, someone, something (ekatya). (3) The same; singular. A single body; a single type (ekadhya).
一丈六像 Sixteen foot 尺 form of the buddha; the height of the transformation body. 【參照: 丈六】
一三昧 One pointed concentration; sama^dhi concentration. An abbreviation of 一行三昧.
一乘 'Single vehicle' (eka-ya^na). A term used to indicate the doctrine that there is only one teaching, which is the expedient means to attract people to the Single Buddha vehicle. Since this single vehicle teaching is the teaching of becoming a Buddha, it is also called the 'bodhisattva vehicle' 菩薩乘, the 'Buddha vehicle' 佛乘 and the Great Vehicle 大乘. The Faxiang 法相 school interprets this bodhisattva vehicle of the three vehicle 三乘 system as the 'one vehicle' or 'buddha vehicle.' According to Kuiji's 窺基 explanation, the ekaya^na teaching of the Faxiang school has two levels, 攝入大乘 and 出生大乘. The former is the expedient to attract people of undermined nature (不定性) to the Single Buddha vehicle. Because of the existence of sentient beings incapable of Buddhahood, this teaching does not fully correspond with the meaning of single vehicle. But since all members of the audience in the Lotus Sutra 法華經 have the potential to become Buddha, this teaching is true and effective in that situation. The latter means that all teachings of Buddha are 'born' from a single Maha^ya^na teaching. Kuiji says that this is the teaching of the S/ri^ma^la^-su^tra 勝鬘經 and the Nirvana Sutra 涅槃經. In Huayan 華嚴 and Tiantai 天台, there is a distinction between this one Buddha vehicle and the bodhisattva vehicle of the three vehicles.
一乘家 The Buddhist schools and thinkers that support the theory of the single vehicle: Huayan 華嚴宗, Tiantai 天台宗, Chan 禪宗, etc.
一乘菩薩 A bodhisattva who has awakened to the truth of the Single Vehicle.
一乘顯性教 The single vehicle teaching that expresses the nature. One of five classifications of the Buddhist teaching 五教 made by Zongmi 宗密. 〔原人論 1886.45.710a〕
一九 A Shingon 真言 term for Amita^bha 阿彌陀.
一代 Literally "one age." A reference to the teacher of the present age, S/a^kyamuni Buddha.
一代三段 The three periods of Buddha's teaching in his lifetime, known as introductory, main discourse and final application.
一佛世界 A Buddha-realm.
一佛乘 One Buddha Vehicle 一佛乘 Also known as Supreme Vehicle. In Buddhism, the Five Vehicles are established to facilitate us to understand the reality of Buddhahood. The teachings of One Buddha Vehicle is the ultimate, perfect and complete truth of Buddha, which is unconceivable and beyond words, as stated in the Lotus Sutra.
一來 A once-returner; a religious practitioner who has only one more return to this life. Transliterated from the Sanskrit sakr!d-a^ga^mi as 斯陀含, one of the four levels of attainment 四果 of practice toward arhatship 阿羅漢. This stage is divided up into two parts: one who is entering on to the stage 一來向, and one who has completed it 一來果. The person who has achieved this stage has eradicated the first six of the nine kinds of defilement 九種煩惱; s/he will be reborn again one more time as a god or human, and then attain nirvana. Also called "the second attainment" 第二果.
一來向 One who is entering onto the stage of the once-returner. 【參照: 一來】
一來果 One who has fully consummated the stage of the once-returner (sakr!d-a^ga^mi-phala). 【參照: 一來】.
一個半個 A particle; the very least.
一兔毛塵 An atom of dust on a hare's down. As a unit of measure, a 22,588,608,000th part of a yojana. 〔俱舍論 T 1558.29.62b4〕
一刀三禮 In carving an image of Buddha, at each cut thrice to pay homage to the Triratna. 一筆三禮and 一字三藏indicate a similar rule for the painter and writer.
一分 One part; partial, partially (eka-de/sa). The opposite of 具分.
一分家 A branch of Weishi 唯識 psychology traced back to Sthiramati 安慧, that teaches, in opposition to theories that consciousness has three or four parts, that it only has one part. This position was disputed by the school of Dharmapa^la 護法, which argued that consciousness has four aspects 四分.
一分菩薩 A partial bodhisattva-a bodhisattva who observes only a portion of the precepts. 〔菩薩瓔珞本業經 1485.24.1021b16〕
一切 All (sarva, kr!tsna; Tib. thams cad); the whole. Also expressed in Chinese as 普, 遍, 具.
一切一心識 All things are nothing but consciousness. 〔釋摩訶衍論 1668.32.611c28〕
一切世尊最尊特身 The most honored of the world-honored-a title of Vairocana 毗盧遮那. 〔大日經〕
一切人中尊 The most honored among human beings-a buddha, but esp. Vairocana 毗盧遮那. 〔大方廣佛華嚴經 293.10.747c1〕
一切佛心印 The sign on a Buddha's breast, especia11y that on Vairocana's (trikon!a); the sign of the Buddha-mind; it is a triangle of flame pointing downwards to indicate power over all temptations; also 一切如來智印, and一切偏智印 the sign of omniscience.
一切佛會 The assembly of all the Buddhas, a term for the two man!d!alas. See garbhadha^tu 胎臟界 and vajradha^tu 金剛界. 〔十地經論 T 1522.26.140a12〕
一切偏智印 The sign of omniscience. Same as 一切佛心印.
一切功德莊嚴王經 The Yiqie gongde zhuangyanwang jing; Skt. Sarvadharmagun!avyu^hara^ja-su^tra; Tib. chos thams cad kyi yon tan bkod pa'i rgyal po (To.114/527); (Sutra of the Kingly Arrangement of All Dharmas and Merits). 1 fasc. (T 1374.21.890-894), trans. Yijing 義淨.
一切即一 All things are (contained in) one. A view of the Huayan school regarding the interpenetrated nature of existence. 【參照: 一即一切】 〔大方廣佛華嚴經疏 1735.35.503〕
一切如來 All tatha^gatas, all buddhas.
一切如來定 The concentration of the tatha^gatas. The highest of the 108 degrees of sama^dhi practiced by bodhisattvas' also ca11ed 大空三昧 /su^nyasama^dhi, i.e. of the great void, or immateriality, and 金剛三昧 vajrasama^dhi (adamantine sama^dhi). A deep state of concentration attained based on the observation of the principle that all things possess the same basic buddha-nature.
一切如來寶 The talismanic pearl of all Buddhas, especially one in the garbhadha^tu man!d!ala 胎臟界 who holds a lotus in his left hand and the talismanic pearl in his right.
一切如來心秘密全身舍利寶篋印陀羅尼經 The Yiqie rulaixin mimi quanshen sheli baoqieyin tuoluoni jing ; Skt. Sarvatatha^gatadhis!t!ha^nahr!dayaguhyadha^tu karan!d!amudra^-dha^ran!i^; Tib. de bshin gshegs pa thams cad kyi byin gyi rlabs sems can la gzigs sin sangs rgyas kyi shing gi bkod pa tun tu ston pa (To.507/883); (Dha^ran!i^ of the Seal on the Casket (of the Secret Whole-body Relic of the Essence of All Tatha^gatas)) abbreviated as Karan!d!amudra^-dha^ran!i^ 寶篋印陀羅尼經. There are two Chinese translations: (1) 1 fasc. (T 1022a.19.710) Dha^ran!i^ of the Seal on the Casket (of the Secret Whole-body Relic of the Essence of All Tatha^gatas) 一切如來心秘密全身舍利寶篋印陀羅尼經, tr. Amoghavajra 不空. (2) 1 fasc. (T 1023.19.715-717) Dha^ran!i^ of the Seal on the Secret Box of All Tatha^gata/s Right Dharma 一切如來正法秘密篋印心陀羅尼經, tr. Da^napa^la 施護.
一切如來所護觀察眾生示現佛剎 The Yiqie rulai suohu guancha zhongsheng shixian focha (T 1375.21.894-895); see Zhuangyanwang tuoluonizhoujing 莊嚴王陀羅尼咒經.
一切如來智印 In Esoteric Buddhism, a sign of the wisdom of all buddhas, a triangle on a lotus in the garbhadha^tu man!d!ala (Skt. sarvatatha^gata-jn~a^na-mudra^; Tib. de-bshin-g/seg s-pa thams-cad kyiye-/ses kyi phyag-rgya). 〔大日經〕\nSame as 一切佛心印.
一切如來眼色如明照三摩地 A Vairocana-sama^dhi, in which the light of the Tatha^gata-eye streams forth radiance. By virtue of this sama^dhi, Vairocana is accredited with delivering the "true word" which sums up all the principles and practices of the masters. 〔瑜祇經〕
一切如來諸法本性滿淨蓮華三昧 A lotus-sama^dhi 蓮華三昧 of Vairocana from which Amita^bha was born. It is a Tatha^gata meditation, that the fundamenta1 nature of all existence is pure like the 1otus.
一切如來金剛誓誡 The adamantine vow of all tatha^gatas, wherein as with the roar of a lion they declare that all creatures shall become as themselves.
一切智 'omniscience; the knowledge of everything, possessed by the Buddha. Same as佛智. 〔法華經、T 262.9.27b4〕
一切智地 Stage of omniscience (sarvajn~a-bhu^mi); the state of knowing all things. 〔法華經、T 262.9.19a25〕
一切智慧 【參照: 一切智】 〔法華經、T 262.9.19a27〕
一切智藏 The repository of all wisdom-the buddha-mind. 〔華嚴經 T 278.9.591a4〕
一切有 (1) All existent things; all of sam!sa^ra. 〔法華經 T 262.9.21c13〕(2) The belief held by the Sarva^stiva^da 說一切有部, that all things truly exist in themselves.
一切流攝經 The Yiqieliu she jing; 【參照: 一切流攝守因經】
一切流經 The Yiqieliu jing; 【參照: 一切流攝守因經】
一切秘密最上名義大教王儀軌 The Yiqie mimi zuishang mingyi dajiaowang yigui; Skt. Sarvarahasya-na^ma-tantrara^ja; Tib. hams cad gsang ba shes bya ba rgyud kyi gyal po; (Secret Meanings of All the Names: Great King of Tantras) To.481, P.114); 2 fasc. (T 888.18.536-541), abbr. Tantra of the Secret Meanings of the Names 秘密名儀軌, translated by Da^napa^la 施護 in 1009 CE. An explanatory continuation (akhya^natantra) of the Tattvasam!graha 真實攝經 (T 882). Most of the text comments on the significance of various yoga-related concepts (the four mudra^s 四印, procedures for sama^dhi, etc.) and the names of the Tattvasam!graha's 37 divinities. There is an ongoing polemic against conventional ethics and the performance of rites, which are seen as useless in the pursuit of liberation. Instead the text emphasizes radical mind-based methods, such as seeing lust, hatred and delusion (ra^ga, dve/sa, moha 貪嗔痴) as none other than tatha^gatas -- an approach which is standard for later Buddhist esotericism, particularly the Guhyasama^ja 秘密集會 (T 885). In this connection, there appears an infamous, oft-quoted passage which appears to advocate killing sentient beings, lying, stealing and adultery; Da^napa^la's version obfuscates this passage (T 888.18.538b13-14) and others completely, also bowdlerizing several terms concerning sexual yoga (eg. lin%ga is "joiner" 相者; bhaga is "destroyer" 破者). However, it is notable that the monk Ratna^kara/sa^nti also neuters this language in his commentary, the S/ri^sarvarahasyanibam!dho-rahah!pradi^po-na^ma (To.2623, P.3450); eg. one should kill the idea of sentient beings. For an Eng. tr. of this, the sole Indian commentary, along with the full text from Tib., see Wayman (1984); for an early Japanese study of the Tibetan version, see Togano^ (1953). (msj14); (BGBT4/203)
一切種智 All-inclusive wisdom; universal wisdom; the wisdom that perceives the distinctions between all individual phenomena (sarva-a^ka^ra-jn~a-ta^). (2) The wisdom that knows all things; same as 一切智 (sarvajn~a-jn~a^na). 〔法華經、T 262.9.3c26〕(3) The wisdom of the Buddha--faultless insight (samyak-sam!bodhi) 佛智.
一切經 The complete Buddhist canon, including all scripture and /sa^stras.
一切經音義 Yiqie jing yinyi; 100 fasc., by Huilin 慧琳. T 2128.54.311a-933b.
一切行 All (compounded) things (sarva-sam!ska^ra^h!). All phenomena. All kinds of functions. 〔瑜伽論 T 1579.30.738a25〕
一化 One lifetime of the Buddha. One life's teachings.
一向 (1) Earnestly; to be one-pointed, wanting nothing else besides that being attended to. Fervently, intently. (2) Wholly, entirely, completely (eka-am!sa). Thoroughly, as far as possible. (4) One-sidedly, only.
一向出生菩薩經 The Yixiang chusheng pusa jing (T 1017.19.698-702); alternative translation of the Chusheng wubian men tuoluoni jing 出生無邊門陀羅尼經.
一向說 The "Buddha always taught the same thing."
一味 (eka-rasa). 'Single taste.' The equality of principle and phenomena, taken from the metaphor of all of the ocean having a singular salty taste. Non-discrimination.
一味蘊 (eka-rasa-skandha). The principle that the Sautra^ntika school hypothesized as being the subject of transmigration. The most subtle consciousness, having one root essence that has continued and operated since beginningless time.
一回周 The first anniversary of a death. Same as 一回忌.
一回忌 The first anniversary of a death. Same as 一回周.
一大藏教 One great tripitaka. The dharma taught by S/a^kyamuni that includes the sutras 經, vinaya 律 and abhidharma 論. All the Buddhist teachings. 【參照: 三藏】〔碧岩錄T 2003.48.139a〕‘設使三世諸佛只可自知，歷代祖師全提不起，一大藏教詮注不及，明眼衲僧自救不了。’
一如 'oneness', 'non-duality' (1) Non-discrimination between and the sameness of two or more things. (2) The essential principle of all existences, a synonym of zhenru 真如, faxing 法性 and shixiang 實相 etc. (3) Always.
一字三禮 See .
一字奇特佛頂經 (Us!n!i^s!acakravarti-tantra). (Tantra of the Benevolent One-Syllable Buddha-Corona), 3 fasc. (T 953.19.285-307), tr. Amoghavajra 不空.
一字心咒經 The Yizi xinzhou jing; see Da tuoluoni mofa zhong yizi xinzhou jing 大陀羅尼末法中一字心咒經.
一字經 The Yizi jing; 【參照: 一字佛頂輪王經】
一字頂輪王經 ; see Putichang suoshuo yiziding lunwang jing 菩提場所說一字頂輪王經.
一實圓宗 An alternative name for the Tiantai school 天台宗.
一往 (1) Simply, only, solely. (2) Generally, in the main, briefly. 〔二障義 HPC 1.806a〕(3) One time; one round.
一心 (svacitta-ma^tra; eka-agra; eka-citta; dhya^na). The one mind. (1) Mind as the most fundamental basis. The true thusness of all existence. "One" means that the ordinary is one with the absolute. "Mind" means "certainty." Also, the one consciousness that is the basis for all sentient beings. The absolute reality that is the basis for all phenomena in the universe. This concept is central to the Awakening of Faith 起信論, where the one mind is identified with the dharmaka^ya 法身 and dharmadha^tu 法界. 〔起信論 T 1666.32.576a5〕 (2) To unify the mind; therefore, "unity of the psyche" or "concentration." The mind concentrated on Amita^bha Buddha 阿彌陀 when praying to him. (3) To concentrate the mind in the empowering sense of "devotedly" or "whole-heartedly", without scattering.
一心三觀 Three Meditations of One Mind 一心三觀 Also known as Three Inconceivable Meditations, which is one of the practices in Tien Tai Sect in China. According to Tien Tai, all existence in the universe consists of Three Dogmas (Truths), namely, Void, Unreal and Mean. These three Dogmas are co-existent and interactive, integrated and interrelated. If one can meditate this concept with the whole mind, it is call Three Meditations of One mind, or Inconceivable Profound Meditation.
一念 A thought; a thought-moment.
一方 (1) One side, one hand. (2) The other side, the other party. (3) In the meantime, meanwhile. (4) Greatly.
一時 (ekam!-samayam); 'Once', 'one time....' In the opening paragraph of sutras, it refers to the time that the sutra was taught, not necessarily referring a concrete time. (2) At the same time. (ekatra, tulya-ka^la).
一朝 Overnight; in a day. In a short time.
一法中道 In Consciousness-only theory, the idea that each one of the three natures 三性 by itself contains the meaning of the middle path. That is, the nature according to 'all pervasive discrimination' is that "people exist" and "principle does not exist." In this, there is the middle path's meaning of "neither existent nor empty."
一法界 The single dharmadha^tu; single reality realm. The one, single, absolute realm of existence. The single locus for the inclusion and production of all dharmas. 〔起信論T 1666.32.576a〕
一然 Iryon (1206-1289) An important Koryo monk. A prolific writer, who is most famous for his Samguk Yusa 三國遺事, a collection of facts and anecdotes which is a basic text for the study of the history of Korean Buddhism.
一異 One and many; sameness and difference.
一相 'One aspect;' uniformity. Absolute equality with neither discrimination nor antagonism. The aspect of Suchness (eka-laks!an!a)
一禪 Ilson (1533-1608); a later Choson Son master who was one of the four leading disciples of Hyujong 休靜.
一筆三禮 【參照: 一刀三禮】
一紙小消息 (Jo^do) A personal reply once made by Ho^nen 法然 to a disciple living in Kuroda, which has been saved in the Jo^do 淨土tradition and is used down to the present day in instruction to Jo^do adherents. In contrast to the ichimai kishomon 一枚起請文, it offers an emotional statement from Honen's personal experience on the efficacy of nembutsu 念佛 practice. Both the ichimai kishomon and the isshi kosho^soku are used frequently in daily services given by priests.
一行三昧 One-practice sama^dhi. A sama^dhi of perfect unity of body and mind in all activities (ekavyu^ha-sama^dhi). 〔文殊師利說摩訶般若波羅蜜經、 起信論 T 1666.32.5〕
一行禪師 Yixing Chanshi (683-727). Chinese monk of the Tang dynasty, acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. He joined the priesthood after the sudden death of his parents in 704, having previously distinguished himself in Taoist circles. He studied Chan 禪 at Mount Son 嵩山 with the seventh patriarch of the northern school, Puji 普寂 (631-739), and studied Vinaya with Huizhen 惠真 (673-751), a disciple of Hongying 弘景. In addition, while on Mount Tendai 天台山 he studied mathematics and astronomy, complementing his widely-recognised expertise in Taoist divination and calendrical science. In 716, he became the disciple of S/ubha^karasim!h!a 善無畏, subsequently receiving a summons to the court of emperor Xuanzong 玄宗. He was also initiated into various esoteric practices by Vajrabodhi 金剛智 shortly after their first meeting in 720. His most accomplished work, a huge commentary 大日經疏 (T 1796) on the Vairocana^bhisam!bodhi 大日經, was completed in 725 CE. Yixing is also popularly remembered as the inventor of the armillary-driven clock.
一身 (1) A single body. A single person. (2) A single lifetime; this lifetime. 〔二障義 HPC 1.821c6〕
一遍 Ippen, (1239-1289), Japanese monk, considered to be the founder of the Ji sect 時宗 of Pure Land 淨土 Buddhism, which has its main temple Yugyo^ji 游行寺 in Fujisawa. Ippen was born in present-day Ehime prefecture and studied at an early age with a disciple of Ho^nen 法然. He left the priesthood once to return to the secular world, but later reversed this decision. After a pilgrimage to Zenko^ji 善光寺 in Nagano prefecture, he went to a secluded temple in Ehime, where he carried out rigorous religious practice, and eventually had an experience of intimate unity with Amita^bha Buddha 阿彌陀佛. He became convinced through this experience that no matter what one's degree of religious preparation, he or she could be reborn in the Pure Land by virtue of even one recitation of Amita^bha's name. He subsequently wandered throughout the country, handing out slips of paper to people with basic instructions for his style of Pure Land practice. He is said to have converted thousands. Approaching death at the age of 51, he burned all of his own writings, and thus none of his works survive.
一道義 Il-do ui; (Doctrine of the Single Path) by Wonhyo 元曉.
一闡提 (icchantika). A transliteration of the Sanskrit term icchantika. Also translated into Chinese as duanshangen 斷善根 'one who has cut off the good roots' and xinbujuzu 信不具足 'lacking in the necessary faith.' A person whose roots of goodness are cut off and therefore cannot be saved. Someone who cannot attain enlightenment no matter how strenuously they practice. The term icchan originally refers to someone who is in a continual state of craving. In India the term refers to an Epicurean or a secularist. In Buddhism it refers to someone who lacks the basic causes and conditions for becoming a Buddha. The theory of the existence of such people was taught by the Yogacara school. Buddhist schools such as Tiantai 天台, Huayan 華嚴 etc., disagreed with this theory, teaching that all beings can become buddhas. This becomes the source of debate in later East Asian Buddhism, and is discussed at length in the "Buddha-nature Treatise" (佛性論).
一音教 Also written 一圓教. The 'one-voice teaching.' The Buddha's teaching is unitary. A theory established by Bodhiruci 菩提流支 when he came to Changan in about 502 CE The reasons that there are teachings of small/great vehicle and teachings of emptiness/existence is due to the temperaments and capabilities of people.
一顆明珠 "One Bright Pearl." An essay by Do^gen 道元, based on the saying by Xuansha (玄沙), "all the worlds in the ten directions are one bright pearl." This essay is a chapter in the Sho^bo^genzo^ 正法眼藏.
七佛 The seven past buddhas (Skt. sapta-tatha^gata, including S/a^kyamuni 釋迦牟尼and his six predecessors: (Sanskrit and Pali) Vipa/syin/Vipassin 毗婆尸佛, S/ikhin 尸棄佛, Vi/svabhu^/Vessabhu^ 毗舍浮佛, Krakucchanda/Kondan~n~a 拘留孫佛, Kanakamuni/Kona^gamana 拘那舍牟尼佛 and Ka^/syapa/Kassapa 迦葉佛.
七佛名經 A short title for the 受持七佛名號所生功德經.
七佛名號功德經 A short title for the 受持七佛名號所生功德經.
七佛經 T 2.1.150-154. One fasc. trans. by Fatian 法天; part of the a^gama collection. One of five translations of this text, that gives the life stories of the seven 七佛 buddhas of the past. The full title of this text is 佛說七佛經.
七俱胝佛母所說準提陀羅尼經 Skt. Cundi^devi^-dha^ran!i^; Tib. lha mo skul byed ma (To.613/989, P.188); (Dha^ran!i^ of the Goddess Cundi^ (Spoken by Seven Kot!is of Buddha-Mothers)). (1) 1 fasc. (T 1077.20.185-186), Dha^ran!i^ of the Great Cundi^, Heart of Seven Kot!is of Buddha-Mothers 七俱胝佛母心大準提陀羅尼經, abbr. 大準提陀羅尼經, tr. Diva^kara 地婆訶羅. (2) 1 fasc. (T 1075.20.173-178), Dha^ran!i^ of the Great Bright Cundi^, Seven Kot!is of Buddha Mothers 七俱胝佛母準提大明陀羅尼經, tr. Vajrabodhi 金剛智. (3) 1 fasc. (T 1076.20.178-185), Dha^ran!i^ of the Goddess Cundi^ Spoken by Seven Kot!is of Buddha-Mothers 七俱胝佛母所說準提陀羅尼經, abbr. 準提陀羅尼經, tr. Amoghavajra 不空. This version is better organised than Vajrabodhi's. Chinese commentaries: Hongzheng's 弘贊 Commentary on the Assembly 七俱胝佛母所說準提陀羅尼經會釋 (Z.37.429) and Essentials of Reciting the Cundi^ Mantra 持誦準提真言法要 (Z.104.786). KI (mb) 5.
七地 The seventh of the ten bhu^mis 十地. Also called 遠行地 . Included as part of the path of cultivation 修道位 in Yoga^ca^ra. 〔二障義HPC 1.805a1〕
七寶 (sapta-ratna). 'seven jewels.' Various Buddhist scriptures have differing lists of these seven jewels. Some of the common lists are (1) Gold 金, silver 銀, lapis lazuli 琉璃, crystal 頗胝迦, agate 車渠，ruby 赤珠，cornelian 碼瑙. (2) Coral, amber, cinta^man!i, kim!/suka, /sakra^bhilagna, emerald, diamond. (3) Gold, silver, lapis lazuli, coral, pearl, agate, the bright-moon gem, cinta^man!i. (4) Gold, silver, lapis lazuli, coral, amber, agate, cornelian.
七寶(金、銀、琉璃、瑪瑙、珍珠、玫瑰、硨磲（一種貝殼）；或金、銀、琉璃、水晶、琥珀、紅珍珠、瑪瑙) Seven Gems 七寶(金、銀、琉璃、瑪瑙、珍珠、玫瑰、硨磲（一種貝殼）；或金、銀、琉璃、水晶、琥珀、紅珍珠、瑪瑙) They are gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls and carnelian.
七心界 The visual, auditory, olfactory, taste, tactile and conceptual consciousnesses, plus the mental faculty (seventh consciousness). These are selected from the 'eighteen elements.'
七惡 The seven evil karmas: three of the body and four of the mouth.
七慢 Seven kinds of pride. 1. 慢 Pride in regarding oneself as superior to inferiors and equal to equals (ma^na); 2. 過慢 Pride in regarding oneself as superior to equals and equal to superiors (ati-ma^na); 3. 慢過慢 Pride in feeling superior to manifest superiors (ma^na^ti-ma^na); 4. 我慢 Pride in the belief that the aggregates are self and are possessed by self (asmi-ma^na, a^tma-ma^na); 5. 增上慢 Pride in possessing the Truth, or enlightenment (adhi-ma^na); 6. 卑慢 Pride in regarding oneself as only a little inferior to those who far surpass one (avama^na, u^na-ma^na); 7. 邪慢 Pride in regarding oneself as possessing virtues, such as wisdom and enlightenment, although lacking them (mithya^-ma^na). 〔阿毗達磨俱舍釋論 1559.29.254c28〕
七曜攘災決 (Expelling the Seven Planets' Fated Calamities). 1 fasc. (T 1308.21.426), trans. Kon%ta 金俱吒.
七條 (uttara-a^sanga) One of the three types of garments (三衣) that monks and nuns are permitted to own. A jacket that is made out of a patchwork of seven pieces of cloth.
七珍 The seven treasures, seven jewels; same as 七寶. 〔法華經 T 262.9.34b28〕
七生 (1) Seven lifetimes; to be reborn into the world seven times. (2) Seven lifetimes is the number of times that the stream-winner 預流 will be reborn into the world of sam!sa^ra.
七百結集 The Second Buddhist Council (attended by seven hundred arhats), held at Vai/sa^li^. 【參照: 第二結集】
七百集法 The Second Buddhist Council (attended by seven hundred arhats), held at Vai/sa^li^. 【參照: 第二結集】
七眾 "The seven groups (of Buddhist disciples)." (1) bhiks!u, 比丘 (Pali bhikkhu); (monks). (2) bhiks!un!i^ 比丘尼(Pali bhikkhuni^), (nuns). (3) upa^saka (male lay practitioners). (4) upa^sika^ (female lay practitioners). (5) monks who are not of age (/sra^man!era 沙彌 Pali sa^man!era), (6) nuns not yet of age /sra^man!erika^ 沙彌尼 (Pali sa^man!eri^). In the case of women, there is a special category of nuns who are in between the older and the younger group, who are called (7) /siks!ama^n!a^ 式叉摩那 (Pali sikkhama^na^). The first two groups keep the full set of the Buddhist precepts; the two groups of lay practitioners are only required to keep the five precepts (wujie 五戒). The /siks!ama^n!a^ s receive the six rules 六法 and the /sra^man!eras and /sra^man!erika^s receive the ten precepts 十戒.
七種真如 The seven kinds of suchness as taught in the Treatise on the Eighteen Emptinesses. The seven are the suchness of arising 生真如, the suchness of marks 相真如, the suchness of consciousness 識真如, the suchness of bases 依止真如, the suchness of mistaken activity 邪行真如, the suchness of purity 清淨真如, and the suchness of correct activity 正行真如. 〔十八空論 1616.31.〕
七覺支 (sapta-bodhy-anga^ni). 'The Seven Factors of Enlightenment.' Also written as 七覺分. They are: (1) zefa 擇法 correctly evaluating the teaching; (2) jingjin 精進 making effort at practice; (3) xi 喜 rejoicing in the truth; (4) qingan 輕安 attainment of pliancy; (5) (nian) 念 keeping proper awareness in meditation; (6) (ding) 定 concentration; (7) xingshe 行舍 detachment of all thoughts from external things. This is a representative list of these seven factors: different reference works will list other versions of these.
七識 (1) The seven consciousnesses besides the a^laya consciousness 阿賴耶識. 【參照: 轉識】 (2) 第七識 The seventh (manas) consciousness, the locus of egoistic tendencies.
丈六 An abbreviation of '16 feet.' The standard height of the transformation-body Buddha 化身, which is twice the height of an ordinary man.
三七日 A period of twenty-one days. (2) The twenty-first day.
三三昧 "Three sama^dhis": (1) The sama^dhi of emptiness; (2) The sama^dhi of no-marks; (3) the sama^dhi of non-contrivance. From the Jingang sanmei jing 金剛三昧經T vol. 9, 372a.
三不善根 The three unwholesome roots: covetousness 貪, antipathy 嗔, and folly 痴. These are equivalent to the three poisons 三毒. 〔瑜伽論 T 1579.30.752a7〕
三世 Three Periods of Time 三世 That is the past, the present and the future.\nThree worlds; three times; the triple world of past, present and future (try-adhvan, try-adhvahak, loka-traya). Also written 三祭.
三乘 The "three vehicles" taught by the Mahayana 大乘 schools, which are three programs of practice that are considered to be suitable for different capacities of sentient beings (tri-ya^na). These are the vehicles of /sra^vaka 聲聞, pratyekabuddha 緣覺 and bodhisattva 菩薩. The first two of these are categorized by the Mahayana schools as lesser vehicles or "hi^naya^na 小乘" and are referred to as the "two vehicles 二乘." Mahayana texts such as the S/ri^ma^la^-su^tra 勝鬘經 and the Lotus Sutra 法華經 offer extensive analysis of the relative capacities of these three, with the Lotus Sutra asserting that all three vehicles are eventually subsumed by the single vehicle 一乘.
三乘聖人 Sages of the three vehicles: /sra^vakas, pratyekabuddhas, and bodhisattvas 菩薩. 〔二障義 HPC 1.803b〕
三事 The "three affairs." (1) Morality, concentration, wisdom. (2) Greed, anger, ignorance. (3) Life energy, body heat, consciousness. (4) Food, drink and clothing. 〔大丈夫論 T 1577.30.262a17-18〕. (5) Su^tra, vinaya and abhidharma. 〔瑜伽論 T 1579.30.345a29〕
三住 Three abodes; three loci of the mind: the heavenly abode ; the Brahma abode , and the sagely abode . In other words, three kinds of good abidings of the mind (Skt. trayo viha^ra^h!; Pali tayo viha^ra^). 〔瑜伽論 T 1579.30.499b03〕
三分別 The three-part distinguishing; the triple determination that occurs between sense-organ, object, and corresponding consciousness through contact. 〔辯中邊論 T 1600.31〕
三劫 Three kalpas, three eons. (1) An abbreviation of 三阿僧祇劫. (2) In the True Word school, a term for deluded attachment. (3) The three kalpas of the past, present and future.
三十七道品 The thirty-seven aids to enlightenment. These are thirty-seven kinds of practices for the attainment of enlightenment. They are: The Four Bases of Mindfulness (sinianchu 四念處) The Four Right Efforts (sizhengqin 四正勤), the Four Occult Powers (sishenzu 四神足), The Five Roots of Goodness (Wugen 五根), the Five Powers (五力), the Seven Factors of Enlightenment qijuezhi 七覺支), and the Eightfold Holy Path (bashengdao 八聖道).
三十三天 The thirty-three gods (tra^yastrim!/sa) who live on the top of Mt. Sumeru in the second of the six heavens of the desire realm 六欲天. S/akra 帝釋天 dwells in the center with eight other gods in each of the four directions. Also rendered with the hybrid transcription/translation as 忉利天.
三十二相 Thirty-two Forms 三十二相 These are the physical marks of a Buddha 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.\nThe thirty-two marks of the Buddha. (dva^trim!/san maha^-purus!a-laks!an!a^ni). The thirty-two distinguishing marks on the body of a Buddha. Various texts give various sets of 32, but one of the more common, as seen in works such as the Yoga^ca^rabhu^mi-/sa^stra is as follows: (1) flat soles 足下安平立相（supratis!t!hita-pa^da); (2) dharma-cakra on the soles 足下二輪相 （cakra^n%kita-hasta-pa^da-tala). (3) slender fingers 長指相（di^rgha^n%guli), (4) slender limbs 足跟趺長相（a^yata-pa^da-pa^rs!n!i), (5) webbed fingers and toes 手足指縵網相（ja^la^vanaddha-hasta-pa^da), (6) flexible limbs 手足柔軟相（mr!du-tarun!a-hasta-pa^da-tala), (7) long legs 足趺高滿相（ucchan%kha-pa^da), (8) slender legs like those of a deer 伊泥延&FK-FCF9;相（ain!eya-jan%gha), (9) arms extending past the knees 正立手摩膝相（sthita^navanata-pralamba-ba^huta^), (10) a concealed penis 陰藏相（ko/sopagata-vasti-guhya), (11) arm-span equal to the height of the body 身廣長等相（nyagrodha-pariman!d!ala), (12) hair standing straight up 毛上向相（u^rdhvam!ga-roma), (13) one hair in each pore 一一孔一毛生相（ekaika-roma-pradaks!in!a^varta), (14) golden body 金色相（suvarn!a-varn!a), (15) light radiating from the body 大光相, (16) delicate skin 細薄皮相（su^ks!ma-suvarn!a-cchavi), (17) legs, palms, shoulders, and neck of the same proportions 七處隆滿相（sapta-utsada), (18) swollen armpits 兩腋下隆滿相（cita^ntara^m!sa), (19) a dignified body like that of a lion 上身如獅子相（sim!ha-pu^rva^rdha ka^ya), (20) an erect body 大直身相（r!juga^trata^), (21) full shoulders 肩圓好相（susam!vr!ta-skandha), (22) forty teeth 四十齒相（catva^rim!/sad-danta), (23) firm, white teeth 齒齊相（sama-danta), (24) four white canine teeth 牙白相（su/sukla-danta), (25) full cheeks like those of a lion 獅子頰相（sim!ha-hanu), (26) flavored saliva 味中得上味相（rasa-rasa^grata^), (27) a long, slender tongue 大舌相（prabhu^ta-tanu-jihva), (28) a beautiful voice 梵聲相（brahma-svara), (29) blue eyes 真青眼相（abhini^la-netra), (30) eyes resembling those of a bull 牛眼睫相（go-paks!ma^). (31) white hair between the eyebrows 白毛相（u^rn!a^-ke/sa); (32) A bump on the top of the head 頂髻相（us!n!i^s!a-/siraskata^). 〔瑜伽論 T 1579.30.566c〕
三十六物 Thirty-six parts of the human body, all being unclean. Twelve external marks, twelve bodily marks and twelve internal parts.
三千大千世界 (trisa^hasra-maha^sa^hasra-loka-dha^tu). One billion worlds, constituting the domain of the Buddha. A world consists of the world of desire and the first heaven of the world of form. One thousand times one thousand times one thousand makes one billion. Commonly abbreviated as sanqianshijie 三千世界. It is a way of describing the vastness and interwovenness of the universe in ancient Indian cosmology.
三受 "three feelings." Pleasure, pain and neither-pleasure-nor-pain.
三善根 (1) The three good roots of 'not coveting' (wutan 無貪), no anger (wuchen 無嗔) and no delusion (wuchi 無痴). So called because they are considered to be the basic mental functions of goodness. According to the Yoga^ca^ra school 瑜伽行派, all good elements are produced from these three. (2) 'Giving' (施), 'compassion' (慈) and 'wisdom' (慧). As opposed to the 'three poisons' (sandu 三毒). 〔俱舍論、 T 1558.29.86a3〕
三善道 Three Good Paths 三善道 They are Man, Asura and Deva Paths.（人，阿修羅，天道）
三國遺事 The Samguk Yusa (Legends and History of the Three Kingdoms), 5 fasc. T 2039.49.953-; written during the Koryo by the monk Iryon 一然 (1206-1289) . A collection of stories related to the transmission and development of Buddhism in Korea, especially focusing on the Three Kingdoms and Silla periods. This text is a fundamental work for the study of the history of Korean Buddhism. Translated into English in Ha (1972). 〔三國遺事 〕
三地 The third of the ten bodhisattva bhu^mis 十地; the stage of emission of light 發光地. 〔二障義 HPC 1.811c〕
三大 The three greatnesses of the innately enlightened mind of sentient beings, as originally taught in the Awakening of Faith 起信論. The first is the greatness of essence 體大, which refers to the basic quality of the mind being suchness. The second is the greatness of attributes 相大, which refers to the myriad virtues possessed by the tatha^gatagarbha 如來藏. The third is the greatness of function 用大, which refers to the virtuous function seen in the actualization of the mind of enlightenment. The Awakening of Faith says: 雲何為三一者體大謂一切法真如平等不增減故 二者相大謂如來藏具足無量性功德故 三者用大能生一切世間出世間善因果故 〔起信論 T 1666.32.575c〕
三學 The three practices of Buddhism: /si^la (morality 戒), dhya^na (meditation 定), and prajn~a^ (wisdom 慧).
三學（戒、定、慧） Three Studies 三學（戒、定、慧） or Three Vehicles of Learning 1.Sila, i.e. taking Precepts 2.Dhyana, i.e. concentration and meditation 3.Prajna, i.e. wisdom It is practiced by the Arhats.
三寶 Three Jewels 三寶 Or the Three Precious Ones, i.e. the Buddha, the Dharma, and the Sangha.\n(triratna). The 'Three Treasures' in Buddhism. (1) the Buddha 佛; (2) the Dharma 法 and (3) the Sangha 僧.
三寶紀 The Sanbaoji; 【參照: 歷代三寶紀】
三德 Three Virtues 三德 The three virtues of power, 1.the virtue, or potency of the Buddha's eternal, spiritual body, i.e., the Dharmakaya 2.the virtue of his Prajna, knowing all things in their reality 3.the virtue of his freedom from all attachments and his sovereign liberty\nThree aspects of the Buddha's virtue: (1) The merit of his compassion; (2) the merit of severing affliction; (3) the merit of his wisdom.
三心 The three minds. (1) The three minds of practice: the mind of the precepts 戒, the mind of concentration 定 and the mind of wisdom 慧. (2) Inferior, superior and middling mind. 〔俱舍論〕 (3) The three minds of the bodhisattva as explained in the Awakening of Faith 起信論: the true mind that is mindful of suchness; the profound mind which endeavors for wholesome activities and the mind of great compassion that seeks to save all sentient beings. Also: the true mind that transcends calculation; the mind of compassionate expedient means and the subtle mind that remains after the arousal of the prior two. (4) The "three minds" of Yoga^ca^ra: the base mind (a^laya 阿賴耶, or eighth consciousness); the provisional base mind (manas 末那, or seventh consciousness) and the mind involved in worldly discriminations (mano 意 or sixth consciousness). 〔五家解說誼HPC 7.14c1-2〕(5) The three minds of progressive observation of the emptiness of self , emptiness of dharmas (objects), and emptiness of both at once, as taught in the Yoga^ca^rabhu^mi-/sa^stra. 〔瑜伽論 T 1579.30.605c19-24; 二障義 HPC 1.803a6-9〕(6) Desire, hatred and ignorance.
三性 The three natures. {I} The three natures of perception in Yoga^ca^ra: (1) The nature of existence produced from attachment to illusory discrimination. The mind of mistakenly assigning a real essence to those things that are produced from causes and conditions and have no true essence, and the appearance of that mistaken world (parikalpitah-svabha^va; bianji suoyixing 遍計所執性). (2) The nature of existence arising from causes and conditions. All existence is produced according to cause (paratantra-svabha^va; 依他起性; yitaqixing) . (3) The nature of existence being perfectly accomplished; the highest state of existence conforming to ultimate reality (parinispanna-svabha^va; yuanchengshi xing 圓成實性; ).〔成唯識論T 1585.31.45c〕{II} The division of all elemental constructs into three moral qualities: (1) That which produces goodness 善. (2) That which produces evil 惡 and (3) That which is neutral 無記, producing neither good nor evil. The neutral category is further subdivided into two categories of impedimentary neutrality 有覆無記 and non-impedimentary neutrality 無覆無記. The afflictions 煩惱 are included in the evil category.〔俱舍論、 T 1558.29.7b〕
三性對望 In the Faxiang sect 法相宗, the use of the three natures 三性 to explain the middle path 中道. According to Consciousness-only 唯識 theory, all dharmas 法 (all existences) are included in these three natures. The nature based on all-pervading discrimination is the dharma expressing the average man's deluded attachments. The existence that is based on accepting the fact that there are regular people is the nature of all-pervading discrimination, though it is not something that is real. This point is called "non being" or "emptiness." In Consciousness-only doctrine, emptiness means non-being, which is quite different from emptiness as understood in the Prajn~a^pa^ramita^ sutras, which understand emptiness to mean "that which is ungraspable and unattached." The next, in the nature of existence established according to causal arising, those things which are established according to causal arising are called "dharmas." This is "provisional existence" or "phenomena" (jiayou 假有). It is also called "non-empty." The nature of complete becoming is absolute reality. That is, the essence of existence. This is true existence, and therefore the three time divisions of the teaching (see sanshijiao 三時教) of existence, emptiness and the middle path, are understood as the middle path of going by the three natures, as distinct from a one-sided clinging to existence and a one-sided clinging to emptiness.
三惑 Three Delusions 三惑 In Tien Tai, three doubts in the mind of Bodhisattva, producing three delusions, i.e., 1.through things seen and thought 2.through the immense variety of duties in saving humans 3.through ignorance\n'Three delusions,'three afflictions.' (1) Three kinds of basic defilement: craving (tanyu 貪欲), anger (chenhui 嗔恚), and ignorance (yuchi 愚痴). These are equivalent to the 'three poisons' (sandu 三毒). (2) In Tiantai teaching 天台宗, the three delusions are: delusions arising from incorrect views and thoughts (jiansihuo 見思惑); delusions which hinder knowledge and are as numerous as the number of grains of sand in the Ganges river (chenshahuo 塵沙惑); and delusions which hinder knowledge of reality (wuminghuo 無明惑). The first type of delusion is dealt with by followers of Hi^naya^na 小乘 as well as Maha^ya^na 大乘. The latter two types are destroyed only by bodhisattvas.
三惠 【參照: 三慧】 〔二障義 HPC 1.807a〕
三惡道 Three Evil Paths 三惡道 They are the three lowest realms of the Nine Realms: hell, hungry ghost and animal.（地獄，餓鬼，畜牲）
三愛 Three kinds of attachment. (1) Attachment to desire 欲愛, attachment to form 色愛 (有愛) and attachment to the formless 無色愛 (無有愛). (2) The three kinds of attachment that become pronounced as one approaches the moment of death: attachment to one's self essence 自體愛, attachment to one's household and possessions 境界愛, and attachment to the events of that lifetime 當生愛.
三慧 Three kinds of wisdom. 【參照: 聞思修】 〔莊嚴經論 T 1604.31.〕
三戒 The three categories of self-restraint. The precepts for householders, precepts for clergy, and the precepts that the two groups have in common.
三摩地 Samadhi 三摩地 Sanskrit word for meditation. 【參照: Meditation and】Contemplation.
三摩提 A transliteration of the Sanskrit and Pali sama^dhi. Also written sanmei 三昧 and sanmodi 三摩地. Perfect concentration.
三摩缽底 A transliteration of the Sanskrit sama^patti. A term for meditation. A condition of calm abiding. Equanimity attained due to a unification of mental energies. Translated into Chinese as 等至.
三摩缽提 A transliteration of the Sanskrit sama^patti. Same as prior 三摩缽底.
三支作法 The three part a syllogism in the New School of Buddhist logic. These are: pratijn~a^ (宗), the proposition; hetu (因), the reason; and uda^harana (喻) the example. The older school had used a five-part syllogism (wuzhizuofa 五支作法), but from the time of Digna^ga, the five part syllogism was considered unnecessary and the three part syllogism was used.
三教 "Three Teachings." (1) The three major East Asian traditions of Buddhism 佛教, Confucianism 儒教 and Taoism 道教. (2) According to Zongmi 宗密 in his commentary to the Sutra of Perfect Enlightenment 圓覺經, the sudden teaching dunjiao 頓教, represented by the Huayan ching; 華嚴經 the jianjiao 漸教 represented by the period from the Deer Park to S/a^la Forest, and the budingjiao 不定教, which teaches the eternal perfection of the Buddha-nature (Z 243.9.323b-c).
三明 (1) "Three awarenesses": The awareness of the causes and conditions remaining from prior lifetimes (which corrects the view of eternalism); the awareness of future affairs (which corrects the view of nihi^ism); uncontaminated awareness (which ends the creation of defiled views). (2) three kinds of wisdom among the six supernatural powers 六神通. (1) The power of divine vision 天眼通, wherein they can observe the full course of passage by sentient beings through the six destinies. (2) the power of the knowledge of previous lifetimes 宿命通，宿住通, whereby they know the events of countless kalpas of previous lifetimes experienced by themselves, as well as all the beings in the six destinies; (3) the power of the extinction of contamination 漏盡通, whereby they completely extinguish all the afflictions of the three realms, and thus are no longer subject to rebirth in the three realms.
三昧 (sama^dhi). The term in Sanskrit means "putting together", "composing the mind", "intent contemplation", "perfect absorption." A high level of meditative concentration.
三昧正取 (1) Believing without a doubt the teachings of a sage who has gained great concentration. (2) sama^dhi, great concentration.
三昧耶 A transcription of the Sanskrit samaya. (1) Time, especially as a specific moment. (2) A meeting, gathering. (3) The basic doctrine of a school.
三昧耶形 A shape or object that serves as a symbol, or emblem. In Buddhism, something like a bow, arrow, staff, vessel, or mu^dra, that expresses the original vow of the buddhas and bodhisattvas.
三時 The "three times;" the Chinese tripartite systematization of the duration of Sakyamuni's teachings into three times or periods: the time of the zhengfa 正法 or true dharma, the xiangfa 像法 or semblance dharma, and mofa 末法 or final dharma. 【參照: 正像末】
三時教判 "Three period teaching classification." The doctrinal division of the teachings of S/akyamuni's lifetime into three periods. The Faxiang sect's 法相宗 explanation establishes the three times of the teachings of existence, the teaching of emptiness, and the teaching of the middle way. (1) The teaching of the first period (the period of the teaching of existence), says that all existence is established due to causes, but the elements of this composition are truly existent. This is established in the a^gama sutras and other Hi^naya^na sutras. (2) The teaching of the second period, which says that the original nature of all things is empty. This is also called the "negative" period. This is the beginning of "great vehicle" teaching, as it is changing from "small vehicle" teaching. The prajn~a^pa^ramita^ sutras are examples of this teaching. (3) The teaching of the third period is that of true emptiness: the middle way is explained affirmatively through such sutras as the Avatam!saka and the Sam!dhinirmocana. This is also called the period of the "true great vehicle."
三智 Three kinds of wisdom. There are numerous sets of these in various texts, so one must be aware of context. (1) the three wisdoms of the wisdom of dharma 法智, the wisdom of particular things 比智, and worldly wisdom 等智. 〔阿毗曇毗婆沙論 T 1546.28〕(2) the three wisdoms of the wisdom of omniscience 一切智, the wisdom of types of paths 道種智, and the wisdom of the wisdom of omniscience 一切智智. These are associated with /sra^vakas, pratyekabuddhas and bodhisattvas, respectively. 〔四教儀注〕 (3) The wisdom attained by listening, the wisdom attained by thinking, and the wisdom attained by practice. 〔瑜伽論 T 1579.30.690a1〕 (4) The three kinds of wisdom taught in the Dazhidulun : the wisdom of the two vehicles, which understands the individual aspects of phenomena 一切智; the wisdom of the bodhisattva 道種智, which understands the total aspect of phenomena and the wisdom of the buddhas, which is perfectly enlightened in regard to every aspect of phenomena 一切種智. 〔大智度論 T 1509.25.〕
三智（一切智、道種智、一切種智） Three Wisdom 三智（一切智、道種智、一切種智） There are three kinds of wisdom: 1.Sravaka and Praetyka-Buddha knowledge that all the Dharmas or laws are void and unreal 2.Bodhisattva knowledge of all things in proper discrimination 3.Buddha knowledge or perfect knowledge of all things in their every aspect and relationship past, present and future. In Tien Tai Sect, the Three Wisdom is associated with the Three Dogmas of Void, Unreal and Mean.
三有 (1) The three kinds of existence: those things which exist in the realm of desire, the realm of form, and the formless realm. (2) The three realms (sanjie 三界).
三果 (1) The third of the four fruits 四果 taught in the lesser vehicle path: the "non-returner" 不還. 〔二障義HPC 1.797a〕. Or, the first three of the four fruits. (2) Three different kinds of fruits, or rebirths. (3) In T'ien-t'ai, the fruits of tripitaka 藏, shared 通 and distinct 別.
三根 Three Roots 三根 The three (evil) roots, i.e. desire, hate and stupidity. Another group is the three grades of good "roots" or abilities, i.e. superior, medium and inferior.\n(1) The three capacities of people: superior, middling and inferior. (2) The three roots of evil: desire, hatred and ignorance.
三毒 The 'three poisons.' The three basic evil afflictions: (1) Desire (danyou: 貪欲ra^ga); (2) anger (zhenhui: 嗔恚dves!a); and ignorance (youji: 愚痴moha). Also written more simply as 貪, 嗔 and 痴.
三毒（貪、嗔、痴） Three Poisons 三毒（貪、嗔、痴） or Three Roots 1.Greed or wrong desire 2.Hatred or anger 3.Illusion or stupidity or ignorance These are the source of all the passions and delusions.
三法 Three kinds of dharma; three aspects of the dharma. (1) Teaching 教, practice 行, and realization 證. (2) The sutras 經, vinaya 律, and abhidharma 論. (3) The true dharma 真法, semblance dharma 假法, and degenerated dharma 末法.
三法印 The three seals of the dharma; three marks of the law. Three aspects of the Buddhist teaching that clearly distinguish it from non-Buddhist teachings: (1) all things are impermanent 諸行無常, all things lack inherent existence (no-self) 諸法無我, and that nirvana is perfect quiesence 涅槃寂靜.〔法華經 T 262.9.15b7〕
三法印（諸行無常，諸法無我，寂靜涅槃） Three Seals 三法印（諸行無常，諸法無我，寂靜涅槃） Also known as Three Universal Truths. 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. 【參照: Four Seals】\nThree Universal Characteristics 三法印（諸行無常，諸法無我，寂靜涅槃） The Three Universal Characteristics are connected with the existence. They are: 1.All phenomena are impermanent. 2.All Dharma are not-self. 3.All sensations are suffering.\nThree Universal Truths 三法印（諸行無常，諸法無我，寂靜涅槃） Also known as the Three Seals. Three Universal Truths are the basic teaching of Buddha, so that they are commonly used to attest Buddhism. The Three Universal Truths are: 1.All phenomena are impermanent. 2.All dharmas are non-self. 3.The eternity is Nirvani and stillness.
三漏 Three kinds of contamination (traya-a^srava^h): the contamination of desire 欲漏, the contamination of existence 有漏, and the contamination of ignorance 無明漏. 〔瑜伽論 T 1579.30.314c25-6〕(2) The contaminations of the three levels of existence: the realms of desire 欲界, form 色界 and formless 無色界realms.〔二障義、 HPC 1.797b〕.
三無性 The 'three non-natures.' In contrast to the 'three natures' of 'attachment to pervasive imagination', 'dependent arising', and 'perfectly accomplished reality', these three non-natures are established from the point of view of the lack of self nature of elements. Thus, this is an explanation from the standpoint of emptiness. (1) 相無性xiangwuxing . Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake. (2) 生無性shengwuxing . Arising, existence, has no self nature. Arising appears dependent upon causes and conditions, and its existence is provisional. (3) 勝義無性shengyiwuxing . The non-nature of ultimate reality.
三無性論 The The Try-asvabha^va-prakaran!a (Sanwuxing lun), or Treatise on the Three Non-natures; translated by Parama^rtha 真諦. 2 fascicles, T 1617.31.867-878. A work that focuses on the doctrine of the three non-natures in the Yoga^ca^ra system. It is usually attributed to either Asan%ga 無著 or Vasubandhu 世親.
三無數大劫 Three incalculably long great kalpas. 【參照: 三阿僧祇劫】 〔瑜伽論 T 1579.30.539b24〕
三無漏根 The 'three undefiled faculties': (1) to realize the principle of the Four Noble Truths 四諦 which one did not know before; (2) to study further the Four Noble Truths in order to destroy defilements; (3) to know that one has comprehended the principle of the Four Noble Truths. 〔俱舍論、 T 1558.29.14a17〕
三煩惱 In the Yoga^ca^rabhu^mi-/sa^stra, ignorance 無明, desire 愛 and grasping 取, which are the three prominent karmic limbs in the twelve limbs of dependent origination 十二支.〔瑜伽論T 1579.30.612b〕
三生 Three lives. (1) Past life, present life and future life. (2) The three main stages in the attainment of Buddhahood: (a) setting the determination to become Buddha; (b) practice and cultivation (c) experience of enlightenment. (3) The three lives (stages) taught in Tiantai 天台, which are basically the same as the prior set: (a) the seed stage 種 (發心), the maturation stage 熟 (修行), and (c) the stage of liberation (解脫). (4) The three lives of Huayan 華嚴: (a) seeing the Buddha and hearing his preaching in a previous life (jianwensheng 見聞生); (b) practicing for liberation in the present life (jiexingsheng 解行生) and (c) actualizing and entering in a future life (zhengrusheng 證入生).
三界 Three Realms 三界 Sanskrit word is Trailokya. It is Buddhist metaphysical equivalence for the triple world of earth, atmosphere and heaven. 1.Realm of Sensusous Desire (Sanskrit word is Kamadhatu) of sex and food. It includes the Six Hevens of Desire, the Human World and the Hells. 2.Realm of Form (Sanskrit word is Rupaadhatu) of matter which is substantial and resistant. It includes 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.\nTrailokya 三界 【參照: Three Realms】\nThe three realms of samsa^ra: (1) The desire realm 欲界, where one is preoccupied by desires for physical gratification. (2) The form realm 色界, where one is free from the desires for physical gratification and experiences subtle form. The is the locus of the four meditation heavens 四禪天. (3) The formless realm 無色界, the highest realm of samsa^ra, where one is free from material existence. This is the locus of the practice of the Four Formless Concentrations 四無色定.(muller) According to Vasubandhu's Abhidharmako/sa (T1558.29.40c-67a), the three realms are broken down into various realms and heavens. The Desire Realm (欲界 yujie) consists of twenty places. They are the four continents (四大洲 siduzho^u), the eight burning hells 八熱地獄, and the six heavens of the desire realm 六欲天. Beyond the sixth desire realm heaven are the seventeen dhyana heavens of the form realm 色界十七天. Above the form realm heavens is the formless realm (wusejie 無色界), where there is no material existence. There are four abodes (awarenesses, meditations, states) in the formless realm 四無色.
三界藏 The three realms as the matrix for all of the afflicted karma of sentient beings. ‘一切眾生煩惱不出三界藏’ 〔仁王經 T 245.8.826c〕
三疑 Three doubts which inhibit steadfast practice: doubting oneself, doubting the teacher, doubting the dharma.
三科 Three Classifications 三科 Buddha shows that a person is nothing more than a combination of various elements which come together under suitable conditions. They are 1.the Five Skandhas五蘊 2.the Twelve Bases十二處 3.the Eighteen Fields十八界\n'Three categories.' (1) A classification of all dharmas into the three categories of the five skandhas (wuyun 五蘊), the twelve loci (shierchu 十二處) and eighteen realms (shibajie 十八界).
三種悉地破地獄轉業障出三界秘密陀羅尼法 The Sanzhong xidi podiyu zhuan yezhang chu sanjie mimi tuoluonifa (Secret Dha^ran!i Method of Three Attainments which Destroy Hell and Reverse Karmic Hindrances in the Three Worlds). 1 fasc. (T 905.18.909-912), attributed to S/ubha^karasi?ha 善無畏. Includes passages correlating the five syllables 五字 and five families 五部 of Buddhist esotericism with the Taoist theory of five agents 五行說, and has been widely cited as a Chinese-sponsored example of Sino-Indian syncretic Thought. However, evidence presented by Chen (1998) suggests this is the first of three apocrypha (T 905, 906, 907) fabricated in the inner circles of Japanese Tendai 台密, perhaps by Annen 安然, to bolster the esoteric credentials of Saicho^ 最澄. (KI (mb) 3)
三種煩惱 Three kinds of defilements: those that are severed in the path of seeing 見道; those that are severed in the path of cultivation 修道, and those that are not severed in those two stages. 〔二障義 HPC 1.800c19〕(2) The six organs 六根, the six objects 六境 and the six consciousnesses 六識.
三種燻習 【參照: 三種薰習】
三種緣 【參照: 三緣】
三種緣生 Three kinds of causes/conditions for rebirth: that from reaching the limits of birth and death窮生死緣生; that from the path of neither attachment nor non-attachment 愛非愛道緣生 and that of receiving (a body) for enjoyment 受用緣生. 〔攝大乘論T 1595.31.167b18〕.
三種薰習 Three kinds of perfumation, also written with 燻 instead of 薰: (1) the perfumation of names and phrases 名言薰習; the perfumation of form and consciousness 色識薰習 and the perfumation of affliction 煩惱薰習. (2) The perfumation of words and explanations 言說; the perfumation of self-view 我見 and the perfumation according to one's existence 有分 (i.e. in one of the three realms or six destinies). 〔攝大乘論T 1593.31.117c02〕
三空 (1) Three emptinesses described in the 金剛三昧經: emptiness of marks, emptiness of emptiness, emptiness of that which is empty. (T vol. 9, 367B) (2) According to Kihwa in his O ka hae sorui 五家解說誼, the emptiness of self 我空, emptiness of elemental constructs 法空 and emptiness of emptiness 空空 (HPC 7.12a). (3) The emptiness of self, emptiness of elemental constructs, and the emptiness of both. (4) Emptiness 空 marklessness 無相 and wishlessness 無願. (5) In the practice of da^na, the emptiness of giver, receiver, and that which is given. (6) The emptiness of non-nature 無性空, the emptiness of changing nature 異性空, and the emptiness of self-nature 自性空.
三細 'Three subtleties, or three subtle marks.' The division, in the Awakening of Faith 大乘起信論, of original ignorance into three marks: (1) the subtle mark of karma, moved by ignorance 無明業相. (2) The (subtle) mark of the subjective perceiver: due to this motion there is a subjective mind 能見相. (3) The (subtle) mark of the objective world. Depending upon the subjective perceiver, the objective world deludedly appears 境界相. This function of these aspects is extremely subtle, as contrasted with the six coarse marks 六粗. 〔起信論 T 1666.32.577a〕
三細六粗 'Three subtle and six coarse aspects.' The three aspects of original ignorance and the six aspects of manifest ignorance as explained in the Awakening of Faith 大乘起信論.
三細相 【參照: 三細】
三經 The three scriptures that are considered definitive for a given tradition. 【參照: 三部經】
三緣 Three kinds of causes (or conditions) (tri-sam!gati-pratyaya). (1) The causes of finishing life 終生, the causes of severing affliction 斷惑 and the causes of receiving birth 受生. (2) Evil teachers, evil doctrines and evil thoughts. (3) According to Shandao 善導, three kinds of virtuous causes produced by the practice of nien-fo : (a) intimate causes 親緣, wherein the practitioners attain intimacy with Amita^bha by chanting his name, being mindful of him, paying respect to him; (b) causes of closeness 近緣, wherein pracitioners make the Buddha respond by desiring to meet him; (c) enhanced causes 增上緣, wherein, due to the chanting the Buddha's name, practitioners have their crimes erased and attain an improved rebirth.
三耶三佛 【參照: 三藐三佛陀】
三耶三佛陀 【參照: 三藐三佛陀】
三聚 Three kinds of groups: those whose future fate is to follow correct paths 正性定聚, those who will follow evil paths 邪性定聚, and those whose fate is undecided 不定聚.
三苦 Three kinds of suffering: (1) kuku 苦苦 the suffering one experiences from contact with unpleasant objects; (2) xingku 行苦 the suffering caused by change; (3) huaiku 壞苦 the suffering experienced due to the destruction of conditions pleasing to the subject. (tri-duh!khata^)
三苦（苦苦、樂苦、不苦不樂苦） Three Sufferings 三苦（苦苦、樂苦、不苦不樂苦） 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. （五蘊）
三藏 (1) The Buddhist canon, which is traditionally categorized into three divisions ("three baskets"), in Sanskrit, tripit!aka and Pali tipit!aka. These are the su^tra-pit!aka (sermons collection) 經, vinaya-pit!aka (rules collection) 律, and the abhidharma-pit!aka (philosophical treatises collection) 論. Over the long history of Buddhism, a variety of tripit!akas have developed within various cultural and linguistic regions, including the Tibetan Canon, the Pali Canon, the Chinese, Japanese 大藏經 and Korean Canons 高麗大藏經. The latter three have much overlap with each other. (2) A title attached to the names of great Buddhist scholars who were considered to be masters of the Buddhist canon. (3) A reference to the scriptures and teachings of lesser vehicle Buddhism. (4) The three practitioners of /sra^vaka 聲聞, pratyekabuddha 緣覺 and bodhisattva 菩薩.
三藏（經、律、論） Tripitaka 三藏（經、律、論） It is a Sanskrit word meaning Three Treasures: 1.Sutra Pitika - the sermons attributed to the Shakyamuni Buddha. 2.Vinaya Pitika - the discipline in practice to act according to the rules and regulations. 3.Abhidharma Pitika - the philosophical work, such as discourses, discussions, or treatises on the dogma, doctrines, etc. of Buddhism.
三藐三佛 【參照: 三藐三佛陀】
三藐三佛陀 A perfectly and fully enlightened buddha (Skt. samyak-sam!buddha; Pali samma^-sambuddha). One of the ten epithets 十號 of the Buddha. Also transcribed as 三藐三沒馱, 三耶三佛, 三耶三佛陀, and translated as 正遍知, 正等覺, 正等覺者.
三藐三沒馱 【參照: 三藐三佛陀】
三藐三菩提 Transcription of the Sanskrit sam!yak-sam!bodhi, meaning "correct enlightenment," which refers to the full and perfect enlightenment of the Buddha; translated into Chinese as 等正覺 and 正等覺. This term is commonly found in the word anuttara^-sam!yak-sam!bodhi 阿耨多羅三藐三菩提.
三行 (1) The three karmic activities of deed, word and thought. (2) Good action, evil action and non-action. (3) Three Practices. In the Diamond Sutra 金剛經 these are: acting according to situations; acting according to consciousness; acting according to Suchness (T vol. 9, 372a).
三見 The three mistaken views beyond the first two mistaken views of the body 身見 and extreme view 邊見, from among the ten afflictions 十惑. These are evil view 邪見, view of attachment to views 見取見, and view of attachment to the precepts 戒禁取見. 〔二障義 HPC 1.799a〕
三覺 Three Enlightenments 三覺 the three kinds of Enlightenment: 1.Enlightenment for self 2.Enlightenment for others 3.Perfect enlightenment and accomplishment The first is Arhat. The second is Bodhisattva. When all the three have been attained, the being becomes a Buddha.
三觀 (1) three views. Three observations taught in the Yingluo benye jing which were later elucidated by Chih-i 智顗. These are (a) the view of emptiness (kongguan 空觀), which negates mistaken notions of common-sense reality; (b) The view of dependent arising which cancels extreme attachment to emptiness, and (c) the middle view (zhongguan 中觀) which utilizes either of the above but is not attached. (2) The three kinds of meditation taught in the Sutra of Perfect Enlightenment (圓覺經). These are (a) /samatha 奢摩他, the form of meditation in which the mind is stilled by concentration on an object; (b) sama^patti 三摩缽提, which is contemplative meditation utilizing a Buddhist conceptual framework such as dependent origination, and (c) dhya^na 禪那 which is the practice of non-abiding in either of the other two. One might easily draw parallels between these three and the three in the first part of the definition. (cm)
三角山 Samgaksan A mountain located in Koyanggun 高陽郡, Korea, famous for its Buddhist monasteries.
三解脫門 (1) The three gates of liberation. 'Emptiness liberation,' 'no-aspects liberation,' and 'desireless liberation.' These are three kinds of meditative practices. (2) In the Diamond Sutra 金剛經 these are Emptiness Liberation, Adamantine Liberation and Prajn~a^ Liberation (T vol. 9, 370a).
三請 'three requests.' To ask (request) three times. In the sutras, the Buddha is often implored to teach three times before he speaks.
三論 Three Shastra 三論 They are 1.Madhyamaka Shastra中論 2.Dvadashamukha Shastra十二門論 3.Shatika Shastra百論 All three were translated by Kumarajiva（鳩摩羅什）, on which the Three Shastra Sect（三論宗） bases its doctrines.\n"Three Treatises." An appellation for three important /sa^stras which served as the foundational texts of a Chinese school which would be referred to by the same name--the "Three Treatise School 三論宗." These three texts are the Madhyamaka-/sa^stra (Zhong lun 中論) and the Dva^da/sanika^ya-/sa^stra (Shiermen lun 十二門論) by Na^ga^rjuna 龍樹 and the S/ata-/sa^stra (Bai lun) 百論 by his disciple Aryadeva 提婆, all three of which were translated into Chinese by Kuma^raji^va 鳩摩羅什. The school made significant contributions in the area of the logic of emptiness. The Madhyamaka-/sa^stra taught the "eight negations" of neither arising nor ceasing 不生不滅 , neither eternal nor not eternal 不常不斷, neither one nor many 不一不異 and neither coming nor going 不來不出. These were used to refute all forms of attachment to concepts of existence and non-existence, and thus the meaning of "middle path" 中道 wherein all things are accepted as existent, but as lacking in self-nature. The Dva^da/sanika^ya-/sa^stra also explains the emptiness of all dharmas in twelve sections, and the S/ata-/sa^stra explains emptiness to refute the arguments of non-Buddhist philosophers. Kuma^raji^va passed these texts on to his students Daosheng 道生, Sengzhao 僧肇, and Seng-lang. The last of these distinguished the Sanlun school from the Satyasiddhi school and can thus is sometimes regarded as its actual founder. In the 6th century the most important representatives of this school were Falang and Jizang and under them the Sanlun school experienced a major upsurge. In the 7th century it was brought to Japan by Egwan, a Korean student of Jizang. After the appearance of the Faxiang 法相 school, the Sanlun school decreased in importance.
三論宗 The Sanlun zong, or Three-Treatise school. One of the thirteen Chinese schools 十三宗 which held influence during the formative period of East Asian Buddhism, whose most important early representative was Jizang 吉藏. The school was named as such because of its reliance on three Indian /sa^stras (【參照: 三論】above) which had formed the basis for the Indian Ma^dhyamika 中觀派 doctrine, and therefore the Sanlun school is seen as the transmission of Ma^dhyamika thought in China. Although this school would eventually be phased out by native Chinese schools such as Tiantai 天台 and Huayan 華嚴, its rigorous explanations of the logic of emptiness and the middle way would be deeply assimilated into the doctrines of later schools. The Three-treatise school was transmitted to Korea as Samnon chong and to Japan as the Sanron shu^.
三論玄義 The Profound Meaning of the Three Treatises, T 1852.45.1a-15a. By Jizang 吉藏.
三諦 Three Dogmas 三諦 They are the Dogma of Void, Unreal and Mean. 【參照: Three Meditations of One Mind】\n'The triple truth,' or 'threefold truth' The Tiantai term used to explain reality in three aspects. (1) kongdi 空諦, the 'truth of emptiness', i.e., all existences are empty and non-substantial in essence. (2) jiadi 假諦, truth of temporariness, i.e., all existences are temporary manifestations produced by causes and conditions. (3) zhongdi 中諦,' truth of the mean', i.e., the absolute reality of all existences cannot be explained in either negative or affirmative terms.
三諦圓融觀 The observation of the real principle that allows one to be aware of the perfect interfusion of the three truths of voidness, temporariness and the mean simultaneously.
三賢 'Three degrees of worthies' or 'Three Worthies.' (1) In Hi^naya^na Abhidharma, these are the three stages of wutingxinguan 五停心觀, biexiangnianzhu 別相念住 and zongxiangnianzhu 總相念住. (2) In the Faxiang school, the thirty stages of 'ten abidings', 'ten practices', and 'ten dedications of merit.'
三身 (trika^ya). The 'three bodies' of the Buddha. (I) Dharmaka^ya, sambhogaka^ya, nirma^naka^ya. (1) The dharmaka^ya (fashen 法身) is a reference to the transcendence of form and realization of true thusness; (2) the sambhogaka^ya (baoshen 報身) is the buddha-body that is called 'reward body' or 'body of enjoyment of the merits attained as a bodhisattva'; (3) the nirma^naka^ya (huashen 化身, yingshen 應身) is the body manifested in response to the need to teach sentient beings. (II) In the Faxiang 法相 school the three bodies are explained in this way: (1) the Buddha body in its self-nature, which is the same as the dharma body; (2) the body which he receives for enjoyment shouyongshen 受用身. Within this is the body received for one's own enjoyment in the transformation into Great Reflecting Wisdom, and the body received for the enjoyment of others in the transformation into the Wisdom of Awareness of Equality. The first one is experienced only in the Buddha realm, while the second is experienced from the first stage of bodhisattva 菩薩 practice and above. (3) The transformation body, by which he can appear in any form. This body is manifested according to the arousal of the wisdom which brings the salvation of sentient beings to fulfillment. From this, Buddha-body theory was expanded from three, to four, and even up to ten Buddha- bodies. Among these, the Maha^ya^na theory of the three bodies--the Dharma-body, the Reward-body, and the Response-body is most common. The Dharma body 法身 is considered to be the eternal indestructible true principle, the Buddha's original body. The Response body 應身 is considered to be the Buddha's manifest body, but in Maha^ya^na Buddhism is regarded as the personification body, which from true principle manifests according to the temperaments and abilities of sentient beings in order to save them. The Reward body 報身 (baoshen) is manifest as a combination of the other two, and is therefore not simply eternal true principle, nor simply an impermanent personality. Rather, it is an ideal body possessed by those who have awakened to the true principle based on meritorious practice. It is the living form of the eternal principle, possessing individuality. This is a general explanation, and there have been a large number of interpretations of buddha-body theory offered in the history of Buddhism, among which there are significant differences.
三身（法身、報身、化身） Threefold Body of a Buddha 三身（法身、報身、化身） They are 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.
三車 "Three carts." A metaphor of the Lotus Sutra 法華經, from the story of the 'burning house,' which is as follows: Some chi^dren are playing in a house, unaware that it is on fire. Their father induces them to come out by telling them that there are three carts outside, a goat-drawn cart, a deer-drawn cart and an oxcart. When they come out, all there really is, is a great white oxcart. These three carts are metaphors for the /sra^vaka 聲聞 vehicle, the pratyekabuddha 緣覺 vehicle, and the bodhisattva vehicle. This story is told in order to explain that although there are "lesser vehicle" and "greater vehicle" in Buddhist teachings, in the final analysis, they are all methods aimed at the same enlightenment. The 'burning house' represents the deluded world of human beings. The chi^dren are the practitioners of the three vehicles. The goat cart represents the /sra^vaka vehicle, the deer cart represents the pratyekabuddha vehicle, and the ox cart represents the bodhisattva vehicle. When the chi^dren have been induced to come out of the house, the large identical white ox carts are prepared outside the gate to give to each chi^d. These are metaphors for the great compassion of the Buddha as he discards his expedient means and returns the practitioners to the true single Buddha vehicle. Students of the Lotus Sutra in China were divided into two main groups: one that considered the expedient ox cart and the (fourth) great white ox cart to be the same (therefore positing three vehicles). These were mainly the Faxiang 法相 and Sanlun 三論 schools. The other group, the "four vehicle thinkers" (Hua-yen 華嚴, T'ien-t'ai) 天台 maintained that the expedient ox cart and the great white ox cart are different. That is, the three vehicle thinkers consider the bodhisattva vehicle and the Buddha vehicle to be the same, while the four vehicle thinkers considered them to be different.
三迦葉 The three Ka^/syapa brothers: Uruvilva^-Ka^/syapa 優樓頻螺迦葉, Nadi^-Ka^/syapa 那提迦葉 and Gaya^-Ka^/syapa 伽耶迦葉. Originally they had been priests of the fire-sacrifice, with over a thousand disciples. When they were converted by S/a^kyamuni, they brought their followers with them. They were later instrumental in the organization of the Buddhist sangha.
三道 (1) The three sagely paths (i.e., paths where practice is based on enlightenment) of the Yoga^ca^ra school: the Path of Seeing 見道; the Path of cultivation 修道 and the path of No More Learning 無學道. 〔瑜伽論T 1579.30.435b〕 (2) The three evil destinies; 【參照: 三惡道】 (3) Defilement, the delusion from which defilement is generated and the karma which is generated from defilement. Called 惑, 業 and 苦.
三部經 The three principal scriptures, which are different according to the lineage. (1) The three scriptures of the Lotus tradition 法華三部經. (2) The three scriptures of the Maitreya tradition 彌勒三部經. (3) The three scriptures of the Pure Land tradition 淨土三部經. (4)The three scriptures of the Maha^vairocana tradition 大日三部經. (5) In Japan, the three state-protecting scriptures 鎮護國家三部經.
三量 Three ways of knowing according to the early school of hetu-vidya^: (1) 現量 to see directly with one's own eyes (prayaks!a); (2) 比量 to know by inference (anuma^na); (3) 聖教量To know by the teachings of the sages.
三阿僧祇劫 'Three incalculable eons.' See aso^gi (阿僧祇). The fifty-two stage practice of the bodhisattva is divided up into three great eons. The 'ten faiths' 十信, 'ten abidings' 十住, 'ten practices' 十行 and 'ten dedications of merit' 住回向 are in the first eon. From the first bhu^mi to the seventh is during the second eon, and from the eighth to the tenth bhu^mi is during the third eon.
三階佛法 The Sanjie fofa one of the most important texts of the Sanjie 三階 movement of the Sui-T'ang periods; extant manuscripts have been discovered in both China and Japan.
三階教 Sanjie jiao; the "teaching of the three levels; a movement begun by 信行 Xinxing (540-594); the three levels refer to levels of capacity, viz., 1) capacity for practice of the ekaya^na teachings for those of superior capacity, 2) capacity for practice of the triya^na 三乘 for those who, while not of the superior capacity of the ekaya^na 一乘 bodhisattvas, are yet capable of accurate discernment and discrimination of truth from falsity, and 3) no capacity, or rather the lowest capacity, the capacity for breaking the precepts and holding false views; the first two categories are called the 別法 biefa, teachings which distinguish or separate truth from falsity and the last category, the teachings for the beings of the third level capacity, are referred to as the 普法 pufa, the teachings based on the universal truth of all things as dharmaka^ya 法身, appropriate for those who, "blind from birth 生盲" are unable to tell true from false.
三際 The "three time periods." Before, between and after, or past, present and future.(2) The limit of the three worlds; limitless time.
三障 Three Obstacles 三障 1.the karmic obstacle 2.the affliction obstacle 3.the retribution obstacle When the Three Obstacles are cleared and dissolved, the Three Virtues will be perfected.
三離欲 Three stages of freedom from desire. As taught in the Yoga^ca^rabhu^mi-/sa^stra, these are: (1) not yet free from desire 未離欲; (2) free from double the amount of normal affliction 倍離欲, and (3) full freedom from the afflictions of the desire realm 已離欲. 〔瑜伽論 T 1579.30.436b18〕
三類境 The 'three kinds of objects.' (1) In Consciousness-only 唯識 theory, objects of consciousness are divided into three categories according to their properties. These are a) xingjing 性境 things which are truly manifested from (a^laya) seeds; b) duyingjing 獨影境 things provisionally manifested from a subjective view; and c) daizhijing 帶質境 things that exist in relation to the above two.
上上品 The best 上 of the best 上品. The highest of nine categories that are commonly used in Buddhist texts to sort things by quality. This term is often used in reference to the capacities of sentient beings. 〔攝大乘論 T 1593.31.126b〕
上下八諦 The higher and lower eight truths 八諦, the higher being those of the form realm 色界 and formless realm 無色界, and the lower being those of the desire realm 欲界. 〔二障義 HPC 1.802c〕
上品 Higher class, higher level, higher order. Often seen used in reference to the capacities of practitioners (adhima^tra). As contrasted to middle level 中品 and lower level 下品.
上地 Higher stages of practice; higher levels of consciousness (upari-bhumi). 【參照: 下地】〔瑜伽論T 1579.30.334b〕
上座 (1) One of the three ecclesiastical officials who assumes leadership in the affairs of a monastery (sthavira). (2) In Chan Buddhism, an honorific title applied to one's master. (3) A reference to 上座部.
上座部 The Chinese translation of the Sanskrit Sthavirava^da and Pali Therava^da. One of the earliest schools of Buddhism that developed in India during the century subsequent to the passing away of the Buddha. The name of the sect implies the meaning of "those supporting the teachings of the elders" which means that this was a school that had conservative tendencies--an attempt to conserve the original teachings of the Buddha. They are the longest surviving of the original twenty sects that comprised what is often referred to as Nika^ya Buddhism 部派佛教 as they continue to be active to the present in Southeast Asian countries such as Sri Lanka, Myanmar, Thailand and Cambodia. The Therava^da school is known for its early conflict with the more liberal Maha^sa^m!ghika 大眾部 school, which had espoused a revisionist approach to the Buddhist doctrine. Later schools of Mahayana Buddhism sometimes categorized the Therava^da 上座部 and other Nika^ya schools as being lesser vehicle, or Hi^naya^na 小乘.
上心 (1) In the Bodhisattvabhu^mi-su^tra, the mental state of the formless meditation heaven 無色界天. 〔菩薩地持經 T 1581.30.898b29〕 (2) 【參照: 上心煩惱】 〔二障義 HPC 1.802a8〕
上心惑 【參照: 上心煩惱】 〔俱舍論、 T 1559.29.213b21〕
上心煩惱 Also written 上心惑. (1) In the Try-asvabha^va-prakaran!a, afflictions that are re-arisen even after experiencing insight into the noble truths. 〔三無性論 T 1617.31.869c14〕 (2) 【參照: 上煩惱】 〔二障義 HPC 1.802a〕
上煩惱 (1) The condition of intense activity of the fundamental afflictions . (2) Presently active afflictions. 〔起信論 T 1666.32.578c-d; 勝鬘經 T 353.12.〕
上生 To be reborn into s superior state of existence. For example, to be reborn into the form realm instead of the desire realm. 〔二障義 HPC 1.811c〕
上生經 Abbreviated title of the Mile shangsheng jing 彌勒上生經.
上界 (1) The form realm 色界 and the formless realm 無色界, and not the desire realm 欲界. 〔瑜伽論 T 1579.30.623a12〕(2) An abbreviation of tianshangjie 天上界, the heavenly realms above. (3) The realms of the Heavenly gods, such as Indra or S/akra.
上行 (1) To flow upward, flow upstream; tend in an upward direction. (2) The behavior or practices of an excellent being; excellent practices/behavior. (3) The name of a bodhisattva in the Lotus Sutra. 〔法華經 T 262.9.40a24〕
上首 (1) Most excellent; most important (pramukha, pu^rvam!gama) (2) The position of highest seat, or the person of that position. Chief, leader, guide.
下下 The least of the least, or the inferior of the inferior (mr!du-mr!duka). Buddhist scriptural texts commonly define such things as afflictions, heavenly rebirths, faculties of sentient beings and so forth into nine categories 九品, which are the three categories of superior, middling, and inferior 上中下, further divided into the same three, resulting in nine.
下下品 The most inferior of the inferior; 【參照: 下下】
下劣 (1) Inferior, less than, worse than. (2) Bad, degraded (hi^na, li^na, lu^ha).
下劣乘 Small vehicle--hi^naya^na 小乘.
下品 Lower class, lower level, lower order, etc.(mr!du) Commonly seen used in comparing the capacities of practitioners, such as "lower level bodhisattvas," 〔瑜伽論 T 1579.30.498b5〕
下地 (1) Those things that exist beneath the objects of the objective world perceived by the practitioner (adhara-sva^bhu^mi). (2) In the division of the objects of the triple realm into nine levels 九地, the bottom three levels of inferior objects are indicated by this term. (3) The lower stages of the ten bhu^mi of the bodhisattvas (adho-bhu^mi).
下根 Lesser capacity. Refers to people whose karmic causes for the attainment of enlightenment are shallow and dull (same as 鈍根). Usually these people need special expedient teachings so before they can grasp the real point of the worldview presented for Buddhist contemplation. It is the lowest of three capacities, the other two being superior 上根 and middling 中根. 〔涅槃經 T 374.12.447c22〕
下棒 The practice in the Chan school of hitting novices with a stick, as a a stimulation in meditation practice.
下生經 The Xiasheng jing; abbreviated title of the Mile xiasheng jing 彌勒下生經.
下語 To give instruction; to state a case. A passage attached to a text or a comment attached to a kongan.
不 Is not, does not, non-, un-. A negative prefix (Skt. akaran!a; Tib. cha ma yin pa)
不了 (1) Not understanding; not comprehending (anavadha^rita, anavabodhaka, abodha). (2) Not fully expressed. (avyakta). (3) Unable to understand the explanation.
不二 Not-two; non-duality (advaita).
不休息 (1) To apply oneself unstintingly (aniks!ipta-dhura). (2) The name of a bodhisattva. 〔法華經 T 262.9.2a9〕
不但空 Not merely empty. Although the emptiness of inherent nature in all things is an important part of the Buddhist teaching, this is only a part of the truth, since there is also an aspect in which things are not empty. A way of expressing the concept of the middle way 中道. The negation of 但空.
不來 One Chinese translation of the term ana^ga^min, meaning "non-returner," more commonly rendered as 不還.
不信 (1) No faith; a lack of faith. (Pali assaddhiya; Skt. a/sraddha) In the Abhidharmako/sa one of the great defilement ground dharmas. (a^/sraddhya) (3) In Consciousness-only, not believing in that which actually exists and has meritorious function. (Tib. ma dad pa) 〔成唯識論T 1585.31.33b〕
不共 For one thing to be Ina-Zpplicable or incompatible with another. To not have in common with.(asa^dha^rana, a^ven!ika). Has important technical usage in such terms as 不共不定 and 不共無明.
不共佛法 The special characteristics of the Buddha that are not shared by sentient beings (a^ven!ika-buddha-dharma). 【參照: 十八不共法】
不共依 A basis that is not shared by another entity. For example, the manas consciousness in many cases has different bases than the mano consciousness. 〔二障義 HPC 1.804a〕 The opposite of this term is 共依.
不共所依 A basis that is not shared by another entity. Same as 不共依. 〔二障義 HPC 1.804a〕
不共教 Distinct teachings applicable to a certain group of students. Usually refers to teachings applicable to bodhisattvas 菩薩, and not to the two lesser vehicles 二乘. As distinguished from 共教.
不共業 Individual karma. Karma that gives rise to individual effects. Varied and dissimilar karma--as opposed to 共業.
不共法 (1) Characteristics peculiar to each individual person. One's own body that has been created through one's own karma. (2) The characteristics peculiar to the Buddha. 【參照: 不共佛法】
不共無明 Unique ignorance. As contrasted with 相應無明. (1) In the Abhidharmako/sa-bha^sya 俱舍論, this term refers to that kind of ignorance which arises independently in the mind and does not function with the ten dormant afflictions 十隨眠. Also called 獨頭無明. (2) In Yoga^ca^ra, there are two types of 不共無明: i. Continuously-functioning unique ignorance 恆行不共無明, which is the name given to the type of ignorance that is continuously functioning with the manas consciousness 末那識. (This ignorance called unique because it is continuously functioning, whereas the ignorance that functions with the sixth consciousness is subject to interruptions.) ii. Unique ignorance which functions by itself 獨行不共無明, which is the name given to the type of ignorance which functions with the sixth consciousness. (This ignorance is called unique because it arises by itself and does not function in conjunction with any of the other fundamental defilements 根本煩惱.
不共相 Distinct characteristics possessed by an individual being that are not shared with other beings.
不共般若 According to the Maha^prajn~a^ pa^ramita^-su^tra, the teachings of emptiness that are practiced and experienced only by bodhisattvas. 〔大智度論 T 1509.25.57c-756b〕
不分別 Undiscriminated, non-discriminating (avikalpa). Commonly expressed as 無分別.〔法華經 T 262.9.37a20〕
不動地 The stage of immovability (acala^), which is the eighth of the ten stages 十地 of the bodhisattva path. The stage at which all good practices can be carried out effortlessly. In the Sam!dhinirmocana-su^tra, the most subtle of the latent afflictions are eliminated at this stage. 〔解深密經 T 676.16.707c17〕
不動業 Activity (karma) which is related neither to good or ill fortune. 〔瑜伽論T 1579.30.316a〕
不動無為 'undisturbed.' Leaving the perceptions of the third concentration in the form realm, entering into the fourth concentration, where the perception of pain and pleasure is extinguished and only feelings unconnected with pleasure and pain are taken in. One of the six 'unconditioned elements' in Consciousness-only 唯識 theory. True reality, separated from the motion of pleasure and pain.
不動行 Same as 不動業. 〔對法論T 1606.31.728c9〕
不可得 'unobtainable,' "unknowable." That which cannot be known, no matter how hard one seeks. In Buddhism, a concrete, unchanging self-entity cannot be found in all of existence (na^vadha^ryate, anupalabdhi). (2) Impossible, unattainable, unachievable. (3) Non-existent. (4) The disappearance of the attachment to inherent existence.
不可思議 Inconceivable, unfathomable; usually said in reference to some quality of the Buddha's teaching, especially something that defies ordinary comparison (acintya). Also written 不思議. 〔法華經 T 262.9.02b27〕
不可說 (1) Inexplicable; inexpressible in words (anabhi^a^pya; nirabhi^a^pya). (2) The self as neither the same nor different from the five skandhas.
不和合性 (asa^magri^). 'Non- harmonization,' 'disharmony.' One of the 'twenty-four elements not concomitant with mind' in Yoga^ca^ra theory. In contrast to 'harmonization' 和合性. A provisionally established element referring to the capability of all existence for separation, opposition and interference.
不善 (1) Evil, incorrect, wrong, mistaken (Skt. aku/sala; Tib. mi dge ba). In the Abhidharmako/sa-bha^sya it tends to often be associated with the production of desire.〔俱舍論、 T 1558.29.7b19〕(2) Refers especially to incorrect actions, which incur negative results-- 惡業.
不善性 Of unwholesome quality; evil, bad. A reference to activities (karma) which are immoral, and will bring painful retribution. This is one of the three qualities 三性 of karmas, the other two being morally good 善性, and morally neutral 無記性. Also 【參照: 不善】above. 〔瑜伽論 T 1579.30.308c22〕
不善業 Evil activity; evil karma. Activity that brings negative results. Same as 不善行.
不善行 Evil activity; evil karma. Activity that brings negative results. Same as 不善業. 〔對法論T 1606.31.728c9〕
不增不減經 The Pu-tseng pu-chien ching; Sutra of Neither Increasing nor Decreasing. Translated by Bodhiruci in 525. A short but influential tatha^gatagarbha text that discusses the relationship between sentient beings and the dharmaka^ya 法身 (or dharmadha^tu 法界) as being one of equivalence within the medium of the tatha^gatagarbha 如來藏. The sermon begins with a question by S/a^riputra 舍利弗 as to whether the total number of sentient beings who transmigrate through the three realms and six destinies ever increases or decreases. The Buddha responds by explaining how views of increase and decrease are equivalent to the mistaken extremes of eternalism and nihi^ism. He then goes into depth explaining the nature of the tatha^gatagarbha in relation to the dharma body and sentient beings. The full title of the text is 佛說不增不減經. T 668.16.466-468.
不壞 (1) Indestructible (abhinna, abheda, avina^/sitva). (2) The second of the ten ranks of the 'ten dedications of merit' 十回向 of the path of the bodhisattva. According to the Yoga^ca^ra 瑜伽行派 school, the stage where the bodhisattva sees emptiness easily without analyzing existence.
不定 Non-determined, indeterminate (aniyata). (1) One of the six groups of mental functions, so named because they arise irregularly, and do not have a predilection for good or evil. The Abhidharma school lists eight of these, called the 不定地法. Yoga^ca^ra lists four, called the 不定法. (2) One of the two categories of transgressions of monks, which have the nature that the exact type of offense and punishment are not clear. (3) Not real, not existent. (4) To be mentally unsettled, not correctly entered into meditative concentration. (5) The indeterminate class of sentient beings 不定眾.
不定地法 In Abhidharma theory, the indeterminate mental functions, which do not have a determinable good or evil nature, and do not always act in concomitance with the mind in all of its states (aniyata^-bhu^mika). These include reflection 尋, investigation 伺, sleepiness 眠, repentance 惡作, covetousness 貪, antipathy 嗔, pride 慢, and doubt 疑. Equivalent to this category in Yoga^ca^ra are the four indeterminate mental functions 四不定.
不定法 The 'undetermined elements' which do not necessary arise in all states of mind, and therefore have no predisposition toward good or evil. In the Abhidharma, there are eight mental functions in this category, more precisely termed as 不定地法. In the Yoga^ca^ra 瑜伽行派 doctrine there are four of these mental functions: remorse (zhuihui 追悔), drowsiness (shuimian 睡眠), investigation (尋), and analysis (伺). Also called the "four indeterminates" 四不定.
不害 (ahimsa^) 'non-injury.' One of the ten 'virtue-producing mental function' elements as listed in the Abhidharmako/sa-s!bha^sya, one of the ten 'good mental function' elements in the doctrine of the Yoga^ca^ra 瑜伽行派 school. The mental function of not depriving others and not harming others. In Consciousness-only, it is a provisionally named function, arising dependent upon the mental function of no-anger (無嗔).
不思議 (1) inconceivable. That which is beyond contemplation or conceptualization. Beyond linguistic expression (acintya, atarkika). (2) 'No-mind'-- the non-existence of the grasping mental functions (gra^haka-citta-abha^va). (3) That which cannot be apprehended or thought about (acintya-prabha^vata^).
不思議薰 'inconceivable permeation.' The permeation of the pure self-essence of the mind of true thusness by ignorance or wisdom which then appears in the manifest world.
不應 Incorrect, Ina-Zpplicable, unreasonable. Not concomitant.
不放逸 (aprama^da): 'no laxity,' 'vigilance.' One of the ten 'virtue producing mental function' dharmas listed in the Abhidharma-ko/sa-bha^sya 俱舍論; one of the 'good mental function' elements in the doctrine of the Yoga^ca^ra 瑜伽行派. The mental function of resisting evil existences and cultivating good ones. In Yoga^ca^ra doctrine, it is considered as a provisional element rather than a real one.
不昧 Not hidden; not obscured; not covered (asam!mu^d!ha). 〔大智度論 T 1509.25.352c1〕
不染污無知 Undefiled ignorance. 【參照: 不染無知】
不染無知 Undefiled ignorance. The subtlest form of ignorance that impedes the liberation of the most advanced practitioners (aklis!t!am-ajn~a^nam). This ignorance is removed by the combined practices of liberation 俱解脫. Same as 不染污無知. 〔二障義 HPC 1.809b〕
不正知 (Skt. asam!prajanya; Tib. /ses bshin ma yin). 'Non-discernment,' 'incorrect knowing.' One of the twenty secondary defilement elements in the doctrine of the Yoga^ca^ra 瑜伽行派 school. The mental action of arising an incorrect view due to a mistaken approach to an object.〔成唯識論T 1585.31.33b〕
不死矯亂 【參照: 不死矯亂宗】 〔瑜伽論 T 1579.30.623c29〕
不死矯亂宗 Translation of the Pali Amara^vikkhepa, the name of a philosophical school that relied upon tricky, slippery, skeptic arguments. The teaching of San~ja^ya. 〔瑜伽論 T 1579.30.623c29〕
不死矯亂論 【參照: 不死矯亂宗】
不滅 Unextinguished, unextinguishable (aniruddha, anirodha). 〔法華經 T 262.9.43b17〕
不生 Unborn, unproduced, unarisen. (1) A term for the arhat 阿羅漢, who is no longer producing karma. (2) A synonym for nirvana 涅槃.
不生不滅 (anutpa^da-anirodha); 'neither arising nor ceasing.' Since all existences are empty, there is ultimately neither arising nor ceasing. This is one of the fundamental positions of the Maha^ya^na schools.
不相應 Not concomitant with; not bound with; not connected to (ayukta, visam!yuktatva). 【參照: 心不相應行法】
不相應行法 【參照: 心不相應行法】
不空 (1) Not empty (a/su^ya). (2) Amoghavajra; 【參照: 不空金剛】
不空成就 【參照: 不空成就佛】
不空成就佛 Amoghasiddhi. One of the five buddhas 五佛 of the vajradha^tu, whose realm is the northern region.
不空成就如來 【參照: 不空成就佛】
不空罥索咒心經 Skt. Amoghapa^/sakalpa-hr!dayadha^ran!i^ Tib. ('phags pa) Don yod shags pa'i snying po shes bya ba theg pa chen po'i mdo (To.682/901, P.366/526); (Infallible Lasso Dha^ran!i^) Opens with the Lord and a great congregation being addressed by Avalokite/svara, who discourses on the Infallible Lasso dha^ran!i^ obtained from Lokendrara^ja 觀自在王 in the 91st world age. Its many benefits include the attainment of the sama^dhi of confusion-free knowledge (asam!mohajn~a^navyu^ha 不空如智), generation of merit, and the purification of bad karma manifesting as physical illness; furthermore, a reciter who fasts on a certain day in reverence for the dha^ran!i^ gains twenty boons (anu/sams!a 功德) and eight dharmas. Then Avalokite/svara gives the full dha^ran!i^, and concludes with instructions for medical, salvific and iconographic rituals related to its use. Among the Chinese translations, the rendition of Bodhiruci II is closest to the extant Sanskrit texts. The translations are: (1) 1 fasc. (T 1093.20.399-402) Spell of Infallible Lasso 不空罥索咒經, tr. Jn~a^nagupta 闍那崛多. (2) 1 fasc. (T 1094.20.402-406) Heart Spell of Infallible Lasso 不空罥索神咒心經, tr. Xuanzang 玄奘. (3) 1 fasc. (T 1095.20.406-409) Heart Spell of Infallible Lasso 不空罥索咒心經, tr. Bodhiruci II 菩提流志. (4) 1 fasc. (T 1099.20.443-447) Secret Heart Dha^ran!i^ of the Infallible King (obtained by) the Saint of Spontaneous Contemplation 聖觀自在菩薩不空王秘密心陀羅尼經, tr. Da^napa^la 施護. For an English translation based on Chinese, Tibetan, and Sanskrit texts see Meisezahl (1962). BGBT123-6; KI (mb) 5.
不空罥索毗盧遮那佛大灌頂光真言 The Bukong juansuo Piluzhenafo daguanding guangzhenyan (Light Mantra of the Great Consecration of the Infallible Lasso Vairocana). 1 fasc. (T 1002.19.606-607), abbr. Light Mantra from the Great Consecration 大灌頂光真言, Radiance Mantra Sutra 光明真言經, tr. Amoghavajra 不空. A primary source for the practice of the radiance mantra 光明真言. Japanese commentary: ko^ben's 高辯 Explanation of Passages in the Light Mantra of the Great Consecration of the Infallible Lasso Vairocana 不空罥索毗盧遮那佛大灌頂光真言句義釋 (T 2245).
不空罥索神咒心經 Xuanzang's translation (in 659) of the Amoghapa^/sakalpa-hr!dayadha^ran!i^ 不空罥索咒心經.
不空罥索神變真言經 Skt. Amoghapa^/sa-kalpara^ja Tib. ('phags pa) don yod pa'i shags pa'i cho ga shib mo'i rgyal po (To.686, P.365); (Infallible Lasso's Mantra^nd Supernatural Transformations: King of Ritual Manuals) 78 chapters in 30 fasc. (T 1092.20.227-399), abbr. Amoghapa^/sa-kalpa 不空罥索經, tr. Bodhiruci II 菩提流志 in 709 CE. The text's first chapter gives the Amoghapa^/sa-hr!dayadha^ran!i^, also circulated as a separate text (T 1093, 1094, 1095, 1099). Other chapters detail a large number of rituals and man!d!alas centered on various forms of Amoghapa^/saloke/svara 不空罥索觀音. Significantly, the man!d!alas described in chapters 12, 22 and 46 are related to the man!d!alas of the Vairocana-abhisam!bodhi (T 848) and Vajrabodhi's recension of the Tattvasam!graha (T 866); other sources include the Maha^prajn~a^paramita^-su^tra 大品般若經 and the Avalokite/svara-ekada/samukha-dha^ran!i^ (T 1070). For a discussion of the text's formation see Soeda (1931). BGBT4/126-7; IMK55; IBK80.
不空罥索經 The Bukong juansuo jing; an abbreviated title of the Buko^ng jua nsuo shenbian zhenyun ji^ng 不空罥索神變真言經 (T 1092.20.227-399).
不空金剛 Amoghavajra (705-774). A prolific translator who became one of the most politically powerful Buddhist monks in Chinese history, acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. Born in Samarkand of a Indian father and Sogdian mother, he went to China at age 10 after his father's death. In 719, he was ordained into the sangha by Vajrabodhi 金剛智 and became his disciple. After all foreign monks were expelled from China in 741, he and some associates went on a pilgrimage to gather texts, visiting Sri Lanka, Southeast Asia and India. During this voyage, he apparently met Nagabodhi 龍智, master of Vajrabodhi, and studied the Tattvasam!graha 金剛頂經 system at length. He returned to China in 746 with some five hundred volumes. In 750, he left the court to join the military governorship of Geshu Han 哥舒翰, for whom he conducted large-scale tantric initations 灌頂 at field headquarters. In 754, he translated the first portion of the Tattvasam!graha (T 865), the central text of Buddhist esotericism, which became one of his most significant accomplishments. He regarded its teachings as the most effective method for attaining enlightenment yet devised, and incorporated its basic schema in a number of writings. Amoghavajra was captured in general An Lushan's 安祿山 rebellion but in 757 was freed by loyalist forces, whereupon he performed rites to purify the capital and consolidate the security of the Tang state. Two years later, he initiated the emperor Suzong 肅宗 as a cakravartin 轉輪王. In 765, Amoghavajra used his new rendition of the 'Scripture of Humane Kings' 仁王經 (T 246) in an elaborate ritual to counter the advance of a 200,000-strong army of Tibetans and Uighurs which was poised to invade Zhangan 長安. Its leader, Pugu Huaien 僕固懷恩, dropped dead in camp and his forces dispersed. The opulent Jingao temple 金閣寺 on Mount Wutai was completed in 767, a pet project of Amoghavajra's, and one of his many efforts to promote the bodhisattva Man~ju/sri^ 文殊菩薩 as the protector of China. Amoghavajra continued to perform rites to avert disaster at the request of the emperor Taizong 太宗. On his death in 774, three days of morning were officially declared, and he posthumously received various exalted titles. The Chinese monks Huiguo 惠果 and Huilin 慧琳 were among his most prominent successors. Seventy-seven texts were translated by Amoghavajra according to his own account, though many more, including original compositions, are ascribed to him in the Chinese canons. The following documents relate to his life and work: (T 2120) contains records of his personal correspondence, (T 2156) records lineages, there is a biography in the Fu facang yinyuan fu 付法藏因緣傅 (T 2058), and an account of his travels is given in (T 2157).
不與取 Taking that which has not been given (adatta^da^na). A form of theft 偷盜. The third of the ten evil actions 十惡.
不覺 (1) Unenlightenment; non-enlightenment. (2) The fundamental delusion that stands in opposition to the originally enlightened nature which is responsible for the Ina-Zbility of sentient beings to discern the that the fundamental nature of the the mind is suchness. This is a fundamental concept in the discourse of the Awakening of Faith. 〔起信論T 1666.32.576b〕
不退 'non-backsliding,' 'non-retrogression.' Not to grow weary with, or give up on (akila^sitva, akhinna, akheda). Not retreating, especially in terms of the Buddhist path of practice, which is based on the accumulation of prior merit, or on enlightenment. According to various scriptures, there are various levels of practice which are designated as the 'level (stage) of non-backsliding.' For example, in many Maha^ya^na texts, the level designated as 'non-backsliding' is the seventh of the 'ten abodes. But the Yoga^ca^rabhu^mi-/sa^stra (Yuqie shidi lun 瑜伽師地論) says that the stage of non-backsliding is the first of the ten bhu^mis (the stage of joy), and again, the Buddha-nature Treatise (Foxing lun 佛性論) says it is the first of the 'ten dedications of merit.'
不退位 The stage of non-backsliding, or non-retrogression (avinirvatani^ya, avivartika), attained by the bodhisattva, after which his practice can never retrogress. 【參照: 不退】above.
不退住 'The abiding of no-backsliding.' The seventh of the ten abidings. The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 【參照: 十住】
不退轉法輪經 Butuizhuan falun jing; 4 fasc., translator unknown. T 267.9.226a-254b.
不還 A "non-returner" (Skt. ana^ga^min; Pali ana^ga^min), transcribed from Indic as 阿那含. A practitioner of the path of the /sra^vaka 聲聞 who has attained the third of the four stages 四果, which is that of freedom from rebirth in the desire realm. This stage is divided into two parts: that of entry into the stage 不還向, and its consummation 不還果. Also translated as 不來.
不還向 Entry into the stage of the non-returner. 【參照: 不還】
不還果 The stage of the consummation of the non-returner (ana^ga^mi-phala). 【參照: 不還】
不靜地 (Mental) states which lack mental stability--lack concentration.
世 (1) A world; the world. (2) A generation, an age, an epoch. (3) Hereditary. (4) Be in the world; mundane, secular. (5) In Buddhism, the three worlds of past, present and future.
世世 One life after another; age after age; generation after generation.
世來 From the past time. 〔二障義 HPC 1.811c〕
世俗 (1) Worldly, secular, mundane, unenlightened (lokika, vyavaha^ra, laukika), as contrasted with holy, supramundane, enlightened 出世間. Also written 世間. (2) A reference to the worldly truth 世俗諦, as distinguished from the supramundane truth.
世俗智 (1) Worldly wisdom. The wisdom possessed by unenlightened people, equivalent to "defiled wisdom," or "wisdom with outflow" 有漏智. One of the "ten kinds of wisdom" 十智. (Skt. sam!vr!ti-jn~a^na; Pali sammati-n~a^n!a) 〔俱舍論〕
世俗苦 The suffering of the secular world; ordinary suffering. 〔瑜伽論T 1579.30.325a09〕
世俗諦 The relative truth; the worldly truth. Reality as it is perceived by unenlightened sentient beings (Skt. loka-sam!vr!ti-satya, sam!vr!ti-satya; Tib. kun rdsob bden pa); also written 世諦, 俗諦. This is as distinguished from the absolute truth 勝義諦, 真諦. 【參照: 二諦】
世友 Vasumitra; native of Gandha^ra, born at the end of the first century. He was a major figure in the Sarva^stiva^da 有部 tradition. At the Fourth Buddhist Council 第四結集 convened by Kanis!ka, he served as the leader of the 500 arhats, with whose help he compiled the Abhidharma-maha^vibha^s!a^-/sa^stra 阿毗達磨大毗婆沙論. He is the putative author of the 阿毗達磨界身足論.
世尊 World Honoured One 世尊 One of the titles of the Buddha. In Sutras, this is the respected title of Shakyamuni Buddha. 【參照: Ten Titles of Buddha】\nTranslation of the Sanskrit and Pali bhagavat and the Sanskrit lokana^tha meaning "world-honored one." One of the ten epithets 十號 of the Buddha. cp(add)
世智 Worldly wisdom, mundane wisdom (samvr!ti-jn~a^na). The defiled wisdom possessed by unenlightened sentient beings. Same as 世俗智
世法 'worldly dharmas,' 'affairs of the world.' Arising and ceasing according to causes and conditions.
世第一法 The highest mundane dharma. In Abhidharma Buddhism, the fourth rank of the four roots of goodness 四善根. The last of the stages that contain contamination 有漏. Occurring at the end of the stage of preparation 加行位, the practitioner subsequently enters the path of seeing 見道. 〔俱舍論、 T 1558.29.119c16〕In Yoga^ca^ra this occurs during the first bhu^mi 初地, whereupon one enters the path of seeing. 〔瑜伽論T 1579.30.444c25〕
世親 Vasubandhu; also translated as T'ien-ch'in 天親. Transliterated as p'o-p'an-tou 婆槃豆. Along with his brother Asan%ga 無著, one of the main founders of the Indian Yoga^ca^ra school 瑜伽行派, and one of the most influential figures in the entire history of Buddhism. Born in Gandha^ra in the fourth century, he was at first an Abhidharmist and wrote the massive Abhidharmako/sa-bha^sya 俱舍論. He later converted to Maha^ya^na and composed many other voluminous treatises. Most influential in the East Asian tradition was probably his Thirty Verses on Consciousness-only (Weishi sanshisong 唯識三十頌), but he also wrote a large number of other works, including: a commentary to the Maha^ya^na-sam!graha 攝大乘論釋, the Dasabhu^mikabha^sya 十地經論, Catuh/sataka-/sa^stra 廣百論, Maha^ya^na /satadharma^-praka^/samukha /sa^stra 大乘百法明門論, Amita^yus sutropade/sa 無量壽經優波提舍, and his Discourse on the Pure Land (Jingtulun 淨土論).
世諦 The worldly truth or relative truth. Reality from the standpoint of the discriminating mind.
世間 'Secular world.' The ideograph 世 means 'transient,' while the ideograph 間 means 'within.' The transient world of phenomenal appearances (loka-dha^tu, sarva-loka, sarga). (2) The 'container world' (器世間); the unconditioned realm (bha^jana-loka). (3) In the world. (4) The people of the world; this world; sentient beings 人間. (5) The customs of the secular world.
世間解 Knower of the Secular World. One who fully understands the nature and function of the world (Skt. lokavid; Pali loka-vidu^). This is one of the ten epithets of the Buddha.
世間靜慮 The mundane meditation. A lower-level, tainted form of meditation in which one is able to eliminate coarse manifest defilements 粗重, but is unable to destroy the seeds of the defilements. As contrasted to the "no-outflow meditation" 無漏靜慮. 〔瑜伽論T 1579.30.331b〕
中有 The intermediate state that one abides in immediately after death, before passing on to the next realm, or to rebirth (Skt. antara^-bha^va; Tib. bar ma do'i srid pa). This period of time, in which one exists as a "ghost" so to speak, is usually said to last between seven and forty-nine days. Also called zhongyin 中陰 and zhongyun 中蘊. 〔瑜伽論 T 1579.30.282a18〕
中華傳心地禪門師資承襲圖 by Zongmi 宗密. (Chart of the Master-Disciple Succession of the Chan Gate that Transmits the Mind Ground in China), in one fascicle, written between 830 and 833, in reply to Pei Xiu's 裴休 questions about the teachings and lineal filiations of four of the major Ch'an traditions current during the late Tang. It is in this text thatTsung-mi develops his critique of the Hongzhou Chan tradition. Z. 2-15-5. (From Gregory 1995, p. 209)
中蘊 Same as 中有 and 中陰.
中觀派 Ma^dhyamika, one of the major streams of Indian Maha^ya^na Buddhism which was to have a profound impact on all subsequent forms of Buddhism which arose in East Asia and Tibet. Based chiefly in the "middle way" 中論 philosophy of Na^ga^rjuna 龍樹, the Ma^dhyamika thinkers sought to investigate a middle ground between the two extremes of existence 有 or non-existence 無 of things. Seen through the logic of dependent co-arising 緣起, all things were seen to be lacking of inherent nature 自性--to be empty 空. The most important successor to Na^ga^rjuna in the development of this school was a^ryadeva 聖提婆 (170-270, also commonly written 提婆) who helped to complete the framework of the Ma^dhyamika system in his Catuh-/sataka 四百論, etc. He was followed a few centuries later by such figures as Buddhapa^lita (佛護, c.470-540), Bha^vaviveka (清辯, c. 490-570) and Candraki^rti (月稱, c. 650), who worked out, each in their own ways various types of proofs for the explanation of and apprehension of the nature of emptiness. Some of the most important basic antagonistic positions within the broad Ma^dhyamika tradition can be seen in the disagreement between Bha^vaviveka and Candraki^rti: while Bha^vaviveka used one form of logical argumentation to establish the truth of emptiness in a positive manner, Candraki^rti denied the validity of the use of logical propositions which ended up affirming any sort of positive position. This basic disagreement would become embedded within the Ma^dhyamika school to the extent that two distinct philosophical factions developed: the Sva^trantika (Dulilunzhengpai 獨立論證派), which basically followed the position of Bha^vaviveka and the Pra^san!gika (Guimiulunzhengpai 歸謬論證派), which supported the opinion of Buddhapa^lita and Candraki^rti. Some later (eighth century) Ma^dhyamika thinkers such as S/a^ntaraks!ita 寂護 and Kamala/si^la 蓮華戒 blended the Ma^dhyamika theories together with that of the Yoga^ca^ra movement, which had risen in popularity during the fifth century. The Three-treatise school 三論宗 which arose in East Asia was based primarily in the basic positions of the school's earliest thinkers, Na^ga^rjuna and a^ryadeva.
中觀論疏 The Zhongguan lun shou; T 1824.42.1a-169b.
中論 The Madhyamaka-/sa^stra; 4 fasc., attributed to Na^ga^rjuna; 龍樹T 1564.30.1a-39c. Na^ga^rjuna's Madhyamaka-ka^rika^s is appended with notes by Pingala 青目. Kuma^raji^va 鳩摩羅什 translated it in 409, adding his own comments. This is the basic text for the study of Ma^dhyamika 中觀派 thought. The text opposed rigid categories of existence 假 and non-existence 空, and denied the two extremes of arising and non-arising.
中道 Middle Path 中道 【參照: Middle Way】\nMiddle Way 中道 It denotes the mean between two extremes, particularly between realism and nihilism, eternal substantial existence and annihilation. This doctrine opposes the rigid categories of existence and non-existence in the interest of a middle way. This is the utlimate truth of Buddhism, and the reality character of all Buddha. 【參照: Eight Negations】\n(1) The 'middle way,' a common term for the Buddhist path. In the earlier Pali literature it refers to a path that avoids the extremes of asceticism and self-satisfaction. (2) Later, during the development of Maha^ya^na Buddhism, especially as taught by Na^ga^rjuna 龍樹 and others, it refers to the cultivation of the enlightened mindfulness which is not trapped in the extremes of nihi^ism or eternalism, or being and non-being. Also used as an informal term to refer to the Ma^dhyamika 中觀派 school, which was founded by Na^ga^rjuna.(3) During the latter Silla in Korea, a school named Chungdo arose from somewhat uncertain origins, but which was not associated with the Sanlun school.
中道宗 The "middle way" school. (1) Zhongdao zong; the Ma^dhyamika school of Indian Maha^ya^na Buddhism, founded based on the philosophy of /su^nyata^ taught by Na^ga^rjuna 龍樹, more commonly rendered in Chinese as 中觀派 .(2) A Koryo period school in Korea, considered to be a later extension of the Popsong 法性 school.
中道教 During the "third period" of the Buddha's teaching (according to the Faxiang 法相 sect), the teaching of emptiness of the second period, and the teaching of the first period on existence are stopped in favor of the explanation of "neither emptiness nor existence" (Sam!dhinirmocana-su^tra 解深密經).
中邊分別論 The Zhongbian fenbie lun; abbreviated as Zhongbian lun 中邊論 and also known as the Bian zhongbian lun 辯中邊論: the Madhya^nta-vibha^ga (Analysis of the Middle and the Extremes). A seminal Yoga^ca^ra text that is traditionally said to be a writing of Maitreya 彌勒 with Vasubandhu's commentary, but is considered by scholars to more likely be the joint effort of Asan%ga 無著 and Vasubandhu 世親. The special focus of this text is on the Yoga^ca^ra articulation of the meaning of mistaken discrimination 虛妄分別 vs. the meaning of emptiness of inherent nature 空性, with the aim of breaking attachment to extreme notions of emptiness 有 and existence 無. There are two Chinese translations: (1) Three fascicle translation by Xuanzang (T 1600.31.464-477). (2) Two fascicle translation by Parama^rtha 真諦 (T 1599.31.451a-463)
中邊論 The Madhya^nta-vibha^ga; see prior 中邊分別論.
中陰 (1) The intermediate state after death and before rebirth into another existence (antara^-bhava). (2) The first forty-nine days after death. 〔攝大乘論 T 1593.31.116b4〕\n(1) The intermediate existence between death and rebirth into another realm. Same as 中有. (中有 is used in the Yoga^ca^rabhu^mi-/sa^stra, 中陰 is used in the Abhidharma-ko/sa) 〔俱舍論 1559.29.198b28〕(2) The first 49 days after death. (3) The seventh day after death.
主伴 (1) Chief and attendant; principal and secondary, host and guest, essence and function 體用. (2) The Buddha and his bodhisattvas.
主宰 (1) Supervisor, chairman, director, controller. Supervision, management. (2) A term for the Tatha^gata 如來 . (3) A reference to the imaginary position of an arbitrarily conceived self 我見.
乃至廣說 And so forth...; and etc., etc. Usually marks the end of the quote.
久習 A veteran practitioner. One who has done religious practice for a long time and accumulated merit.
久遠 (1) A very long time. 〔瑜伽論 T 1579.30.302a29〕 (2) The past (). (3) The ancient past (cira).
乘 (1) To avail oneself of; to ascend; to ride. (2) to multiply. (3) A team of four horses. (4) A counter for vehicles. (5) Cart, vehicle (車). (6) A Buddhist teaching.
乘戒 乘 refers to the teaching which awakens one to reality and 戒 refers to the discipline (/si^la) which wards off evil. These two are described as being utilized together in four general ways, called the "four phrases of teachings and discipline (戒乘四句)."
九世 The nine times, as taught in Huayan Buddhism: (1) the past of the past 過去過去; (2) the future of the past 過去未來; (3) the present of the past 過去現在; (4) the past of the future 未來過去; (5) the present of the future 未來現在; (6) the future of the future 未來未來; (7) the future of the present 現在未來; (8) the past of the present 現在過去; (9) the present of the present 現在現在. 〔華嚴經、 T 279.10.281b24-29〕
九十八使 The ninety-eight proclivities, normally divided into the eighty-eight proclivities of incorrect view 見惑 and the ten innate proclivities 思惑. "Proclitivity" 使 is a synonym for defilement 染 or affliction 煩惱.〔二障義HPC 1.798b〕Also called 九十八隨眠.
九十八隨眠 Same as 九十八使.
九品 Nine classes, nine levels. Buddhist scriptural texts commonly define such things as afflictions, heavenly rebirths, faculties of sentient beings and so forth into nine categories 九品, which are the three categories of superior, middling, and inferior 上中下, further divided into the same three, resulting in nine. (1) Nine levels in the Abhidharmako/sa and in Pure Land doctrine: the great of the great, middling of the great, small of the great; great of the middling, middling of the middling and small of the middling; great of the small, middling of the small and small of the small. (2) Nine classes of affliction. 【參照: 九品惑】 〔二障義、 HPC 1.808a〕
九品惑 Nine kinds of defilement; also called 九品煩惱. A categorization of the removable defilements of desire 貪, anger 嗔, pride 慢, and ignorance 無明 into coarse and subtle according to nine levels. These in turn are divided among nine regions in the three realms 三界 to make a total of eighty-one types.〔俱舍論、 T 1558.29.25b4〕
九品煩惱 【參照: 九品惑】 〔俱舍論、 T 1558.29.25b4〕
九品蓮台 Nine levels of practitioners reborn in the Pure Land 淨土, occupying nine levels of lotus seats. According to the Guan wuliangshou jing 觀無量壽經 these are categorized as: the best of the best, middling of the best, least of the best; best of the middling, middling of the middling and least of the middling; best of the least, middling of the least and least of the least.
九品蓮花 Nine Stages of Lotus Flowers 九品蓮花 Or Nine Grades, Classes of Lotus Flowers, i.e. upper superior, middle superior, lower superior, upper medium, middle medium, lower medium, upper inferior, middle inferior and lower inferior, which represent ninefold future life into Pure Land. The nine grades, or rewards, of the Pure Land, corresponding to the nine grades of development in the previous life, upon which depends, in the next life, one's distance from Amitabha, the consequent aeons that are required to approach Amitabha, and whether one's lotus will open early or late.
九地 The "nine levels of existence." The division of sentient experience into the three realms of desire 欲界, meditation 四禪, and formless 四無色. The desire realm constitutes four levels, which the meditation and formless realm constitute four each.
九居 An abbreviation for jiuyouqingju 九有情居.
九山 {I}Nine mountains. Originally an appellation for the early schools of Korean Son which were established in connection with nine different mountain monasteries. These were: (1) the Kaji-san school (迦智山), established at Porim sa (寶林寺) under the influence of Toui (道義; d. 825) and his grand-student Ch'ejing (體澄; 804-890). Toui studied in China under Zhizang (智藏; 735-814) and Baizhang (百丈; 749-814). (2) The Songju san (聖住山) school, established by Muyom (無染; 800-888) who received his inga 印可 from Magu Baoche (麻谷寶徹; b. 720?). (3) The Silsang san (實相山) school, founded by Hongch'ok (洪陟; fl. 830), who also studied under Zhizang. (4) The Huiyang san (曦陽山) school, founded by Pomnang and Chison Tohon (智詵道憲; 824-882), who was taught by a Korean teacher of the Mazu transmission. (5) The Pongnim san (鳳林山) school, established by Wongam Hyon'uk (圓鑒玄昱; 787-869) and his student Simhui (審希, fl. 9c). Hyon'uk was a student of Zhangjing Huaihui (章敬懷暉; 748-835). (6) The Tongni san (桐里山) school, established by Hyech'ol (慧徹; 785-861) who was a student of Chih-tsang. (7) The Sagul san (闍崛山) school, established by Pomil (梵日; 810-889), who studied in China with Yanguan Qian (鹽官齊安; 750?-842) and Yueshan Weiyan (樂山惟嚴; ). (8) The Saja san (獅子山) school, established by Toyun (道允; 797-868), who studied under Nanjuan puyuan (南泉普願; 748-835).(9) the Sumi-san school (須彌山) founded by Iom (利嚴; 869-936), which had developed from the Caotong (曹洞) lineage. The term Kusan in Korea also becomes a general rubric for "all the Son schools," holding such connotations down to the present. {II} The name of a recent Son master, who was the abbot of Songgwangsa monastery.
九有情居 Nine abodes of sentient beings as listed in the Abhidharmako/sa-bha^sya. In the desire realm, human existence. In the form realm, 眾, 極光淨, 遍淨 and the four no-thought heavens. In the formless realm, the locus of unlimited space, the locus of unlimited consciousness, the locus of objectlessness and the locus of neither-thought-nor-no-thought.
九次第定 The nine graduated concentrations'. Concentration in which the practitioner progresses successively through the 'four meditations' (四禪), the 'four formless concentrations' (四無色定), and the 'concentration of extinction' (滅盡定).
九瑜伽 The nine yogas (or paths). The mundane path 世間道; the transmundane path 出世道; the path of expedient means 方便道; the instantaneous (or non-obstructed) path 無間道; the path of liberation解脫道; the path of advancing to the next level 勝進道; the inferior path 軟品道; the middling path 中品道, and the superior path九上品道. 〔瑜伽論 T 1579.30.0346c25-8〕
九界 Nine Realms 九界 The nine realms of error, or subjection to passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. The nine realms are : the hell, the hungry ghost, the animal, the man, the Asura, the gods, the Arhat (sound hearer), the Arhat (enlightened to condition), and the Bodhisattra.
九皋 (1) The "nine marshes" -- hell, the underworld. (2) A deep swamp; a deep marshland. A metaphor for a deep, distant place.
九相 The nine marks of ignorantly activated karma as taught in the Awakening of Faith. These include the three subtle 三細 and six coarse 六粗 marks. 〔起信論 T 1666.32.577a〕
九種瑜伽 The nine yogas. 【參照: 九瑜伽】
九蓮 An abbreviation of 九品蓮台 "nine lotus stands" representing nine possible levels of rebirth for Pure Land 淨土 practitioners.
九識 The ninth consciousness, which was added to the eight consciousnesses posited by the school of Consciousness-only. Schools such as Huayan 華嚴 and Tiantai 天台 posited this as an undefiled immaculate (amala) consciousness.
乞 To pray for; to beg for. To beg for alms.
乞士 A "begging knight." One of the various Chinese renderings for the term bhiks!ubiqiu 比丘. HPC 7.22a20-21
乞食 "Begging for food." Also written in Chinese as tuobai 托缽. The monks and nuns gain their sustenance by begging for food from householders. There are various rules concerning begging set forth in the Vinaya texts, such as the limitation of begging time up to 12:00 noon and the limitation of begging only for what one needs for basic sustenance. (pinda-ca^rika, bhaiks!ya, pinda)
亂 (1) Disorderly, confused, reckless. Disorder, disturbance, agitation; revolution. (2) Disordered, disturbed, agitated, confused, haphazard. (3) A scattered mind. The opposite of concentration or sama^dhi (定).
亂識 False discrimination. (bhra^nti-vijn~a^na). 〔中邊分別論T 1600.31.451b〕
了 (1) To acknowledge, to cognize, to understand, to know (upalabdhi, pratipatti, adhimoks!a). (2) Opinion, view (drs!ti). (3) To awaken to, to apprehend (avabodha). (4) Finish, complete, get through with. At length, finally, in the end.
了別 To know, perceive, cognize, discern; to distinguish (discriminate) objects (vijn~a^na). (2) To make known, to show, express, manifest (Skt. vijn~apti; Tib. rnam par rig ba). (3) To see, be aware of (dr!s!t!i)
了因 The "awareness-cause;" (jn~a^paka-hetu). An awareness, which produces its result--such as enlightenment; as opposed to generative cause (shengyin 生因). (2) The reasons for an opposing theory. (3) Understanding, initial awareness.
了知 To apprehend fully and clearly; to fully realize, to cognize; to understand completely (parijn~a^na, parijn~a^). 〔瑜伽論 T 1579.30.609a1〕
了義 A clear matter or principle, that whose meaning is clearly understood. A fully explained teaching.
了義經 (1) A "revealed (or complete) doctrine scripture." A Maha^ya^na sutra which discusses all aspects of the Buddhist doctrine, without a bias towards sudden or gradual, Ma^dhyamika or Yoga^ca^ra, etc. (2) This term most commonly appears as a reference to the Sutra of Perfect Enlightenment 圓覺經.
了達 (adhigama, adhimukti, avata^ra). (1) Awakening, enlightenment. (2) To put to an end; finish, complete, do away with.
事 (1) An affair, a matter, an undertaking, business. Matter, affair, manifest phenomena (vastu); concrete. (2) Distinct phenomenon. Individuality. Differentiated. (3) Function, activity, motion (kriya^). (4) Thing, object, body (dravya). (5) Realm, state, condition, scene.(6) In Huayan teaching, one of the four dharmadha^tu, that of individual phenomena, mentioned in contrast to the realm of undifferentiated principle 理.
事師法五十頌 The Shishi fa wushi song; Skt. Gurupan~ca^/sika^; Tib. bla ma lnga bcu pa (To.3721, P.4544); (Fifty Verses on the Teacher). 1 fasc. (T 1687.32.775-777), attributed to A/svaghos!a 馬鳴菩薩, trans. Ri Cheng 日稱 et al. A brief guide to seeking one's mentor, and how to behave properly once a teacher-disciple relationship is established. The context is evidently that of anuttarayoga 無上瑜伽 tantra practice. For an English translation and commentary see Dhargyey (1992). (KIK ronbu 5). BGBT4/487-8.
事業 (1) Work, action, function, operation, activity (karman, prakriya^). (2) That which should be done. (3) Activity related to one's livelihood.
事法 Individual phenomena.
事究竟 The ultimate in phenomena. One Chinese translation of the Sanskrit pa^ramita^ (波羅密). 〔正法華經 263.9.88a29〕
事障 The "phenomenal hindrances," which, according to the Sutra of Perfect Enlightenment, along with the "noumenal hindrances" (lizhang 理障) impede the attainment of enlightenment. The phenomenal hindrances are those of the human passions of like and dislike, and all other related addictive or painful emotions which keep sentient beings bound in the cycle of life and death. Therefore, these hindrances are analogous to the "hindrances of affliction" (fannaozhang 煩惱障) of the school of Consciousness-only. Compared to the hindrances of principle, they are relatively superficial, and thus may be overcome by the practices of the two vehicles 二乘. (圓覺經, T 842.17.916b20 ff.)
二 (1) Two, second. (2) Duality; "two-ness", "self and other."
二乘 The "two vehicles" of /sra^vaka 聲聞 and pratyekabuddha 闢支佛. These two practitioners are regularly introduce in Maha^ya^na literature where they are cast in a negative light as representatives of the so-called "hi^naya^na" 小乘 tradition, where they are set up in contradistinction to the bodhisattva 菩薩. They are understood as practitioners who are engaged in a view toward practice and enlightenment which will permit them to reach the level of arhatship 阿羅漢 and not Buddhahood. This means that they are able to permanently sever the multitude of afflictions engendered by the three poisons 三毒. But they are unable to progress further along the path in the manner of the bodhisattva due to a lack in the development of their compassion 慈悲 for other beings as well as a limitation in their understanding of the emptiness 空 of all phenomena 法. One of the first Maha^ya^na scriptures to make detailed distinctions between the practitioners of the two vehicles and the bodhisattvas was the S/ri^ma^la^-su^tra 勝鬘經.
二依 Two kinds of defilement: the dirty aspects that exist with the body such as blood, puss, phlegm, etc. and the dirty aspects that appear on the outside of the body, such as inflammation, swelling, rotten skin, etc. 〔瑜伽論、 T 1579.30.428c〕
二依處 Two loci of reliance in the Yogacarabhumi-/sa^stra: (1) the proper discernment of the true principle that pervades all phenomena and (2) faith and understanding in the spiritual power of individual existence (pudgala). 〔瑜伽論T 1579.30.〕
二入 The two entrances to enlightenment as found in the teachings of Bodhidharma and in the Vajrasama^dhi-sutra 金剛三昧經. These are the 'entry by principle' (liru 理入) and 'entry by practice' (xingru 行入)', which includes four practices. See T vol. 9, p. 369c.
二凡夫 The two kinds of worldlings--"inner worldlings" 內凡 who possess some measure of experiential insight into the Buddhist truth, and "outer worldlings" 外凡 who are completely trapped in ignorance.〔二障義HPC 1.795c〕
二利行 The practice of the two kinds of improvements, or benefits: "Improving oneself and improving others." zililita 自利利他
二十一種禮贊經 The Ershiyizhong lizan jing; abbreviated title of the Sheng jiudu fomu ershiyizhong lizan jing 聖救度佛母二十一種禮贊經.
二十二愚 【參照: 二十二種愚痴】
二十二愚痴 【參照: 二十二種愚痴】
二十二根 The twenty-two faculties: the six organs of eye 眼, ear 耳, nose 鼻, tongue 舌, body 身, and mind 意; the three faculties of male 男, female 女, and life 命. The five sensations of joy 喜, suffering 苦, pleasure 樂, anxiety 憂, and detachment 舍. The five roots of goodness of fiath 信, effort 勤, mindfulness 念, concentration 定, and wisdom 慧. The three undefiled faculties of that which is to be known 未知當知, that which is already known 已知, and endowed wisdom 具知.
二十二種愚痴 The twenty-two kinds of folly that are eliminated two at a time during the eleven bodhisattva stages 十一地. In addition to each of these pairs a the course and heavy hindrances 粗重 attached to them. (1) attachment to self and dharmas 執著補特伽羅及法愚痴 and the defilement of evil destinies 惡趣雜染愚痴; (2) subtle errors and crimes 微細誤犯愚痴 and various karmic destinies 種種業趣愚痴; (3) desire and craving 欲貪愚痴 and perfect reception and retention 圓滿聞持陀羅尼愚痴; (4) attachment to sama^patti 等至愛愚痴 and attachment to the teaching 法愛愚痴; (5) the one-pointed intention to avoid sam!sa^ra 一向作意棄背生死愚痴 and the one pointed intention to attain nirvana; 一向作意趣向涅槃愚痴; (6) directly observing all the courses of transmigration 者現前觀察諸行流轉愚痴 and the marks of many actively manifestation defilements 相多現行愚痴; (7) subtle marks of actively manifest defilements and 微細相現行愚痴 and one-pointed markless intention toward expedient means 一向無相作意方便愚痴; (8) the creation of efficacious activity in marklessness 于無相作功用愚痴 and to be unimpeded in marklessness 于相自在愚痴; (9) to be unimpeded in countless explanations of the dharma, words and phrases and explaining the dharma with a posteriori wisdom 于無量說法 無量法句文字 後後慧辯陀羅尼自在愚痴 and be unimpeded in elocution 辯才自在愚痴; (10) great supernatural ability 大神通愚痴 and enlightenment that enters various subtle and esoteric doctrines 悟入微細秘密愚痴; (11) extremely subtle attachment to all known realms 于一切所知境界極微細著愚痴 and extremely subtle obstructions.〔瑜伽論 T 1579.30.730a9〕
二十五有 (1) The 'twenty-five (stages of) existence(s).' The division of the three realms that sentient beings transmigrate through into 25 sub-realms. In the desire realm there are fourteen existences, in the form realm there are seven existences, and in the formless realm, four existences. The twenty-five are grouped into the Four Evil Destinies (siedao 四惡道), the Four Continents (sizhou 四洲), the Six Heavens of Desire (liuyutian 六欲天), the Four Meditation Heavens (sichantian 四禪天), the Heaven of the Five Pure Abodes (wujingjutian 五淨居天), and the Four Spheres of the Formless Realm (sikongchutian 四空處天). (2) The term is also often simply a reference to the "Three Realms" (sanjie 三界) or "all sentient beings."
二十八天 The twenty-eight heavens. The six heavens of the desire realm (liuyutian 六欲天), the eighteen heavens of the form realm (sejie 色界), and the four formless heavens )wusejie 無色界).
二十唯識論 The Vim/satika^-/sa^stra. Written by Vasubandhu 世親, translated by Hsuan-tsang 玄奘 and Parama^rtha 真諦. Twenty verses defending Yoga^ca^ra doctrine against its critics. Also written Weishiershilun 唯識二十論.
二報 (1) The two karmic rewards of direct 正報 and circumstantial 衣報. (2) The two karmic rewards of general 總報 and distinct 別報.
二宗 Two schools of Buddhism. 【參照: 兩宗】
二德 The two virtues. (1) the two virtues possessed by arhats are wisdom 智, and annihi^ation of afflictions 斷. 〔瑜伽論 T 1579.30.624b04〕(2) Compassion 悲 and wisdom 智. (3) The virtue of endowed nature 性 and cultivated practice 修.
二心 (1) 'Two minds.' The true (non-discriminating) mind and the false (discriminating) mind. (2) Concentrated mind and scattered mind. (3) The mind that is always in doubt.
二悟 Two kinds of awakening: sudden awakening 頓悟 and gradual awakening 漸悟.
二惑 Two kinds of affliction. (1) 見思惑 The afflictions eliminated in the Path of Seeing 見惑 and in the Path of Cultivation 修惑. (2) Greater and lesser afflictions 大小二惑.
二惠 【參照: 二慧】 〔二障義 HPC 1.807a〕
二慧 The two wisdoms of listening and thinking. 【參照: 門思】
二我見 'Two views of self.' The belief in the inherent existence of a subjective self 我 and objective dharmas 法.
二智 The two kinds of wisdom. (1) The wisdom of eradication of defilement 盡智 and wisdom of unarisenness 無生智. (2) Innate (a priori) wisdom 根本智 and learned (a posteriori) wisdom 後得智. Also written as 如理智 and 如量智. (3) Expedient wisdom 權智 and true wisdom 實智.
二果 (1) The second fruit of the four fruits 四果 of the lesser vehicle path: the "once-returner" 一來. (2) The first two two of the fruits of the lesser vehicle path: "stream-enterer" 預法 and "once-returner" 一來.
二業 (1) Two kinds of karmic reward: specific 滿業 and general 引業. (2) Good action 善業 and evil action 惡業.
二死 Two Deaths 二死 Two Deaths refer to 1.share-sectioned birth and death 2.changed birth and death\nTwo Forms of Death 二死 1.Natural death of the life 2.Death form external cause and conditions\n'Two kinds of death.' Fragmentary (samsa^ric) death and miraculous (enlightened) death.
二滅 "Two kinds of extinction." These are: (1) extinction due to the practice of analytical meditation; (2) extinction according to the originally quiescent nature.
二無記 The two kinds of morally neutral obstructions to enlightenment: impedimentary moral neutrality 有覆無記, and non-impedimentary moral neutrality 無覆無記. 〔俱舍論、 T 1558.29.74a17〕
二煩惱 'two kinds of defilements.' In the S/ri^ma^la^-su^tra 勝鬘經, the two defilements are the static 住 and arisen 起defilements. There are four static defilements and innumerable arisen defilements (T 353.12.220a).
二真如 Two kinds of suchness (tathata^). (1) In Yoga^ca^ra doctrine these are the posited suchness 安立真如, which is expressed in words, and the unposited suchness 非安立真如, which transcends all discriminations. The first is associated with the enlightenment experienced by the practitioners of the two vehicles 二乘, while the second is associated with the enlightenment experienced by bodhisattvas 菩薩. 〔瑜伽論 T 1579.30.700a〕 (2) In the Awakening of Faith 起信論, undefiled, transcendent suchness, and suchness as the source of all phenomena.
二種忍辱 Two kinds of patience or forbearance: (1) Enduring the extremes of nature, such as heat, cold, snow, rain, etc. (2) enduring the assaults, insults etc., that come from other human beings.
二種生死 "Two kinds of samsa^ra:" 'fragmentary samsa^ra' 分段生死 (experienced by unenlightened people) and "(miraculously) transformed samsa^ra" 變易生死 as experienced by enlightened people.
二種緣生 Two kinds of causes-conditions for rebirth taught in the Mahayana-sam!parigraha-/sa^stra 攝大乘論: that by discrimination of self nature 別自性 and that by discrimination of attractive and non-attractive分別愛非愛. 〔攝大乘論 T 1593.31.115b10〕.
二空 "Two kinds of emptiness." (1) Element constructs of existence (法) as well as self 我 are both empty. (2) The knower and the known are both empty. (3) "Only-empty" and "not-only-empty." (4) Emptiness of essence and emptiness of aspects.
二緣 Two kinds of conditions: internal conditions 內緣 and external conditions 外緣.
二縛 Two kinds of fetters: concomitant fetters 相應縛 and fetters attached to external objects 所緣縛. The Fokuang Shan dictionary lists three other pairs of two fetters.〔二障義 HPC 1.807b〕
二行 (1) The 見行 and the 愛行. (2) The two manifestations of the hindrance of defilement 煩惱障 and the hindrance of what is known 所知障. (3) The 正行 and the 雜行. (4) The 我行 and the 我所業. 〔二障義、 HPC 1.790b〕
二見 The two views. (1) The views of eternalism 常見 and nihi^ism 斷見, also expressed as the view of existence 有見 and non-existence 無見. (2) 比量 and 現量. (3) The two views of body 身見 and of extremes 邊見, constituting the first two of the ten afflictions 十惑.
二諦 The 'twofold truth.' The absolute and conventional truths. The absolute truth 勝義諦 is the view of reality as experienced by enlightened people. Since it transcends dualistic logic, it cannot exactly be expressed in linguistic constructions. The relative truth 世俗諦 is reality as experienced by unenlightened people, and is expressed readily in dualistic linguistic constructions.
二識 {I} In the Awakening of Faith, two kinds of consciousness: (1) the a^laya consciousness 阿賴耶識, which is described as a an amalgamation of the tatha^gatagarbha with ignorance which contains all the seeds of all dharmas; (2) the discriminating consciousness 分別事識, (also known as the mano consciousness 意識) which arises based on the a^laya and discriminates the six sense fields. 〔起信論、 T 1666.32.〕(2) A reference to the two underlying consciousnesses of manas 末那識 and a^laya 阿賴耶識.
二資糧 【參照: 二資糧】\nThe two necessary provisions 資糧 for the path to enlightenment, which must be gathered early in one's practice career: virtue 福德 and wisdom 智慧. Also simplified as 福智.
二轉 'two transformations.' The transformation of the afflictive hindrances 煩惱障 and the noetic hindrances 所知障 into great awakening and great nirvana.
二際 Two kinds of existence, two kinds of reality; two extremes. Bifurcated views of the way things are, such as seeing existence 有 and non-existence 無. The term is used to refer to the two existences of nirvana 涅槃 and sam!sa^ra 生死, which are distinguished in two by lesser vehicle Buddhism, and said to be one in Maha^ya^na Buddhism. 〔華嚴經 T 279.10.348b1〕
二障 {I} The 'two hindrances' of fenbiezhang 分別障 and jushengzhang 俱生障, found in the teachings of Consciousness-only. {II} The afflictive hindrances (fannaozhang 煩惱障) which are contained in the first seven "transformed consciousnesses" 轉識 and can be eliminated by the gradual practices of the /sra^vakas and pratyekabuddhas, and the noetic hindrances (suozhi^zhung 所知障) the most subtle of which are contained in the base consciousness 阿賴耶識 and can only be destroyed by bodhisattvas who have the immediate experience of emptiness (a^varan!a-dvaya). In the Sutra of Perfect Enlightenment (圓覺經), these are referred to as the "phenomenal hindrance" (shizhang 事障) and "hindrances of principle" (lizhang 理障), respectively. For a text which discusses the hindrances in detail, see the 二障義.
二障義 The Ijang'ui; "The Doctrine of the Two Hindrances." An in-depth treatise concerning the various theories developed on the doctrine of the two hindrances 二障 of the Yoga^ca^ra school 瑜伽行派, by Wonhyo 元曉. HPC 1.789-814. This treatise examines and compares the various explications regarding the two hindrances as found in the major Yoga^ca^ra texts, most prominent of which are the Yoga^ca^rabhu^mi-/sa^stra 瑜伽論, Sam!dhinirmocana-su^tra 解深密經, Maha^ya^na^bhidharma-samuccaya-vya^khya^ 對法論, S/ri^ma^la^devi^-simhana^da-su^tra 勝鬘經 and Prakarana^ryava^ca-/sa^stra 顯揚論. Wonhyo first defines characteristics the hindrances in great depth, in terms of both esoteric an exoteric interpretations. He then explains how they are to be removed in terms of the various Yoga^ca^ra path scenarios, how their removal is handled by different classes of practitioners, and so forth. It is one of the most instructive works available for understanding the Buddhist notions of defilment/affliction and the obstructions to enlightenment created by the discriminating human mind.
二障（煩惱障、所知障） Two Obstacles 二障（煩惱障、所知障） Two Obstacles refer to 1.the obstacle of afflictions 2.the obstacle of what is known
五不翻 Five Categories of Untranslated Terms 五不翻 Chinese T"ang Dynasty Master of the Tripitaka Hsuan-tsang established five categories of words which should be left untranslated 1.the esoteric 2.words having multiple meanings 3.words for things not existing in China 4.words not translated in accord with already established precedent 5.words left untranslated in order to give rise to wholesomeness and respect
五乘 (1) The five vehicles conveying the karma-reward which differs according to the vehicle. (2) In the Hyon chong non (顯正論) the five vehicles are: bodhisattva 菩薩, pratyekabuddha 闢支佛, arhat 阿羅漢, god 天 and human being 人. (HPC 7.217a)
五乘（人、天、聲聞、緣覺、菩薩） Five Vehicles 五乘（人、天、聲聞、緣覺、菩薩） The Five Vehicles conveying the karma-reward which differs according to the vehicle: 1.Human Vehicle - rebirth among human conveyed by observing the Five Commandments (Five Precepts) 2.Deva Vehicle - among the devas by the Ten Forms of Good Actions (Ten Wholesomeness) 3."Sound-Hearing" Arhat - among the sravakas by the Four Noble Truths 4."Enlightened by Conditions" Arhat - among the pratyeka-buddhas by the Twelve Nidanas 5.Bodhisattva - among the Bodhisattvas by the Six Paramita
五事毗婆沙論 The Wushi piposha lun; Pan~ca-vastuka-vibha^s!a (Five Phenomena Vibha^s!a Treatise). Two fascicles, T 1555.28.989-995. By Dharmatra^ta 法救, translated in 663 by Xuanzang 玄奘. It consists of an abhidharmic discussion of the five classes of elemental constructs: ru^pa 色, citta 心, and caittas 心所, elements not concomitant with mind 不相應, and the unconditioned 無為.
五位 Five ranks. Five stages. I. In the Yoga^ca^ra school 瑜伽行派, the division of the path of practice into five levels. These five ranks are enumerated in both Hi^naya^na and Maha^ya^na treatises. They are primarily explained in the Abhidharmako/sa-bha^sya 俱舍論, and the Thirty Verses on Consciousness-only, both written by Vasubandhu 世親. In Consciousness-only, these five are: the stage of accumulation (資糧位), the stage of preparation (加行位), the stage of proficiency (通達位), the stage of practice (修習位) and the stage of completion (究竟位). In the Abhidharmako/sa-bha^sya, they are the stage of accumulation (資糧位), the stage of preparation (加行位), the stage of seeing the Way (見道位), the stage of cultivating the way (修道位), and the stage of no more learning (無學位). II. In the Vajrasama^dhi-su^tra (金剛三昧經), the Five Stages are: (1) the stage of faith 信位; (2) stage of deliberation 思位; (3) stage of cultivation 修位; (4) stage of practice 行位; (5) stage of non-attachment 舍位. See T 273.9.371a-b.
五位無心 According to Yoga^ca^ra theory, the five cases where the mano-vijn~a^na 意識 is non-existent: (1) Deep sleep 極重睡眠 （acittaka）; (2) death in extreme agony 極重悶絕 （mu^rccha^）; (3) thought-free meditation 無想定 （asam!jn~i-sama^patti）; (4) birth in the no-thought heaven 無想天 （a^sam!jn~ika）; (5) illusion-ending meditation 滅盡定 （nirodha-sama^patti）. 〔成唯識論 T 1585.31.38a26〕
五佛 {I} The five buddhas of the Esoteric School, as seen in the vajradha^tu and garbhadha^tu man!d!alas. In both cases, four buddhas occupy the four directions, with Maha^vairocana in the center. In the vajradha^tu man!d!ala 金剛界曼荼羅 the five are: (1) Maha^vairocana 毗盧遮那, (2) Aks!obhya 阿[門@(人/(人*人))], (3) Ratnasam!bhava 寶生, (4) Amita^bha 阿彌陀, (5) Amoghasiddhi 不空成就. In the garbhadha^tu man!d!ala 胎藏界五佛, they are: (1) Maha^vairocana 毗盧遮那, (2) Ratnaketu 寶幢, (3) Sam!kusumitara^ja 開敷華王, (4) Amita^yus 無量壽, and (5) Divyadundubhimeganirghos!a 天鼓雷音. For an explanation of the different types of wisdom embodied by each of these buddhas, 【參照: 五智如來】 {II} (1) The buddha of the ten directions, (2) the buddhas of the past, (3) the buddha of the future, (4) the buddhas of the present, and (5) S/a^kyamuni Buddha.
五使者 Five Messengers 五使者 They are five messengers of Manjusri: 1. Kesini 2. Upakesini 3. Citra 4. Vasumati 5. Akarsani
五分律 Vinaya of the Five Categories of the Mahi^/sa^saka sect.
五分法身 The five-part dharma body attained either at the stage of no more learning 無學位, or at buddhahood. The meaning of this term is that the body naturally contains the following five virtuous functions: morality 戒, concentration 定, wisdom 慧, liberation 解脫, liberated insight 解脫知見.〔涅槃經 T 374.12〕
五利使 The five afflictions of advanced practitioners: view of self 身見, extreme view 邊見, evil view 邪見, view of attachment to views 見取見, view of morality 戒禁取見. Also called the five views 五見. These are the second five of the ten agents 十使. The first five are called the 五鈍使.
五力 (pan~ca-balani); 'five powers' obtained by the practice of the 'Five Roots of Goodness' 五善根. (1) xinli 信力 the power of faith; (2) jingjinli 精進力 the power of effort; (3) nianli 念力 the power of mindfulness; (4) dingli 定力 the power of concentration; (5) huili 慧力 the power of wisdom.
五取蘊 The five skandhas as something that is mistakenly attached to (pan~ca-upa^da^na). 【參照: 五蘊】 〔瑜伽論 T 1579.30.623c17〕
五受 The five sensations of sorrow (youshou 優受), joy (xishou 喜受), pain (kushou 苦受), pleasure (yueshou 樂受) and freedom (from them all) (sheshou 舍受).
五台山 Wutai sha^n. 【參照: 五台山】\nWutai shan, a famous mountain located in the northeast part of Shanxi, which has five flat peaks from which it derives its name. It has been traditionally regarded as one of the most sacred Buddhist sites in China. Numerous monasteries were established there (there were at times over two hundred) which became pilgrimage sites for monks from Korea, Japan, Vietnam, as well as China. The principal temple was built around 471-500. Also called Qingliang shan 清涼山. It was believed to be an abode of Man~ju/sri^ Bodhisattva. For details of its history, see Kamata 中國佛教史辭典, p. 112.(2) Odaesan One of the major Buddhist monastery-mountains in Korea, located in Kangwondo.
五塵 The objects of the five sense organs: color, sound, odor, taste and tactile quality. Termed "dirt" 塵 because they function to defile the subjective consciousness. 【參照: 五境】
五境 (pan~ca-visaya). 'five external objects.' In the explanation by the Yoga^ca^ra 瑜伽行派 school, these are the five elements which the five faculties (五根) make contact with as objects. They are the eye-object (ru^pa: 色), the ear-objects (/sabda: 聲), the nose-objects (gandha: 香), the tongue-objects (rasa: 味) and the tactile objects (sprastavya: 觸). The objects of the five organs of perception. This arrangement was developed primarily in the Abhidharmako/sa-bha^sya 俱舍論. In the doctrine of the Faxiang school, they are considered as aspects of the five consciousnesses. 【參照: 五境】
五字咒法 The Wuzi zhoufa; abbreviated title for the Jingangdingjing yujqie Wenshushi^ipusa fa yipin 金剛頂經瑜伽文殊師利菩薩法一品
五家解 Ogahae; the shortened popular title of the Kumgang panyaparamilgyong o ka hae sorui 金剛般若波羅蜜經五家解說誼
五家解說誼 Ogahae sorui; A shortened popular title of the Kumgang panyaparamilgyong o ka hae sorui 金剛般若波羅蜜經五家解說誼
五尊佛 【參照: 五佛】
五忍 "five tolerances" listed in the Renwang jing (仁王經): (1) furen 伏忍; (2) xinren 信忍; (3) shunren 順忍; (4) wushengren 無生忍; (5) jimieren 寂滅忍.
五性 The five natures (pan~ca-gotra^n!i). 【參照: 五性各別】
五性各別 'five natures distinction.' A theory of the Yoga^ca^ra 瑜伽行派 school that teaches the discrimination of the innate capacities of temperaments of sentient beings into five types, these being: (1) the nature predetermined for /sra^vaka 聲聞; (2) the nature predetermined for pratyekabuddha 闢支佛; (3) the nature predetermined for bodhisattva 菩薩; (4) the indeterminate nature 不定性, and (5) the nature lacking capacity for enlightenment (一闡提 icchantika). This theory was one of the points of contention by which indigenous East Asian schools such as Huayan disagreed with Yoga^ca^ra.
五情 The five desires, which arise in contact with the five sense fields of sight, sound, smell, taste and touch. 〔法華經、T 262.9.55c〕
五惡見 【參照: 五見】(pan~ca-dr!s!t!i).
五戒 Five Commandments 五戒 【參照: Five Precepts】\nThe five precepts, which are the minimal set of moral restrictions to be observed by Buddhist householder-practitioners. They are (1) not killing 不殺生; (2) not stealing 不偷盜; (3) no improper sexual behavior (such as adultery, etc.) 不邪淫; (4) 不妄語 no false speech; (5) 不飲酒 no consumption of alcohol. pan~ca-/si^la
五戒（不殺、不盜、不邪淫、不妄語、不飲酒） Five Precepts 五戒（不殺、不盜、不邪淫、不妄語、不飲酒） or Five Commandments for layman (1) No killing (2) No stealing (3) No sexual misconduct/adultery (4) No lying (5) No intoxicant It is essential for the rebirth in human realms.
五支作法 The five-part syllogism, consisting of: (1) 宗pratijn~a^, the proposition; (2) 因hetu, the reason; (3) 喻uda^harana, the example; (4) 合upanaya, the application; and (5) 結nigamana, the conclusion. These were used in the Former School of Logic, prior to Digna^ga 陣那.
五教 'five teachings.' According to the content of meaning, format, or time period, the teachings of the various scriptures are classified into five types. This is usually done according to the shallowness and depth of the teaching. The five classifications of Huayan 華嚴 and Tiantai 天台 are the most common, but during the early period of classification (the period of division of China into northern and southern dynasties) there were a number of classifications done. A few of these are as follows: (A) That propounded by Zigui 自軌 consists of these five: (1) the teaching of causal arising (Sarva^stiva^din, etc.); (2) the teaching of provisional names (Chengshi lun, etc.); (3) the teaching of the negation of reality (Prajn~a^pa^ramita^ sutras); (4) the teaching of reality (Nirva^na Sutra); (5) the teaching of the Reality-realm (Avatam!saka Su^tra). (B) The classification done by Huikuan 慧觀 and Fayan 法雲 of (1) the teaching of the existence of form (a^gama s); (2) the teaching of the non-existence of form (Prajn~a^pa^ramita^ sutras); (3) Restraining and praising teaching (Vimalaki^rti Sutra etc.) 維摩經; (4) the Teaching of Same Meaning (Lotus Sutra) 法華經 and (5) the Eternal Teaching (Nirva^na Sutra) 涅槃經. (C) The Huayan scheme, as taught by Fazang 法藏, consists of the following five: (1) xiaoshengjiao 小乘教 Hi^naya^na teaching; (2) dashengshijiao 大乘始教 Elementary doctrine of Maha^ya^na, which refers to Faxiang and Sanlun 三論 teachings; (3) dashengzhongjiao 大乘終教 the Final Doctrine of Maha^ya^na, which asserts the existence of Buddha-nature in all beings; (4) dashengdunjiao 大乘頓教 the Sudden Enlightenment doctrine of Maha^ya^na and (5) dashengyuanjiao 大乘圓教 the perfect doctrine of Maha^ya^na, namely Huayan teaching.
五教九山 The five doctrinal schools and "nine mountain" schools. A description of the official situation of the Buddhist sangha from the end of the Silla through most of the Koryo period. These would both be consolidated in the Choson into the "two sects" of Kyo 教 and Son 禪.
五教兩宗 "five doctrinal schools and two (meditational) schools." Referring to the situation of the official classification of Buddhist sects in Korea during the Koryo, subsequent to the 五教九山 classification. The two meditational schools at this point were Ch'ont'ae 天台 and Son 禪.
五教章 【參照: 華嚴五教章】
五時 'five teaching periods.' A division of the periods of the varying methods used by S/a^kyamuni to explain the dharma from the time he attained enlightenment until the time he entered nirvana. Though there are various theories regarding these five, all are generally derived from the original explanation propounded by Huikuan 慧觀 in the fifth century. (A) Huikuan's explanation divides the teaching into gradual 漸 and sudden 頓, further dividing sudden into the following five: (1) the Distinct Teaching of the Three Vehicles (a^gama Sutras, etc.); (2) the Three Vehicle Shared Teaching (Prajn~a^pa^ramita^ Su^tra s, etc.); (3) the Restraining and Praising Teaching (Vimalaki^rti Sutra 維摩經, etc.); (4) the Teaching of the Shared Intent (Avatam!saka-su^tra 華嚴經, etc.) and (5) the Eternal Teaching (Nirva^na-su^tra 涅槃經, etc.). This is the classification of the "Nirva^na school." (B) In the Huayan teaching of Liuqiu 劉 the Avatam!saka-su^tra is called the "Sudden teaching" and the "gradual teaching" is divided into the following five: (1) The Teaching of Men and Gods; (2) The Teaching of the Existence of Form (the a^gamas and so forth, that accept the existence of discriminated forms); (3) The Formless Teaching (prajn~a^pa^ramita^ teaching, etc., that denies the real existence of form); (4) The Teaching of Shared Intent (Lotus Sutra, etc.) and (5) The Eternal Teaching (Nirva^na Sutra etc.) (C) Zhiyi altered the above (B) somewhat. According to Tiantai 天台 teaching, the five periods are: (1) The Huayan period. After the Buddha's enlightenment, he expounded the Avatam!saka-su^tra for 21 days for bodhisattvas. This was a teaching for those of very sharp faculties, and according to this teaching such bodhisattvas may directly awaken to the reality-principle. (2) The Deer Park period. After delivering the Avatam!saka-su^tra, ordinary people of undeveloped faculties are not able to understand, so he discards this teaching in favor of guiding people through expedient teachings. Thus he delivered the lesser vehicle teachings at Deer Park near Benares. This period was twelve years, and the scriptures that developed from this are the a^gamas, so it is also called the "a^gama period." (3) The Vaipulya period (Elementary Maha^ya^na). For the people that had grasped the Hi^naya^na teachings, the Buddha now teaches Maha^ya^na Sutras such as the Vimalaki^rti Sutra, the Su^tra of the Golden Light and the Srimala Su^tra 勝鬘經, broadly explaining the Tripitaka, Shared, Distinct and Perfect Teachings. This is intended to convert people from Hi^naya^na to Maha^ya^na. This period lasts for eight years. (4) Perfection of Wisdom. For 22 years the Buddha teaches the Prajn~a^pa^ramita^ sutras in order to awaken people to the principle of emptiness. (5) The Lotus and Nirva^na period. The Buddha makes clear that the final goal of Hi^naya^na and Maha^ya^na is to same. Thus it is also called the Teaching of the Single Vehicle, wherein the presence of Buddha-nature in each person is affirmed.
五時八教 A doctrinal classification system as explained by Zhiyi. The order in which S/a^kyamuni taught the dharma is broken down into five periods (see wu-chiao 五教). The methods which he used are also broken down into four types, and the contents of the teaching into four categories. (A) The four methods of teaching are: (1) the Sudden Teaching 頓教, which is the teaching of the direct awakening to the Buddha-nature; (2) the Gradual Teaching 漸教, where one is lead from shallow understanding to deep understanding; (3) the Secret Indeterminate Teaching, where the aspirants secretly receive teaching appropriate to their own abilities without being aware of the presence of others and (4) the Express Indeterminate Teaching, where the listeners, though aware of each other, still receive teaching according to their individual capacities. There is, in addition to this, the method of "neither sudden nor gradual, neither secret nor variable", also known as the "method of the Lotus and Nirva^na Sutras. (B) The four types of content are (1) Hi^naya^na or "Tripitaka" teachings; (2) "Pervasive" or "Shared" 通 teachings. This is Maha^ya^na teaching that includes the teaching of Vaipulya, Prajn~a^pa^ramita^, Lotus and Nirva^na, and is for /sra^vakas, pratyekabuddhas and bodhisattvas; (3) the Distinct Teaching. This is teaching for bodhisattvas only. The practitioners understanding has its emphasis on the middle truth of understanding emptiness and existence. Huayan teaching is typical of this type. (4) The Perfect Teaching. Enlightenment and delusion do not differ in essence. The teaching of the perfect mutual penetration and containment of all things, the explanation of the Buddha's enlightenment exactly as it is. The perfect teaching is actually contained in all the other teachings, but is most excellently put forth in the Lotus Sutra 法華經.
五時教 【參照: 五時八教】above.
五智 Five Wisdoms 五智 1.Wisdom of the Embodied Nature of Dharma Realm法界體性智 - derived from amala-vijanana, i.e. pure consciousness (or mind). 2.Wisdom of the Great Round Mirror大圓鏡智 - derived from alaya-vijanana, (8th consciousness) reflecting all things. 3.Wisdom in regard to all things equally and universally平等性智 - derived from manovijanana (7th consciousness). 4.Wisdom of profound insight, or discrimination, for exposition and doubt - destruction妙觀察智 - derived from the mind consciousness (6th consciousness). 5.Wisdom of perfecting the double work of self welfare and the welfare of others成所作智 - derived from the five senses (1st to 5th consciousness).
五智佛 【參照: 五佛】
五智如來 The five buddhas as incarnations of distinct types of wisdom: (1) Maha^vairocana, who embodies the complete wisdom of the essential nature of the dharmadha^tu 法界體性智; (2) Aks!obhya, who embodies the great perfect mirror wisdom 大圓鏡智; (3) Ratnasam!bha^va, who embodies the wisdom of equality in nature; (4) Amita^bha, who embodies the wisdom of subtle observing wisdom 妙觀察智, and (5) Either Amoghasiddhi or S/a^kyamuni, who embody the wisdom that is developed through practice. 成所作智. 【參照: 五佛】
五果 (1) The clarification into five categories of all cause and effect relationships. (2) The terms assigned to the five kinds of fruits in Hi^naya^na practice.
五根 (pan~ca-indriya): I. the 'five faculties.' The five faculties, or organs of perception. They are the faculty of sight 眼根, the faculty of hearing 耳根, the olfactory faculty 鼻根, the faculty of taste 味根, and the tactile faculty 觸根. In Consciousness-only theory, they are considered as part of the a^laya consciousness. II. The 'Five Roots of Goodness:' (1) xingen 信根 the root of faith; (2) jinggen 精根 the root of effort; (3) niangen 念根 the root of mindfulness; (4) dinggen 定根 the root of concentration; (5) huigen 慧根 the root of wisdom. The five roots of goodness are listed among the 37 Aids to Enlightenment 三十七道品.
五根本煩惱 Five Basic Afflications 五根本煩惱 The five fundamental conditions of the passions and delusions: 1.wrong view, which are common to the Trailokya 2.clinging or attachment in the Desire Realm 3.clinging or attachment in the Form Realm 4.clinging or attachment in the Formless Realm 5.the state of unenlightenment or ignorance in Trailokya, which is the root-cause of all distressful delusion.
五欲 (1) The 'five desires;' the cravings of the five organs. Five kinds of desire that arise from attachment to the objects of eyes, ears, nose, tongue, and body. The desires of regular people. (2) A reference to the five objects themselves in the sense that they are the cause of these desires. (3) The five desires of wealth, sex, food, fame and sleep.
五比丘 Five Bhikshus 五比丘 The first five of Buddha's converts: Ajnata-Kaundinya, Asvajit, Bhadrika, Dasabala-Kasyapa, and Mahanama-Kulika. They were the first five disciples that Shakyamuni preached when he became Buddha.\nThe five bhiks!us who first practiced asceticism with S/a^kyamuni, and then later were the recipients of his first sermon 初轉法輪, subsequently becoming his first disciples. They are: Kaun!d!inya憍陳如, A/svajit 額鞞, Bhadrika 跋提, Da/sabala-Ka^/syapa 十力迦葉, and Maha^na^man 摩男俱利.
五法 (pan~ca-dharma). Five "dharmas", five things, five phenomena. Quite often refers to five things, categories, rules, teachings, etc. that are being discussed in the text just before or after, and so the meaning can be various. Among specific uses of the term, are the following. {I} The five skandhas 五蘊. 〔俱舍論〕{II} In Consciousness-only, the five categories of essential wisdom (【參照: 五智】. They are (1) true thusness 真如; (2) Great Perfect Mirror Wisdom 大圓鏡智; (3) the Wisdom of the Equality of the Nature of all things 平等性智; (4) Wondrous Observing Wisdom 妙觀察智; (5) the Wisdom Perfect in Function 圓所作智. {III} The five categories of form and name as explained in the Lanka^vata^ra Su^tra 楞伽經: (1) appearances or phenomena 相; (2) their names 名; (3) deluded conception 妄想; (4) corrective wisdom 正智; and (5) bhu^ta-tathata^ or absolute wisdom 如如. {IV} An abbreviation of "five ranks of the seventy-five dharmas." 【參照: 五位七十五法】 {V} The five sense consciousnesses 五識.
五法藏 Five categories of elemental constructs (dharmas) (pan~ca dharma-ko/sa^h!) according to the Satyasiddhi-sastra: the past 過去藏 (ati^ta-ko/sa), future 未來藏(ana^gata-ko/sa), present 現在藏 (pratyutpanna-ko/sa), unconditioned 無為藏 (asam!skr!ta-ko/sa), and ineffable 不可說藏 (anabhila^pya-ko/sa). The first three are considered to be conditioned, the fourth unconditioned, and the fifth, neither conditioned nor unconditioned. 〔成實論 T 1646.32.260c9〕
五淨居天 One of the heavenly realms in Indian Buddhist mythology. Five existences within the fourth meditation. They are: (1) The non-afflicted heaven; (2) the 'not-hot heaven'; (3) the skillful manifestation heaven; (4) the skillful seeing heaven and (5) the heaven of ultimate form. Saints who have achieved the fruit of the non-returner are born here.
五濁 The "five defilements" of the world: (1) the defilement of the trends of the present age; (2) the defilement of mistaken views; (3) the defilement of afflictions; (4) the defilement of being a sentient being; (5) the defilement of having a lifetime.
五濁惡世 Evil Time of Five Turbidities 五濁惡世 It refers to the time on Earth. The Five Turbidities are (1) the Kalpa Turbidity (2) the View Turbidity (3) the Affliction Turbidity (4) the Living Beings Turbidity (5) the Life Turbidity
五百結集 The Council of the Five Hundred (Arhats). 【參照: 第一結集】
五百羅漢 (1) The five hundred arhats 阿羅漢 headed by Maha^ka^/syapa 摩訶迦葉, who assembled at the First Council 第一結集 held immediately after the death of the Buddha. (2) The five hundred arhats, headed by Pa^r/sva 脅尊者, who compiled the Vibha^s!a^-/sa^stra 毗婆沙論 at the Fourth Council 第四結集 held under the patronage of King Kanis!ka 迦膩色迦王.
五百集法 The Council of the Five Hundred (Arhats). 【參照: 第一結集】
五眼 The "five eyes": (1) 肉眼rouyan the earthly, physical eye. (2) 天眼 tianyan the heavenly eye, possessed by devas, as well as humans in the form realm who are in meditation; this eye can see far and near, past and future, inside and outside. (3) 慧眼huiyan, the wisdom eye, possessed by Hi^naya^na sages who can the lack of inherent existence in all things. (4) 法眼fayan the Dharma Eye, possessed by bodhisattvas which illuminates all teachings in order to save sentient beings. (5) 佛眼foyan the Buddha-eye, which includes all of the prior four.
五眼（肉眼、天眼、法眼、慧眼、佛眼） Five Eyes 五眼（肉眼、天眼、法眼、慧眼、佛眼） There are five classes of eyes: 1. human eye 2. devine eye 3. dharma eye 4. wisdom eye 5. Buddha eye
五眾 (1) An earlier Chinese translation (Kuma^raji^va) of the term "five skandhas" 五蘊. 〔法華經 T 262.9.12a19〕 (2) The five kinds of disciples of the Buddha: (1) bhiks!u, 比丘 (Pali bhikkhu); (2) bhiks!un!i^ 比丘尼(Pali bhikkhuni^), (3) /siks!ama^n!a^ 式叉摩那 (Pali sikkhama^na^), (4) /sra^man!era 沙彌(Pali sa^man!era), (5) /sra^man!erika^ 沙彌尼 (Pali sa^man!eri^). Among these, the bhiks!us and bhiks!un!i^s accept the full set of precepts; /siks!ama^n!a^ s receive the six rules 六法 and the /sra^man!eras and /sra^man!erika^s receive the ten precepts 十戒. <〔大智度論卷十、四分律行事鈔資持記卷中一之一〕
五神通 The 'five supernatural powers' possessed by the Buddha: ability to go anywhere one wishes, ability to see all things, ability to hear all things, clairvoyance, and memory of former lives.
五禪定佛 【參照: 五佛】
五種粗重 【參照: 五種粗重】\nFive connotations of the "dense," "debilitating" or "anchoring" aspects of affliction. These are (1) the aspect of manifest heaviness現重相; (2) The aspect of rigidity 剛強相; (3) the aspect of obstruction 障礙相; (4) The aspect of fearfulness 怯劣相 and (5) the aspect of non-freedom and lack of capability. 〔瑜伽論T 1579.30.657a〕
五空 Five Emptinesses (discussed in the Vajrasama^dhi-su^tra 金剛三昧經): the emptiness of the three realms; the emptiness of the six destinies; the emptiness of the marks of the dharma; the emptiness of name and form; the emptiness of consciousness and meaning. (T vol. 9, p. 369b).
五臟 The five viscera. The heart, lungs, liver, kidneys and stomach. Also called the 五內.
五蓋 Also written 五蓋. "The Five Coverings (of Wisdom)." Five kinds of affliction which block off the true mind: desire 貪欲, anger 嗔恚, dullness 沈, agitation 掉悔, and doubt 疑.
五蘊 Five Skandhas 五蘊 or Five Aggregates, that is, the five components of an intelligent beings, or psychological analysis of the mind: 1.Matter or Form (rupa) - the physical form responded to the five organs of senses, i.e., eye, ear, nose, tongue and body 2.Sensation or Feeling (vedana) - the feeling in reception of physical things by the senses through the mind 3.Recognition or Conception (sanjna) - the functioning of mind in distinguishing and formulating the concept 4.Volition or Mental Formation (samskara) - habitual action, i.e., a conditioned response to the object of experience, whether it is good or evil, you like or dislike 5.Consciousness (vijnana) - the mental faculty in regard to perception, cognition and experience\n(pan~ca-skandha). 'five skandhas', 'five aggregates', 'five clusters.' Also translated into Chinese as 五陰 and 五眾. 'Skandha' 蘊 means 'accumulation' or 'gathering.' The collection of the five compositional elements of our existence. The viewpoint that all existence, including our own, lies in the relationship of five clusters. The assembly of mind and matter, or spirit and matter. The five skandhas are the division of matter and mind into five categories, which are form, feeling, perception, impulse and consciousness. 'Form' 色 (ru^pa) is matter in general, the body or materiality. 'Feeling' 受 (vedana^) is receptive or sensory function. 'Perception' 想 (samjn~a^) refers to images that surface in the mind. Symbolic function. 'Impulse' 行 (samska^ra) is will, intention, or the mental function that accounts for craving. The power of formation potential. It is also understood as all of the general mental functions not included in the skandhas of feeling or perception. 'Consciousness' 識 (vijn~a^na) is the cognitive, or discriminating function. Knowing through discrimination.
五行 (1) Five practices in Maha^ya^na Buddhism as taught in the Awakening of Faith 起信論--the first five of the six perfections: giving 布施, morality 持戒, patience 忍辱, effort 精進, and meditation 止觀. (2) The five practices of the bodhisattvas taught in the Maha^parinirva^n!a-su^tra 涅槃經: the three disciplines 聖行; compassionate deeds on behalf of sentient beings 梵行; spontaneous acts on behalf of others 天行; manifest good suitable for secular people and lesser vehicle practitioners 嬰兒行; and appearing in a suitable manifestation for those in need of help 病行. (3) The five phases of early Chinese cosmology: wood 木, fire 火, earth 土, metal 金, and water 水. First seen in the "Great Plan" 洪範 chapter of the Book of History 書經. (4) The five eternal constants 五常 of Confucian teaching: altruism 仁, justice 義, propriety 禮, wisdom 知, and trust 信. 〔荀子?非十二子〕,
五衰 Five Forms of Decaying 五衰 When the devas are dying, there are five symptoms: 1. the flowers around the crown 2. the clothes being dirty 3. having unpleasant smell in the body 4. sweating in armpit 5. Being unhappy in seat
五見 Five kinds of mistaken perception, the "five views" (pan~ca-dr!s!t!i), also written as 五惡見 and 惡見. These are: (1) "Self view"--the attached view of the reality of the inherent existence of one's own self, coupled with the belief in the real selfhood of the objects in one's surrounding world (satka^ya-dr!s!t!i). Expressed as 我見, 身見 and 有身見. (2) Extreme view 邊見, which is attachment to the positions of either eternalism or nihi^ism (antaparigraha-dr!s!t!i). (3) Evil view 邪見 (mithya^-dr!s!t!i), wherein one does not properly acknowledge the relationship of cause and effect). (4) The view of attachment to views 見取見, i.e., holding rigidly to one opinion over all others. (dr!s!t!i-para^mar/sa-dr!s!t!i). (5) The view of rigid attachment to the precepts 戒禁取見. The view that the austerities, moral practices and vows of non-Buddhist sects can lead one to the truth (/si^la-vrata-para^mar/sa-dr!s!t!i). This set of views without the last, are called the four views 四見.
五識 The five consciousnesses produced in connection with the five sense organs of eyes, ears, nose, tongue and skin, which take as their objects the five physical categories of form, sound, smell, taste and tactile objects: therefore, the visual consciousness 眼識, auditory consciousness 耳識, olfactory consciousness 鼻識, gustatory consciousness 舌識 and tactile consciousness 身識. Since these are considered to be the first five among the six consciousnesses 六識, they are commonly referred to as the "prior five consciousnesses" in Chinese, 前五識. In the doctrine of the Yoga^ca^ra school, these are the first five among the eight consciousnesses 八識. In terms of the three realms , those in the desire realm are said to have six consciousnesses; those in the first meditation heaven of the form realm lack the olfactory and gustatory consciousnesses, while those in the second meditation heaven and above maintain only the sixth (discriminating) consciousness. (panca-vijn~a^na)〔俱舍論〕 {II} The five consciousnesses taught in the Awakening of Faith: (1) The activity (karmic) consciousness 業識, which arises with the unenlightened mind due to original ignorance. (2) The changing (transforming) consciousness 轉識, wherein the activity consciousness undergoes a single transformation producing the subjective view. (3) The manifesting consciousness 現識, in which based on transformation of the activity consciousness the objective world is manifested. (4) The knowing consciousness 智識, in which the mind creates mistaken discrimination based on its perception of the objects in the external world. (5) The continuing consciousness 相續識, wherein, based on mistaken discrimination, the thoughts of pain and pleasure continue without abatement, thus enabling the continuity of sam!sa^ra. 〔起信論、 T 1666.32.577b〕
五趣 Also written 五道 The Gorin kuji myo^ himitsu shaku (Commentary on the Secrets of the Five Cakras and Nine Syllables). 1 fasc. (T 2514.79.11-22), composed by Kakuban 覺鍐. An exposition of various esoteric meditations, imaginatively syncretic flourishes. The five cakras 五輪 of the body are correlated with the Taoist theory of five viscera 五藏 (explained with the aid of illustrations), and the nine-syllable mantra of Amita^bha, hri^h! a mr! ta te se ha ra hu^m!, corresponds to a man!d!ala of the eight great bodhisattvas surrounding Amita^bha. For an English translation see Pruden (1979).
五逆 Five heinous crimes: (1) killing one's mother; (2) killing one's father; (3) killing a saint; (4) to wound the body of the Buddha; (5) to destroy the harmony of the sangha.
五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧） Five Offences 五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧） The five rebellious acts or deadly sins: (1) parricide (2) matricide (3) killing an arhat (4) shedding the blood of a Buddha (5) destroying the harmony of the sangha, or fraternity.
五通 "Five Spiritual Powers": (1) Divine sight; (2) divine hearing; (3) power to extend life; (4) ability to know the minds of others; (5) the power to do exemplary religious practice.
五道 (1) The five destinies: Hell-being 地獄, hungry ghost 餓鬼, animal 畜生, human being 人間 and god 天上. Also written wuqu 五趣 (gati-pan~caka). When you add the category of asura 阿修羅 to the five destinies, you then have six destinies 六道. (2) Five paths taught in Yoga^ca^ra texts that constitute five stages in the removal of affliction and the attainment of enlightenment. These are: the path of preparation 資糧道, the path of expedient means 方便道, the path of seeing 見道, the path of cultivation 修道 and the culminating path 究竟道. 〔對法論T 1606.31.734b23-29〕
五部大論 The "Five Great Maha^ya^na treatises" written by Maitreya.
五部心觀 The Wubu xinguan (Essential Meditations on the Five Families). Fully, Essential Meditations on the Five Families of the ?ta-sa?ha^ra 悝多僧蘗囉五部心觀, drafted in China according to the instructions of S/ubhakarasi?ha 善無畏. Contains line-drawing depictions of the divinities, mudra^s and symbols of the Vajradha^tu-maha^man!d!ala 金剛界曼荼羅, with captions and mantras written almost entirely in Sanskrit. A copy was bequeathed to Enchin 圓珍 by Faquan 法全 in 855 CE. (TZ.2974.2.73-149), (TZ.2975.2.149-190). For a study see S/a/sibala (1986).
五重唯識 'Five-fold Consciousness-only.' The five levels of the apprehension of the principle of consciousness-only 唯識. These are five kinds of distinctions made in level of realization, from shallow to deep. They are: (1) The consciousness of expelling the false and abiding in the real; (2) The consciousness of the expulsion of confusion and holding to true awareness; (3) Holding to the function and returning to the essence; (4) Concealing the mean and manifesting the superior; (5) dispelling manifestations and apprehending the true nature. This theory of five layers appears in Kuiji's Dasheng fayuanyi linzhang 大乘法圓義林章. Here, in making the division between subjective consciousness and objective realm, the one hundred elements are shown to be the objective realm, while the five layers are explained as the existential aspect of subjective consciousness.
五鈍使 The five afflictions that affect beginning practitioners: desire 欲, hatred 嗔, ignorance 痴, pride 慢, and doubt 疑. These are the first five of the ten agents 十使, the second five being the 五利使.
五陰 The five skandhas, or five aggregates, which S/a^kyamuni taught as the factors which comprise the composite we call "sentient being." This is an earlier translation of the Sanskrit pan~ca-skandh!a^h, the later translation being 五蘊. See that compound for full explanation.
五陰盛苦 The suffering due to the five skandhas. The feeling of instability of being caused by the fact that human existence does not lie beyond the five aggregates . This is one of the "four and eight kinds of suffering" (四苦八苦) taught by S/a^kyamuni in his exposition of the Four Noble Truths 四諦.
五障 The five hindrances (pan~ca-avaran!a^ni): (1) the hindrances of affliction 煩惱障, of karma 業障, of birth 生障, of dharma 法障, and of the known 所知障. (2) The five special hindrances for woman--the hindrances of inability to to be born a: a god in the Brahma heaven 梵天, a god in the Indra heaven 帝釋天, a Mara king 魔王, A Wheel-turning king 轉輪聖王, and a buddha 佛. (3) The five hindrances of deceit 欺, laziness 怠, anger 嗔, enmity 恨, and resentment 怨.
五隱 The five skandhas. 【參照: 五陰】 〔二障義HPC 1.814a〕
五體 'Five parts of the body.' Two knees, two elbows, and the head. (2) The whole body.
五體投地 A form of prostration where both knees, both elbows and the head hit the ground. "Throwing five parts of the body to the ground." Throwing the whole body to the ground in prostration, thus showing total respect. (pan~ca-mandala-namaskara).
交徹 Interfusion, interpenetration.
人 A person; human being. Other people. (Buddhism) (1) Man, the sentient, thinking being in the desire realm, whose past deeds affect his present condition. One of the six destinies (liudao 六道). (2) Self, ego. The individual as inherently existent; soul. Attachment to one's individuality.
人執 The attachment to selfhood; attachment to being a person. More commonly referred to by the term 我執. 【參照: 人我執】瑜伽論T 1579.30.380c.〕
人天 "Men and gods." Two of the positive rebirths among the five (or six) destinies. Rebirth into one of these realms is commonly viewed as the result of "good karma" as distinguished from the "bad karma" which results in birth in a lower realm, or the extinction of karma which results in the production of some degree of sagehood (arhat, pratyekabuddha, buddha etc.)
人天教 The teaching for humans and gods, which is the first in Zongmi's 宗密 fivefold classification of the teaching 五教. It consists in the basic teaching of karmic retribution, which enables beings to gain a favorable rebirth as either a human being or a god.
人天眼目 Rentian yanMu; 6 fasc., by Zhizhao 智昭. T 2006.48.300a-336a.
人師子 "A lion among men", one of the epithets of the Buddha, which compares his forthrightness to the courage of the lion.
人我 (1) The (mistaken) conception of self, i.e., as an individual existence, or separate ego. (2) In Sa^m!khya philosophy, the notion of a pure individual (non-material) spirit, or soul. (purus!a)
人我執 The attachment to the belief in the existence of an inherently existent self, or person, also written as renwojian 人我見. This is a powerful attachment, but nonetheless considered to be less subtle than the attachment to external objects 法我執.
人我見 The view of attahcment to an inherently existent self, which is an erroneous view. It is compounded by the even more subtle error of the view of attachment to external objects 法我見 (2) The attachment to the feeling of subjectivity. 〔起信論、 T 1666.32.579c〕
人民 The common people (Skt. manus!ya; Pali manussa^). 〔法華經 T 262.9.38c15〕
人無我 (pudgala-naira^tmya). The "person lacks true essence"; ana^tman. Human existence is a result of the combination of the five skandhas, and there is no such thing as an eternal subject.
人界 The realm of human existence, considered as one of the ten realms of existence 十界.
人空 The emptiness of person; the lack of an inherent existence of a changeless ego, or personality; also commonly expressed as 我空 and 人無我. In Maha^ya^na Buddhism, this is viewed as the first, and not-quite-thoroughgoing level of emptiness insight, with the next level being emptiness of elemental constructs 法空. 佛性論〔佛性論 T 1610.31.788a〕
人空觀 The meditation on the lack of existence of a perduring, definitive ego or personality of living beings. This contemplation is prior, and inferior to the contemplation of the lack of inherent nature in elemental constructs 法空觀.
人趣 Human existence; the destiny of human rebirth (manus!ya-gata) 人間. One of the six destinies 六道, 六趣.
人道 Rebirth as a human being, counted among the six destinies (ma^nus!ya-gati). 【參照: 人間】and 六道.
人間 (1) Human beings; people. (2) The space where human beings live--the world. (3) The human being (manus!ya, manus!a), transcribed as 末奴沙, 摩奴闍, etc., and also translated as 人間界, 人界, 人趣, 人道, and 世間. One of the six kinds of possible rebirth 六道, five destinies 五趣, or ten realms 十界in sam!sa^ra. (4) Within the world of humans.
人間界 The world of human beings; 【參照: 人界】
人非人 Human-yet-not-human. (1) A general reference to the eight kinds of spiritual beings. (2) A specific reference to the kim!naras 緊那羅.
人頭幢 Translation of the Sanskrit and Pali dan!d!a. 【參照: 檀拏】
仁 (1) Goodness, kindness, compassion, benevolence, humaneness, humanity, innate human goodness. (2) The basic way of being a human being. (3) That from which all good human qualities come. (4) A person of great virtue. (5) The essence of the heart/mind (心) of man. (Buddhism) (6) "You" form of address used to someone of approximately the same or slightly higher status.
仁王經 The Renwang jing (1) An abbreviation of the title of the 仁王般若波羅蜜經 (T 245) translated by Kuma^raji^va. (2) An abbreviation of the title of the 仁王護國般若波羅蜜經, (T 246) translated by Fu-k'ung 不空.
仁王般若波羅蜜經 The Jen-wang po-jo po-lo-mi ching; full title listed in Taisho^ is 佛說仁王般若波羅蜜經; commonly known by the abbreviated title of Renwangjhing 仁王經. 2 fasc., trans. Kuma^raji^va 鳩摩羅什. T 245.8.825a-834
仁王般若經疏 Renwang banruo jing shou; 6 fasc., by Jizang 吉藏. T 1707.33.314b-359a. Ref. T 245, 246.
仁王護國般若波羅蜜經 Renwang huguo banruo boluomi jing; 2 fasc., trans. Fugong 不空T 246.8.825a-846a. A wisdom sutra about a benevolent king who protects his country. May have been originally composed in East Asia. Includes an explanation of the thirteen emptinesses 十三空, the fourteen tolerances 十四忍, and the two truths 二諦.
仁者 "You" form of address used to someone of approximately the same or slightly higher status. You, sir. 〔法華經 T 262.9.57b26〕
仁讓 Benevolent, generous. 〔法華經 T 262.9.35b21〕
他 (1) Other; the other (thing); (para). (2) (An) other person (para-purus!a). (3) In Chan language, the person besides the one is talking to--the third person: he, she. (4) Used for transliterating the Sanskrit tha sound.
他事 (1) Other matters; other people's affairs. (2) The activities of other things.
他作 Created based upon other things (para-krta^).
他力 other-power, referring to the reliance on the salvific powers of a great buddha or bodhisattva such as Amita^bha 阿彌陀 rather than on the strength of one's own efforts. A Pure Land 淨土宗 concept, usually contrasted with "self-power" 自力.
他化自在天 The heaven where one can partake of the pleasures of created in other heavens, and also where Pipanyan, the King of the Maras, resides (para-nirmita-va/sa-vartino-deva^h!). It is the sixth of the six heavens of the desire realm 六欲天.
他受用身 (1) The actual manifest body of the Buddha, for the enjoyment of the beings in the world. One of the four bodies of the Buddha. The complement of zi shouyongshen 自受用身.(2) The reward body of the Buddha that causes other beings to receive and enjoy the dharma. (3) The buddha-body that appears and expounds the dharma for bodhisattvas of the first level (bhu^mi) and above. Also called the 'response body' 應身 (yingshen).
他心智通 【參照: 他心通】
他心通 The supernatural ability to read the minds of others (para-citta-jn~a^na). One of the six supernatural powers 六神通.
他悟 To be awakened by someone else.
付囑 (1) To address another person, making a request of them. (2) To commit to, to submit to; to entrust with. (Buddhism) The entrustment of the buddhas with the transmission of the teaching.
付法藏因緣傳 Fu fazang yinyuan zhuan; T 2058.50.297a-322b
仙 (1) A mountain man; hermit, recluse. (2) A Taoist sage, living in the lofty mountains, away from the secular world. (3) In India, forest dwelling, world-renunciant religious practitioners. (4) The r!s!i, the ancient authors of the Vedas.
仙女 A female sage; a female renunciant religious practitioner.
仙駕 The carriage of a recluse sage.
仰山 A reference to the Chinese Chan master Yangshan Huiji 仰山慧寂. 【參照: 慧寂】
仰山慧寂 【參照: 慧寂】
任 (1) To surrender, give up. (2) To take on a certain job or role. (3) To resign oneself to one's situation. Accept one's place and duty in life. "Acceptance." (4) As an abbreviation of 任運, that which is arisen spontaneously, and is not directly created 作 by one's present discrimination. 〔二障義 HPC 1.801c22〕
任持 To keep, maintain, preserve, support (a^dha^na, dha^ran!a, dhr!ti). 〔瑜伽論 T 1579.30.651c03〕
任病 The "naturalism" sickness. One of four wrong views described in the tenth chapter of the Sutra of Perfect Enlightenment 圓覺經.
任運 (1) To be resigned to fate. (2) As it is; natural, naturally. Naturally occurring (faer 法爾). Effortlessly. That which is arisen spontaneously, and is not directly created 作 by one's present discrimination. (3) Innately; together with, synonymous with 俱.
任運所起 That which is produced naturally (spontaneously, innately). Same as 俱生起
任運煩惱 Synonymous with (1) Innate, inborn afflictions. Affliction that are carried over from the previous life, as opposed to those that are newly arisen by present discriminations. These are concomitant with the manas (seventh) consciousness. 〔二障義 HPC 1.809b4;〕 (2) Not necessarily distinguished from number 1, but more specifically defined as self 我 and its three functions of view of person 薩迦耶見, self-pride 我慢, and self-love 我愛. The innate afflictions are said to be removed in the course of the Path of Cultivation 修道 (being too subtle for removal in the Path of Seeing 見道). 〔瑜伽論 T 1579.30.651c16-18〕
任運起 Inherently arisen; inborn, innate (afflictions). 【參照: 俱生起】 〔二障義HPC 1.790b24〕
伊字 The Sanskrit vowel sound of i, which is written with a triangular configuration of the small circles (i-kara).
伊字三點 In Sanskrit script the sound i is written in the form of three dots in a triangle (∴). Since these three line up with each other either horizontally or vertically, it is used as a trope for "neither the same nor different." In the Nirva^na-su^tra it is used as a trope for the relationship between the dharma-body 法身, Abhidharmako/sa and moks!a 解脫.
伊帝目多伽 Transcription of the Sanskrit itivr!ttaka, one of the twelve traditional genre divisions of the Buddhist canon 十二部經, which are accounts of the past lives of the disciples of the Buddha.
伎兒 An actor, actress (nata).
伏 (1) To subdue, overcome, suppress, defeat (abhibhava, nigraha). This term is often used in reference to the subduing of afflictions. When it is paired with the term 斷 it indicates a preliminary, or partial degree of elimination, as the latter term refers to the complete and final eradication of the afflictions, as opposed to their mere suppression. In this technical sense, it is synonymous with 治. 【參照: 伏斷】 (2) To cover, conceal, hide, submerge. (隱)
伏忍 The first of the five forbearances taught in the Ren wang jing 仁王經. The "subduing forbearance," where the afflictions are kept from arising.
伏斷 (1) The suppression 伏 and severing 斷 of defilements. Suppression implies removing their power and effectiveness and severing implies their permanent extinction. Synonymous with 伏滅. (2) The removal of defilements in the category of suppression. As contrasted to permanent removal of defilements 永斷. 〔瑜伽論T 1579.30.675b6〕
伏滅 (1) To destroy, cut off, exterminate, extinguish (Skt. vinivartate Tib. ldog pa). (2) To subdue and then extinguish defilements. Synonymous with 伏斷.〔成唯識論T 1585.31.48b〕
伏虎 (1) A "subduer of lions"--a name applied to S/a^kyamuni or other eminent Buddhist teacher whose preaching of the dharma overcomes all opposition. (2) The name of an ancient worthy whose name was added to the list of the original sixteen arhats to make eighteen arhats 十八羅漢.
休歇 To stop, end, finish. Transcend.
休靜 Hyujong (1520-1604); a Choson dynasty Son monk who can be counted among the five most important figures in Korean Buddhist history; commonly known in Korea by the respectful title Sosan Taesa 西山大師. He was an influential teacher and writer, who is said to have guided hundreds of students, a number of whom turned into Son masters in their own right. He played a major role in consolidating the forms of study and practice of Korean Son which would, by and large, remain in place down to modern times. What has made Hyujong most respected in the broad view of Korean history was his role in the creation and guidance of an army of monks, which played a decisive role in the eventual repulsion of the Japanese invasion by the armies of Hideyoshi Toyotomi 秀吉禮臣. In addition to serving in this unusual capacity of military leader, Sosan was a first-rate Son master and the author of a number of important religious texts, the most important of which is his Songa kwigam 禪家龜鑒, a guide to Son practice which is studied by Korean monks down to the present. Like most monks of the Choson period, he had been initially educated in Neo-Confucian philosophy. Dissatisfied, he wandered through the mountain monasteries, eventually joining the sangha. Later, after making a name for himself as a teacher, he was made arbiter of the Son school by queen Munjong. He soon resigned from this responsibility, returning to the itinerant life, advancing his Son studies and teaching at monasteries all around Korea. He died at 85, leaving behind some 1000 disciples, 70 of whom were monks and nuns, and many of whom held a prominent role in the later transmission of Choson Buddhism. Hyujong is also known for his efforts in the continuation of the project of the unification of Buddhist doctrinal study and practice. He is considered the central figure in the revival of Choson Buddhism, and most major streams of modern Korean Son trace their lineages back to him through one of his four main disciples: Yujong 惟政; Ongi 彥機, T'aenung 太能 and Ilson 一禪, all four of whom were assistants to Sosan during the war with Japan.
伴 (1) To accompany, bring with; be accompanied by; be involved in. (2) Companion, follower, comrade, associate. (3) The audience at a Buddhist sermon.
伺 (1) To seek, inquire, ask about, question. (2) (vica^ra): 'analysis.' Also written as 觀. One of the four undetermined (nature) elements in the doctrine of the Yoga^ca^ra 瑜伽行派 school. One of the eight undetermined elements listed in the Abhidharmako/sa-bha^sya 俱舍論. The mental function of examining the principle of a thing in detail. The complement of 尋. 【參照: 伺尋】
伺察 Deep, subtle analysis that penetrates to the core of things. In most vipa/syana^ (觀) meditational systems this is considered to be the most subtle form of analytical meditation.
伽 Transcription of Sanskrit ga and ka sounds.
伽樓羅 A transcription of the Sanskrit garud!a. 【參照: 迦樓羅】
伽耶迦葉 Gaya^-Ka^/syapa, the youngest of the three Ka^/syapa brothers 三迦葉 who were close disciples of S/a^kyamuni. Gaya^ refers to the name of his birthplace. 〔法華經 T 262.9.28c3〕\nGaya^-Ka^/syapa, the youngest of the three Ka^/syapa brothers 三迦葉 who were close disciples of S/a^kyamuni. Gaya^ refers to the name of his birthplace.
伽藍 An abbreviation of sengqie lanma 僧伽藍摩 (Skt. sam!gha-a^ra^ma), literally 'a garden for a group of monks.' A place with a pure, quiet atmosphere where one can carry out meditation practice. A Buddhist convent or monastery; a temple.
伽陀 The poetry or verse of the Buddhist scriptures (ga^tha^). 【參照: 偈頌】 One of the twelve traditional genre divisions of the Buddhist canon 十二部經.
但 Only, merely, whenever. Yet, still, but (kevala, ma^tra).
但空 'only empty.' The opposite of 不但空 'not-only-empty.' The way Maha^ya^na sees the incomplete explanation of emptiness. An attachment to "emptiness only", wherein emptiness is understood, but the principle of "not empty" is not understood.
但荼 Transcription of the Sanskrit and Pali dan!d!a. 【參照: 檀拏】
位 (1) Condition, rank, place, grade, a seat, a position. Status (da/sa^, avastha^). (2) To put into, or to be put into a (proper) position. (3) Situation, location. (4) The condition of enlightenment. (5) The position of the ruler.
位居 Position; abode.
住 (layana; sthiti); 'abiding.' (1) To stay, stop (viharati); abide (upasthita, tisthati); settle. (2) Live, reside, inhabit. (3) Exist (pravrtti). (4) Live peaceably. (5) To dwell on some object; to attach to, abide in. (6) Attachment, delusion. (7) Continuation. (8) To stay in a womb (sthiti). (9) Continued existence (of the universe). (10) One of the three (or four) marks of conditioned existence 四相. The principle of continuance. (11) The ten abodes 十住 of the 52 stage path of the bodhisattva. (12) One of the conditioned elements not concomitant with mind in the theory of Consciousness-only. (13) Eternal abiding. (14) In Chan language, it is often combined with a verb to strengthen the verb's meaning.
住地 (1) The essential basis of the arising of dharmas.〔勝鬘經、 T 353.12.220c〕 "言地者 本為末依 名之為住 本能生末 目之為地。"(2) A place where defilements are confined. (3) Static defilements 住地煩惱, in contrast to "arisen" defilements 起煩惱. 〔二障義、 HPC 1.801a〕
住持 (tisthati). (1) To maintain, hold firmly to. Especially "preserve the teachings." (2) Dwelling, abode. Position, standpoint, viewpoint, basis. Buddhahood (adhistha^na). (3) Same as jiachi 加持. (4) To maintain equanimity unfailingly. (5) One who dwells in a monastery and cleaves to the Buddha-dharma. A superintendent monk. To act as supervisor and teacher of a monastery. (6) In the phrase ruhezhuchi 如何住持 it means "What is the conditions (method)... (7) To depend on; a base, a rule. It is defined as dependence on the Buddha, who confers his strength on all and upholds them.
住煩惱 The (four) abiding defilements taught in the S/ri^ma^la^-su^tra: (1) the abiding defilement of arbitrariness (jianyichuzhuchi 見一處住持); (2) the abiding defilement of attachment to desire (yuaizhuchi 欲愛住持); (3) the abiding defilement of attachment to form (seaizhuchi 色愛住持); (4) the abiding defilement of attachment to existence (youaizhuchi 有愛住持). These defilements are the basis for the countless "arisen defilements" (qifannao 起煩惱). See T vol. 12, p. 220a.
佔匐華 Transcription of the Sanskrit campaka, referring to a yellow flowering plant known for its powerful odor. Possibly a chrysanthemum. 〔道行般若經 224.8.471c12〕
佔博迦 Transcription of the Sanskrit campaka. 【參照: 佔匐華】 〔攝大乘論釋 1597.31.329c16〕
佔察 A method of divination in the Esoteric School, done using the Sanskrit letter "a."
佔察善惡業報經 The Chanzha shane yebao jing (Sutra on the Divination of the Effect of Good and Evil Actions); T 839.17.901c-910c. This text teaches the method of determining the effects of good and bad karma in the first fascicle, and in the second fascicle gives an explanation of the true meaning of Maha^ya^na, comparable to the philosophy of the Awakening of Faith. Because of the content and writing style, it is thought that this text was originally composed in East Asia, rather than India.
佔察經 The Zhancha jing; popular shortened title for the Chanzha shane yebao jing 佔察善惡業報經
何必 (1) What need; why? (2) It may be so..., it might be possible. An expression of vagueness, indefiniteness.
何況 How much more...; how much less.... An emphatic negative or positive.
何等 In what degree? How? How much? (2) How Great!
佛 Buddha 佛 Means "the Enlightened One" or "the Awakened One".\n(1) The most basic meaning of the Sanskrit and Pali term buddha is that of "awakened," in the special sense of one who has awakened to the true nature of existence. In this sense, the meaning is often translated as "enlightened" 覺. (2) One who has completely extinguished all afflictive states of mind 煩惱 --who utterly lacks all the mixed manifestations of ignorance 無明, desire 貪, and dislike 嗔. (3) The historical Buddha, S/a^kyamuni, who lived in India during the 6th century BCE, who had a major enlightenment experience, who subsequently taught others the way to achieve libertion, and following whose death, the religious movement called Buddhism, was formed. (3) Any one of a number the Buddhas who are said to exist in the world. In the early Pali tradition, six are name, but in the later developing Maha^ya^na tradition, Buddhas are understood to be infinite in number. In this sense, anyone who attains release (moks!a 解脫, nirva^n!a 涅槃) from this world of recurring rebirths (sam!sa^ra 流轉) can be called, in the appropriate contexts, a Buddha. (4) Buddha as an eternal principle of enlightenment/reality, expressed in the notion of the dharmaka^ya 法身 of the Buddha. (5) Buddha as buddhahood 佛地, the final stage one attains as the result of practices.
佛世尊 The world-honored Buddha; world honored tatha^gata. One of the ten epithets 十號 of the Buddha, transcribed as 蒲伽梵 (bhagava^n) .
佛事 (buddha-ka^rya). (1) The work that a buddha does. To deliver the Buddha's teachings. The activity of saving sentient beings. (2) Anything done after attaining enlightenment would be "Buddha-work."
佛像 An image of the Buddha.
佛力 (1) The ability or power of a buddha. (2) The power of buddhas and bodhisattvas to protect practitioners.
佛圖澄 Fotucheng (?-348); a monk of Central Asian origin who came to Loyang in 310 for the purpose of establishing a center for the dissemination of Buddhism. He had studied in his youth in Udya^na 烏仗那國 and was a thaumaturge, and the miracles he performed are thought to have made a significant impact on the ruler of the time, Shi^e, who took him in as an advisor. Fotucheng was also one of the teachers of Daoan 道安, and is known to have established many temples during his career in China.
佛地 (1) The buddha-stage, level, or rank of buddhahood; syn. with 佛位 and 佛果. The final stage of the bodhisattvas, attained upon the final removal of the two hindrances 二障. 〔瑜伽論T 1579.30.730a6〕(2) The eleventh of the eleven stages 十一地 taught in the Sam!dhinirmocana-su^tra 解深密經.
佛地經 The Fo-ti-ching, "Sutra of the Buddha-stage." One fascicle, trans. by Xuanzang, completed in 645 at Hongfu Monastery. T 680.16.720-723. Full title is 佛說佛地經Foshuo fodijing. An explanation of the five aspects of the Buddha-stage, including the pure dharmadha^tu and the four transformed wisdoms of Consciousness-only. Explains the details of the tenth bhu^mi and the Buddha-stage.
佛地經論 Seven fascicles, by Bandhuprabha 親光 et.al., translated by Xuanzang 玄奘 in 650. Also called the Fodilun 佛地論. The author explains the five kinds of dharma taught in the Buddha-bhu^mi 佛地經. Contains combined commentaries on the Buddha-bhu^mi. Since some of the passages reappear in the Cheng weishi lun 成唯識論, some speculate that these parallel passages should be attributed to Dharmapa^la 護法 (though neither this text nor the Cheng weishi lun explicitly does so). A Tibetan translation of a commentary to the Buddha-bhu^mi also parallels passages in this text; Tibetans attribute that commentary to S/i^labhadra 戒賢, the head of Na^landa^ while Xuanzang was there. Translated by John Keenan (unpub. PhD Diss).T 1530.26.291-328.
佛地論 【參照: 佛地經論】
佛垂般涅槃略說教誡經 The Fochui boniepan lueshuo jiaojie jing; T 389.12.1110c-1112b. Trans. Kuma^raji^va 鳩摩羅什.
佛境界 "Buddha-realm", "Buddha- sphere", "Buddha-land", etc.
佛大先 Buddhasena (5th c. CE); an Indian Sarva^stiva^din 有部 master from Kashmir 罽賓國. Also written 佛馱先 and 佛陀斯那.
佛如來 'Buddha-tatha^gata.' The Buddha.
佛弟子 Disciple(s) of the Buddha. In the strictest sense, refers to the ten primary disciples of S/a^kyamuni, such as Maha^ka^/syapa 摩訶迦葉, S/a^riputra 舍利弗, Maudgalya^yana 目連, a^nanda 阿難, etc., but can also be used in a general sense to refer to both lay and monastic Buddhist practitioners.
佛德 Translation of Jn~a^nagupta, commonly known by the transcription of 闍那崛多.
佛心 (1) The buddha-mind; great compassion. (2) The innate mind of buddha possessed by sentient beings; same as 佛性.
佛性 The buddha-nature. The possession by sentient beings of the innate buddha-mind, which is, prior to the full attainment of buddhahood, not fully actualized. The belief in this concept was not universally accepted in Indian Buddhism, but did become a cornerstone of East Asian Buddhist soteriological thought in terms of the essence-function 體用 paradigm, as explained in texts such as the Buddha-nature Treatise 佛性論. A synonym for tatha^gatagarbha 如來藏.
佛性佛 The "Buddha as Buddha-nature," the second aspect of the Sanjie jiao 三階教 teaching of the "universal Buddha," pufo 普佛, denoting that Buddha-nature is the true cause 正因佛性 of awakening for all sentient beings (but excluding the non-sentient).
佛性論 The Foxing lun, Buddha-nature Treatise, written in four fascicles. T 1610.31.787a-813a. Attributed to Vasubandhu 世親, translated by Parama^rtha 真諦. This treatise discusses the theory of the Buddha-nature in great detail in sixteen chapters, from the four aspects of: (1) dependent arising; (2) breaking attachment; (3) manifestation of essence; and (4) discriminated aspects. In the course of explaining how it is that all sentient beings have the buddha-nature, the mistaken views of non-Buddhists 外道 and lesser-vehicle practitioners 小乘 are refuted. The author cites extensively from the S/ri^ma^la^-su^tra 勝鬘經, the Lotus Sutra 法華經 and the Yoga^ca^rabhu^mi-/sa^stra 瑜伽師地論.
佛想佛 the "Buddha perceived as a Buddha," the fourth and most concrete aspect of the Sanjie jiao 三階教 teaching of the "universal Buddha," pufo 普佛, denoting that all sentient beings should be perceived in terms of their ultimate nature, that is, as fully awakened Buddhas
佛慧 The buddha's wisdom; the wisdom of enlightenment. 〔法華經, T 262.9.26a21〕
佛所行贊 The Buddhacarita (Acts of the Buddha); Tib. San%s-rgyas-kyi spyod-pa shes-bya-bah!i sn~an-n%ag chen-po. Twenty-eight chapters in five fascicles, T 192.4.1-54. by A/svaghos!a 馬鳴, trans. by Dharmaks!ema 曇無讖. Also known by the titles 佛本行贊, 佛所行贊經, 佛所行贊傳, 佛所行贊經傳, 馬鳴菩薩贊, 馬鳴贊. Translated into English in Cowell (1969), and Johnston (1936).
佛所行贊傳 The Buddhacarita. 【參照: 佛所行贊】
佛所行贊經 The Buddhacarita. 【參照: 佛所行贊】
佛所行贊經傳 The Buddhacarita. 【參照: 佛所行贊】
佛智 The Buddha's wisdom (buddha-jn~a^na). 〔法華經, T 262.9.6a15〕Same as omniscience 一切智.
佛智慧 The buddha's wisdom (buddha-jn~a^na); one who has the wisdom of the buddha. An enlightened being. 〔法華經, T 262.9.32a17〕
佛本行贊 The Buddhacarita. 【參照: 佛所行贊】
佛本行集經 The Fo benxing ji jing (Abhinis!kraman!a-su^tra); trans. by Jnanagupta 闍那崛多; 60 fasc. T 190.3.655a-932a. The most comprehensive biographies of the Buddha available in Chinese, which also includes biographies of the leading disciples.
佛果 The 'Buddha-fruit.' As opposed to foyin (佛因)--the Buddha-cause. The result of following the practices of the Buddha-path; the stage of buddhahood. Awakening, enlightenment.
佛母寶德藏般若波羅蜜經 The Fomu baodezang banruo boluomi jing (Prajn~a^pa^ramita^ ratnagun!a sam!cayaga^tha^); 3 fasc. T 229.8.676, Abbr. Baodezang jing 寶德藏經, tr. Faxian 法賢. For a Skt. ed. see Yuyama (1976).
佛氏 Buddhists; Buddhist thinkers; Buddhist philosophers; Buddhist practitioners. (佛家)
佛氏雜辨 The Pulssi chappyon (Arguments Against the Buddhists), a late 14th century Korean Neo-Confucian polemical critique of Buddhism by Chong Tojon (鄭道傳 pen name: Sambong 三峰 1342-1398). In this work he carried out his most comprehensive refutation of Buddhism, singling out Buddhist doctrines and practices for detailed criticism. Chong stated that this book was written with the objective of refuting Buddhism once and for all "lest it destroy morality and eventually humanity itself." The charges leveled against Buddhism in the Pulsshi chappyon constitute a full inventory of the various arguments made by Confucians and Neo-Confucians from the time of the introduction of Buddhism into East Asia during the second century C.E. These arguments are arranged in eighteen sections, each of which is a critique on a particular aspect of Buddhist doctrine or practice.
佛為心王菩薩說投陀經 Fo wei xinwang pusa shuo toutuo jing. T 2886.85.1401c-1403b
佛眼 The Buddha-eye. The eye of perfect omniscience, gained upon the attainment of Buddhahood. The highest of the five levels of vision 五眼 (buddha-caks!us).
佛祖歷代通載 The Fozu lidai tongzai; (A Comprehensive Registry of the Successive Ages of the Buddhas and the Patriarchs), 22 chuan. By Nianchang 念常 (1282-1323); completed in 1341. T 2036.49.477-73
佛祖統紀 The Fozu tongji; (A Chronicle of the Buddhas and the Patriarchs), 54 chuan. By Zhipan 志磐 (1220-1275); completed in 1269. T 2035.49.129a-475c.ZGD1089
佛經 The Buddha's teachings, Buddhist sutras; a Buddhist sutra. 〔二障義HPC 1.805c〕
佛臨涅槃記法住經 The Fo lin niepan ji fazhu jing; (Sutra of the Abiding Dharma Recorded Just Prior to Buddha's Nirvana). One fascicle, T 390.12.1112-1114, translated by Xuanzang in 652.
佛舍利 The remains of the Buddha's body after cremation--primarily, his bones (buddha-dha^tu, jina-dha^tu) 佛骨. Also 【參照: 舍利】
佛誕會 The ceremony held to commemorate the Buddha's birthday.
佛說七佛經 The full title of the 七佛經.
佛說不增不減經 The Foshuo buzeng bujian jing; 1 fasc., trans. Bodhiruci 菩提流支; T 668.16.466-468.
佛說佛地經 One fascicle, trans. by Xuanzang 玄奘 . T 680.16.720-723. Commonly referred to as the Fodi jing 佛地經. An explanation of the five aspects of the Buddha-stage, including the pure dharmadha^tu and the four transformed wisdoms of Consciousness-only. Explains the details of the tenth bhu^mi and the Buddha-stage.
佛說分別善惡所起經 The Foshuo fenbie shane suoqi jing;. T 729.27.526c-523b. Trans. An Shigao.
佛說如來興顯經 The Foshuo rulai xingxian jing; 4 fasc., trans. Dharmaraks!a 竺法護. T 291.10.592c-617
佛說慧印三昧經 The Foshuo huiyan sanmei jing; one fasc. Trans. Lokaks!ema 支曜; T 632.15.460c-468
佛說法集經 The Foshuo faji jing; (Dharmasangiti-su^tra) T 761.17.609-649. Trans. Bodhiruci 菩提流支.
佛說淨業障經 Foshuo jing yezhang jing; The full title of the 淨業障經.
佛說菩薩內習六波羅蜜經 The Foshuo pusa neixi liuboluomi jing; trans. Yanfodiao 嚴佛調T 778.17.714b-715a.
佛說菩薩本業經 The Foshuo pusa ben ye jing; trans. Lokaks!ema 支謙T 281.10.446-451.
佛說觀彌勒菩薩上生兜率天經 The Foshuo guan milepusa shangsheng doushuotian jing; one fasc. 452.14.418-421; usually abbreviated as 彌勒上生經. One of the principal texts of the Maitreya sect. It teaches regarding Maitreya's ascent to to Tus!ita Heaven 兜率天, with the Buddha predicting that Maitreya will enter this heaven in twelve years. Juqu jingsheng 沮渠京聲.
佛說觀無量壽佛經 The full catalog title (T 365) of the Guan wuliangshou jing觀無量壽經.
佛說解節經 The Foshuo jiejie jing, T 677.16.711-714; 1 fascicle, trans. Parama^rtha 真諦. A chapter of the Sam!dhinirmocana-su^tra 解深密經, equivalent to the Chapter on the Marks of the Ultimate Truth 勝義諦相品. See T 675.
佛說阿彌陀經 The Foshuo Amituo jing; trans. Kuma^raji^va 鳩摩羅什; (Amita^bha-su^tra). T 366.12.346b-348 . 【參照: 阿彌陀經】for details.
佛說阿難分別經 The Foshuo anan fenbie jing; one fascicle, T 495.14.758-760, translated by Fajian 法堅, also commonly abbreviated as the 阿難分別經 and 分別經. A discussion of the Buddhist teachings between the Buddha and a^nanda.
佛護 Buddhapa^lita (ca.470-540) a major scholar of the Indian Ma^dhyamika school 中觀派. He was known for the the development of a negative dialectic in the proof of the concept of emptiness, which put his way of thinking at odds with such Ma^dhyamika masters as Bha^vaviveka (清辯, c. 490-570), but in agreement with later figures such as Candraki^rti (月稱, c. 650). Some of the most important basic antagonistic positions within the broad Ma^dhyamika tradition can be seen in the disagreement between Bha^vaviveka and Buddhapa^lita: while Bha^vaviveka used one form of logical argumentation to establish the truth of emptiness in a positive manner, Buddhapa^lita denied the validity of the use of logical propositions which ended up affirming any sort of positive position. The position taken by Buddhapa^lita and Candraki^rti would later end up in the creation of a distinct branch of Ma^dhyamika called Pra^san!gika (guimiulunzhengpai 歸謬論證派).
佛身 (buddha-ru^pa; buddha-ka^ya). The Buddha's (physical) body. As a result of the questions of Buddhist followers, inquiries were made resulting in "buddha-body theory." S/a^kyamuni himself established the position of believing in the true principle (dharma): that he himself would die but the dharma was indestructible and therefore said that after his death the dharma was to be depended upon. However, many disciples held to their concept of the Buddha's person and believed in it as the Buddha-dharma, and therefore, even while S/a^kyamuni was still in the world his body had come to be seen as transcendent. Because of this, after he died, the dharma that he had explained was regarded as indestructible, and was set up in contrast with his natural body, bringing about a 'two body' theory.
佛道 Literally, the "buddha-way," which means the path to the buddhahood, but also often refers the Buddha's enlightenment in itself; buddhahood. The terms seems to have developed in East Asia without a Sanskrit equivalent (although it can be equated with the Indian concept of bodhi), often used to indicate the enlightenment which is the original endowment of all sentient beings. See, for example T 842.17.913c (圓覺經).
佛陀 (1) Chinese transcription of the Sanskrit buddha, meaning "awakened," or the "awakened one." Most East Asian writers and translators shortened this to the first character 佛. (2) These two characters also form the first part of the names of many monks from India and Central Asia.
佛陀伽耶 Buddhagaya^, the name of the place where S/a^kyamuni is recorded as having attained his enlightenment. Pronounced in modern Hindi as Bodhgaya^. Located about 10 km. south of the modern day city of Gaya in Biharu.
佛陀多羅 Buddhatra^ta, the name given in the colophon of the Sutra of Perfect Enlightenment 圓覺經 as its "translator." The facticity of this is questionable, since it seems fairly certain that the sutra was composed in China. Buddhatra^ta's name also does not seem to be found in connection with any other texts.
佛陀扇多 Buddha/sa^nta, whose name is translated into Chinese according to its meaning as Jueding 覺定. Originally from northern India, he came in 511 to the Northern Wei, where he cooperated with Bodhiruci 菩提流支 and Ratnamati 勒那摩提 in the translation of the Da/sabhu^mika-/sa^stra 十地經論. He later resided at White Horse Temple, where he translated the Maha^ya^na-sam!graha 攝大乘論 and other texts. His dates of birth and death are unclear.
佛陀斯那 Buddhasena; 【參照: 佛大先】
佛陀跋陀羅 Buddhabhadra: (1) Of Kapilavastu, who came to China in 408. He was the translator of the first (60 fascicle) version of the Huayan jing 華嚴經 and the Guanfo sanmei hai jing 觀佛三昧海經. (2) The name of a disciple of Dharmakos!a, whom Xuanzang 玄奘 met in India, 630-640.
佛音 Buddhaghos!a. A renowned Indian Buddhist scholar from Magadha in Central India. Translated a number of Buddhist texts from Singhalese into Pali and explicated them.
佛頂大白傘蓋陀羅尼經 The Foding da baisangai tuoluoni jing; see Da foding rulai fangguang xidaduoboda tuoluoni 大佛頂如來放光悉怛多缽怛陀羅尼.
佛頂尊勝陀羅尼經 The Foding zunsheng tuoluoni jing; Skt. Us!n!i^s!avijaya^dha^ran!i^; Tib. de bzhin ghegs pa thams cad kyi gtsug tor rnam par rgyal ba shes bya ba'i gzungs rtog pa dang bcas pa (To.594, P.199; To. 595, P.197; To.596, P.201); (Dha^ran!i^ of the Jubilant Corona). An evocation of the Jubilant Buddha-Corona, Us!n!i^s!avijaya^ 尊勝佛頂, whose powers can prolong life and destroy the hardships of sam!sa^ra; fourth text of the Saptava^ra corpus. Translations exist in Khotanese, Uighur, Tangut and Mongolian ('Phags pa script) in addition to the many Tibetan and Chinese versions. The translations used in Shingon are those of Buddhapa^li (T 967), Fatian (T 978) and Wuche 武徹 (T 974c). Among the Chinese translations, Fatian's version corresponds to four Tibetan versions (To.598, P.200), while the earlier versions (1-5) match another Tibetan translation (To.597/984, P.198/609). The extant Chinese translations are: (1) 1 fasc. (T 967.19.349-353), Dha^ran!i^ of the Jubilant Buddha-Corona 佛頂尊勝陀羅尼經 tr. Buddhapa^li 佛陀波利. Chinese commentary: Fachong's 法崇 Meanings of the Doctrinal Traces 教跡義記 (T 1803). (2) 1 fasc. (T 968.19.353-355), Dha^ran!i^ of the Jubilant Buddha-Corona 佛頂尊勝陀羅尼經 tr. Du Xingkai 杜行顗. Chinese commentary: Xufa's 讀法 Commentary 佛頂尊勝陀羅尼經釋 (Z.92.146-163). (3) 1 fasc. (T 969.19.355-357), Triumphant Dha^ran!i^ 最勝陀羅尼經 tr. Diva^kara 地婆訶羅. The dha^ran!i^ of this recension appears in various Tang-era ritual manuals: Amoghavajra's 不空 Ritual Procedure for Recitation 佛頂尊勝陀羅尼念誦儀軌法 (T 972) and Ritual Procedures from the Yoga Collection for Feeding the Searing Mouths 瑜伽集要焰口施食儀軌, and S/ubha^karasim!ha's 善無畏 Ritual Procedure of Yoga 尊勝佛頂修瑜伽法儀軌 (T 973) (T 1320). (4) 1 fasc. (T 970.19.357-361), Sutra of the Dha^ran!i^ Spell of the Jubilant Buddha-Corona which Cleanses and Abolishes Karmic Burdens 最勝佛頂陀羅尼淨除業障咒經 tr. Diva^kara 地婆訶羅. (5) 1 fasc. (T 971.19.361-364), Dha^ran!i^ of the Jubilant Buddha-Corona 佛頂尊勝陀羅尼經 tr. Yijing 義淨. (6) 1 fasc. (T 974a.19.383-384), Dha^ran!i^ of Buddha-Corona the Triumphant 最勝佛頂陀羅尼經 tr. Fatian 法天. (7) 1 fasc. (T 978.19.407-410), Sarvatatha^gatos!n!i^s!avijaya^-dha^ran!i^ (de bzhin gshegs pa thams cad kyi gtsug tor rnam par rgyal ma'i gzungs shes bya) 一切如來烏瑟膩沙最勝總持經 tr. Fatian 法天. A phonetic transcription which corresponds to Dhya^nabhadra's version. (8) 1 fasc. (T 979.19.410) Us!n!i^s!avijaya^-dha^ran!i^ 于瑟沙毗左野陀囉尼 tr. Dhya^nabhadra 指空. BGBT4/102-5. Sanskrit Edition: F. Max Muller and Bunyu Nanjio. Anecdota Oxonensia^ryan Series vol.1 part III, Oxford, 1884.
佛頂放無垢光明入普門觀察一切如來心陀羅尼經 Skt. Samantamukha-prave/sara-/smivimalos!n!i^s!aprabha^sa-sarvatatha^gata-hr!dayasama^valokita-dharan!i^; Tib. kun nas sgor 'jug pa'i 'od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa tham cad kyi snying po dang dam tshig la rnam par lta ba shes bya ba'i gzungs (To.599/983, P.206/608); (Dha^ran!i^ of the (Immaculate Buddha-Corona's Emitted Light Beaming Through Ubiquitous Portals Contemplated as the) Essence of the Tatha^gatas). 2 fasc. (T 1025.19.721-726), abbr. Tatha^gatahr!daya-dha^ran!i^ 如來心經, tr. Da^napa^la 施護. Source text for a man!d!ala revolving around Vimalos!n!i^s!a (Ngor.10). This dha^ran!i^ is inscribed on the archway at Juyong Guan 居庸關, near Beijing, in Sanskrit, Tibetan, Chinese, Uighur, Mongol, and Tangut. BGBT4/105
佛馱先 Buddhasena; 【參照: 佛大先】
佛骨 Literally, the buddha's bones--the remains of the Buddha after cremation. More commonly written as 舍利--the transcription of /sari^ra.
作 (1) To make, to create, to do, to establish. To write literature, compose music, create works of art, etc. To establish, to put forth, to finish. In Sanskrit, i^hate, karoti. (2) Function, activity (karman, kriya^). (3) That which has been made, formed or created, especially from conditions (krta^-katva, krta^). That (esp. afflictions) which is created from discrimination, as opposed to that which is spontaneously 任運 or innately arisen 俱生. 〔二障義 HPC 1.801c22〕(4) Act, deed, conduct (karman). (5) Occupation, vocation. (6) The person who makes (something). (7) Outwardly expressed activity. (8) One of the ten such-likes taught in the Lotus Sutra. 【參照: 十如是】
作佛 Lit. to "make a buddha," which means, to become a buddha--to achieve final enlightenment. Same as 成佛. 〔二障義HPC 1.805c; 瑜伽論T 1579.30.744b27〕
作四諦 The Four Created Noble Truths as opposed to the four uncreated noble truths. See the S/ri^ma^la^-su^tra, T vol. 12, p. 221b.
作得 Obtained through effort, work, creation. The opposite of 生得 which means "inborn." 〔二障義HPC 1.801a
作意 (1) To pay attention (to); be attentive, aware, mindful (manasi-karoti). (2) The gathering of the attention, preventing it from scattering, focusing on a single object (manas-ka^ra). One of the ten great ground dharmas 十大地法 in the Abhidharmako/sa, equivalent to (cetana^). (3) One of the five pervasively functioning 五遍行 mental functions 心所 in Yoga^ca^ra. 〔瑜伽論T 1579.30.279b〕
作持 To do good actions; positive religious practice, as contrasted to the practice of "stopping evil (zhichi 止持)."
作犯 To "create evil." To carry out evil actions, breaking the precepts.
作用 (1) Function, activity (vya^pa^ra, ka^ritra, pravartate). (2) The essential cause of something. Inducement, incentive, motive, cause. (3) The arising and cessation of existence. (4) Actual religious practice.
作病 The sickness of the belief that one can contrive to gain enlightenment. One of the four mistaken views 四病 described in the tenth chapter of the Sutra of Perfect Enlightenment 圓覺經.
作證 To personally experience final enlightenment; to consummate the path of practice. The witness the enlightened state for oneself. (sa^ks!a^t-kr!ta) 〔二障義HPC 1.809a5〕
作集法 A Buddhist council held to determine orthodoxy. 【參照: 結集】
使 (1) Defilements, contaminants, affliction, proclivities--since proclivities "cause" people to do various things. (2) Latent afflictions = 隨眠. (3) In the Shidi piposuo lun, the 使 are identified as fundamental afflictions 根本煩惱, as distinguished from the 垢, which are identified as secondary afflictions 隨煩惱. 〔十地毗婆娑論 T 1521.26.108b28〕(4) The ninety-eight proclivities 九十八使. (5) If, supposing that.
來 (1) To come, coming; to cause to come; to invite. To come here (a^gata, a^gati, a^ya). (2) From; from before. The future. (3) To encourage by reward. (4) After a number it means "or more, odd, more than" etc. (5) A guest. (6) To fall back, retreat, retrogress. (7) Past tense, since. (8) An auxiliary word used to give force to another word.
來世 The coming world, the next life. The next rebirth that one wil undergo after passing from this life (aga^gata^dhvan). A future life; a subsequent life. Also 來生.
來意 The basic point; the gist; encapsulated summary of a text. An abstract.
來生 One's next lifetime; lifetime to come, future life, future existence. Future world; future existence. Same as 來世.
供 (1) To offer, sacrifice, dedicate. (2) To present, submit, serve. (3) Accompany. (4) Offering. (5) An attendant, retinue.
供施 (1) To make offerings. (2) The priest in charge of making offerings (Skt. yas!t!r!).
供給 To make offerings (供養). 〔法華經 T 262.9.18c25〕
供養 Also written 供施 and 供給. (1) 'Offering and sustaining;' (pu^ja^). An offering of food, drink, clothing etc., to a buddha, monk, teacher, ancestor etc. (2) A special commemorative service held to mark such things as the construction of a temple or statue or the completion of the copying of a sutra.
供養主 (1) A person in charge of making offerings. (2) In Korean Buddhism, the chief cook of a monastery.
依 (1) A foundation, a ground, a basis (saraya, sama-, samupa-, samyoga, ni/sraya, ni/srita, ni/sritya). (2) A cause of something coming into being. (3) Ultimate ground, dwelling place. (4) A ground for attachment. Elements that compose existence. A basic factor (in the composition of past and future transmigratory existence). Affliction, defilement, attachment. Since defilement is the basic condition (依) for the unfolding of the realm (依) of suffering, there are two levels of meaning of the term (upa^dhi). (5) Control, rule, guidance. That which exists for the purpose of control (adhistha^na). (6) Dependence, reliance (anusa^rin, apeks!ana, apeks!a). (7) In Sam!kya philosophy, that which exists in dependence upon something else (a^/srita). (8) To conform to the authority of (a text, an explanation, etc.) (a^/sraya). (9) That which is relied upon. (10) Arise from, be based upon, to be predicated on, to originate in. (11) To be located (in, on, at) (upa^da^ya, pratisarana).
依他起 Arising in dependence on other things (Skt. paratantra; Tib. gshan gyi dban%). 【參照: 依他起性】 〔顯揚論, T 1602.31.508b4〕
依他起性 (paratantra-svabha^va) (1) The nature of existence as arising from dependence on other things; said of existence arising from causes and conditions. Also expressed as 緣有.(2) That which is born of causes and conditions and will cease when causes are absent. In Consciousness-only theory, it refers to the 94 conditioned elements. Though existing, it does not exist in a fundamental sense, yet it cannot be called non- existent (無). This is called a "provisional existence" (jiayoufa 假有法) or "not existing, appearing to exist" (feiyousiyou 非有似有).
依報 The "circumstantial reward;" the circumstances we are born into, such as societal status and geographical location, based on the karma of our prior lifetimes. As contrasted to the direct reward 正報 of mind and body.
依據 'Dependence.'
依止 (1) Reliance, dependence. (2) To depend upon something which possesses power and virtue. A basis, a support (a^/sraya, adhista^na). (3) To serve (sam/sraya). (4) To serve as a disciple, learn the practices of discipline and be taught the dharma. (5) According to. (6) To make (something) the theme. To refer to.
依止真如 The suchness of the bases of practice, referring to the truth of suffering. One of the seven kinds of suchness 七種真如. 〔十八空論 T 1616.31〕
依處 A basis, locus, standpoint. A cause. (adhika^ra, adhis!t!ha^na, vastu, hetu.)
便 (1) Tidings of the perfect Buddha-realm. (2) Very suitable, ideal, will do, advantageous. (3) A teaching of expedient means. (4) Rely on, have recourse to. (5) Immediately, readily, promptly, easily, comfortably.
俗 (1) Habit, custom, practice, usage, convention. (2) Worldly, secular, profane, colloquial. Synonymous with 世間 which is the opposite of 出世間 (vyavaha^ra). (3) A secular person, as opposed to someone belonging to a religious order. (4) Mean, base, mundane.
俗妄真實宗 The teaching that says all secular things are illusory, only Buddhist teachings are true.
俗智 (1) Wordly wisdom; mundane wisdom. Also expressed as 世俗智. (2) The wisdom in regard to phenomenal events that is derived from subject/object discrimination, the opposite of "true wisdom" 真智 and "sagely wisdom" 聖智. 〔二障義、 HPC 1.790a〕(3) Defiled wisdom. 【參照: 二智】
俗諦 The secular truth; the worldly truth. Reality as it is perceived by unenlightened people. The Buddhas need to utilize this truth as an expedient method in order to lead sentient beings to the absolute truth, or enlightenment. (samvrti-satya, vyavaha^ra).
信 To believe in, to trust. Faith, confidence, sincerity. (/sraddha^): 'faith', 'conviction.' (1) A name for the mind. (2) One of the 'ten good mental condition' elements listed in the Abhidharmako/sa-bha^sya 俱舍論; one of the 'eleven good elements' in the doctrine of the Faxiang 法相 school. Facing the environment with clarity and calmness, thereby calming and quieting the other mental functions. Accepting the world as it is. According to the Faxiang school, it is a 'real element' which functions throughout the three realms.
信受 To receive (the teachings) with confidence. To gain faith and keep it.
信受奉行 To receive the Buddha's teaching with conviction and understanding, and then truly practice these teachings. This phrase frequently appears at the end of a sutra or a /sa^stra.
信奉 Belief, faith, conviction.
信宿 To stay over for two nights.
信心銘 Xinxin ming.
信樂 (1) To have faith in and aspire for. 〔法華經 T 262.9.43b27〕 (2) To have direct, unabashed faith in, without a doubt. (3) Joyful faith. (4) Faith and understanding. 信解
信相應地 A term in the Awakening of Faith 起信論 for the ten abidings 十住, wherein one achieves a condition of non-retrogression.
信行 Xinxing (540-594); founder of the Sanjie jiao 三階教 movement.
信解 (1) Believing and understanding the teachings. Having both faith and understanding in the Buddhist teaching. Correct faith, complete understanding (adhimukti).〔法華經 T 262.9.07c08〕 (2) Belief in oneself and others. (3) Joy, the arousal of the mind determined for enlightenment.
修 (1) To cultivate, to nurture, to develop, to adjust, to correct, to repair, to regulate, to reform. To prune. (2) More specifically, to cultivate morality, virtue or enlightenment. (3) Long. (Buddhism) (1) (Religious) practice. To practice. Refers generally to cultivation of goodness, and specifically to meditation practice (bha^vana^). Contemplation. In relation to the original nature, 修 refers to the bringing of that nature to its completion. To practice repeatedly at mental contemplation, bringing virtue to fruition. Also written 修行. The Sarva^stiva^din sect recognized four kinds of practice 四修. (2) To carry out individual religious practice (pratinisevana). (3) To endeavor, to make effort. (4) An abbreviation for xiudao 修道. (5) The goodness that is coincident with meditation practice (bha^vana^). Synonymous with chanding 禪定. (6) To study, complete, cultivate, master; to put into order, repair.
修他羅 A transcription of the Sanskrit su^tra. The transmission of the Buddha's teachings in written works. One of the twelve classifications of Buddhist literature 十二部經. Translated into Chinese with the ideograph jing 經.
修多羅 Same as 修他羅.
修學 The study and cultivation of enlightenment.
修惑 Defilements that contained within sentient beings at birth but that are removable by engaging in religious cultivation. Also written 思惑. 〔俱舍論、 T 1558.29.122b13〕
修惠 【參照: 修慧】
修慧 (1) The correct wisdom that is attained through practice (Skt. bha^vana^-mayi-prajn~a^, Tib. bsgom pa las byun bah!i /ses). One of the three kinds of wisdom 三慧. (2) To practice according to wisdom.
修持 To practice according to, and cleave to a certain scripture. Usually part of the exhortation near the end of a scripture. 〔法華經 T 262.9.8a12〕
修斷 (1) To cultivate (修) goodness, the correct view, etc. and to sever (斷 extinguish, quell, eliminate) harmful habits (煩惱). (2)The crux of the three practices 三學. (bha^vana-ppdadha^na) Also commonly written 修斷. The fourth of the four correct severances 四正斷. (3) Those afflictions that are severed in the Path of Cultivation 修道.
修治 To be purified by practice (pari/sodhana); purification. 〔瑜伽論 T 1579.30.393b8〕
修羅 An abbreviation of asura 阿修羅.
修習 (1) Practice, cultivation; religious practice (panicarya, bha^vana^, abhya^sa, asevana). (2) Yoga practice. The practice of stabilizing and analytical meditation.
修習位 The 'stage of practice.' The fourth among the five stages of Consciousness-only practice as explained by Vasubandhu 世親 in his Thirty Verses on Consciousness-only. This is explained as practice by repeatedly returning to the principle of Consciousness-only that has been realized through the 'path of seeing', deepening the experience of non-discriminating knowledge and cutting off delusion. This stage is correlated to the ranks of bodhisattva practice from the first bhu^mi to the tenth bhu^mi.
修華嚴奧旨妄盡還源觀 Xiu huayan aozhi wangjin huanyuan guan; By Fazang 法藏. T 1876.45.637a-641a.
修行 (1) To practice; to carry out or perform (pratipatti, prapatti, adhya^ca^ra, adhigama, prayoga). (2) To endeavor. (3) Penance, austerities. (4) To apply oneself diligently to yoga practice. (5) To keep the precepts.
修行住 One of the stages of the ten abidings 十住.
修證 (samuda^gama). (1) The realization resultant of practice. (2) Practice and realization.
修道 (1) To cultivate the Way; to practice the Tao. (ma^rga-bha^vana) (2) The path of cultivation (bha^vana^-ma^rga), the fourth of the five stages 五位 of Abhidharma and Yoga^ca^ra practice, the second of the three sagely paths 三道. After the experience of the path of seeing 見道, the practitioner renews his efforts based on this new insight, seeking further accordance with reality. The afflictions that are eliminated in this path are those that are more deeply embedded, such as the innately arisen afflictions (俱生、思惑), whereas the prior path of seeing is able to eliminate the less deeply embedded afflictions (分別起、見惑). In the Abhidharmako/sa, the entry into this stage is equivalent to that of stream winner 預流. 〔瑜伽論 T 1579.30.313b2〕
修道位 【參照: 修道】
俱 (1) Together with... (sardham, sahita). (2) Both, two things together (ubhaya). (3) Bound together (samyuta). (4) Produced, or born together. (5) Simultaneous(ly) (samam).
俱有 (1) Coexistent. (2) Inherent; innately existent.〔瑜伽論 T 1579.30.651c5〕
俱生 (1) To be born (produced, arise) together. (sama-utpatti) (2) Inherent, inborn; part of one's nature. (sahaja) 〔瑜伽論T 1579.30.283a〕
俱生煩惱 The (four) innately produced afflictions that are concomitant with the seventh (manas) consciousness 末那識; synonymous with 任運煩惱. Also 【參照: 俱生障】and 俱生起. Afflictions, karma, etc., that have been carried over from previous lifetimes, which are therefore more deeply embedded. These are usually considered to be removable during the Path of Cultivation 修道. These are contrasted to the afflictions produced by discrimination in the present lifetime 分別煩惱, which can be removed earlier, in the Path of Seeing 見道.
俱生起 (1) Inherently arisen; inborn, innate. (2) Especially refers to innate afflictions 俱生煩惱 that are present in one's mind due to the karma of prior existences. Synonymous with 任運起. (3) The innate afflictions are said to be eradicated in the course of the Path of Cultivation 修道.
俱生障 'Simultaneously produced hindrances,' or 'innate hindrances.' A term used by the Yoga^ca^ra school 瑜伽行派. Hindrances that arise simultaneously with the mind. In the attachment to self, there is attachment due to discriminating a self through thought. Yet even when purposely suppressing this kind of thought, there is a spontaneously arisen attachment to self. Even though one is trying not to give rise to such thought and trying to suppress the self-view, still an attachment to self arises. This is what is called "arising together with the mind." This arising occurs in the seventh consciousness as well as the sixth consciousness. The seeds produced by this hindrance are different from those produced by the 'discriminated arising' 分別障 hindrance. Since the discriminated arising hindrance is cut off when one awakens to the principle of dependent origination, they are cut off at one time during the Path of Seeing (jiandao 見道). However, the hindrance of simultaneous arising is habituated, so even if one understands the principle of the Way, the hindrance will still arise. Since the habituated nature has developed, one must repeatedly practice the contemplation of dependent origination in order to cut off this hindrance. 【參照: 俱生起】 Also written 俱生煩惱.
俱盧洲 【參照: 北俱盧洲】
俱舍 (1) To include, keep, store, maintain (). Translated into Chinese as 藏. (2) A reference to the Abhidharmako/sa-bha^sya 俱舍論 or the Abhidharma school 俱舍宗 of Buddhism.
俱舍論 Jushe lun; shortened popular title of the 阿毗達磨俱舍論。\nJushe lun; shortened popular title of the 阿毗達磨俱舍論 T 1558.29.1-160.
俱行 Simultaneously occurring. Acting together. 〔瑜伽論T 1579.30.655b1〕
俱解脫 Simultaneous liberation. As distinguished from wisdom liberation 慧解脫, where one uses wisdom alone to accomplish freedom from the hindrances of affliction 煩惱障, one instead uses both wisdom and concentration to liberate oneself both from the hindrances of affliction, and the hindrances of liberation 解脫障. Due to this liberation, one attains the sama^dhi of total annihi^ation 滅盡定. One of the 二十七堅聖 and one of the nine no-more-learnings 九無學. 〔瑜伽論 T 1579.30.832b18〕
倒 (1) Upside down, perverted, inverted, contrary, mistaken. Same as 顛倒. (viparya^sa, viparyaya, paryasta, viparita). (2) But, nevertheless, and yet.
倒執 Mistaken attachment. 〔二障義HPC 1.792a〕
倒本 To be in error in regard to the fundamentals--original ignorance (無明). 〔二障義HPC 1.798b〕
倒等流 To err by producing the karma of desire. 〔二障義HPC 1.798b〕
倒體 To err in regard to the body (or self). To erroneously believe in the existence of an inherent ego. Equivalent to 薩迦耶見. 〔二障義HPC 1.798b〕
值 (1) To meet. To meet and revere the Buddha. (2) To value.
假 (1) Provisionally hypothesized (-dharma). (2) An institution or establishment (prajn~apti). To establish a concept. The gathering of words and/or sentences. (3) The use of a metaphor which, though not truly existent, is used for explanation (upaca^ra). (4) Something that is provisional or temporary. Signified in Confucianism with the character 權. In the doctrine of the Tiantai 天台 sect, according to the true teaching, the real characteristic of human existence is provisionality. (5) The term 假 is usually used in contrast to terms like truth 真, or reality 實, referring to something that is empty, or unsubstantial, lacking inherent existence; something that exists only in reference to the name assigned to it. This is called jiamingyou 假名有. This sort of existence is not different from emptiness. The term 假 is also used to refer to 'expedient means' (fangbian 方便), or methods of practice and teaching that have no real nature, but are used provisionally.
假合 A provisional combination--the way Buddhists see the human being as composed of four elements and five skandhas (Tib. skabs las byung ba). 〔佛氏雜辨、佛氏真假之辨〕
假名宗 Schools that hold to the doctrine that all naming is provisional, such as the Sautra^ntika 經量部 and the Cheng-shi 成實宗schools.
假法 A provisional, temporary existence or thing. According to the doctrine of the Faxiang 法相 school, an element which does not possess its own "seed."
假立 (1) Provisionally established; posited for the same of argument (sam!keta, prajn~apti). 〔二障義HPC 1.794c17〕(2) Posited in reference to a specific object.
假說 (1) To provisionally explain. Linguistic convention, or custom. Metaphorical expression. Secondary meaning (gauna) as opposed to primary meaning 義 (mukhya). An explanation that does not express the situation exactly as it is. (2) In Consciousness-only theory, this provisional explanation is discriminated into two types, namely, the 'provisional teaching of elements' as per Sthiramati (【參照: 成唯識論】 T vol. 31, p. 1a) (upaca^ra). (3) Falsehood (prajn~apti).
偈 (1) ga^tha^, the poetic verses of the scriptures, as opposed to the prose. (2) Fast, quick, hasty. (3) Brave, martial.
偈頌 (ga^tha^) (1) A verse praising the merit of the Buddha. The poetry of the sutras, as contrasted to narrative: 長行). (2) In his commentary to the Sutra of Perfect Enlightenment (圓覺經), Zongmi describes four types of ga^tha^: (a) 阿耨 都婆頌 which does not ask questions about the prior prose and which is composed of verses of 32 ideographs; (b) qietuosong 伽陀頌 which is also called fengsong 諷頌 and zhisong 直頌 and which explains the dharma in verse without necessarily explaining the prior prose text; (c) qiyesong 祇夜頌which is also called yingsong 應頌 and (d) jishisong 集施頌 which indicates that much meaning is contained in few words (Z vol. 9, 351c). One of the twelve traditional genre divisions of the Buddhist canon 十二部經.
偏 (1) Inclined to one side. Leaning, partial, prejudiced. Determined, in a bad sense. (2) Sometimes, due to graphical similarities, this word is also used for its exact opposite 遍 and 遍, meaning whole, perfect, universal. (3) To transform, overturn, change.
偏執 Bias. Refusing to change one's viewpoint.
偏正 Prejudiced and impartial. Incorrect and correct.
偏袒右肩 To bare the right shoulder and turn it toward (the Buddha). An Indian ritual for showing respect to a sagely teacher. CP
停止 (1) To stop, stay, remain. (2) To prohibit, restrict, limit.
偽經 "Spurious scriptures", one of the two major kinds of East Asian Buddhist apocrypha, strongly doubted as being bona fide Indian texts
傍生 Animals, which are one of the five (or six) destinies (tiryag-yoni).
傳 To transmit.
傳教大師 Dengyo^ daishi. The title conferred upon Saicho^ 最澄, the founder of the Japanese Tendai school 天台宗.
傳法寶紀 The Quan fabao ji; 1 fasc., By Du Fei. T 2838.85.1291.
傳法正宗記 The Chuanfa zhengzong ji; 9 fasc. By Jisong 契崇. T 2078.51.715-767.
傳衣 The transmission of the robe, which in Chan, implies the transmission of the dharma lineage.
傷 (1) A wound, to receive a wound. (2) Pain, suffering--esp. mental or emotional suffering.
像法 (1) To resemble the dharma; "semblance dharma." Teachings which resemble those of the true dharma taught by the Buddha. One of the three periods of time 三時 (see also 正像末) after the passing away of the Buddha, which are the periods of the correct dharma 正法, semblance dharma and degenerate dharma 末法. Buddhists study the teachings and engage themselves in practice, but the practices do not necessarily lead to the full enlightenment of the Buddha (pratiru^pakah). 【參照: 正像末】 (2) Dharmas (elements) as forms and shapes, as those reflected in a mirror. 〔寶性論T 1611.31.834b26〕
像法決疑經 Xiangfa jueyi jing (Sutra of Resolving Doubts During the Age of the Semblance Dharma). An apocryphal East Asian text. 1 fasc., T 2870.85.1335-1338.
僧 (1) Originally an abbreviation of the transcription of sam!gha (僧伽), referring to the whole community of monks and nuns. (2) That which belongs to, or is of the sam!gha. (3) Later, in East Asian usage, comes to refer to individual monks and nuns, but earlier it refers to a group of more than 3-4 monks or nuns.
僧休 Sengxiu, a Northern Wei monk who was a member of the northern branch of the Dilun school 地論宗, and who was a disciple of Daochong 道寵.
僧伽 (1) A transcription of the Sanskrit and Pali sam!gha. The community of Buddhist practitioners who gather together in the common effort of attaining Buddhahood. (2) A reference to the Sam!kya school of philosophy. (3) Simha--"lion."
僧伽利依 sam!ghha-a^ra^ma. The gathering place of Buddhist practitioners: the temple or monastery. Commonly written sengqielan 僧伽藍 or qielan 伽藍.
僧伽寺 (Korean) Buddhist temple located at Samgak-san 三角山, active during the Koryo and Choson periods.
僧侶 The members of the Buddhist order; the clergy (sam!gha); same as 僧眾.
僧塞迦羅 A transcription of the Sanskrit 'samska^ra.' Usually represented by the Chinese character xing 行. One of the five skandhas 五蘊. Impulse.
僧官 An administrator of the sangha. 【參照: 僧綱】
僧朗 Sungnang. One of the earliest eminent monks from Koguryo (5-6c) who traveled in China and spent a considerable amount of time and studying Sanlun 三論 and Huayan 華嚴 before returning to Koguryo.
僧正 The first grade in the Buddhist hierarchy, comparable to an archbishop in the Roman catholic church.
僧海 Senghai (599-654); disciple of Sanjiejiao 三階教 founder Xinxing 信行 and resident of the Changan temple of the Huadu si 化度寺.
僧眾 The monks and nuns of the Buddhist clerical order; the renunciant community (Pali/Sanskrit sam!gha)
僧祇 see a-seng-ch'i 阿僧祇.
僧祐 Sengyou (445-518); one of the earliest catalogers of the then-growing Chinese Tripitaka. His major work was entitled the Chusanzang jiji (A Compilation of Notes on the Translation of the Tripitaka; 出三藏集記). Sengyou completed his catalog shortly before his death, compiling an extensive list which relied on the (currently missing) earlier catalogs available to him at the time, along with his own research.
僧綱 Administrator of the clergy (also 僧官)--an official post to which members of the Buddhist clergy were appointed, which has its institutional origins in China, and was also instituted in various forms in Korean and Japan. The three most common administrative titles in order of rank 僧正, 僧都, 律師.
僧肇 Sengzhao (384-414?) A scholar-monk of the latter Ch'in. A student of Kuma^raji^va 鳩摩羅什, he was considered to be a genius who died prematurely. Originally a student of Taoism, he was converted to Buddhism upon reading the Vimalaki^rti-su^tra 維摩經. As a student of Kuma^raji^va, he worked with him on his translation projects, but he also wrote a number of his own treatises on topics such as prajn~a^, emptiness and nirva^na, the most well-known being the Zhao lun 肇論 and the Baocang lun 寶藏論, and also composed prefaces to the Vimalaki^rti-su^tra 維摩詰經序、Longer a^gama Sutra 長阿含經序, and the Bai lun 百論序.
僧邕 Sengyong；（543-631） disciple of Sanjie founder Xinxing 信行 and resident of the Changan temple of the Huadu si 化度寺.
僧都 The second of the three standard administrative posts in the sangha in the standard East Asian clerical administrative system. 【參照: 僧綱】
儀 (1) Rule, pattern, model, example. (2) Ceremony, affair, case, matter. (3) Deportment, manners. (4) A present. (5) Instrument, apparatus. (6) A fine (handsome) appearance.
儀軌 Rule, law, pattern, norm, tradition.
億 (1) 100,000,000; a large amount. (2) To count, to calculate; to figure.
儒 (1) A literati, a scholar. (2) Soft, weak. (3) Confucian; a reference to Confucianism.
儒果 Ruguo (d.u.), a Northern Wei monk who was a member of the northern branch of the Dilun school 地論宗, and who was a disciple of Daochong 道寵.
儒釋質疑論 The Yusok chirui ron (Treatise on Questions Between Confucianism). An apologetic treatise written during the early Choson period in which the unknown writer defends Buddhism from Neo-Confucian criticisms based on a harmonized philosophical view of the three teachings 三教. Some historians attribute the authorship of this work to Kihwa 己和, as he is known to have composed a similar piece during roughly the same time period, but due to numerous stylistic differences between this and Kihwa's other works, this theory remains tenuous. HPC 7.252b-278c.
優 (1) To surpass, excel, be superior. (2) Transcription of Sanskrit and Pali u sound.
優劣 Superior and inferior; excellent and poor.
優婆塞 (upa^saka). A transcription of the Sanskrit. A male lay disciple; layman, laymen. The Sanskrit term was used by various sects in India, and was borrowed into Buddhism.
優婆塞戒經 Youpose jie jing; 7 fasc., trans. Dharmaks!ema 曇無讖. T 1488.24.1034a-1075c.
優婆夷 A transcription of the Sanskrit upa^sika^. A female lay disciple；laywoman, laywomen.
優婆提舍 Transliteration of the Sanskrit upade/sa (Tib. gtan la phab pa), which means to argue, discuss, debate, especially philosophical topics. Translated into Chinese as 論議. As one of the twelve traditional genre divisions of the Buddhist canon 十二部經, it refers to discussions of doctrine, carried out in the form of question and answer.
優婆離 Upa^li (also written 優波離), one of the ten principal disciples of the Buddha 十大弟子, said to be perfected in his practice of Buddhist morality. The tradition regards him as being responsible for the compliation of the earliest vinaya 律collection at the First Council 第一結集.
優樓頻螺 Uruvilva^; the village that was the original home of Uruvilva^-Kasyapa 優樓頻螺迦葉.
優樓頻螺迦葉 Uruvilva^-Ka^/syapa, the eldest of the three Ka^/syapas 三迦葉 who were close disciples of S/a^kyamuni. He had at one time lived in the village of Uruvilva^ in Magadha. 〔法華經 T 262.9.28c3〕
優波離 A transcription of the Sanskrit Upa^li. 【參照: 優婆離】
優畢叉 A transcription of the Sanskrit upeks!a, translated in Chinese as she 舍 or 舍, meaning "detachment from all extremes."
優缽羅 (1) The utpala; the name of a flower, which is described as being red, green, or white, according to different texts. (2) In the Lotus Sutra, the name of a dragon-king. 〔法華經 T 262.9.2a23〕
優陀夷 Uda^yin. 【參照: 烏陀夷】 〔法華經 T 262.9.28c4〕
優陀那 Transcription of the Sanskrit uda^na, which are statements on doctrine by the Buddha that are not made as as a response to a prompt from one of his disciples. Translated into Chinese as 自說. One of the twelve traditional genre divisions of the Buddhist canon 十二部經.
兀兀 Steadfast, determined, unmoving. One-pointed effort.
元曉 Wonhyo (617-686). One of the leading thinkers, writers and commentators of the Korean Buddhist tradition. With his life spanning the end of the Three Kingdoms period and the beginning of the Unified Silla, Wonhyo played a vital role in the reception and assimilation of the broad range of doctrinal Buddhist streams that flowed into the Korean peninsula at the time. Wonhyo was most interested in, and affected by Tatha^gatagarbha 如來藏, Consciousness-only 唯識 and Hwaom 華嚴 thought. However, in his extensive scholarly works, addressed in commentaries and essays, he embraced the whole spectrum of the Buddhist teachings which were received in Korea, including such schools as Pure Land 淨土宗, Nirvana 涅槃宗, Sanlun 三論宗 and Tiantai 天台宗 (Lotus Sutra school). He wrote commentaries on virtually all of the most influential Maha^ya^na scriptures, altogether including over eighty works in over two hundred fascicles. Among his most influential works were the commentaries he wrote on the Awakening of Faith 大乘起信論, Nirvana Sutra 涅槃經 and Vajrasama^dhi Sutra 金剛三昧經. These were treated with utmost respect by leading Buddhist scholars in China and Japan, and served to help in placing the Awakening of Faith as the most influential text in the Korean tradition. Wonhyo spent the earlier part of his career as a monk, but after a "consciousness-only" enlightenment experience, he left the priesthood and turned to the spreading of the buddhadharma as a layman. Because of this aspect of his character, Wonhyo ended up becoming a popular folk hero in Korea. He was a colleague and friend of the influential Silla Hwaom monk Uisang 義湘, and an important result of their combined works was the establishment of Hwaom as the dominant stream of doctrinal thought on the Korean peninsula. Wonhyo's 23 extant works are currently in the process of being translated into English as a joint project between Dongguk University and SUNY at Stony Brook.
元首 The head, leader, chief, ruler, sovereign, best, first, beginning.
充滿 To be filled with, to be pregnant with, teem with (pu^rna).
充足 To be full, be whole, be complete.
光 (kirana). (1) Light, brightness, splendor. (2) Sunlight. (3) Manifestation, appearance (a^bha^sa). (4) The opposite of dullness; wisdom. (5) Halo, aura.
光世音 One of the ways of translating the term Avalokite/svara 觀世音 into Chinese, used by Dharmapa^la 竺法護.
光嚴寺 The Guanyan si; temple in Xiangzhou where Xinxing 信行, founder of the Sanjie jiao 三階教 movement, abandoned himself to the practice of the "sixteen practices" of the Wujinzang 無盡藏 (Inexhaustible Storehouse).
光宅 Another name for Fayun 法雲 of Guangzhai temple.
光宅四乘 A reference to the establishment of the doctrine of one vehicle (fourth vehicle) by Guangzhai based on his interpretation of the parable of the burning house in the Lotus Sutra 法華經. This is an important special characteristic of the Tiantai and Huayan schools.
光德 Kwangdok (1927-). Korean monk of the Chogye order. He attended Dongguk university, and later become head of the Chogye sect. He translated a number of Buddhist works into han'gul, including the Wumen guan 無門關.
光明 (a^loka, prabha^svara, am/su, tejas, prabha^). 'Bright light', 'radiance.' A symbol of the wisdom of a Buddha or bodhisattva. It is an expression indicating the destruction of the darkness of delusion and the manifestation of the reality-principle. It is an expression of praise of the unlimited and unimpeded light of Amita^bha Buddha, where 光 is distinguished into the light of his wisdom and the light of his form. 明 is the external manifest functioning expression of this wisdom.
光明寺 The Guangming si. (1)A temple of the Sanjie jiao 三階教 movement located in Changan. (2) The temple where Shandao 善導 did much of his teaching.
光明遍照 A Chinese translation of the name of Maha^vairocana Tathatagata. 【參照: 大日如來】
光智 A Chinese translation of the name Prabha^karamitra, usually transcribed as 波羅迦頗蜜多羅.
光贊經 Guangzan jing; 10 fasc., trans. Dharmaraks!a 竺法護; T 222.8.147a-216b. cf. T 220, 221, 223.
克 (1) To be able to; competent, adequate. (2) To subdue; to improve. To overcome one's selfish desires. (3) To fix upon.
兔角 The horns of a rabbit--something imaginary.
兜 (1) Helmet, headpiece. (2) A hat. (3) To be confused. (4) Transliteration for foreign tu sounds.
兜率 Tus!ita, the Pure Land (heaven) of Maitreya. 【參照: 兜率天】
兜率天 Tus!ita Heaven. The fourth of the six heavens of the desire realm. The original meaning of the word tus!ita is "to satisfy." This heaven is a place of preparation where future "buddhas-to-be" teach, practice and await their entry into the physical world. S/a^kyamuni abode there before his birth in the physical world and Maitreya 彌勒 is said to be waiting there now. A lifetime in Tus!ita Heaven is said to be 4,000 years, with each morning and evening of this time being equivalent to 400 years in earth-time. Tus!ita Heaven is one of the six heavens of the desire realm 六欲天.
入住 (1) To enter and abide; the stages of entry and abiding. 〔俱舍論、 T 1558.29.47a29〕(2) To enter the stage of the ten abidings. 〔華嚴經、 T 279.9.〕
入大乘論 Ru Dasheng lun; 2 fasc., by Jianyi 堅意; trans. Daotai 道泰 et. al. T 1634.32.36a-49c.
入寂 To enter into extinction (nirvana) 涅槃. (1) The goal of the path of the practices of the two vehicles 二乘, wherein, at the final stage, body and mind are erased without a trace. (2) The death of an eminent monk--same as 入滅.
入楞伽心玄義 Rulengqiexin xuanyi; Commentary on the Lan%ka^vata^ra-su^tra, by Fazang 法藏; one fasc., T 1790.39.425-433.
入楞伽經 Ru lengqie jing; Lan%ka^vata^ra-su^tra. The "Sutra on (the Buddha's) Entering (the Country of) Lanka." This sutra articulates a number of characteristic Maha^ya^na positions, such as "eight consciousnesses" 八識 and tatha^gatagarbha 如來藏. It was used in East Asia as a basic canonical text by the Faxiang 法相 and Chan 禪 sects in presenting their distinctive ideologies. There are three Chinese translations: (1) Lengqie abatuoluo baojing 楞伽阿跋佗羅寶經, 4 fasc., tr. by Gunabhadra 求那跋陀羅 (T 670.16.479-513); (2) 入楞伽經Rulengqiejing 10 fasc., tr. by Bodhiruci 菩提流支 (T 671.16.514-586); and (3) Dasheng rulengqie jing 大乘入楞伽經, 7 fasc., tr. by S/iks!a^nanda 實叉難陀 (T 672.16.587-639)
入滅 (1) To enter into nirvana 涅槃, the complete extinction of bodily and mental energies in the highest state of wisdom. Same as 入寂 (parinirvr!ta). (2) The death of an eminent Buddhist teacher.
入胎 To enter a mother's womb (garbha-avakra^nti). 【參照: 入胎相】
入胎相 One of the eight stages 八相 of S/a^kyamuni's life--his descent from Tus!ita Heaven into the womb of his mother Ma^ya. Also called 托胎.
入觀 To enter into meditation. The opposite of 出觀. 〔金剛三昧論 T 1703.34.〕
入阿毗達磨論 The Ru apidamo lun; Abhidharma-a^vata^ra-prakaran!a (Treatise on Entering Abhidharma). Two fascicles, T 1554.28.980-989. By Skandhila 塞建陀羅, translated in 658 by Xuanzang 玄奘. A text that is supposed to be an introduction to the Abhidharmako/sa-bha^sya 俱舍論, focusing especially on the framework of the 75 elemental constructs 七十五法. According to Nakamura, Tocharian fragments and the Tibetan version of this text suggest that Xuanzang translated it arbitrarily. There is a French translation, using the Tibetan and Chinese versions, by Van Velthem.
內六處 The six internal loci, which are the six organs of sense and consciousness 六根. 〔二障義 HPC 1.800b〕
內凡 The inner of higher ranks of ordinary disciples, as contrasted to waifan 外凡, lower, or "outer" ranks. In Hi^naya^na, it is considered to be the stage of the Four Roots of Goodness sishangenwei 四善根位. In Maha^ya^na, the three stages of the worthies sanxianwei 三賢位.
內根 Internal realm; mental realm.
兩宗 'Two sects' of the early Choson dynasty in Korea. The Son 禪 sect, which emphasized meditation and the Kyo 教 (doctrinal) sect, which emphasized scriptural study. Due to strict governmental policies, these two were eventually forced to combine into one main school of Korean Buddhism, represented by the Chogye 曹溪 sect.
兩頭 (1) Two heads. (2) Two extremes, two directions. (3) a two-headed snake; the person who sees one of these is doomed to die soon.
八不 Eight Negations 八不 The eight negations of Nagarjuna, founder of Madhyamika, are actually four pairs of neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going. This is one of the important concepts of the Middle Way, the ultimate truth of Buddhism and the reality character of all Dharma.\nThe eight negations of Na^ga^rjuna 龍樹. Neither arising nor ceasing, neither eternal nor impermanent, neither one nor many, neither coming nor going.
八人 Also written 八忍. The third of the ten bhu^mis. The stage of the eight tolerances.
八勝解 The eight excellent liberations. Same as 八解脫.
八十八使 The eighty-eight afflicted mental states of the conditioned world.
八十種好 The eighty minor marks of the Buddha's body (a/si^ty-anuvyan~jana^ni), which are said to take one hundred great kalpas to develop. The list of the eighty characteristics are not found in the early sutras but is referred to quite often in the Buddha biographies and the Mahayana sutras. It may have own its origin to the Sarvastivadins, but it is much more frequently used in the Mahayana literature. {I} The first sutra in which the full list of the eighty characteristics is found is perhaps the Abhinis!kraman!a-su^tra 佛本行集經, the most comprehensive Buddha biography in the Chinese Buddhist canon. There is a summary translation by S. Beal, which goes as follows. 1. finger-nails of copper colour, 2. smooth finger-nails, 3. prominent finger-nails, 4. rounded finger-nails, 5. lender fingers, 6. well developed fingers, 7. concealed veins, 8. unknotted veins, 9. concealed ankles, 10. even feet, 11. gait of a lion, 12. gait of an elephant, 13. gait of swan, 14. gait of a bull, 15. gait of swaying towards the right, 16. pleasing gait, 17. steady gait, 18. rounded body, 19. smooth body, 20. regular body, 21. pure body, 22. tender body, 23. stainless body, 24. sex organs complete, 25. body with broad and graceful limbs, 26. even pace, 27. youthful body, 28. zestful body, 29. lofty body, 30. well-composed body, 31. well-proportioned limbs and their parts, 32. clear and pure sight, 33. rounded sides of the body, 34. smooth sides of the body, 35. not bulging sides of the body, 36. slim abdomen, 37. deep navel, 38. clockwise coiled navel, 39. agreeable in all respects, 40. pure conduct, 41. body free from freckles and black spots, 42. delicate hands like cotton, 43. fine hands lines, 44. deep hands lines, 45. long hand lines, 46. not too enlongated mouth, 47. the mouth resembling the bimba (fruit), 48. pliable tongue, 49. slender tongue, 50. red tongue, 51. voice of a roaring elephant or thoudering clouds, 52. articulate, attractive and gentle speech, 53.rounded canine teeth, 54. sharp canine teeth, 55. white canine teeth, 56. even canine teeth, 57. regular canine teeth, 58. prominent nose, 59. neat nose, 60. clear eyes, 61.large eyes, 62. thick eyelashes, 63. (the white and dark section of) the eyes beatifully (contrast) like the petals of a white and dark lotus, 64. long eyebrows, 65. soft eyeborws, 66. even eyebrows, 67. smooth eyebrows, 68. thick and long ears, 69. even ears, 70.unimpaired hearing, 71. well-formed forehead, 72. broad forehead, 73. well-developed head, 74. black hair like the black bee, 75. thick hair, 76. soft hair, 77. undishevel-led/untousled head, 78. pliable hair, 79. fragrant hair, 80. the palms and soles marked with srivatsa, svastika, nadyavarta, and lalita symbols. {II} Below is a list in Chinese from the Fokuang Shan dictionary (to be translated): (1) Long and thin fingernails, delicate and smooth, emitting pure light 指爪狹長，薄潤光潔。(2) Round, long and tender toes and fingers 手足之指圓而縴長、柔軟。(3) 手足各等無差，諸指間皆充密。(4) 手足光澤紅潤。(5) Sinews and bones which are covered and not visible 筋骨隱而不現。(6) 兩踝俱隱。(7) A stride that is straightforward, with a deportment that is harmonious like a dragon king 行步直進，威儀和穆如龍象王。(8) 行步威容齊肅如獅子王。(9) 行步安平猶如牛王。(10) 進止儀雅宛如鵝王。(11) 回顧必皆右旋如龍象王之舉身隨轉。(12) 肢節均勻圓妙。(13) 骨節交結猶若龍盤。(14) Kneecaps that are round and full 膝輪圓滿。(15) 隱處之紋妙好清淨。(16) 身肢潤滑潔淨。(17) 身容敦肅無畏。(18) 身肢健壯。(19) 身體安康圓滿。(20) 身相猶如仙王，周匝端嚴光淨。(21) 身之周匝圓光，恆自照耀。(22) 腹形方正、莊嚴。(23) 臍深右旋。(24) A full navel that neither protrudes nor forms a hole 臍厚不凹不凸。(25) Skin that lacks any irritation 皮膚無疥癬。(26) Tender palms and flat soles 手掌柔軟，足下安平。(27) 手紋深長明直。(28) 唇色光潤丹暉，(29) 面門不長不短，不大不小如量端嚴。(30) 舌相軟薄廣長。(31) 聲音威遠清澈。(32) 音韻美妙如深谷響。(33) 鼻高且直，其孔不現。(34) 齒方整鮮白。(35) 牙圓白光潔鋒利。(36) 眼淨青白分明。(37) 眼相修廣。(38) 眼睫齊整稠密。(39) 雙眉長而細軟。(40) 雙眉呈紺琉璃色。(41) 眉高顯形如初月。(42) 耳厚廣大修長輪埵成就。(43) 兩耳齊平，離眾過失。(44) 容儀令見者皆生愛敬。(45) 額廣平正。(46) 身威嚴具足。(47) 發修長紺青，密而不白。(48) 發香潔細潤。(49) 發齊不交雜。(50) 發不斷落。(51) 發光滑殊妙，塵垢不著。(52) 身體堅固充實。(53) 身體長大端直。(54) 諸竅清淨圓好。(55) 身力殊勝無與等者。(56) 身相眾所樂觀。(57) 面如秋滿月。(58) 顏貌舒泰。(59) 面貌光澤無有顰蹙。(60) 身皮清淨無垢，常無臭穢。(61) 諸毛孔常出妙香。(62) 面門常出最上殊勝香。(63) 相周圓妙好。(64) 身毛紺青光淨。(65) 法音隨眾，應理無差。(66) 頂相無能見者。(67) 手足指網分明。(68) 行時其足離地。(69) 自持不待他衛。(70) 威德攝一切。(71) 音聲不卑不亢，隨眾生意。(72) 隨諸有情，樂為說法。(73) 一音演說正法，隨有情類各令得解。(74) 說法依次第，循因緣。(75) 觀有情，贊善毀惡而無愛憎。(76) 所為先觀後作，具足軌範。(77) 相好，有情無能觀盡。(78) 頂骨堅實圓滿。(79) 顏容常少不老。(80) 手足及胸臆前，俱有吉祥喜旋德相（即卍字).
八句義 The 'eight phrases' which express the Chan tradition's self-described fundamental characteristics, which are related to direct perception of reality, rather than academic study: (1) zhengfayancang 正法眼藏 - Treasury of the eye of the true dharma. (2) niepanmiaoxin 涅槃妙心 - The subtle mind of nirva^na. (3) shixiangWuxiang 實相無相 - True marks are no marks. (4) weimiaofamen 微妙法門 - The extremely subtle dharma-gate. (5) buliwenzi 不立文字 - No establishment of words and letters. (6) jiaowaibiechuan 教外別傳 - The distinct transmission outside of the teachings. (7) zhizhirenxin 直指人心 - Directly pointing to the mind of man. (8) jianxingchengfo 見性成佛 - Seeing the nature is the attainment of Buddhahood.
八名普密陀羅尼經 The Baming pumi tuoluoni jing (Sutra of the Dha^rani^ of the Universal and Esoteric Eight Names). One fascicle, T 1365.21.883-884. Translated in 654 by Xuanzang. The Buddha teaches eight kinds of dha^ran!i^ to the bodhisattva Vajrasattva 金剛手.
八地 The eighth of the ten bhu^mis. A critical stage of practice, during which all remaining manifest 現行 defilements are eliminated.〔二障義HPC 1.804c〕
八大菩薩曼荼羅經 The Ba dapusa mantuluo jing; Skt. As!t!aman!d!alaka; Tib. ('phags pa) dKyil 'khor brgyad pa shes bya ba theg pa chen po'i mdo (To.644/882, P.158/507); (Man!d!ala of the Eight Great Bodhisattvas). There are two Chinese translations, each bearing the same title: (1) 1 fasc. (T 1167.20.675-676), trans. Amoghavajra 不空. (2) 2 fasc. (T 1168a.20.676), trans. Faxian 法賢.
八妄想 Eight kinds of deluded perception. 【參照: 八種分別】 〔顯揚論, T 1602.31.558b14-19〕
八宗綱要 The Hasshu^ko^yo^ (Outline of the Eight Schools), by Gyo^nen 凝然. 2 fasc., completed in 1286. A broad introductory sketch which gives the history, doctrine and major teachers of the eight schools which were transmitted to Nara Buddhism in Japan. Popular as an introduction to Buddhism for serious students in Japan down to the present day. This work, while valuable as a source of facts, contains a strong bias, in that it complete omits the discussion of Korea in the transmission of Buddhism from China to Japan. Translated into English by Leo Pruden in the Numata project with the title The Essentials of the Eight Traditions.
八忍 Eight tolerances, which, together with the eight wisdoms 八智, constitute the sixteen minds 十六心. Each one of the tolerances (or causes) precedes an insight with which it is associated. These are experienced in the Path of Seeing 見道. They are: (1) the tolerance of the dharma of suffering 苦法忍; (2) the tolerance of kinds of suffering 苦類忍; (3) the tolerance of the dharma of arising 集法忍; (4) the tolerance of kinds of arising 集類忍; (5) the tolerance of the dharma of cessation 滅法忍; (6) the tolerance of kinds of cessation 滅類忍; (7) the tolerance of the Way 道法忍; (8) the tolerance of kinds of the way 道類忍.
八智 Eight wisdoms, which, together with the eight tolerances 八忍, constitute the sixteen minds 十六心. Each one of the tolerances (or causes) precedes an insight with which it is associated. These are experienced in the Path of Seeing 見道. They are: (1) the wisdom of the dharma of suffering 苦法智; (2) the wisdom of kinds of suffering 苦類智; (3) the wisdom of the dharma of arising 集法智; (4) the wisdom of kinds of arising 集類智; (5) the wisdom of the dharma of cessation 滅法智; (6) the wisdom of kinds of cessation 滅類智; (7) the wisdom of the Way 道法智; (8) the wisdom of kinds of the way 道類智.
八正道 Eightfold Path 八正道 The eight right ways for the Arhat leading to Nirvana. The eight are: (1) Right View (2) Right Thought (3) Right Speech (4) Right Action (5) Right Livelihood (6) Right Effort (7) Right Remembrance (8) Right Concentration\nThe correct (noble) eightfold path, taught by S/a^kyamuni in his first sermon, and which remains one of the cornerstones of Buddhist practice. Also written 八聖道. Eight types of practices used in conjuction with each other to lead sentient beings to liberation. These are: (1) right view 正見; (2) right thought 正思惟, (3) right speech 正語; (4) right action 正業; (5) right livelihood 正命; (6) right effort 正精進; (7) right mindfulness 正念 and (8) right concentration 正定. (a^rya^s!t!a^n%go-ma^rgo)
八熱地獄 The eight burning hells: 1) 等活地獄 denghuodiyu Sam!ji^va-naraka, the Hell in which beings are tortured, killed, and reborn again into the same conditions; 2) heish engdiyu 黑繩地獄 Ka^la-su^tra-naraka, the Hell in which beings are restrained with iron chains; 3) 眾合地獄 zhonghediyu Sam!gha^ta-naraka, where beings are crushed together; 4)haojiaodiyu 號叫地獄 Raurava-naraka, the Hell of Screaming; 5) dajiaodiyu 大叫地獄 Maha^raurava-naraka, the Hell of Great Screaming; 6) 炎熱地獄 yanrediyu Ta^pana-naraka, the Scorching Hot Hell; 7) 大熱地獄 darediyu Prata^pana-naraka, the Extremely Scorching Hot Hell; and 8) 無間地獄 wujia^ndiyu Avi^ci-naraka, the Hell of Uninterrupted torture, where beings do not die until the karma that put them there is finally brought to full fruition.
八種分別 Eight kind of discrimination in the Yoga^ca^ra soteriological thought. Also called the 八妄想: the discrimination of self-nature 自性分別; the discrimination of differentiation 差別分別; the discrimination of general attachment 總執分別, also called 攝受積聚妄想; the discrimination of a self 我分別; the discrimination of objects of a self 我所分別; the discrimination of attached love 愛分別; the discrimination of lack of attached love 不愛分別, the discrimination of attached love and its lack as different from each other 愛不愛分別. 〔二障義、 HPC 1.799c; 瑜伽論T 1579.30.489c12-15; 顯揚論, T 1602.31.458b10〕
八聖諦 【參照: 八諦】
八聖道 The correct (noble) eightfold path, taught by S/a^kyamuni in his first sermon, and which remains one of the cornerstones of Buddhist practice. 【參照: 八正道】 (a^rya^s!t!a^n%go-ma^rgo)
八苦 Eight Sufferings 八苦 (1) Suffering of Birth (2) Suffering of Old Age (3) Suffering of Sickness (4) Suffering of Death (5) Suffering of being apart from the loved ones (6) Suffering being together with the despised ones (7) Suffering of not getting what one wants (8) Suffering of the flourishing of the Five Skandhas\nThe eight kinds of suffering taught by S/a^kyamuni in his exposition of the Four Noble Truths 四諦. Also commonly expressed as 四苦八苦 (see that entry for full explanation).
八藏 According to Nakamura, these are 胎化藏, 中陰藏, 摩訶衍方等藏, 戒律藏, 十住藏, 雜藏, 金剛藏 and 佛藏.
八解脫 Eight kinds of liberation, based on meditational efforts. These eight can vary according to the text. The set listed in the Yoga^ca^rabhu^mi-/sa^stra is: (1) 內有色想觀外色解脫; (2) 內無色想觀外色解脫; (3) 淨身作證具足作解脫; (4) 空無邊處解脫; (5) 識無邊處解脫; (6) 無所有處解脫; (7) 非想非非想處解脫; (8) 滅盡定解脫. 〔瑜伽論T 1579.30.328c17-21〕
八諦 The eight noble truths, also written as 八聖諦. {I} As taught in the S/ri^ma^la^-su^tra, the number eight is attained on combining two kinds of interpretations of the Four Noble Truths, the so-called created four noble truths 有作四諦 and uncreated four noble truths 無作四諦. The former are understood as incomplete understandings of the four noble truths held by the practitioners of the two vehicles 二乘, and the latter are complete understandings possessed by bodhisattvas 菩薩. 〔勝鬘經法身品、仁王般若經疏卷三〕 {II} As taught in the Yoga^ca^rabhu^mi-/sa^stra, (1) the truth of suffering of transience 行苦諦，wherein all conditioned existence arises and ceases without interruption. (2) the truth of suffering by destruction 壞苦諦，wherein one suffers by the disappearance of desirable objects. (3) the truth of everyday suffering 苦苦諦，wherein one meets disagreeable objects. (4) the truth of transmigration 流轉諦，or fragmentary sam!sa^ra 分段生死. (5) the truth of the cessation of transmigration 流息諦，or nirvana 涅槃. (6) the truth of defilement 雜染諦，or affliction 煩惱. (7) the truth of purity 清淨諦，where one eliminates afflictions upon ascertaining their unconditioned nature. (8) the truth of correct expedient means 正方便諦. 〔瑜伽師地論卷四十六、大乘法苑義林章卷二末〕
八識 The eight consciousnesses (as!t!a-vijn~a^na^ni), the articulation of which forms one of the most seminal and distinctive aspects of the doctrine of the Yoga^ca^ra 瑜伽行派 school of Buddhism, known in East Asia as Dharma-character 法相 school and Consciousness-only 唯識 school. According to this doctrine, sentient beings possess eight distinct layers of consciousness, the first five 五識 corresponding the sense perceptions, the sixth 意識 to the thinking mind, the seventh 末那識 to the notion of ego, and the eighth 阿賴耶識 as repository of all the impressions from one's experiences. As the first seven of these arise based on the eighth, they are called the transformed consciousnesses 轉識. In contrast, the eighth is known as the base consciousness 本識, store consciousness 藏識, or seed consciousness 種子識. 〔成唯識論 T 1585.31.〕
八識規矩頌 (Verses on the Structure of the Eight Consciousnesses). By Xuanzang 玄奘. This text is not found in the Taisho^, though a commentary on it by P'u-t'ai 普泰 that reiterates the root text is found at T 1865.45.467-476, entitled Bashi guiju buzhu 八識規矩補注. It covers similar topics to the Cheng weishi lun 成唯識論, but organized somewhat differently. An English translation of Xuanzang's root text by Ronald Epstein can be found on his Web site: http://userwwws!fsu.edu/~melville/Welcome.html.
八邪 Eight kinds of evil (errors). Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong mindfulness, wrong effort, wrong concentration. The opposite to the Eightfold Noble Path.
八部 Eight kinds of spiritual beings which are usually introduced at the end of Buddhist scriptures as protectors of the dharma. 【參照: 八部眾】
八部眾 Eight kinds of beings from Indian mythology. Formerly they were evil, but now having been converted by the Buddha, they protect his dharma. They are: (1) devas 天 (gods), (2) na^gas 龍 (snake kings), (3) yaks!as 夜叉 (spirits of the dead who fly about in the night) , (4) ghandharvas 乾闥婆 (half-ghost music masters), (5) asuras 阿修羅 (demigods of evil disposition), (6) garud!a 迦樓羅 (golden-winged birds which eat dragons), (7) kim!nara 緊那羅 (heavenly music masters who are neither human nor not human) and (8) mahoraga 摩[目*候]羅迦 (snake spirits).
八難 'Eight difficulties.' Eight circumstances in which it is difficult to see the Buddha or hear his teaching: (1) The condition of a hell-being; (2) Hungry ghost; (3) Animal; (4) In the long-life heavens (where life is long and easy); (5) In Uttara-kuru (the northern continent where all is pleasant); (6) As deaf, blind or dumb; (7) As a worldly philosopher; (8) In the intermediate time between the life of a Buddha and his successor.
八風 Eight Winds 八風 Or the Winds of Eight Directions. Most people are usually moved by the winds of the eight directions: (1) Praise (2) Ridicule (3) Suffering (4) Happiness (5) Benefit (6) Destruction (7) Gain (8) Loss
六入 Six Entrances 六入 【參照: Six Places】and【參照: Six Indriyas】
六內處 Six Internal Bases 六內處 【參照: Six Indriyas】
六凡 The six non-enlightened realms among the ten realms (shijie 十界): Hell, hungry ghost, animal, asura, human, god. 【參照: 六凡四聖】
六凡四聖 Ten realms. The first six are the unenlightened worlds of hell-being, hungry ghost, animal, asura, human and god. The latter four are the enlightened world of /sra^vaka, pratyekabuddha, bodhisattva and Buddha.
六到彼岸 The six perfections. 【參照: 六波羅蜜】
六十二見 The sixty-two (mistaken) views. Varying versions of the sixty-two can be found in the Vimalaki^rti-nirde/sa-su^tra 維摩經, the Maha^parinirva^na-su^tra, the Abhidharmako/sa-bha^sya 俱舍論and others.
六句義 The six categories (pada^rtha) of existence posited by the non-Buddhist Indian school, Vai/ses!ika 勝論宗. The six pada^rthas are (1) dravya (substance, matter) 實; (2) guna (quality, characteristic) 德; (3) karma (activity) 業; (4) sa^ma^nya (universality) 同; (5) vi/ses!a (distinctiveness) 異; (6) samavaya (inherence, concomitance, the relation between a whole and its parts, between substance and quality, between the general and the particular) 和合. The six pada^rthas are no mere concepts; rather they are real essences (artha) described by the corresponding word (pada). These are presented in the Vai/ses!ika-su^tra, which consists of ten adhya^yas (chapters).
六合 Heaven, earth, and the four directions--in other words, the universe. 〔碧岩錄 T 2003.48.139a〕
六和敬 Six ways that Buddhist practitioners should live in harmony and be sensitive and caring towards each other: (1) To unify their respectful deportment to be the same; (2) To unify their chanting; (3) To unify their purpose; (4) to unify their practices of purity; (5) to unify their view; (6) to unify their benefits. Other sets of six may be seen in various scriptures.
六喻 "Six metaphors" (1) In the Diamond Sutra 金剛經, six examples of emptiness and impermanence: Dream, illusion, foam (bubbles), shadow, dew and lightning (T vol. 8 , p. 752b). (2) In the Vimalaki^rti-nirde/sa-su^tra 維摩經 they are: illusion, lightning, dream, fire, the moon reflecting in the water and the images reflected in a mirror. (3) In the Guanfo sanmei hai jing 觀佛三昧海經 (T 643) the six metaphors reflect the various virtues of remembering the Buddha's name. (4) In Kihwa's O ka hae solui 五家解說誼, the six metaphors are six colors which represent six aspects of the enlightened mind. HPC 7.15c3-15
六因 Six kinds of causes: creatable causes 能作因; co-existent causes 俱有因; concomitant causes 相應因; causes of same type 同種因; pervasively operating causes 遍行因 and heterogeneous causes 異熟因.
六塵 Six Dusts 六塵 【參照: Six Gunas】\nSix Fields of Senses 六塵 【參照: Six Gunas】\nSix Gunas 六塵 or Six External Bases, or Six Dusts. They are sight, sound, scent/smell, taste, tangibles/touch and dharma/idea. They are the qualities produced by the objects and organs of sense.
六外處 Six External Bases 六外處 【參照: Six Gunas】
六妙法門 Liu miaofa men; 1 fasc., by Zhiyi 智顗. T 1917.46.549-554.
六字咒王經 The Liuzi zhouwang jing< (T 1044.20.38-39); see Liuzi shenzhou wang ji^ng 六字神咒王經.
六字神咒王經 Skt. ?ad!aks!ara-vidya^; Tib. yi ge drug pa'i rig sngags (To.575/917); (Six Syllable Incantation). An evocation of the hardship-dispelling powers of Avalokite/svara 觀音. (1) 1 fasc. (T 1044.20.38-39), Six-Syllable Spell Sutra 六字咒王經, tr. unknown, completed 317-420 CE. (2) 1 fasc. (T 1045.20.39-43), Six-Syllable Incantation Sutra 六字神咒王經, tr. unknown, completed 502-557 CE. (3) 1 fasc. (T 1043.20.34-38), 請觀世音菩薩消伏毒害陀羅尼咒經, abbr. 消伏毒害經, 請觀世音經, 觀世音經; trans. Nandi 難提. Chinese commentary: Zhiyi's 智顗 Commentary on the Sound-Contemplator Petitioning Sutra 請觀音經疏 (T 1800); Chinese sub-commentary by Zhiyuan 智圓: Selected Clarifications of the Commentary on the Sound-Contemplator Petitioning Sutra 請觀音經疏闡義鈔 (T 1801). (4) 1 fasc. (T 1047.20.44-48), Dha^ran!i^ of the Great Six-Syllable King of Mantras 聖六字大明王陀羅尼經 tr. Da^napa^la 施護. KI (mb) 5.
六師外道 Six major teachers who taught doctrines differing from Buddhism in middle India at the time of S/a^kyamuni (all names in Pali): (1) San~jaya-velat!t!hiputta 珊闍耶毗羅胝子, who taught a form of skepticism. (2) Ajita-kesakambarin 阿耆多翅舍欽婆羅, who taught a form of materialism. (3) Makkhali-gosa^la 末伽梨拘舍梨, who taught a form of fatalism. (4) Pura^n!a-kassapa 富蘭那迦葉, who denied the reality of values such as good and evil, and therefore did not value morality. (5) Pakudha-kacca^yana 迦羅鳩馱迦旃延 who explained the existence of the universe through seven elemental factors. (6) Nigan!t!ha-na^taputta 尼乾陀若提子, the founder of Jainism, who taught a doctrine of relativism. Also written 外道六師.〔雜阿含經卷四十三、中阿含卷五十七箭毛經〕
六度 The Six Perfections (pa^ramita^s). Same as liu boluomi 六波羅蜜: charity, morality, patience, effort, meditation, wisdom. The six excellent practices which lead one to the "other shore" of liberation.
六成就（佛經開卷的內容︰如是、我聞、說法的時間、說法人、地點、听眾） Six Fulfilment 六成就（佛經開卷的內容︰如是、我聞、說法的時間、說法人、地點、听眾） the six requirements indicating that the Sutra is a true record of teachings given directly by the Buddha. They are the fulfilment of meeting the requirement 1.on belief 2.on hearing 3.on time 4.on of the host 5.on place 6.on audiences
六時 Six Periods of Day and Night 六時 Six periods in a day, three for day and three for night, i.e. morning, noon, evening, night, midnight, dawn.
六染 【參照: 六染心】
六染心 The six kinds of defiled mind taught in the Awakening of Faith 起信論. Although the essence of the mind is originally pure, ignorance arises based on non-enlightenment, and the mind becomes tainted by defilement, which can be seen in six aspects: defilement associated with attachment 執相應染, defilement associated with non-interruption 不斷相應染, defilement associated with discriminating wisdom 分別智相應染, defilement not associated with manifest form 現色不相應, defilement not associated with the mind of subject views 能見心不相應染 and defilement not associated with fundamental karma 根本業不相應染.〔大乘起信論、 T 1666.32.577c〕The first two of these are associated with the first six consciousnesses 六識, the third is associated with the seventh consciousness 第七識 and the final three with the eighth consciousness 第八識. 〔二障義HPC 1.795a〕
六根 Six Indriyas 六根 or Six Internal Bases, or Six Sense-organs, or Six Places. They are eye, ear, nose, tongue, body and mind.\nSix Places 六根 Sanskrit word is Sadayatana. 【參照: Six Indriyas】\nSix Roots 六根 or Six Sense-organs, 【參照: Six Indriyas】\nSix Sense-organs 六根 【參照: Six Indriyas】
六欲天 Six Heavens of Desire 六欲天 【參照: Three Realms】\nbove Mount Sumeru are six Heavens, each higher than the last, stretching up towards the Form Realm (色界). The six heavens of the desire realm are: 1) 四大王眾天 si da wung zhong tia^n The Heaven of the Four Deva-Kings, who guard the four quarters of the world below (the four Kings are 持國天 chi guo tia^n Dhr!ita-ra^s!t!ra, guardian of the East; 增上天 Zeng shang tian Viru^d!haka, guardian of the South; Guangmutian> 廣目天 Viru^pa^ks!a, guardian of the West; and 多聞天 Duo wen tian Vai/sravana^, the guardian of the North); 2) 三十三天 Sanshisantian (also 忉利天) Tra^yas-trim!/sa, the Heaven of the Thirty-three Gods; 3) yemotian 夜摩天 Ya^ma, the Heaven where the God Ya^ma resides; 4) dushiduotian 睹史多天 (also doushuaitian 兜率天) Tus!ita, the Heaven of Contentment where the bodhisattva Maitreya is said to be preparing to be reborn in the world as the next kalpa's Buddha; 5) 樂變化天 Nirma^n!a-rati, the Heaven where one's desires are magically fullfilled at will; 6) 他化自在天 tahuazizaitia^n Paranirmita-va/sa-vartin, the Heaven where one can partake of the pleasures of others, and also where Pipanyan, the King of the Maras, resides.
六法 (1) Six dharmas that practioner are to be mindful of: the Buddha 佛, dharma 法, sangha 僧, precepts 戒, donation 施, and the gods 天. (2) The six precepts that are to be kept by the /siks!ama^n!a^s 式叉摩那. 【參照: 六法事】
六法事 The six precepts that are maintained by /siks!ama^n!a^s 式叉摩那 (Pali sikkhama^na^--ordained practitioner between the ages of 18 and 20): abstinence from sex, stealing, killing, lying, consumption of alcohol, and eating at improper times.
六法戒 Six precepts. 【參照: 六法事】
六波羅蜜 The six perfections (pa^ramita^s 波羅蜜). The pure practices of the bodhisattva, which are all carried out with an attitude of detachment from personal gain (based on the wisdom of emptiness). They are charity 布施 (da^na), morality 持戒 (/si^la), forbearance 忍辱 (ks!a^nti), effort 精進 (vi^rya), meditation 禪定 (dhya^na), and wisdom 智慧 (prajn~a^). Also written 六度. One text that gives an in-depth discussion of the six pa^ramita^s is the S/u^ram!gama-sama^dhi-su^tra 首楞嚴三昧經 (T vol. 15, p. 629-645).
六波羅蜜多 【參照: 六波羅蜜】
六波羅蜜多，六度 Six Paramita 六波羅蜜多，六度 【參照: Paramita】
六煩惱 The six primary afflictions, from which all of the secondary afflictions 隨煩惱 are derived: desire (greed, craving) 貪 (also written 愛), anger 嗔, ignorance 痴, pride 慢, doubt 疑and false views 見. 【參照: 煩惱】
六現觀 Six ways of clearly perceiving presently existent object based on the outflow and no-outflow wisdoms, as explained in the Yoga^ca^ra school. These are: (1) thought observation 思現觀、wisdom which arises from thought based in feelings of joy. (2) faith observation 信現觀; firm outflow and no-outflow based faith in the three treasures. This is a view that is not subject to backsliding. (3) precepts observation 戒現觀; no-outflow precepts, which make the vision more clear. (4) the observation of the wisdom of reality 智諦現觀; the a priori and a posteriori wisdoms that observe suchness in the paths of seeing 見道 and cultivation 修道. (5) observation of extensive wisdom of reality 邊智諦現觀; the mundane and transmundane wisdoms that are based on the manifold marks of suchness. final observation 究竟現觀; the ten no outflow wisdoms 十智 that are present at the final stage. 【參照: 現觀】
六相 Six characteristics observable in existent things according to the Huayan 華嚴 school. These are: totality 總, distinction 別, sameness 同, difference 異, formation 成 and disintegration 壞. In Huayan philosophy these are considered to be completely interpenetrated with each other.
六祖壇經 The Platform Sutra of the Sixth Patriarch,T 2008.48.346a-362b. Centered on the discourse given at Shao-chou 韶州 temple by the 6th Chan patriarch Huineng 慧能, this text contains all his recorded sayings and doings. The most important topics of the discourse are sudden enlightenment, the direct perception of one's true nature and the unity in essence of /si^la, dhya^na and prajn~a^. The so-called Southern (sudden) school of Chinese Buddhism based their doctrine on this extremely influential scripture. Translated into English by Philip Yampolsky.
六神通 The six supernatural powers possessed by a buddha (s!ad! abhijn~a^h!), which are six kinds of unimpededness. They are (1) unimpeded bodily action (神境通，身通, 身如意通, 神足通). (2) The power of divine vision 天眼通, wherein they can observe the full course of passage by sentient beings through the six destinies. (3) the power of divine vision 天耳通, with which they are able to hear all the words of suffering and joy experienced by living beings in the six destinies. (4) the power of awareness of the minds of others 他心通, whereby they know the thoughts of all the beings who pass through the six destinies; (5) the power of the knowledge of previous lifetimes 宿命通，宿住通, whereby they know the events of countless kalpas of previous lifetimes experienced by themselves, as well as all the beings in the six destinies; (6) the power of the extinction of contamination 漏盡通, whereby they completely extinguish all the afflictions of the three realms, and thus are no longer subject to rebirth in the three realms. Also written as 六通. The second, fifth and sixth are called the three kinds of wisdom 三明.
六神通（天眼通、天耳通、宿命通、他心通、神足通、漏盡通） Six Psychic Power 六神通（天眼通、天耳通、宿命通、他心通、神足通、漏盡通） (1) the phychic power of the heavenly eye (2) the psychic power of the heavenly ear (3) phychic power with regard to post lives (4) phychic power with regard to the minds (5) the spiritually based psychic powers (6) the psychic power of the extinction of outflows
六種因 【參照: 六因】
六種染心 【參照: 六染心】
六粗 The six coarse marks of ignorance as taught in the Awakening of Faith. (1) The coarse marks of discriminating knowledge 智相; the function of the manifest consciousness that produces mental discrimination. (2) The coarse mark of continuity 相續相; the arising of pleasant and unpleasant sensations as a result of the functioning of the mark of discriminating knowledge. (3) The coarse mark of attachment 執取相; The attachment to the sensations of the second mark. (4) The coarse mark of defining names 計名字相; assigning names to the sensations. (5) The coarse mark of producing karma 起業相; performing good and evil activities based on attachment to the sensations. (6) The coarse mark of the suffering produced by karma 業系苦相; entering the course of transmigration due to the binding karma resulting from these attachments. These six are explained in contrast to the three subtle marks 三細. 〔起信論 T 1666.32.577a〕\n【參照: 六粗】
六粗相 【參照: 六粗】\n【參照: 六粗】
六行 (1) The six practices (of the bodhisattva), i.e., the six perfections (六度). (2) In the 金剛三昧經, the practice of the ten faiths 十信, ten Abidings 十住, ten practices 十行, ten returnings of merit 十回向, ten bhu^mi 十地 and equal enlightenment 等覺.
六識 Six Consciousness 六識 They are the perceptions and the discriminative ability of eye, ear, nose, tongue, body and mind.\nThe six consciousness, which are the function of the six organs 六根 of eye 眼, ear 耳, nose 鼻, tongue 舌, skin 身, and reasoning 意 in their apprehension of the six objects of form 色, sound 聲, smell 香, taste 味, touch 觸 and symbols 法, attained in the acts of seeing 見, hearing 聞, smelling 嗅, tasting 味, touching 觸 and knowing 知. In Yoga^ca^ra Buddhism, there are further underling consciousnesses beyond these six 二識.
六賊 The "six thieves." The six faculties 六根 of eyes, ears, nose, tongue, skin and mind which engender affliction.
六趣 The six destinies. Six kinds of rebirth in sam!sa^ra. 【參照: 六道】
六通 Six supernatural powers. 【參照: 六神通】
六道 Six Paths 六道 【參照: Six Directions of Reincarnation】\nSix States of Existence 六道 【參照: Six Directions of Reincarnation】\nThe six destinies. Six kinds of rebirth in sam!sa^ra that are undergone by sentient beings in accord with their good or evil actions carried out in their previous lifetime. These are: hell 地獄, hungry ghost 餓鬼, animal 畜生, asura 修羅, human 人間 and god 天. The first three are the result of predominantly good karma while the last three are the result of predominantly evil karma. Also written as 六趣.
六道輪回 Six Directions of Reincarnation 六道輪回 (1) Naraka, i.e. Hell（地獄） (2) Presta, i.e. Hungry Ghost（餓鬼） (3) Tiryagyoni, i.e. Animal（畜牲） (4) Asura, i.e. Malevolent nature spirits（阿修羅） (5) Manusya, i.e. Human Existence（人） (6) Deva, i.e. Heavenly Existence（天，梵天）
六門陀羅尼經 The Liumen tuoluonijing; Skt. ?an!mukhi^-dha^ran!i^; Tib. ('phags pa) sgo drug shes bya ba'i gzungs (To. 141/526/916, P.312/546/782); (Dha^ran!i^ of the Six Gates). 1 fasc. (T 1360.21.878), trans. Xuanzang 玄奘 in 645 at Hongfu Monastery. Indian commentary: ?an!mukhi^-dha^ran!i^-vya^khya^na 六門陀羅尼經論 (T 1361). BGBT4/74. The Six Gates are the senses; Dha^rani^, like mantra, is an enabling chant or invocation.
六門陀羅尼經論 The Liu men tuoluonijing lun; Skt. ?an!mukhi^-dha^ran!i^-vya^khya^na; Tib. sgo drug pa'i gzungs kyi rnam par bshad pa (To.2694, P.3518); (Commentary on the Dha^ran!i^ of Six Gates). 1 fasc. (T 1361.21.878-881), attributed to Vasubandhu 世親, trans. unknown. Commentary on the ?an!mukhi^-dha^ran!i^ 六門陀羅尼經 (T 1360). BGBT4/74n63.
具分 To pervade; to encompass all parts (vya^pin). As contrasted with "partial" (一分). 〔辯中邊論 T 1600.31〕
具戒地 The stage of the full possession of discipline. The second of the ten bhu^mis (十地). Also called ligoudi 離垢地.
具有 To be fully there; to be intact. 〔二障義 HPC 1.812a〕
具縛 To be fettered, bound; entangled in afflictions. 〔二障義 HPC 1.808b23; 瑜伽論 T 1579.30.349c3〕
具足 (1) Be endowed with, be provided with; be prepared, possess, have (備). (upeta, sampad). (2) To be fully furnished, be complete, lacking nothing. (3) Perfection, completion (paripu^rna). (4) In detail, with great care; completely. (5) The endowment of the practitioner with the precepts of the order. (6) Implement, tool, utensil. (7) The complete set of precepts given to the monk or nun who enters the order. 【參照: 具足戒】.
具陳 To describe in detail.
兼帶 The use of one thing for two or more purposes.
冥 (1) Darkness, especially as a metaphor for ignorance. (2) To join perfectly; to be unified. (3) Occult, mysterious.
冥一 Harmoniously unified so as to be indistinguishable.
冥界 Dark realm(s), generally referring to the three existences of hell-being, hungry ghost and animal. More specifically--hell.
凝 (1) To freeze, congeal, harden. (2) Be absorbed in, concentrate on.
凝然 (1) Firmly, steadfastly, quietly, changelessly, motionlessly. (2) (pn) Gyo^nen (1240-1321) Japanese Kegon monk who was a prolific author who wrote important historical summaries of all the major Chinese Buddhist schools. His family name was Fujiwara and he was originally from Iyo 伊予 prefecture in Shikoku. At eighteen he left home to meet a master named Ensho^ 圓照, at Kaidan-in 戒檀院 (a section of To^daiji 東大寺) and received the precepts at age 20. He learned the precepts from the monks Sho^gen 證玄 and Jo^in 淨因, received the esoteric teachings from Sho^shu 聖守. Although he was a Kegon 華嚴 monk, he also studied Consciousness-only 唯識, Sanlun 三論, Pure Land 淨土, Zen, Confucianism, Taoism and the philosophers of the (Chinese) warring states period. In 1276 he lectured on the Huayan jing in the great Buddha hall of To^daiji 東大寺. After the death of Ensho^, he carried on for him, and based in Kaidan-in, unceasingly lectured on the Kegon sutras and explained the rules of the Vinaya 戒律. In 1313 Gyo^nen moved to To^sho^daiji (also in Nara), staying there for five years before returning to Kaidan-in. Besides lecturing, he wrote extensively on Kegon, Tendai, Shingon, Sanron, Hosso^, Kusha, Jo^jitsu, Ritsu and Jo^do doctrine, as well as studies in history, Shinto^ and music. Altogether he wrote over 1200 volumes. He died at Kaidan-in at the age of 82. Some of his more famous works include An Outline of Eight Schools (八宗綱要), A Record of the Transmission of the Buddha-dharma through Three Countries (三國佛法傳通緣起), and the Essay on the Origins of Pure Land (淨土源流章).
凡 (1) All, common, general, every. (2) Mortal, secular, earthly. (Buddhism) (3) Dull, foolish (bala). (4) Deluded, secular; 'regular person' or 'worldling,' as opposed to a sage. (5) All, completely, in general, entirely. (6) As a rule; approximately.
凡夫 (1) A fool, an ignorant person. An unenlightened person; someone who has no grasp of the Buddhist doctrine (Skt. ba^la, Pali ba^la). Often translated into English as "worldling."(2) Xuanzang used this term as a translation for pr!thag-jana, an alternative for 異生, referring to an ordinary unenlightened person who has not yet grasped the significance of the Four Noble Truths. It is also seen used in Yoga^ca^ra texts to indicate a practitioner who has not yet entered the Path of Seeing 見道. 【參照: 二凡夫】
凡愚 Foolish, unenlightened people (ba^la). 〔顯揚論, T 1602.31.480c〕
凡聖 'Ordinary man and sage.' In the Hi^naya^na tradition, the 'first fruit' 初果 and above is considered as sage, in Maha^ya^na the first of the ten bhu^mis and above is considered as sage. The below this, deluded people, are called 'regular people' or 'worldlings.'
凡聖一如 The worldling and sentient being are the same in their basic buddha-nature 佛性.
凡聖不二 The worldling and sage are the same in essence--both possess the buddha nature 佛性.
凡聖依正 The "difference between worldling and sage is in the correctness." (A phrase repeated throughout Hamho's 涵虛Commentary to the sutra of Perfect Enlightenment 圓覺經說誼)
凶 (1) Bad, evil. (2) Bad luck, bad fortune. (3) Calamity, disaster, flood, drought.
出 (1) To come out; to manifest; to appear (Skt. abhipravartate, pravartate; Tib. skye h!gyur). 〔法華經 T 262.9.02c20〕 (2) To come out of the womb. (3) To go beyond, to trancend.
出三藏記集 (A Compilation of Notes on the Translation of the Tripitaka). Compiled around 515 by Sengyou 僧祐. T 2145.55.1a-114a. Sengyou, who completed his catalog shortly before his death, compiled an extensive list which relied on the (currently missing) earlier catalogs available to him at the time, along with his own research. In addition to its exhaustive lists of sutras, it contains introductory essays on the sutra translations and biographies of the early translators, making it the most complete and reliable early reference work known. Sengyou's listing included both suspicious and spurious sutras, but without making a rigorous distinction between the two types.
出世 (1) supramundane; to transcend the mundane world. (2) Renouncing the world to practice Buddhism. (3) A Buddha or a bodhisattva's appearance in the world to save sentient beings (utpa^da). (4) The promotion of a Zen monk to the headship of a temple.
出世法 transmundane dharmas. Things of the world of enlightenment, such as the six pa^ramita^s, Four Noble Truths, nirva^na, etc.
出世間法 Same as 出世法.
出世間道 The transmundane path(s) to enlightenment. The paths to enlightenment pursued by those of higher spiritual advancement: the Path of Seeing 見道, Path of Cultivation 修道 and the Final Path 究竟道. 〔二障義 HPC 1.802b24〕
出塵 To leave the dust of the secular world. To enter the monastery.
出定 To emerge from meditation (vyuttha^na).
出家 Literally, to "leave home." To renounce the secular life, or, in other words, to enter the Buddhist monastic system. The purpose of leaving home is to allow the believer to leave behind all kinds of worldly distractions and concentrate his/her full energies on the practice of the Buddhist path. The world-renunciant practitioner stands in contrast to the "lay practitioner" 在家, who attempts to conduct his or her Buddhist practice while continuing to meet worldly responsibilities. (pravrajita)
出嶺 To descend from the mountain.
出現 Appearance, arrival. Appearance in the world (utpa^da).
出生一切如來法眼遍照大力明王經 The Chusheng yiqie rulai fayan bianzhao dali mingwang jing; Skt. Maha^bala; (Sutra of the Greatly Powerful Mantra King (The Universally Shining Dharma-Eye from which All Tatha^gatas Arise)) 2 fasc. (T 1243.19.207-215), abbreviated as 闢除諸惡經, and as 遍照大力明王經, trans. Da^napa^la 法護.
出生無邊門陀羅尼經 The Chusheng wubian men tuoluoni jing; Skt. Anantamukha-dha^ran!i^; Tib. ('phags pa) sgo mtha' yas pas bsgrub pa shes bya ba'i gzungs; (Dha^ran!i^ of the (Birth of the) Infinite Portal) (To.140/525/914, P.539/808) alt. Anantamukhanirha^ra-dha^ran!i^, Anantamukhasa^dhaka-na^ma-dha^ran!i^. Said to be redacted by the historical Buddha at Vai/sa^li^ three months before his parinirva^n!a 大涅槃. Those who recite the dha^ran!i^ 陀羅尼 may overcome all hindrances and be remembered by the buddhas; those who realize its meaning rapidly gain bodhi, for its practice relies on non-perception of things (anupalam!bha 無所得). In order for the dha^ran!i^ to be effective, the practitioner should renounce the world, live a virtuous life and understand the significance of the eight seed syllables (aks!arabi^ja 種字: pa, la, ba, ja, ka, dha, /sa, ks!a). The presence of such practices in this relatively early text indicates its strong influence on the development of Buddhist esotericism. Of the eight Chinese translations, Amoghavajra's 不空 version is authoritative for the Shingon school 真言宗. They are, in historical order: (1) 1 fasc. (T 1011.19.680-682) Sublime Sustainer Sutra of the Immeasurable Portal 無量門微密持經, tr. Zhiqian 支謙. Unusually, this version translates rather than transliterates the eight seed syllables; that is, the equivalent Han characters are chosen to represent the meaning of words suggested by the syllables, and are not simply phonetic transcriptions. (2) 1 fasc. (T 1012.19.682-685) Sustainer of the Birth of the Immeasurable Portal 出生無量門持經, tr. Buddhabhadra 佛陀跋陀羅 during the early 5th cent. CE. (3) 1 fasc. (T 1013.19.685-688) Anantamukhanirha^ra-dha^ran!i^ 阿難陀目怯尼呵離陀經, tr. Gun!abhadra 求那跋陀羅. (4) 1 fasc. (T 1014.19.688-692) Dha^ran!i^ of the Immeasurable Portal which Obliterates Demons 無量門破魔陀羅尼經, tr. Gongdezhi 功德直 and Xuanchang 玄暢. (5) 1 fasc. (T 1015.19.692-695) Anantamukhanirha^ra-dha^ran!i^ 阿難陀目怯尼呵離陀鄰尼經, trans. Buddha/sa^nta 佛陀扇多. (6) 1 fasc. (T 1016.19.695-698) Dha^ran!i^ for (the benefit of) S/a^riputra 舍利弗陀羅尼經, trans. San%ghavarman 僧伽婆羅. (7) 1 fasc. (T 1017.19.698-702) Sutra of the Consistent Birth of Bodhisattvas 一向出生菩薩經, tr. Jn~a^nagupta 闍那崛多. (8) 1 fasc. (T 1018.19.702-707) Dha^ran!i^ of the Birth of the Infinite Portal 出生無邊門陀羅尼經, tr. Zhiyan 智嚴. (9) 1 fasc. (T 1009.19.675-679) Dha^ran!i^ of the Birth of the Infinite Portal 出生無邊門陀羅尼經, tr. Amoghavajra 不空. This version is the basis for a manual composed by Amoghavajra, the Ritual Procedures for the Birth of the Infinite Portal Sutra 出生無邊門經儀軌 (T 1010.19.679-680). For a study from Chinese, Khotanese, Sanskrit, and Tibetan sources, citing Jn~a^nagarbha's Anantamukhanirha^radha^ran!i^t!i^ka^ (To.2696, P.3520), see Inagaki (1987); for a Japanese translation of this commentary, see Horiuchi (1967) Horiuchi (1968) and Horiuchi (1969). BGBT4/71.
出生無量門持經 The Chusheng wuliangmen chi jing; alternative translation of the Chusheng wubian men tuoluoni jing 出生無邊門陀羅尼經.
出經 The Chu^ji^ng; the abbreviated title of the Jingangzhi suoyi zhi jingangding yuqie zhong luechu niansong jing 金剛智所譯之金剛頂瑜伽中略出念誦經.
出觀 To emerge from meditation, which one must do if one wants to teach others. Same as 出定, and the opposite of 入觀 .〔金剛三昧論 T 1703.34.〕
分 (1) To divide, to cut up, to distribute. (2) To be divided. (3) To discriminate, distinguish. (4) An allotment. One's allotment in life, in terms of basic character or disposition. (Buddhism) (1) A minutely small part (kala). (2) A branch, section or limb (anga). One branch of the three-part method of Buddhist logic (hetu-vidya^; 因明). (3) One of the twelve limbs of dependent origination. (4) A part (ava-ya^na). (5) Partially. (6) In Huayan discourse, an aspect. (7) Determination, decision.
分別 'discrimination.' (1) Decisions, or conclusions (made regarding external phenomena) (Pali vinicchaya). This term is usually used with a negative connotation, referring to the mental action of partial and limiting rationality which hinders the function of the originally enlightened mind. To think in terms of difference (vikalpa, kalpana). (2) Dispute, argue, differ (Pali vivadati). (3) Guarantee or prediction by the Buddha of the future enlightenment of a disciple. (4) 'Discussion;' one of the nine (or twelve) kinds of scriptures (upade/sa^h; 論議). (5) To distribute, to apportion, manage, arrange. (6) Analysis, decomposition, disintegration; distinction, difference (vibha^ga, laks!ayati). (7) In a positive sense, to distinguish: right from wrong, the true teaching from the false teaching.
分別事識 (1) The consciousness that discerns the various phenomena (vastu-prativikalpa-vijn~a^na). 〔起信論 T 1666.32.577b〕(2) The mano (sixth) consciousness = 意識 (mano-vijn~a^na).
分別力 Discrimination power. 〔二障義HPC 1.791c〕
分別性 The nature of existence according to the discriminating mind (parikalpita-svabha^va). Synonymous with bianji suoyixing 遍計所執性.
分別瑜伽論 Attributed to Maitreya 彌勒, commented on by Vasubandhu 世親. One of the eleven treatises of the Dharmalaks!an!a 法相 school, but which was not translated into Chinese.
分別經 The Fenbie jing; an abbreviation of the title 佛說阿難分別經; T 495.14.758-760.
分別緣起初勝法門經 The Fenbie yuanqi chusheng famen jing; *Vikalpa-prati^tya-samutpa^da-dharmottara-prave/sa su^tra (Sutra on The Primacy of the Dharma Gate Distinguishing Conditioned Arising). T 717 .16.837-844. Two fascicles, translated by Xuanzang 玄奘 at Dacien Monastery in 650. A sermon on the twelve limbs of conditioned origination.
分別識 A synonym for the mano (sixth) consciousness = 意識.
分別起 The afflictions produced from discrimination. Afflictions that are produced subsequent to birth in this world, depending upon the mistaken thoughts that one produces based on incorrect teachings, etc. These afflictions are eliminated in the course of the Path of Seeing 見道, and are contrasted to inherent afflictions (俱生起 and 任運起).〔二障義HPC 1.790b23〕
分別障 The 'hindrances due to discrimination.' Hindrances of evil passions (fannaozhang 煩惱障) and the hindrances of what is known (souzhizhang 所知障) that arise from discriminatory thought. Since discrimination is the function of the sixth consciousness the hindrances of discrimination are hindrances that arise from that consciousness. They arise from following a deluded teacher, deluded teaching, or one's deluded thoughts. 【參照: 分別起】
分明 (1) To see clearly. Clear (vyakta, vispasta).
分析觀 Analytical observation.
分段 (1) Division, discrimination (pariccheda). (2) Different aspects of a single theory.
分段生死 The lot of life and death received by the worldling who wanders about in the world of delusion. Transmigration with a predetermined life-span and body. (2) 'fragmentary samsa^ra.' Unenlightened people's samsa^ra, as opposed to miraculous samsa^ra 變易生死, the samsa^ra experienced by bodhisattvas.
分界 A delimitation, a demarcation, boundary, border.
分相門 The single vehicle is absolute, independent. The "separate aspect" of the single vehicle.
分解 Analysis, parting, decomposition, dismantling, disintegration, dissolution, reduction.
分身 Literally "dividing the body" referring to the transformation bodies of the Buddha 化身, with which he teaches and saves living beings. 〔法華經 T 262.9.62b22〕
分量 (1) Quantity, degree, extent. (2) Weight.
分際 (1) Distinction. (2) Limitation, limitation, extreme. (3) Situation, circumstance.
分齊 (1) Difference, distinction. (2) A level, a limit, extent, range. (pariccheda, pravibha^ga) (3) A situation, state of affairs, condition. (4) The border between two villages.
刊定記 An abbreviation of the title of the Xu huayanjing lueshu kandingji 續華嚴經略疏刊定記.
初 (1) Commencement, inception; the beginning, the opening, the start, the outset (adaya, adi). (2) The inception of the arousal of the mind of faith. (3) The first of the ten abidings (十住). (4) The beginning of entry into religious practice.
初二果 The first two fruits of the four fruits of the lesser vehicle path: 須陀 "stream-enterer" (預流) and 斯陀今 "once-returner." 【參照: 四向四果】
初修觀菩薩 Novice bodhisattvas. 〔攝大乘論 T 1593.31.117a24〕
初地 The first of the ten bhu^mis.
初學 Beginning study. A beginner.
初知 "The first to know." A Chinese translation of the name of a^jn~a^ta-kaundinya. 【參照: 阿若憍陳如】
初禪 【參照: 初禪定】
初禪定 The first of the four meditative concentrations 四禪定.
初緣 (1) First condition. (2) Immediate condition (samanantara-pratyaya).
初起 The first arising of something; the initial activation of something; to activate; initiate. 〔對法論 T 1606.31.737b7〕
初轉法輪 The "first turning of the wheel of the dharma." S/a^kyamuni's first sermon.
初靜慮 The first concentration. 【參照: 初禪定】
判 (1) To divide, separate; cut away from. (2) To distinguish, understand, discriminate. (3) Judge; pass judgement on. (4) To decide, determine.
判教 To classify the teachings according to theme, time period, etc. Teaching classification was a major aspect of the textual studies of many 5-8th century monks from the scholarly schools of Chinese Buddhism, such as Faxiang 法相, Tiantai 天台 and Huayan 華嚴. Some of the more famous doctrinal classifiers were Huiyuan, Zhiyi 智顗, Fazang 法藏 and Zongmi 宗密. 【參照: 四教】 and 【參照: 五教】
別 (1) To distinguish, discriminate. Discrimination, differentiation. (vikalpa) (2) Split, be divided, branch off from. (3) Another, different, particular, separate, exception, difference, distinction. (prthak) (4) To teach, or explain separately. (5) Special, exceptional.
別傳心法議 Biechuanxin fa yi; HTC 949.101.320-323.
別報 Distinct karmic reward; also written 滿業. Activity--referring to relatively quickly actualized karma which generates more detailed difference between beings, such as the distinction in being born as rich or poor, beautiful or ugly, etc. This is as contrasted with more generalized karmic results, such as the species in which one is born, etc., called 總報. Also similar in meaning to 衣報. 〔二障義HPC 1.795b〕
別報業 【參照: 別報】above.
別境 (vibha^vana^): the ideas, or mental states which arise according to the various objects or conditions toward which the mind is directed. A special mental function that does not necessarily arise through all minds but rather accords to the 'mind-king' only in special situations--a mental function that judges special objects. The complement of the 'pervasively functioning' (bianxing 遍行) elements. According to the Faxiang 法相 sect, this group of elements falls under the general category of 'mental function' (心所) elements. 別境 includes five elements, which are desire (欲), verification (勝解), recollection (念), meditation (定) and wisdom (慧).
別境心所 【參照: 別境】
別尊雜記 The Besson zakki; (Assorted Notes on Individual Divinities). 57 fasc. (TZ.3007.3.57-675), compiled by Shinkaku 心覺 (1117-1180). One of the most important iconographic works in the Japanese esoteric tradition, it documents dozens of divinities, detailing the relevant testimonials 印心, sa^dhana 觀法, man!d!alas, and iconography for each. Drawing on both the Shingon and Tendai traditions, it classifies the objects of veneration 本尊 into buddhas, bodhisattvas, avalokite/svaras, vidyara^jas, gods, and so on. Superb illustrations accompany lengthy (and often repetitive) quotes from various ritual texts.
別教 (1)/(2) {T'ien-t'ai meaning--return to this Nakamura 1207}. (3) The 'separate teaching of the Single Vehicle. Transcendent aspect of the single vehicle, that completely transcends the three- vehicle view. This teaching is eventually encompassed in the 'same teaching of the Single Vehicle' 同教一乘. This teaching is elucidated in the Huayan jing.
別教一乘 The Single Vehicle teaching that is distinct from the three vehicle teaching. This is a teaching of the Huayan jing.
別法 (1) Separate essence or body; a separate phenomenon. (2) In Tiantai 天台, the "separate teaching" for bodhisattvas (biejiao 別教). (3) Any distinct type of teaching--Hi^naya^na, Maha^ya^na, etc.(acm) (4) in the Sanjie 三階 doctrine biefa refers to the "separate" or "distinct" teachings or the teachings which make distinctions; these teachings are appropriate for the superior beings with the capacity for the ekaya^na and triya^na, distinguished from the pufa 普法 or universal teachings that are appropriate for the blind and ignorant beings of the third level 三階 capacity.(jh)
別申 The detailed explanation of a text or doctrine. To explain a specific, detailed aspect of a doctrine.
別當 The abbot, or administrator, of a large temple. This term is no longer used.
別相 (1) Distinction, discrimination--according to type. (Skt. bheda; Tib. bye brag) (2) Section, part, unit. (3) Distinctive aspect; discriminable aspect. A distinct characteristic identifiable in a thing or event. One of the six kinds of aspects 六相 in Huayan philosophy. 〔華嚴經、 T 278.9.545b〕
別習氣 Distinctive habit energies, which are cultivated in this life time. These are coarser than "shared habit energies" 通習氣 and are thus categorized as hindrances of defilement 煩惱障, removable by practitioners who are below the level of bodhisattva. Wonhyo gives the example of a person in high social rank who develops the habit energies of pride during his lifetime.〔二障義HPC 1.793c〕
別行 【參照: 差別正行】 〔二障義 HPC 1.804a〕
別解脫 Chinese translation of the Sanskrit pra^timoks!a; 【參照: 波羅提木叉】
別記 The Pyolgi; an abbreviated reference to the Taesung kisillon pyolgi 大乘起信論別記.
別門 A distinct approach to a matter; a special way of looking at a Buddhist doctrine, etc., usually held to by a single school of thought, as contrasted to a "shared approach" (tongmen 通門).〔二障義HPC 1.793a〕
利 (1) Benefit, profit, gain, advantage. (2) Sharp, intelligent, cutting, witty. (3) To serve a purpose.
利他 To work for the benefit of others. To enlighten other sentient beings (para-hita, para-artha).
利嚴 Iom. One of the first-generation transmitters of the Son school in Korea, considered to be the founder of the Sumisan 須彌山 school, which was affiliated with the Chinese Caotong 曹洞 lineage.
利根 (1) Literally "sharp faculties," which refers to people who possess an innate ability to readily apprehend profound religious truths and attain realization (Skt. ti^ks!na-indriya; Tib. dban% po rno ba). Also called 上根, 銳利 and 頓根. Sentient beings are generally categorized into three groups 三根 of sharp, middling, and dull. 〔法華經、T 262.9.16a10〕 (2) To have sharp sense abilities in regard to the five data fields.
利機 sharp faculties; capacity. Same as 利根.
利益 (1) Benefit, efficacy (artha, hita). Syn. with 饒益. (2) Strong point, merit, positive quality (anu/sam!sa). (3) To confer benefit, merit, blessings on others (anugraha).
利益眾生 To bring benefit to sentient beings, as the bodhisattva does. 〔二障義 HPC 1.810a〕
利鈍 Practitioners of sharp faculties and dull faculties. 〔二障義 HPC 1.812b〕
利養 (1) Lucrative offerings. (Reeves) (2) A profit; those things which are gained as a profit; a benefit 利益. (Nakamura) (3) To be greedy for profit. (?) (Yokoi)
到岸 【參照: 到彼岸】
到彼岸 Chinese translation of the Sanskrit pa^ramita^: to reach the other shore (波羅蜜). To complete, to perfect.
到頭 (1) After all, eventually, finally, at long last. (2) Best, greatest.
制 (1) Suppress, restrain. (2) Govern, rule. (3) To stop, to end.
前 (1) Front, fore part, head, ahead, the facing. (2) Before, prior; previously, ago, up till now. (pu^rva) (3) A while ago, a long time ago. Originally, former, previous.
前境 A manifest object (avabha^sa). An object apparent to the mind.
前後際斷 The negation of past and future. There is nothing but the eternal present. A view of the Middle Way 中觀派 school, directly related to the fact that in reality there is neither arising nor ceasing.
前生 (1) A prior world, prior existence; one's previous lifetime (pu^rva-ja^ta). (2) Previously arisen. 〔二障義HPC 1.794c2〕
前非 One's prior mistake(s) or error(s).
剎 (1) World, country, realm (ks!etra). (2) A staff or pole erected in front of a buddha-hall as a sign of a temple--hence, a temple. (3) An abbreviation of 剎帝利, ks!atriya, a caste in India which consists of kings and warriors. (4) A temple; a stu^pa.
剎利 A transliteration of the Sanskrit ks!atriya (剎帝利), the warrior/political caste in ancient India.
剎帝利 Ksatriya 剎帝利 the second of the four Indian Castes at the time of Shakyamuni, they were the royal caste, the noble landlord, the warriors and the ruling castes.
剎那 (ks!ana). A moment; an instant.
剎那剎那 Every single moment. 〔瑜伽論T 1579.30.327c11〕
剎那滅 Momentariness. One of the six characteristics of the seeds in the a^laya consciousness 種子六義.
剛 (1) Hard, severe, strong, unyielding, enduring. (2) Popular, flourishing. (3) Really, truly, exactly. (4) Right now, soon.
劉虯 (438-495) Liuqiu From Nanyang niyang during the period of the Northern and Southern dynasties in China. Originally an official, he left the active life to study Buddhism. He is known for his explanations of the theories that the "good do not receive rewards" and "sudden and gradual" teachings. He also established a prototype theory regarding the five periods of the Buddha's teaching. He lectured and commented on the Lotus Sutra 法華經 and the Nirva^na Sutra.
力 (1) Strength, force, power, energy, ability. (2) Movement, function. (3) To endeavor, make effort. Forcibly, to strain, exert oneself. (4) A warrior, a knight (Skt. bala, stha^man). (5) One of the 18 distinctive marks of the Buddha. (6) Spiritual power, occult power. (7) One of the ten such-likes taught in the Lotus Sutra. 【參照: 十如是】
力到彼岸 The perfection of powers (of discernment and practice). 【參照: 力波羅蜜】
力士 (1) A person of great strength; a hero, a demigod (vi^ra, maha^balava^n). (2) The tribe who lived in the area where S/a^kyamuni passed away.
力波羅蜜 The perfection of one's powers of discernment and cultivation, such that one may pursue the path to enlightenment unerringly (bala-pa^ramita^). One of the ten pa^ramita^s 十波羅蜜.
力波羅蜜多 【參照: 力波羅蜜】
功 (1) Merits, meritorious deeds; success, credit, honor. (2) Skill, ability, effectiveness, efficacy. (3) Effect.
功力 (1) Effectiveness, efficacy, merit (yatna). (2) Merit, power, or energy attained as a result of religious practice; same as 功德力. (3) Power, strength.
功德 (1) Excellent virtue, merit; meritorious virtue(s), valuable quality (gun!a); which is accumulated according to one's good actions. (2) Blessedness, virtue, fortune, goodness (punya). (3) The causes of good destiny; virtuous roots. (4) Good actions, practices. (5) Great power. (6) The necessary materials for attaining the Buddha's enlightenment.
功德力 The power of the merit gained through religious practice. One of the three powers 三力.
功德莊嚴 The adornments of merit. 〔法華經 T 262.9.28a05〕
功德賢 A translation according to the meaning, of the name of Gun!abhadra 求那跋陀羅.
功用 (1) Effort. (2) The function of bodily action, speech and thought (vya^pa^ra). (3) Function, activity, ability (sa^marthya). (4) The efficacy of practice.
功能 (1) Effectiveness, efficacy, functionality. 〔五教章〕(2) Potential energy, latent power. 〔四教儀注〕(3) Possessing ability. (samartha)〔俱舍論 fasc. 14〕 (4) A result. 〔俱舍論 fasc. 5〕
加行 (1) Preparation for practice; preparatory practice. (prayoga, prayogika). (2) Practice, effort, endeavor, especially of a preliminary or expedient nature. (3) The "stage of initial application" 加行道 or 加行位sense>
加行位 The 'stage of preparation' or 'stage of initial application' (adhimukti-carya^-bhu^mi). The second among the five stages of practice as outlined by Vasubandhu 世親 in his Thirty verses on Consciousness-only. This is the stage of preparation for the purpose of opening the wisdom of "no outflow" to enter the "seeing of the way" 見道. It is preparation like the step before (資料位), but more direct preparation. It can also be corresponded with the 方便道 which is taught in other texts at the same level.
加行道 The path of initial application, one of the five 五道 paths in the Yoga^ca^ra program for the attainment of enlightenment. Same as 加行位.
加被 To bring in, include, accept. To receive the support and power of the buddhas and bodhisattvas. Same as 加護
助 An aid. To aid, help, assist, benefit, bless.
助伴 (1) Help, aid, assistance. 〔俱舍論〕(2) Something which is attached, subordinate, secondary. (sam!yukta)〔瑜伽論T 1579.30.363c〕
助發 (1) To explain the teachings, aiding and uplifting peoples practice. (2) In general, aiding and uplifting.
劫 (1) A kalpa, era, eon. (kalpa). The longest duration of time in the ancient Indian world-view. The time of the existence of the universe. Infinite or limitless time. Cosmic time. (2) To plunder, to rob openly. (3) A calamity.
劫火 The conflagration of the universe at the end of time. It is said that at that time, everything below the first meditation heaven is burnt up.
劫盡火 The conflagration at the end of the age. (yuga-anta-agni).
勒修百丈清規 Lexiu bozhang qinggui; 1 fasc. abbreviated title Baizhang qinggui 百丈清規. T 2025.48.1109c-1160b.
勒那摩提 Ratnamati, whose name is translated into Chinese according to its meaning as Baoyi 寶意. A scholar-monk who came from central India to China to do significant translation work. He came to Loyang in the Northern Wei in 508, where he worked together with Bodhiruci 菩提流支 in the translation of the Da/sabhu^mika-/sa^stra 十地經論. Apparently he had significant disagreements with Bodhiruci in the process of the translation work, and left to work on other projects,1 being listed as a collaborator in the translation of a dozen or so other works. His chief disciple was Huiguang 慧光, who founded the southern branch of the Dilun school 地論宗. (1) Lusthaus comments: "The tradition has not been as clear as we'd like about what exactly the difference was that sparked the disagreement between Bodhiruci (himself a good Yogacarin) and Ratnamati, and the so-called Dilun controversies of the 6th century obscure rather than illuminate them. The issue may have been -- already then -- Ratnamati's tendency to read in tatha^gatagarbha ideas. Not that Bodhiruci would have been averse to tatha^gatagarbha per se, but he wanted to render the texts in a manner true to the meaning as he understood it, in an orthodox Yogacarin sense (though the Dilun is not exactly a blatantly Yogacara text), and resented Ratnamati's intrusions." Vai/ses!ika-da/sapada^rtha /sa^stra; (Treatise on the Ten Pada^rthas), by Maticandra 慧月, 1 fascicle, T 2138.54.1262-1266. Translated by Xuanzang 玄奘 at Hongfu Monastery in 647. A Hindu Vai/ses!ika 勝宗 text. Pada^rthas 句義 are the basic components of reality in the Vai/ses!ika system. Vai/ses!ikas more commonly list nine, rather than six, pada^rthas. English translation in Ui.
動 (1) Action, movement, motion (cesta^). To do. To act. (2) Quake, tremble, shake, shiver, vibrate (kampita). (3) Perception, awareness, reflection, consideration. (4) Mobility or fluidity which can be seen in wind. The special quality of the element wind (風大). The basic nature of wind.
動息 A Chinese translation of the Pali saman!a and the Sanskrit /sraman!a. 【參照: 沙門】
動搖 (1) To move, shake, tremble, vibrate. (2) Mental vacillation or unsteadiness.
動轉 Movement and change (transformation).
勝 (1) Excellent, exceptional, outstanding, superior, surpassing, superb (vi/sista, vi/sada, parama, agra). (2) To excel, surpass. (3) To overcome; to vanquish. To be equal to, to sustain, to bear. (4) An excellent point; something excellent. (5) Superiority, predominance (pra^dha^nya). (6) Subject. (7) Someone exceptionally sharp; the Tatha^gata.
勝宗 【參照: 勝論宗】
勝宗十句義論 The Shengzong shijuyi lun
勝幢臂印陀羅尼經 The Sheng chuang bi yin tuoluonijing (Sutra of the Dha^rani^ for Bearing the Banners and Seals). One fascicle, T 1363.21.882-883. Translated by Xuanzang in 654.
勝法 (1) An excellent teaching (). (2) An excellent stage of attainment (/sreyas, dharma-netri^). (3) Unprecedented; never before experienced (adbhuta) 未曾有.
勝相 Distinguishing characteristics, predominant characteristics; excellent characteristics. 〔攝大乘論 T 1593.31.118a21〕
勝義 (1) The highest meaning; the most sublime meaning. The highest reality. True meaning (pa^rama^rthika, parama^rtha). (2) A sublime realm. True thusness. (3) The profound principle of enlightened experience as opposed to unenlightened existence. (4) great wisdom. The mind of the intention to attain nirva^na. (5) Arousing the intention to attain enlightenment.
勝義根 【參照: 根】(indriya).
勝義無性 One of the 'three non-natures' (三無性) of the Faxiang 法相 sect. The non-nature of ultimate reality.
勝義皆空宗 The superior teaching that all is emptiness.
勝義諦 (parama^rtha-satya) The first principle, the ultimate reality. The reality understood on the basis of the view of emptiness. Also zhendi 真諦 and diyiyidi 第一義諦. One of the two aspects of reality, the other being reality in the worldly sense shisudi 世俗諦.
勝解 'Verification'(Skt. adhimukti, adhimoks!a; Tib. mospa). According to the doctrine of the Yoga^ca^ra 瑜伽行派 school, the mental function of making clear exactly what the object is. One of the five "object dependent" mental function elements. 〔成唯識論T 1585.31.27b〕
勝解行位 【參照: 勝解行地】
勝解行地 A reference to the combined stages of the ten faiths 十信, ten abidings 十住, ten practices 十行 and ten dedications of merit 十回向 (adhimukti-carya^-bhu^mi). 〔二障義HPC 1.805a〕
勝論 The Vai/ses!ika-/sa^stra and the Vai/ses!ika school of Indian philosophy. 【參照: 勝論宗】
勝論宗 The Vai/ses!ika school of Indian philosophy, transcribed as 衛世師), whose foundation is ascribed to Kan!a^da 迦那陀. The oldest of the so-called "six non-Buddhist schools" of Indian philosophy (liuwaidao 六外道). The Sanskrit vai/ses!ika literally means "referring to the distinctions (vi/ses!a)". This school it divides the multiplicity of nature into six categories 六句義 (pada^rthas), being somewhat scientifically oriented. Vai/ses!ika maintains the view that through the fulfillment of particular duties one may come to know the six pada^rthas, and that this knowledge leads to bliss. Kan!a^da presents his system in the Vai/ses!ika-su^tra, which consists of ten adhya^yas (chapters)..
勝論師 A Vai/ses!ika teacher or philosopher.
勝身洲 【參照: 東勝身洲】
勝進 (1) Advancing onto the next level; to be at the level in one's practice where one is ready to move up to the next stage. (2) Excellent, superb, exceptional, impeccable, superior (vai/sesika). (3) To be advancing in an excellent direction; great progress.
勝進分 The portion of one of the stages of practice (such as the ten bhu^mis 十地 or five stages 五位) wherein one has already well-entered into the stage and is now advancing toward the next stage. This is as contrasted to 自分, which refers to one's initial attainment of the particular stage. 〔二障義HPC 1.805a〕
勝進道 (1) The path of advancing on to the next level. (2) The path of superb advancement. One of the nine yogas 九瑜伽. 〔瑜伽論T 1579.30.346c27〕
勝鬘師子吼一乘大方便方廣經 Shengman shizi hu yisheng da fangbian fangguang jing; the full title of the S/ri^ma^la^ Sutra 勝鬘經 (T 353.12.217a-223b).
勝鬘經 Skt. S/ri^ma^la^-su^tra. The full title of this text is Shengman shizi hu yisheng da fangbian fangguang jing 勝鬘師子吼一乘大方便方廣經 S/ri^ma^la^devi^-sim!ha-na^da-su^tra); trans. to Chinese in 436 CE by Gunabhadra 求那跋陀羅 (394-468). One fasc., T 353.12.217a-223b. An older version of this text was known by the title of 夫人經. This sutra is one of the main early Maha^ya^na texts that taught teach the theories of tatha^gatagarbha 如來藏and the Single Vehicle 一乘, through the words of the Indian Queen S/ri^ma^la^. Because of the nature of its content, it is often discussed in comparison with such texts as the Jewel Nature Treatise, the Lanka^vata^ra-su^tra 楞伽經, the Awakening of Maha^ya^na Faith 大乘起信論, etc. It has been translated into English in Wayman (1974).
勞 (1) Difficulty, suffering. Toil, effort. (2) In the Vimalaki^rti-su^tra (T 14, 540c) 'defilement,' or 'all defilement.'
勢 (1) Strength, power, force, vigor. (2) Energy, spirit, vitality. (vega) (3) Power, might, authority, influence. (4) Impetus, an impulse. (5) The course of things, a trend or tendency. (6) Aspect, circumstances, conditions.(姿)
勢力 (1) Vitality, energy, spirit, liveliness. (vega) 〔俱舍論〕(2) Great power; great strength. (vibhutva) (3) Strength, energy. (tha^ma-bala, utsa^ha) (4) Potency. (virya)
勢速 'Rapidity', 'instantaneousness.' One of the 24 conditioned elements 'not concomitant with mind' in Consciousness-only theory. An element provisionally established on the rapid energy of conditioned elements to arise and cease without an instant of pause.
勤 (1) To endeavor, strive, work. (virya) (2) Diligent, industrious, willing to toil.
勤修 To endeavor; to practice with vigor (prayujyate, vi^rya, prayoga).
勤苦 (1) To exert oneself, endeavor, strive. (2) The suffering and pain of the world. Difficult exertion; penance; austerities.
勸 (1) To exhort, persuade, encourage. (2) To advise, teach. (3) Push, advance, increase (sama^da^payati).
勸令 To teach and encourage; to push, exhort.
勸持 The exhortation to preserve, revere, and follow the teachings of certain sutra. This is usually found close to the ending of a scripture. 〔法華經 T 262.9.35c27〕
化 (Buddhism) (1) To teach, to guide (asa^dhya). (2) To regulate. (3) To manifest through transformation (nirma^na). (4) To reincarnate. (5) The transformation-body buddha (nirma^na-ka^ya). (6) The passing away of an eminent monk.
化作 (1) To create with supernormal power. (2) The manifestation of appropriate form and circumstances by buddhas and bodhisattvas in order to teach and transform sentient beings. (srstitva).
化儀 The method, or format of the Buddhist teaching.
化地部 The Mahi^/sa^saka sect. A Hi^naya^na school which branched off from Sarva^stiva^da (Sthavira) 有部 about three hundred years after S/a^kyamuni's death. Their beliefs were close to the Maha^sa^m!ghikas 大眾部, especially regarding the point that past and future do not have true existence, only the present truly exists.
化度 To convert and convey to salvation; lead and insprire; transform and deliver. 〔法華經 T 262.9.35b03〕
化度寺 Huadu si; a temple in Changan that was the headquarters of the Wujinzang 無盡藏, the charitable lending organization of the Sanjie jiao 三階教 movement; originally known as the Zhenji si 真寂寺.
化樂天 The "creation of enjoyment" heaven. The fifth of the six heavens of the desire realm 六欲天. An existence where the subject is able to directly create his own objects of enjoyment. Also called 樂變化天.
化生 (1) Born naturally, born from oneself. (2) That which is born through spontaneous generation. A sentient being suddenly appearing from nowhere, for example, the birth of a ghost. (3) In contrast to other types of birth, (i.e., from an egg, from a womb, from moisture) a species that is born suddenly without a specific origin. This refers especially to the intermediate stage after death, where beings are reborn as spirits, gods, hell-beings, etc. (upapa^duka-yoni). One of the four types of birth (四生).
北俱盧洲 Skt. Uttara-kuru. The northernmost of the four great continents 四大洲 in Indian Buddhist cosmology.
北山錄 Beishan lu; 10 fasc., by Shen-ching 神清; T 2113.52.573a-636c.
北方毗沙門天王隨軍護法真言 The Beifang Pishamentianwang Suijun hufa zhenyan; Tib. lag na rdo rje bcu'i snying po (To.754/947, P.416); (Mantra for Protection of the Northern King Vai/srava^na, whom Armies Follow). 1 fasc. (T 1248.21.225-229), trans. Amoghavajra 不空. Some sources state that this text influenced Indian Buddhism, others state that it is clearly a Chinese apocryphon.
北郁單越 【參照: 北俱盧洲】
匝 To go around, to circle, encircle, circumambulate.
十一地 The eleven stages taught in the Sam!dhinirmocana-su^tra 解深密經, which include the first ten bodhisattva stages 十地 plus the Buddha stage. These are the stage of joy 極喜地, stage of freedom from defilement 離垢地, the stage of emission of light 發光地, the stage of burning wisdom 焰慧地, stage of overcoming difficulty 極難勝地,stage of becoming directly apparent 現前地, stage of far-reaching 遠行地, the immovable stage 不動地, the stage of excellent wisdom 善慧地, the stage of the dharma cloud 法雲地, and the buddha-stage 佛地. For detailed explanations of the hindrances removed at each of these stages, 【參照: 二十二種愚痴】〔瑜伽論 T 1579.30.729a21〕
十一智 The 'eleven wisdoms.' (1) conventional knowledge (samvrti-jn~a^na); (2) knowledge of dharmas (dharma-jn~a^na); (3) subsequent knowledge (anavaya-jn~a^na); (4) knowledge of suffering (duhkha-jn~a^na); (5) knowledge of arising (samudaya-jn~a^na); (6) knowledge of cessation (nirodha-jn~a^na) (7) knowledge of the path (ma^rga-jn~a^na); (8) knowledge of other's minds (para-mano-jn~a^na); (9) knowledge of extinction (ks!aya-jn~a^na); (10) knowledge of non-arising (anutpa^da-jn~a^na) and (11) knowledge of reality (yatha^bhu^ta-jn~a^na). A Tiantai analysis of these eleven knowledges can be found in T 1925.46.683b-4a.
十一種粗重 The eleven coarse and heavy hindrances which accord with each of the pairs of the twenty-two kinds of folly 二十二種愚痴, and which are severed at each of the eleven bodhisattva stages 十一地. 〔瑜伽論 T 1579.30.730a9〕
十一空 , 'Eleven kinds of emptiness' I. (1) Internal Emptiness; (2) External Emptiness; (3) Internal/External Emptiness; (4) Conditioned Emptiness; (5) Unconditioned Emptiness; (6) Beginningless Emptiness; (7) Essential Emptiness; (8) The Emptiness of no possession; (9) Ultimate Emptiness; (10) Empty Emptiness; (11) Great Emptiness. II. (1) Dharma-realm nature Emptiness; (2) Emptiness of Dharma-nature; (3) Emptiness of non-difference in nature; (4) Emptiness of unchanging nature; (5) Emptiness of equal nature; (6) Emptiness of the nature as free from arising; (7) Emptiness of the nature of the fixed dharma; (8) Emptiness of the dharma-abiding nature; (9) Emptiness of the nature of true reality; (10) Emptiness of the nature of the realm of the void; (11) Nature of Emptiness of the inconceivable realm.
十一粗重 The eleven coarse and heavy hindrances which are severed at each of the eleven bodhisattva stages 十一地. 【參照: 十一種粗重】
十一識 The eleven consciousnesses taught in the Summary of the Great Vehicle 攝論. These are eleven kinds of distinctions to be observed in the transformations that are produced from the a^layavijn~a^na 阿賴耶識. (1) bodily consciousness 身識，which refers to the five sense faculties. (2) the consciousness of attachment to body身者識, which is defiled consciousness. (3) the reception consciousness 受者識, which refers to the subsequent three mental consciousness (6th,7th, and 8th) which receive the impressions from the sense faculties. (4) The concomitant reception consciousness 應受識, which refers to the objective data fields 六塵. (5) the reception consciousness proper 正受識, which refers to the six realms of consciousness 六識界 that bind the data fields to the faculties. (6) the time consciousness 世識, through which life and death continue without lapse. (7) the calculating consciousness 數識, which counts all things from one to infinity. (8) the locus consciousness 處識, also called the container consciousness 器識, referring to the container world 器世間 which houses the four elements 四大, five data fields and so forth. (9) the linguistic consciousness 言說識, which sees, hears and understands linguistic information. (10) the consciousness of distinction of self and other 自他差別識; this consciousness also distinguishes differences in types of beings, such as those in the six destinies: hell-being 地獄, human人間, god 天, etc. (11) the consciousness that distinguishes the two paths of good and evil in sam!sa^ra 善惡兩道生死識. 〔攝大乘論 T 1593.31.118a22-29〕
十一面神咒心經 The Shiyimian shenzhou xin jing; Avalokite/svaraika^da/samukha-dha^rani^ (Sutra of the Spiritual Mantra of the Eleven-Faced (Avalokite/svara)). One fascicle, T 1071.20.152-155. Translated by Xuanzang in 656. One version of the 十一面觀世音神咒經.
十一面觀世音神咒經 Skt. Avalokite/svara-ekada/samukha-dha^ran!i^; Tib. ('phags pa) spyang ras gzigs dbang phyug shal bcu gcig pa shes bya ba'i gzungs (To.693/899, P.373/524); (Dha^ran!i^ of the Eleven-Faced Contemplator of the World's Sounds). Spoken by the Eleven-Faced One, Ekada/samukha, from his residence on S/ravasti; whoever upholds the dha^ran!i^ may gain the ten boons 利益 and four merits 功德. Source text for a man!d!ala centred Ekada/samukha (Ngor.13). Four Chinese translations are extant: (1) 1 fasc. (T 1070.20.149-152), Incantation of the Eleven-Faced Contemplator of the World's Sounds 十一面觀世音神咒經, tr. Ya/sogupta 耶舍崛多. (2) 1 fasc. (T 1071.20.152-155) Essential Incantation of the Eleven-Faced One 十一面神咒心經 tr. 玄奘. Chinese commentary: Commentary on the Meanings 十一面神咒心經義疏 (T 1802) by Huizhao 慧沼. (3) in the 4th fasc. of the Dha^ran!i^ Collection 陀羅尼集經 (T 901) (佛說作數珠法相品). (4) 3 fasc. (T 1069.20.139-152) Ritual Procedure of Recitation based on Spontaneous Contemplation, the Eleven-Faced Bodhisattva 十一面觀自在菩薩念誦儀軌經 abbr. 十一面觀音軌經, tr. Amoghavajra 不空. BGBT4/128-9.
十七天 The seventeen dhya^na heavens of the form realm. 【參照: 色界十七天】
十三宗 The thirteen major Buddhist sects in China and Japan. (1) In China, these were the Satyasiddhi school 成實宗, the Sanlun (Three Treatise) school 三論宗, the Nirvana school 涅槃宗, the Vinaya school 律宗, the Dilun school 地論宗, the Pure Land school淨土宗, the Chan (Meditation) school 禪宗, the Shelun (Sam!gra^ha) school 攝論宗, the Tiantai school 天台宗, the Huayan school 華嚴宗, the Faxiang school 法相宗, and the Esoteric (Vajraya^na , True Word) school 密宗. (2) In Japan, they were the the Kegon school 華嚴宗, Hosso^ school 法相宗, Vinaya school 律宗, Tendai school 天台宗, Shingon school 真言宗 (also categorized as Mikkyo^ 密教), Rinzai school 臨濟宗, So^to^ school 曹洞宗, o^baku school 黃檗宗, Pure Land (Jo^do) school 淨土宗, Jo^do Shin school 真宗, Yu^zu^-nembutsu school 融通念佛宗, the Ji school 時宗 , and the Nichiren school 日蓮宗.
十乘觀 Ten Vehicles of Meditation 十乘觀 Vehicles is the means to take living beings across from suffering to Nirvana. Though there are ten vehicles, there is only one teaching (Dharma), i.e., Inconceivable Virtues of the Self-mind, and the other nine are supplementary. According to Tien Tai Sect, the ten vehicles are: 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
十事非法 Ten immoral practices. These were found in the behavior of the monks of the Vajjiputtaka sect by Ya/sas, whose critique brought about the Second Buddhist Council. The ten kinds of behavior the Vajjis regarded to be pure are: (1) preserving salt in a horn 角鹽淨; (2) taking food when the shadow is beyond two fingers wide 二指淨; (3) after finishing one meal, going to another town for another meal 他聚落淨; (4) holding several confession ceremonies within the same monastic boundary 住處淨; (5) confirming a monastic act in an incomplete assembly 隨意淨; (6) carrying out an act improperly and justifying it by its habitual performance in this way 所習淨; (7) after eating, drinking unchurned milk that is somewhere between the states of milk and curd 生和合; (8) drinking unfermented wine 飲闍樓&FK-FB54;淨; (9) using a mat without a border 無緣坐具淨; and (10) accepting gold and silver 金銀淨.
十二佛名神咒校量功德除障滅罪經 The Shier fo ming shenzhou jiaoliang gongde chuzhang miezui jing; Skt. Dva^da/sabuddhaka-su^tra; Tib. sangs rgyas bcu gnyis pa (To.273/511/853); (Sutra of the Twelve Buddha Names). (1) 1 fasc. (T 1348.21.860-863), Sutra of the Twelve Buddha Names (An Incantation for Scholastic Merit, Dispelling Harm and Extinguishing Sin) 十二佛名神咒校量功德除障滅罪經 trans. Jn~a^nagupta 闍那崛多. (2) 1 fasc. (T 1349.21.863-864), Incantation of the Praises of the Tatha^gata's Merits 稱贊如來功德神咒經, trans. Yijing 義淨.
十二分教 【參照: 十二部經】
十二分經 【參照: 十二部經】
十二因緣 Twelve Links of Dependent Origination 十二因緣 【參照: the Law of Dependent Origination】\nTwelve Nidanas 十二因緣 【參照: the Twelve Links of Dependent Origination】\n(dva^da/sa-astanga). The 'twelve limbs of dependent origination.' When inquiring into what it is that gives rise to human suffering, the Buddha found it to be a continu^m of twelve phases of conditioning in a regular order. These twelve limbs of conditioned existence are. (1) 無明 ignorance; (2) 行 action-intentions; (3) 識 consciousness; (4) 名色 name and form; (5) 六處 the six-fold sphere of sense contact; (6) 觸 contact; (7) 受 sensation; (8) 愛 craving; (9) 取 grasping; (10) 有 becoming; (11) 生 birth; (12) 老死 old age and death (impermanence). In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished.
十二支 The twelve limbs of dependent origination 十二因緣. 〔瑜伽論T 1579.30.612b〕
十二緣 【參照: 十二因緣】
十二處 Twelve Bases 十二處 The Six Internal Bases and the Six External Bases are together called the Twelve Bases. Base implies the meaning of germinating and nourishing. All mental activities are germinated and nourished from these Twelve Bases.\nTwelve Places 十二處 【參照: the Twelve Bases】\n(1) The twelve loci (the six sense organs 六根 and their objects 六境). (2) In Consciousness-only 唯識 theory, the one hundred elements are divided up according to an arrangement that counts each of the sense organs and each one of their objects as one of these 'loci', making ten. To this, the mind locus and 'dharma locus' are added, totaling twelve.
十二見縛 The twelve binding views: (1) view of self 我見縛; (2) view of sentient beings 眾生見縛; (3) view of life 壽命見縛; (4) view of person 人見縛; (5) nihi^istic view 斷見縛; (6) eternalistic view 常見縛; (7) the view of "doing" 我作見縛; (8) the view of subject and object 我所見縛; (9) view of existence 有見縛; (10) view of non-existence 無見縛; (11) view of this and that 比彼見縛; (12) the view of all dharmas 諸法見縛. (From the Shouleng yan sanmeijing 首楞嚴三昧經, T vol. 15, p. 637B).
十二部 【參照: 十二部經】
十二部經 The twelve divisions of the Buddhist canon, according to genre (dva^da/sa-anga). For explanation of the meaning of each, please consult the entry for the individual term. (1) su^tra 修多羅 (also translated as 契經 or simply 經); (2) geya 祇夜 (translated as 應頌 and 重頌); (3) ga^tha^ 伽陀 (translated as 諷頌 and 孤起頌); (4) nida^na 尼陀那 (translated as 因緣); (5) itivr!ttaka 伊帝目多伽 (translated as 本事); (6) ja^taka 闍多伽 (translated as 本生); (7) abdhuta-dharma 阿浮達磨 (未曾有); (8) avada^na 阿波陀那 (譬喻); (9) upade/sa 優婆提舍 (論議); (10) uda^na 優陀那 (自說); (11) vaipulya 毗佛略 (方廣); (12) vya^karan!a 和伽羅 (授記).
十二部線 【參照: 十二部經】
十二門論 Dvadashamukha Shastra 十二門論 One of the Three Shastra of Madhyamika School, composed by Nagarjuna, translated by Kumarajiva A.D. 408. There are several works on it.\nThe "Treatise of the Twelve Aspects." The Dva^da/sanika^ya-/sa^stra, 1 fascicle, attributed to Na^ga^rjuna 龍樹 and translated by Kuma^raji^va 鳩摩羅什. One of the three main treatises valued by the Sanlun 三論 and Ma^dhyamika 中觀派 schools. The doctrine of "all is empty" is explained in twelve aspects. T 1568.30.159c-167c.
十二頭陀 Twelve disciplines of restraint concerning food, clothing and shelter. 【參照: 頭陀】
十二頭陀經 The Sutra on the Twelve Disciplines. One fascicle, translated into Chinese by Gunabhadra 求那跋陀羅. T 783.17.720-722
十住 The "ten abidings" among the fifty two stages of the bodhisattva as listed in the Avatam!saka-su^tra. So-called because the mind dwells peaceably in the principle of emptiness. They are: 1. 發心住fa-hsin-chu, the "abiding of awakening operation." The 'ten faiths' stage of provisionally following to enter the view of emptiness is completed, the true wisdom of no outflow arises, and the mind dwells in the principle of absolute reality. 2. 治地住zhidizhu - the "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. 3. 修行住xiuxingzhu - The "abiding of practice." Cultivating all good practices. 4. 生貴住shengguizhu - The "abiding of producing virtues." The stage of dwelling peaceably in the principle of "no-self' where the seed natures are purified. 5. 具足方便住 juzufangbianzhu - The "abiding of replete with expedient means." Innumerable good roots are possessed, and expedient means are used to aid in the view of emptiness. 6. 正心住zhengxinzhu - The "abiding of correct mind." The stage of the completion of the wisdom of emptiness of the prajn~a^pa^ramita^ sutras. 7. 不退住butuizhu - The "abiding of no-backsliding." The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 8. 童真住tongzhenzhu - The "abiding of the 'true chi^d.'" The deluded view does not arise, and awakening does not cease. 9. 法王子住fawangzizhu - The "abiding of the dharma-prince." The stage of producing wisdom in accordance with the Buddha's teaching, and being assured of becoming a Buddha in the future. 10. 灌頂住 guandingzhu - the "abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom.
十住毗婆沙論 The Da/sabhu^mika-vibha^s!a^ 17 fasc., T 1521.26.20-123 Attributed to Na^ga^rjuna 龍樹, translated by Kuma^raji^va 鳩摩羅什. Consists primarily of an explanation of the bodhisattva stages contained in the Huayan jing.
十佛 'Ten buddhas.' In the Huayan kongmu zhang 華嚴孔目章, there are two kinds of ten Buddhas. The first ten are the ten buddhas of the realm of understanding. The bodhisattva, relying on the true wisdom of awakening, perceives that the dharma realm is all Buddha in ten aspects (bodies). These are the body of sentient beings, the body of lands, the karma reward body, the body of Buddhist disciples (arhats), the pratyekabuddha body, the bodhisattva body, the body of completely enlightened ones (tatha^gatas), the body of knowledge, the reality-body, and the body of space. The second group of ten are the buddhas of the realm of practice. These are the correct enlightenment Buddha, the desire-to-save-sentient- beings Buddha, the karma-reward Buddha, the holding-fast Buddha, the transformation Buddha, the dharma-realm Buddha, the mind Buddha, the sama^dhi Buddha, the original nature Buddha, and the Buddha who becomes what he wishes.
十佛名號 Ten Titles of Buddha 十佛名號 represent the characteristics of Buddha 1.Tathagata - the Thus Come Ones 2.Arhat - worthy of offerings 3.Samyak-sambuddha - of proper and universal knowledge 4.Vidyacarna-sampauna - perfect in understanding and conduct 5.Sugata - skilful in leaving the world through liberation 6.Lokavid - perfect and complete understanding of all worldly Dharma 7.Anuttara - unsurpassed knights 8.Purusa-damya-sarathi - taming heroes 9.Sasta deramanusyanam - teachers of gods and people 10.Buddha-lokanatha or Bhagaran - Buddha, the World Honored Ones
十使 The ten fetters (delusions, afflictions): desire 欲, hatred 嗔, ignorance 痴, pride 慢, doubt 疑, view of self 身見, extreme view 邊見, evil view 邪見, view of attachment to views 見取見, view of morality 戒禁取見. The first five affect those of lower spiritual development while the second five affect those of greater spiritual development. Same as 十惑.
十信 "Ten Faiths." The first ten stages in the 52 stage path of the bodhisattva. They are called the ten faiths, since faith is the entry of Buddhist practice. They are: 1. The Stage of Faith xinxin 信心; of the arousal of true aspiration. 2. The Stage of Mindfulness nianxin 念心; the stage of the cultivation of six kinds of mindfulness. 3. The Stage of Endeavor jingjinxin 精進心. 4. The Stage of Mental Stability dingxin 定心. 5. The Stage of the Wisdom of Understanding Emptiness huixin 慧心. 6. The Stage of Pure Self-restraint jiexin 戒心. 7. The Stage of the Returning of Merit huixiangxin 回向心. 8. The Stage of Maintaining the dharma Within Oneself hufaxin 護法心. 9. The Stage of Detachment 舍心. 10. The Stage of Aspiration yuanxin 願心. Different sutras have their own versions of these ten. Among the sutras with alternative versions are: the Renwang jing 仁王經 , the Fanwangjing 梵網經, the Shoulengyan jing 首楞嚴經 and others.
十八不共法 Eighteen Different Characters 十八不共法 There are eighteen different characters of a Buddha as compared with all other beings in the Nine Realms. 1.His perfection of body (or person) 2.His perfection of mouth (or speech) 3.His perfection of memory 4.His perfection of impartiality to all 5.Serenity 6.Self-sacrifice 7.Unceasing desire to save 8.Unflagging zeal therein to save 9.Unfailing thought thereto to save 10.Unceasing wisdom to save 11.Powers of deliverance 12.The principle of the powers of deliverance 13.Revealing perfect wisdom in deed 14.Revealing perfect wisdom in word 15.Revealing perfect wisdom in thought 16.Perfect knowledge of the past 17.Perfect knowledge of the future 18.Perfect knowledge of the present\nThe Eighteen Distinctive Characteristics of the Buddha. In East Asian Buddhism these are (1) Unmistaken thought, (2) unmistaken word; (3) unmistaken action; (4) mind of equality toward all beings; (5) stable mind in meditation; (6) all-embracing mind which rejects nothing; (7-11) the power of not-backsliding in terms of the aspiration, diligence, mindfulness, concentration and wisdom towards the salvation of all beings; (12) the power of not falling back from freedom into bondage; (13-15) the manifestation of wisdom power in thought, word and deed for the purpose of saving all beings; (16-18) immediate total knowledge of all affairs of past, present and future. (da/sa avenika buddha dharmah).' 〔華嚴經 T 278.9.435c11〕In Indian Buddhism these are the ten powers shi^i 十力, the four fearlessnesses siwuwei 四無畏, the three bases of mindfulness sannianchu 三念處, and great compassion dabei 大悲.
十八會指歸 The Shibahui zhigui; see Jingangdingjing yuqie shibahui zhigui 金剛頂經瑜伽十八會指歸
十八界 Eighteen Fields 十八界 The Six Consciousness and the Twelve Bases are together called the Eighteen Fields.\n(asta^da/sa-dha^tavah). (1) The eighteen compositional elements of human existence. The six sense faculties, their six objects and the six consciousnesses 六識. A way of pointing out the six intrinsic corresponding relationships between the six faculties (六根) and their objects (六塵) as separate functions. (2) In Consciousness-only theory, a classification of the one hundred dharmas in 18 elements. The first ten are the five sense organs and their objects. Added to this is the category of "mind elements" (manas and a^laya consciousness), the "dharma realm" (mental function dharmas, dharmas not concomitant with mind, and unconditioned dharmas), plus the six consciousnesses (六識), totaling eighteen.
十八空 "18 aspects of emptiness." as taught in the Maha^prajn~a^pa^ramita^-su^tra (摩訶般若波羅蜜經T 223). Internal emptiness, external emptiness, internal/external emptiness, empty emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, beginningless emptiness, dispersed emptiness, emptiness of nature, emptiness of self-marks, emptiness of all dharmas, emptiness of non-attainability, emptiness of non-existence, emptiness of existence, emptiness of existence and non-existence.
十八空論 Shibakong lun; 1 fasc.; the Treatise on the Eighteen Emptinesses, T 1616.31.861-7. A commentary on Vasubandhu's Treatise on Discriminating the Middle and the Extremes 中邊分別論, translated by Parama^rtha 真諦, the authorship of which is uncertain. Explain such categories as the eighteen kinds of emptiness 十八空 the seven kinds of suchness 七種真如, etc.\nShiba kong lun; 1 fasc., trans. Parama^rtha 真諦. T 1616.31.861a-867a.
十八羅漢 The eighteen arhats. The scriptural tradition originally lists only sixteen arhats 十六羅漢, but later on, two more names were added (see the longer discussion under 羅漢). (1) The most commonly found two additional names are 慶友 (also known as 慶友尊者) and 賓頭盧 (also known as 賓頭盧尊者). But there are also the additions of (2) 降龍 ("Subduer of Dragons") and 伏虎 ("Suduer of Lions"), two ancient Indian Buddhist sages. (3) Queen Maya 摩耶夫人 and Maitreya 彌勒, and (4) Maha^ka^/syapa 迦葉 and 軍徒缽嘆.
十六大阿羅漢 The sixteen great arhats. 【參照: 十六羅漢】
十六心 The sixteen minds, comprised of the eight tolerances 八忍 and eight wisdoms 八智.
十六羅漢 The sixteen arhats 羅漢who vowed to stay in this world and protect the true dharma: Pin!d!olabbaradva^ja 賓頭盧跋羅墮闍, Kanakavatsa 迦諾迦伐蹉, Kanakabharadva^ja 迦諾迦跋厘墮闍, Subinda 蘇頻陀, Nakula 諾矩羅, Bhadra 跋陀羅, Ka^lika 迦理迦, Vajraputra 伐闍羅弗多羅, Ji^vaka 戍博迦, Panthaka 半托迦, Ra^hula 羅怙羅, Na^gasena 那伽犀那, An%gaja 因揭陀, Vanavasin 伐那婆斯, Ajita 阿氏多, Cu^d!apantbaka 注荼半托迦. (Fa zhuji 法住記;彌勒下生經、入大乘論卷上、大明三藏法數卷四十五、禪林象器箋靈像門). For an extensive discussion of the entire Luohan tradition in China, see the essay at 羅漢. II. The sixteen disciples of the Buddha: S/a^riputra, Maha^maudgalya^yana, Maha^ka^/syapa, Mabakapphin!a, Maha^ka^tya^yana, Maha^kaus!t!hila, Revata, S/uddhipanthaka, Nanda, a^nanda, Ra^hula, Gava^m!pati, Bharadva^ja, Ka^lodayin, Vakkula, Aniruddha, as given in the Smaller Sukhavati-vyu^ha 〔阿彌陀經〕
十六聖行 【參照: 十六行相】
十六行 【參照: 十六行相】
十六行相 The sixteen active aspects of the Four Noble Truths (s!od!a^/sa-a^ka^ra), which are sixteen ways of analyzing the meaning of the Four Noble Truths, including four ways for each noble truth. The first noble truth is analyzed as containing the meanings of impermanence 無常 (anitya), unsatisfactoriness 苦 (duh!kha), emptiness 空 (/su^nya), and no-self 無我 (ana^tmaka). The second noble truth contains the implications of cause of suffering 因 (hetu), gathering 集 (samudaya), continuation 生 (prabhava) and conditions 緣 (pratyaya). The third noble truth connotes extinction of physical attachments 滅 (nirodha), the calming of afflictions 靜 (/sa^nta), the sublimity of no discomfort 妙 (pran!ita) and the escape from all difficult circumstances 離 (nih!saran!a). Within the fourth noble truth are seen the path to cessation 道 (ma^rga), accordance with the correct principle 如 (nya^ya), activity leading to nirvana 行 (pratipatti) , and transcendence of life and death 出 (nairya^n!ika). 〔俱舍論; T 1558.29.119b15-19〕
十六行觀 【參照: 十六行相】
十六觀經 Sixteen Contemplations 十六觀經 【參照: Vipasyana Sukhavativyha Sutra】
十六諦 【參照: 十六行相】
十到彼岸 The ten perfections. 【參照: 十波羅蜜】
十力 Ten Powers 十力 The Ten Powers of Buddha or Bodhisattva are the complete knowledge of 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\n(da/sa-bala^ni). The 'ten powers.' I. Ten kinds of powers of awareness specially possessed by the Buddha, which are perfect knowledge of the following. (1) distinguishing right and wrong; (2) knowing the karmas of all sentient beings of the past, present and future; (3) knowledge of all forms of meditation; (4) knowledge of the relative capacities of sentient beings; (5) knowledge of what sentient beings desire and think; (6) knowledge of the different levels of their existence; (7) knowledge of the results of various methods of practice; (8) knowledge of the transmigratory states of all sentient beings and the courses of karma they will follow; (9) knowledge of the past lives of all sentient beings and the nirvanic state of non-defilement; (10) knowledge of the methods of destroying all evil passions. II. One who possesses the ten powers. III. The ten powers possessed by bodhisattvas. There is another set of ten bodhisattva powers listed in the Shoulengyan sanmei jing 首楞嚴三昧經 (T vol. 15, pp. 643a-b).
十力迦葉 Da/sabala-Ka^/syapa, one of the five bhiks!us 五比丘 who first practiced asceticism with S/a^kyamuni, and later heard his first sermon and became his disciples.
十句義論 The Shijuyi lun; The abbreviated title of the 勝宗十句義論.
十善 Ten Good Deeds 十善 The Ten Forms of Good Actions for layman, or Ten Wholesomeness. 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 It is essential for the rebirth in Deva realm.\nTen Wholesomeness 十善 【參照: Ten Good Deeds】\n【參照: 十善業】
十善業 Ten Meritorious Deeds 十善業 The Ten Meritorious Deeds allow people to gain a happy and peaceful life as well as to develop knowledge and understanding. They are: 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\nThe 'ten good acts.' (1) 不殺生 not killing; (2) 不偷盜 not stealing; (3) 不邪淫 not committing adultery; (4) 不妄語 not lying; (5) 不惡口 not speaking harshly; (6) 不兩舌 not speaking divisively; (7) 不綺語 not speaking idly; (8) 不貪欲 not being greedy (9) 不嗔恚 not being angry; (10) 不邪見 not having wrong views.
十回向 'Ten dedications (of merit).' A group of ten of the fifty-two stages of the path of bodhisattvahood in Maha^ya^na Buddhism. Returning the fruits of all of one's practice to all sentient beings. These ten are: 1. jiuhuzhongshenglizhongshengxiang 救護眾生離眾生相 'Dedication to saving all beings without any mental image of sentient beings.' The stage where one, while using the mind of no-aspects to save sentient beings, is still separated from the aspects of 'not-yet-saved beings.' 2. buhuai 不懷 - 'indestructible dedication.' The rank where one sees emptiness easily without analyzing all dharmas. 3. dengyiqiefo 等一 - 'Dedication equal to all Buddhas.' The stage where one continually broadly penetrates the teachings of all the Buddhas of the three worlds. 4.zhiyiqiechu 至一切處 - 'dedication reaching all places.' The stage where one enters all Buddha-lands and practices cultivation together with all Buddhas. 5.wujingongdemie 無盡功德滅 - 'dedication of inexhaustible treasuries of merit.' The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion. 6.suishunpingdengshangen 隨順平等善根 - 'Dedication causing all roots of goodness to endure.' The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. 7.suishundengguanyiqiezhongsheng 隨順等觀一切眾生 - 'Dedication equally adapting to all sentient beings.' The stage where one sees that the good and evil actions of all sentient beings are not distinguished. 8.zhenruxiang 真如相 - 'Dedication with the character of true thusness.' The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm. 9. Wufujietuo 無縛解脫 - 'unbound liberated dedication.' The stage where one breaks off attachment with the view of all dharmas being the same, which he experiences through the wisdom of prajn~a^pa^ramita^. 10. fajiewuliang 法界無量 - 'Boundless dedication equal to the cosmos.' The stage where the bodhisattva witnesses that all existences are the middle path without aspects.
十地 (da/sabhu^mi) The 'ten stages.' Bhu^mi means "stage" and the ten bhu^mis are the forty-first through the fiftieth stages in the path of the bodhisattva, which are designated as one through ten. In various Maha^ya^na texts, each of the stages is associated with the subjugation or elimination of a certain type of obstruction to enlightenment. The ten are: 1. 歡喜地 huanxidi - The 'stage of joy.' (pramudita^) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. 離垢地 - ligoudi - 'freedom from defilement.' (vimala^) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3. 發光地faguangdi - the 'stage of emission of light.' (prabha^kari^) The stage of following the buddha-path and emitting the clear light of wisdom. 4. 焰慧地 yanhuidi - The 'stage of glowing wisdom.' (arcismati^) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. 難勝地 nanshengdi - The 'stage of overcoming the difficult.' (sudurjaya^) The stage of overcoming the prior stage by emptying all ignorance. 6. 現前地 xianqiandi - The 'stage of manifestation of reality.' (abhimukhi^) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvana and samsa^ra are not two. 7. 遠行地 yuanxingdi - the 'stage of far-reaching.' (du^ramgama^) The stage of attaining the middle way and advancing to a higher realm with every thought. 8. 不動地 budongdi - The 'immovable stage.' (acala^) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9. 善慧地 shanhuidi - The 'stage of wondrous wisdom.' (sa^dhumati^) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. 法雲地 fayundi - the 'stage of the dharma-cloud.' (dharma-megha) The stage of attaining the level of buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Faxiang 法相 school, the stage of 'equal enlightenment' (等覺) is included here, being considered as within the limits of bodhisattva practice.
十地經 The Da/sabhu^mika-su^tra. The full Chinese title is Foshuo shidi jing. 佛說十地經; 9 fasc. T 287.10.535a-573. Trans. S/i^ladharma 尸羅達摩 and Dharmaraks!a 竺法護. A chapter of the Hua-yen su^tra 華嚴經 which became so popular that it was translated into Chinese and circulated as a separate sutra. It gives an in-depth explanation of the ten stages (bhu^mi) of the bodhisattva's progress. See T 278, 279, 285, 286.
十地經論 (Da/sabhu^mikasu^tra-/sa^stra; Dasabhu^mikabha^sya); 12 fasc.; T 1522.26.123b-203b. Written by Vasubandhu 世親, translated into Chinese by Bodhiruci 菩提流支 and others in the sixth century; also called the Shidilun 十地論 and Dilun 地論. An extensive explanation of the gist of the "Ten Stages" chapter of the Huayan jing 華嚴經 which covers many topics, such as the eight consciousnesses, ignorance, the three bodies 三身 of the Buddha, the three cumulative rules of discipline, the cause and effect aspects of Buddhahood, etc. The Chinese Di Lun school (地論宗) was established solely on this treatise, and the Huayan 華嚴宗 school used it to explain many of its teachings.
十地義記 Shidi yiji; 1 fasc., T 2758.85.236a-239c.
十地菩薩 Ten Stages of Bodhisattva 十地菩薩 These are the ten stages of development of Bodhisattva depending on their merits and virtues: 1.Pramudita (joy) - job at having overcome the difficulties and sufferings, now entering on the path to Buddhahood 2.Vimala (purity) - freedom from all possible defilement 3.Prabhakari (enlightenment) - stage of further enlightenment 4.Arcismati (widsom) - stage of glowing wisdom 5.Sudurjaya (no difficulty) - stage of mastering the utmost difficulties 6.Abhimukhi (open way) - the open way of wisdom above definitions of impurity and purity 7.Duramgama (proceeding afar) - getting above ideas of self in order to save others 8.Acala (unperturbed) - attainment of being unperturbed 9.Sadhumati (discriminatory wisdom) - the finest discriminatory wisdom, knowing where and how to save, and possessing the Ten Powers 10.Dharma megha (law cloud) - attainment of the fertilizing powers of law cloud
十地論 Da/sabhu^mikasu^tra-/sa^stra; Dasabhu^mikabha^sya; T 1522.26.123b-203b. 【參照: 十地經論】(T 1522.26.123b-203b).
十堅心 Equivalent to 十回向.
十大弟子 Ten Great Disciples of Skakyamuni Buddha 十大弟子 They are: 1.Mahakasyapa摩訶伽葉 first in ascetism. 2.Ananda阿難陀 first in having heard the words of Buddha. 3.Sariputra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目犍連 first in supernatural power. 7.Katyayana迦旃延 first in preaching. 8.Aniruddha阿那律 first in the sharpness of his divine eyes. 9.Upali優波離 first in taking precepts. 10.Rahula羅[目*候]羅 first in esoteric practices and in desire for instruction in the law.\nThe ten principal disciples of S/a^kyamuni: a^nanda 阿難, Aniruddha 阿那律, Maha^ka^/syapa 摩訶迦葉, Maha^ka^tya^yana 摩訶迦旃延, Maudagalya^yana 摩訶目犍連, Pu^rn!a 富樓那, Ra^hula 羅怙羅, S/a^riputra 舍利弗, Subhu^ti 須菩提, and Upa^li 優婆離.
十大願王 Ten Great King Vows 十大願王 The vows of Visvabhadra Bodhisattva:（普賢菩薩） 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.
十如 【參照: 十如是】
十如是 The ten factors, or ten "suchnesses" of existent things as taught in the Tiantai Buddhism 天台宗, based on the Lotus Sutra. These are marks 如是相, nature 如是性, substance 如是體, power 如是力, activity 如是作, primary causes 如是因, conditions 如是緣, effects 如是果, rewards and retributions 如是報, and the totality of the nine factors. Abbreviated as 十如. 〔法華經 T 262.9.5c12〕
十宗 'Ten schools.' The division of Chinese schools of Buddhism into ten schools of thought. There are variations in the ordering of these ten. ｛I} The Huayan classification (by Fazang 法藏) is as follows. (1) the self and elements are both real; (2) elements are real but the self is not; (3) elements are not created or destroyed; (4) the manifest world is both provisional and real; (5) the worldly view is delusion and fundamental reality is true; (6) things are merely names; (7) all things are unreal; (8) the bhu^ta-tathata^ is not unreal; (9) 相想俱絕宗 phenomena and their perception are to be gotten rid of, and (10) the all inclusive teaching of the single vehicle. Fazang's classification is also called the Xianshou shizong 賢首十宗.
十度 The 'Ten Perfections.' 【參照: 十波羅蜜】
十弟子 The ten disciples of S/a^kyamuni. 【參照: 十大弟子】
十心 Ten minds, of which there are numerous lists in various scriptures. A couple of sets are (1) the mind of benefit 利益心, flexible mind 柔軟心, accordant mind 隨順心, still mind 寂靜心, suduing mind 調伏心, annihi^ated mind 寂滅心, humble mind 謙下心, abundant mind 潤澤心, unmoveable mind 不動心, unsullied mind 不濁心. (2) The ten minds in the Sutra of Original Karma 本業經: the mind of faith 信心, the mind of effort 精進心, the mind of mindfulness 念心, the mind of wisdom 慧心, the mind of concentration 定心, the mind of generosity 施心, the mind of moral discipline 戒心, the mind of watchfulness 護心, the mind of the vow 願心, the mind of dedication of merit 回向心. (3) The minds of the ten faiths 十信.
十惑 Ten afflictions, ten defilements, ten delusions. The first five, which are characteristic of those of developed religious sensitivity are: view of self 身見, extreme view 邊見, evil view 邪見, view of attachment to views 見取見, and view of attachment to the precepts 戒禁取見. The second five, which are characteristic of those of undeveloped religious sensitivity are: desire 欲, hatred 嗔, ignorance 痴, pride 慢, and doubt 疑. Also called 五利使 and 五鈍使. Same as 十使
十惡 The ten evils, ten evil deeds: killing 殺生, stealing 偷盜, adultery 邪淫, lying 妄語, using immoral language 綺語, slandering 惡口, equivocating 兩舌, coveting 貪欲, anger 嗔恚, and false views 邪見. Also called 十惡業.
十惡業 Ten evil deeds. 【參照: 十惡】above.
十成 Complete; the full number.
十戒 The ten precepts. (1) The ten kinds of good behavior, same as 十善業. (2) The ten basic precepts for bhikkhus and bhikkuni^s in Therava^da and Nika^ya Buddhism, the first five of which (五戒) are also observed by lay practitioners. they are: (1) not killing 不殺生; (2) not stealing 不偷盜; (3) no improper sexual behavior (such as adultery, etc.) 不邪淫; (4) 不妄語 no false speech; (5) 不飲酒 no consumption of alcohol; (6) not eating after noon 不非時食; (7) not watching dancing, singing and shows 不歌舞觀听; (8) not adorning oneself with garlands, perfumes and ointments 不涂飾香鬘; (9) not using a high bed 不坐高廣大床; and (10) not receiving gold and silver 不蓄金銀寶.
十方 Ten Directions 十方 the ten directions of space, i.e. the eight points of the compass and the nadir and zenith. There is a Buddha in each direction.
十根本 【參照: 十根本煩惱】
十根本煩惱 The ten basic defilements. Also known as 十惑 and 十使.
十止 Equivalent to 十行.
十殿閻王 【參照: 十王】
十法界 Ten Dharma Realms 十法界 also known as ten states of existence, which are 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\nTen realms. In Tiantai these are the realms of hell denizens 地獄, hungry ghosts 餓鬼, animals 畜生, asuras 阿修羅, humans 人間, gods 天上, /sra^vakas 聲聞, pratyekabuddhas 緣覺, bodhisattvas 菩薩, and buddhas 佛. Same as 十界.
十法行 The 'ten teaching practices.' Ten kinds of practices related to the scriptures (da/sa-dharma-caritam). (1) The copying and preservation of the Great Vehicle teachings. (2) Performance of memorial services. (3) Bestowal of wisdom upon others. (4) Listening to explanations of the teachings by others. (5) To study and read with enthusiasm oneself. (6) to comprehend them. (7) To recite them. (8) To explain them for others. (9) To think them through for oneself. (10) To practice them. There are other sets which vary according to the text. For instance another set of ten can be found in the Shoulengyan sanmei jing 首楞嚴三昧經 in T vol. 15, p. 641b.
十波羅蜜 Ten Paramita 十波羅蜜 【參照: Paramita】\nThe ten pa^ramita^s, or perfections. Ten Maha^ya^na practices which enumerated based on the original six pa^ramita^s 六波羅蜜, to which the four of expedient means 方便, vow 願, power 力, and wisdom are added. In the Faxiang school, these ten are attached to the ten bodhisattva stages. The ten are: the perfection of giving 施波羅蜜 (da^na-pa^ramita^); the perfection of morality 戒波羅蜜 (/si^la-pa^ramita^); the perfection of forbearance 忍波羅蜜 (ks!a^nti-pa^ramita^); the perfection of effort 精進波羅蜜 (virya-pa^ramita^); the perfection of meditation 禪波羅蜜 (dhya^na-pa^ramita^); and the perfection of wisdom (that discerns the inner principle of things) 般若波羅蜜 (prajn~a^-pa^ramita^); the perfection of expedient means 方便波羅蜜 (upa^ya-pa^ramita^); the perfection of the vow (to attain enlightenment) 願波羅蜜 (pran!idha^na-pa^ramita^) ; the perfection of one's powers 力波羅蜜 (bala-pa^ramita^); and the perfection of omniscience 智波羅蜜 (jn~a^na-pa^ramita^).
十波羅蜜多 【參照: 十波羅蜜】
十煩惱 【參照: 十種煩惱】
十王 "Ten Kings" of the dark realms as listed in the Su^tra of the Ten Kings 十王經. (1) 秦廣王; (2) 初江王; (3) 宋帝王; (4) 伍官王; (5) 閻魔王; (6) 變成王; (7) 泰山府君; (8) 平等王; (9) 都市王; (10) 五道轉輪王. Also written 十殿閻王.
十界 "ten realms." (1) The five organs of eyes, ears, nose, tongue and skin together with their five objects of form, sound, odor, taste and tactile objects. da/sa-dha^tavah (2) Ten divisions of the unenlightened and enlightened worlds, according to level. These are the realms of: hell-being 地獄, hungry ghost 餓鬼, animal 畜生, asura 阿修羅, human 人間, god 天上, /sra^vaka 聲聞, pratyekabuddha 緣覺, bodhisattva 菩薩 and Buddha 佛. The six realms from hell-being to god are the unenlightened realms and the four from /sra^vaka to Buddha are enlightened. They are also classified as the first three being the result of evil karma, the next three the result of good karma, the next two as Hi^naya^na rewards and the final two as Maha^ya^na rewards. Also written 十法界.
十相 The 'ten aspects' of existence listed in the Nirva^na Sutra are. form, sound, smell, taste, touch, arising, abiding, ceasing, male, female (T vol. 12, p. 755a). The ten found in the Huayan jing 華嚴經 are. Buddha, bodhisattva, pratyekabuddha, /sra^vaka, god, man, demigod, animal, hungry ghost, hell-being.
十種煩惱 Ten kinds of affliction: (1) the view of the existence of a self 薩迦耶見; (2) extreme views 邊執見; (3) evil views 邪見; (4) view of attachment to views 見取; (5) attachment to the precepts 戒禁取; (6) desire 貪; (7) anger 恚; (8) pride 慢; (9) ignorance 無明, and (10) doubt 疑. 〔瑜伽論T 1579.30.313b12-14〕The first four of these are often separately categorized as the four attached views 四見.
十結 The ten fetters;" ten kinds of defilements which bind sentient beings to sam!sa^ra: desire 貪欲, anger 嗔恚, pride 慢, false views 見, doubt 疑, attachment to discipline 戒禁取, attachment to existence 有貪, jealousy 嫉, parsimony 慳, ignorance 無明.
十羅剎女 The ten ra^ks!asi^s. Ten kinds of female demons that protect the dharma in the Lotus Sutra. They are: Lamba^ 藍婆, Vilamba^ 毗藍婆, Ku^t!adanti^ 曲齒 (Crooked Teeth), Pus!pa-danti^ 華齒, Makut!a 黑齒 (Black Teeth), Ke/si^ni^ 多發, Acala^ 無厭足 (Insatiable); Ma^la^dha^ri 持瓔珞 (Necklace Holder), Kunti^ 皋帝, and Sarvasattvojaha^ri^ 奪一切眾生精氣.〔法華經 T 262.9.59a23〕
十虛 The "ten directions of space."
十號 The ten epithets of the Buddha: (1) 如來 (tatha^gata), "Thus-Come"; (2) 應供 (arhat) "Worthy of Respect"; (3) 正遍知 (samyak-sambuddha) "Correctly Enlightened"; (4) 明行足 (vidya^-carana-sampanna) "Perfected in Wisdom and Action"; (5) 善逝 (sugata) "Well-Gone"; (6) 世間解 (lokavid) "Knower of the Secular World"; (7) 無上士 (anuttara^) "Unsurpassed"; (8) 調御大夫 (purusadamya-sa^ratha) The "Tamer"; (9) 天人師 (/sa^sta^devamanusya^na^m) "Teacher of Gods and Men"; (10) 佛世尊 or 蒲伽梵 (bhagava^n) "World Honored One."
十行 The ten practices. Ten of the fifty-two stages of the career of a bodhisattva enumerated in the Avatam!saka-su^tra. These stages are practices for the benefit of others. They are. 1. huanxixing 歡喜行 - The 'practice of giving joy.' Selfless giving to sentient beings by the bodhisattva, wherein he has no feeling of desire for reward. 2. raoyixing 饒益行 - 'beneficial practice.' Here the bodhisattvas maintain pure self control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling. 3. Wuweinixing 無違逆行 - The 'practice of non-opposition.' The practice by bodhisattvas of continuous forbearance and tolerance; being humble and respectful, harming neither self nor others. 4. Wuqunaoxing 無屈撓行 - The 'practice of indomitability.' The cultivation by bodhisattvas of great, unsurpassed energy. They become naturally free from the three poisons of greed, hatred and delusion. 5. Wuchi^uanxing 無痴亂行 - The 'practice of non-confusion.' The practice in which bodhisattvas perfect right mindfulness, their minds are free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion. 6. shanjianxing 善見行 - The 'practice of skillful manifestation.' The bodhisattvas are pure in thought, word and deed; they abide in non-acquisition and demonstrate non-acquisitive thought, word and deed. 7. Wuzhuxing 無著行 - The 'practice of non-attachment.' In this practice, bodhisattvas, with minds free from attachment, can in every successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds. 8. nandexing 難得行 - The 'practice of that which is difficult to attain.' Here, bodhisattvas perfect inconceivable roots of goodness which are difficult to attain, and supreme understanding of the Buddha's teaching which is difficult to attain. 9. shanfaxing 善法行 - The 'practice of good teachings.' Here, bodhisattvas act as pure, cool reservoirs of truth for the sake of beings of all worlds--celestial and human beings, devils and gods, ascetics and priests, etc. 10. zhenshixing 真實行 - The 'practice of truth.' Bodhisattvas perfect true speech--they can act in accord with what they say, and speak according to what they do.
十解 The "Ten Understandings" which are equivalent to the "Ten Abidings" (十住), the 11-20th of the 52 stages of the bodhisattva's progress. This is the way the term was translated into Chinese by Parama^rtha.
十誦律 The "Ten Recitations Vinaya " of the Sarva^stiva^da 有部 sect.
十身 The ten bodies of the Buddha; two kinds of ten bodies are presented in the Avatam!saka-su^tra 華嚴經. I. The ten bodies of the realm of understanding, associated with Vairocana Buddha. (1) zhongshengshen 眾生身 sentient being body; (2) guotushen 國土身 lands body; (3) yebaoshen 業報身 Karma-reward body; (4) shengwenshen 聲聞身/sra^vaka-body; (5) dujueshen 獨覺身 pratyekabuddha body; (6) pusashen 菩薩身 bodhisattva body; (7) rulaishen 如來身 tatha^gata-body; (8) zhishen 智身 wisdom body; (9) fashen 法身 dharma-body and (10) xukongshen 虛空身 body of absolute space. II. The ten bodies of the realm of practice are. (1) putishen 菩提身 the enlightenment body, the manifestation of a buddha-body attaining enlightenment; (2) yuanshen 願身 vow body, aspiring to be born in Tus!ita Heaven; (3) huashen 化身 'transformation body;' (4) zhuchishen 住持身 'retaining body;' (5) xianghaozhuangyanshen 相好莊嚴身 body adorned with excellent physical characteristics; (6) shi^ishen 勢力身 body of power; (7) ruyishen 如意身 body manifested at will; (8) fudeshen 福德身 body of merit and virtue; (9) zhishen 智身 wisdom body; (10) fashen 法身 dharma body, the quintessential buddha-body.
十重法界 Ten realms. 【參照: 十法界】 〔二障義 HPC 1.809c〕
十門和諍論 Simmun hwajaeng non (Reconciliation of Disputes in Ten Aspects) by Wonhyo 元曉. An essay by the famous Silla scholiast, in which he attempted to synthesize the views of the various Buddhist teachings which had been transmitted into Korea during his era. Unfortunately, only fragments of this text are extent.HPC 1.838-841.
十門辯惑論 Shimen bianhuo lun; 3 fasc., by Fu-li 復禮; T 2111.52.551-559.
千差 Innumerable differences.
千手千眼觀世音菩薩大悲心陀羅尼 (Ni^lakan!t!ha-dha^ran!i^). Dha^ran!i^ of the Bodhisattva With a Thousand Hands and Eyes Who Regards the World's Sounds with Great Compassion. A dha^ran!i^ devoted to Avalokite/svara. It is still used among laymen and monks in Chinese Buddhism. Seven Chinese translations are extant: (1) 2 fasc. (T 1057.20.83-96), Dha^ran!i^ Incantation of the Thousand-Eyed, Thousand-Armed One Who Regards the World's Sounds 千眼千臂觀世音菩薩陀羅尼神咒經, tr. Zhitong 智通. (2) 1 fasc. (T 1058.20.96-103), Dha^ran!i^ Incantation of the Bodhisattva With a Thousand Hands and Eyes Who Regards the World's Sounds 千手千眼觀世音菩薩姥陀羅尼身經, tr. Bodhiruci 菩提流志. (3) 1 fasc. (T 1060.20.105-112), Dha^ran!i^ of the Bodhisattva With a Thousand Hands and Eyes Who Regards the World's Sounds and Feels Vast, Complete, Unimpeded Great Compassion 千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經, tr. Bhagavaddharma 伽梵達摩. Jpn. comm.: Sho^jin's 定深 Explanation of the Twenty-Eight Chiefs of the Thousand Hands Sutra 千手經 二十八部眾釋 (T 2243). (4) 1 fasc. (T 1062a.20.113-114), Spell of the Bodhisattva with a Thousand Hands and Eyes Who Regards the World's Sounds 千手千眼觀世音菩薩大身咒本, tr. Vajrabodhi 金剛智 in 731 CE. (5) 1 fasc. (T 1062b.20.114-115) Saint Honoured in the Worlds, the Bodhisattva of Spontaneous Vision With a Thousand Eyes, Arms, Heads, Feet, Tongues and Arms 世尊聖者千眼千首千足千舌千臂觀自在菩提薩怛廣大圓滿無礙大悲心陀羅尼, tr. unknown. (6) 1 fasc. (T 1063.20.114-115) Great Compassion Incantation 番大悲神咒, tr. unknown. (7) 1 fasc. (T 1064.20.115-119) Dha^ran!i^ of the Bodhisattva With a Thousand Hands and Eyes Who Regards the World's Sounds with Great Compassion 千手千眼觀世音菩薩大悲心陀羅尼, tr. Amoghavajra 不空. For an English translation of one version (T 1060), illustrated with an English commentary, see Hua (1976); for a study of the Chinese versions (T 1057, 1058, 1060, 1061), see Levi (1912).(To. 690, P.368; To. 691, P. 369); BGBT4/133n.293
千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼咒本 Skt. Avalokite/svara(-na^ma)-dha^ran!i^; Tib. 'phags pa spyan ras gzigs dbang phyug thugs rje chen po'i gzungs phan yon mdor bsdus pa shes bya ba (To.723, P.380); (Dha^ran!i^ Spellbook of the Thousand-Eyed, Thousand-Armed Bodhisattva Who Regards the World's Sounds with a Vast, Wholly Perfect, Unimpeded, Greatly Compassionate Heart) 1 fasc. (T 1061.20.112-113), tr. Vajrabodhi 金剛智. BGBT4/133-4.
千手眼大悲心咒行法 The Qianshouyan dabeixinzhou xingfa; T 1950.46.973a-978a.
千眼 Thousand eyes. A name of S/akra Deva^na^m-indra. 【參照: 帝釋天】
千缽經 The Qianbo jing, 10 fasc. (T 1177A.20.724-776); an abbreviated title of the Dasheng yujia jingang xinghai manshushi^i qianbi qianbo dajiaowangjing 大乘瑜伽金剛性海曼殊室利千臂千缽大教王經
千轉陀羅尼觀世音菩薩咒 The Qianzhuan tuoluoni guanshiyin pusa zho^; Skt. (a^rya-)Sahasra^varta(-na^ma-)dha^ran!i^; Tib. stong 'gur shes bya ba'i gzungs (To.710/930, P.216/555).; (Dha^ran!i^ of a Thousand Turns (A Spell of the Bodhisattva who Heeds the Sounds of the World)). Three Chinese versions are extant: (1) 1 fasc. (T 1034.20.17), Dha^ran!i^ of the Five-Headed One's Spell Which Can Destroy Crimes and a Thousand Turns 咒五首能滅眾罪千轉陀羅尼經 tr. Xuanzang, abbr. Spell of the Five-Headed One 咒五首. (2) from the Dha^ran!i^ Compendium (T 901). (3) 1 fasc. (T 1035.20.17-18), Dha^ran!i^ of a Thousand Turns, Spell of the Bodhisattva who Heeds the Sounds of the World 千轉陀羅尼觀世音菩薩咒, tr. Zhitong 智通. BGBT4/131-2.
升沈 Rising and falling; flourishing and decaying, etc.
半托迦 Panthaka, one of the sixteen arhats 十六羅漢 who vowed to stay in this world to ensure the transmission of the correct dharma.
半滿二教 The division of the Buddha's teaching into the "half-word" 半字 (小乘) teaching and the "full-word" 滿字 (大乘) teaching.
卍 Ten thousand (萬, 萬). All things, especially used in Buddhism.
南山宗 (1) Nanshan zong; a Chinese vinaya school, founded by Daoxuan 道宣. (2) Namsanjong; the named applied during the Koryo vinaya school, which known in the Silla as Kyeyul 戒律.
南岳讓 Nanyue rang (677-744) A Chan master of the Tang dynasty, more commonly referred to as Huairang 懷讓.
南方佛教 "Southern Buddhism." The line of transmission of Buddhism through south Asia after the time of King A/soka. This transmission proceeded from southern India and Sri Lanka (Ceylon), to Burma (Myanmar), Thailand and Cambodia. The predominant doctrinal strain of this transmission was Therava^da/Nikaya (部派) tradition, which bases its teachings on the Pali Canon.
南本涅槃經 Nanben niepan jing; 【參照: 大般涅槃經】 T 375.12.605a-851b.
南泉 【參照: 南泉普願】
南泉普願 Nanjuan Puyuan (748-835); major Chan teacher of the T'ang, one of the most cited figures in the kongan literature. He was a disciple of Mazu 馬祖, and the teacher of Toyun 道允.
南贍部 【參照: 南贍部洲】
南贍部洲 The southern continent among the four great continents in Indian Buddhist mythological cosmology. Skt. Jambu^-dvipa. Also written 閻浮提.
博施 To extend broadly; to reach out everywhere.
卜 (1) To perform divination by heating tortoise shells and interpreting the cracks that appear. (2) Divination in general, foretell (佔). (3) To select, choose. (4) Assign, match to.
卜度 Conjecture, presume, suppose, guess, speculate.
印 (1) A seal, a stamp. (2) A mark, an indication, a trace. (3) In Buddhism, the stamp of approval received from a recognized master which admits the student to be in possession of a level of enlightenment sufficient to be a qualified teacher in his/her own right. (4) An abbreviation of the term mu^dra. 【參照: 印相】
印可 Approval of the enlightenment of the disciple by the teacher, thus acknowledging the disciple's ability to be a teacher in her/his own right.
印契 Signs made with the hands, usually seen in sculptural and painted representations of buddhas and bodhisattvas, that indicate various kinds of symbolism associated with concepts in the Buddhist teaching. 【參照: 印相】
印相 Skt. mu^dra; Pali mudda^, transcribed as 牟陀羅 and 母陀羅. A sign or gesture made with the hands of a buddha or bodhisattva, representing some message of the Buddhist teaching, as seen in Buddhist iconography. Such gestures correspond to natural gestures (of teaching, protecting, and so on) and also to certain aspects of the Buddhist teaching or particular buddha depicted. Mu^dras became especially relevant in Maha^ya^na esoteric schools 密教, where they were used to accompany the performance of liturgies and the recitation of mantras 咒. Although mu^dras are made by joining the fingers together in a variety of ways, sometimes objects held in the hand such as a lotus flower, sword, and so forth, a regarded as being part of the mu^dra.
即 (1) To become one. As it is; just, exactly. Not two, not separate. Two things being different aspects of one thing, thus being inseparable. (2) Immediately, directly, now, then, accordingly. In terms of time shijianji 時間即 refers to a lack of any interval, while yishiji 異時即 refers to a lack of distinction between two things despite a time difference (anantaram). (3) In Tiantai teaching there are three types of 即. The first is the non-separateness in the unity of two things; two things being a unity (erwuxianghe 二物相合). The second is called beimianxiangfan 背面相翻 or the "relationship between front and back by turning over." This refers to something like a coin, which has the separate aspects of "heads" and "tails," depending upon each perspective, but the coin is originally one thing. The third expression of singularity is called dangtiquanshi 當體全是, the "essence is identical," which is exemplified by the fact that astringent persimmons and sweet persimmons are in essence, the same fruit; A, as it is, is B. This ideograph can also mean "absolutely the same," a usage which originally began in Tiantai writings. (4) Supposing, even if.
即是 (1) Namely. A term indicating the complete identity of two things. (2) Is (copula). (3) Even, what if.
卷 (Also written 卷.) (1) Roll, a roll of something. (2) An examination paper. (3) a rolled volume, scroll, fascicle. (4) To roll (up).
原人論 The "Essay on the Origin of Man ", by Zongmi 宗密. One fasc., T 1886.45.708a-710c. An important essay written in response to attacks on Buddhism made by Han Yu 韓愈 (768-824). Zongmi shows the relative strengths of Buddhism in comparison with Confucianism and Taoism, while emphasizing the "unity of the three teachings." Translated into English by Peter N. Gregory with the title Inquiry into the Origin of Humanity.
厭 (1) To be satisfied, to be sated, to be filled up with. Tranquil, serene. (2) To be wearied with, be bored with. (3) To dislike, to detest, to hate, (Skt. du^sana, nirveda), to be repugnant. (4) To cover up, to conceal, to repress. (5) To be fed up with the worldly lifestyle. (Pali: nibbida^). (6) Especially satiety or weariness with that with which one should be weary. The 'disgusted mind' (udvega, sam!vega). (7) Not getting rid of desire (anta).
厭心 (samvejana). 'Disgusted mind'; 'weary mind.' A mind sick of the world.
厭惡 To dislike, hate, detest, loathe; be disgusted with, get sick of.
厭背 To grow weary of (affliction); to lose interest in (the Way); to abandon, become bored with. 〔二障義 HPC 1.811b〕
去 (1) To leave, to go away. To pass. To separate from; be free from. (2) The past; the past tense. (3) One of the four tones in spoken Chinese. (4) To throw away, discard. (5) In Chan language, 去 often serves to strengthen the meaning of the verb, or give the verb an imperative tone.
去來 (1) To go away (gati). (2) Going and coming (gamana-a^gamana). (3) Past and future (gata-a^gata-pari^ks!a^). (4) To call at someone's home.
去就 (1) Course of action. (2) To stop and go, advance and retreat. Doing and not doing.
參 (1) Three. (2) To mix, to blend, to collate. (3) To come, to reach to. (4) To visit a superior. (5) To convene, to line up.
參學 (1) To be involved in study. (2) To get into the practice of Buddhism.
參差 (1) Irregular, uneven. (2) To arrange, to collate. (3) To alternate.
參徹 To awaken under the guidance of a Buddhist master.
參辰 Orion and Mercury, which never appear in the sky at the same time, hence a metaphor for two things which never meet or appear at the same time.
參飽 To have gotten one's fill. To fully experience enlightenment and abide in it.
叉 (1) Also, again. (2) To clasp the hand; to interlock the fingers. (3) A prong, a fork.
叉手 (1) Folding the palms of the hands together with the fingers crossed. Also, the palms together with the middle fingers crossing each other--an old Indian form of greeting. (2) Both hands overlapping on the breast. Bending the left hand and folding the remaining four fingers to make a fist, a small distance away from the breast, then covering with the right hand, spreading the elbows in the area of the breast.
取 (1) Obtain, take, hold, seize, grasp, gather. (2) Cognition through the faculties of perception (anupalabdhi). (3) To grasp, comprehend, understand. (4) Attachment. The mental function of incessant desiring and grasping (anupa^da^na). (5) As 'attachment' or 'grasping,' the ninth of the twelve factors of conditioned arising. (6) An indicator of the accusative case.
取境 To cognize an external object (grahan!a)
取舍 Grasping and letting go. Choice, option (a^da^na-tya^ga).\nSelecting and rejecting; grasping and releasing. Same as 取舍.
受 Sensation 受 or Feeling. The Sanskrit word is Vedana. One of the Five Skandhas. 【參照: Five Skandhas】\nVedana 受 【參照: Sensation】or【參照: Five Skandhas】\nThe Chinese Buddhist translation of the Sanskrit term vedana^, meaning sensation. (1) As sensation, the third of the five skandhas (wuyun 五蘊). (2) The seventh of the twelve limbs of dependent origination 十二因緣. (3) To receive, or undergo, the results of good and evil actions. To experience karma (Skt. paribhoga; Tib. so sor myon% ba). 〔二障義 HPC 1.812a〕 (4) Restrain, restriction, fetters, yoke. (5) To receive the continuation of the five skandhas.
受十善戒經 Shou shishanjie jing; 1 fasc., translator unknown. T 1486.24.2023a-1028c.
受持 (1) To receive and remember the teachings; to accept and embrace; to accept, uphold (dha^rayati, dha^ran!a). 〔法華經 T 262.9.62a29〕(2) To receive and wear one's clothing according to the proper ritual form.
受持七佛名號所生功德經 The Shouchi qifo minghao suosheng gongde jing. Also known as the 受持七佛名號所生功德經、受持七佛名號經、七佛名號功德經、七佛名經. One fascicle, T 436.14.107-108. The Buddha expounds the names and merits of the seven Buddhas 七佛 to S/a^riputra. Translated by Xuanzang in 651.
受持七佛名號經 An alternative title for the 受持七佛名號所生功德經.
受決 An early translation of the Sanskrit vya^karan!a, which means the prediction of future buddhahood, given by the Buddha toward one of his disciples; later commonly rendered into Chinese as 授記 and 受記. One of the twelve traditional genre divisions of the Buddhist canon 十二部經.
受生 (1) To be born, receive life, undergo birth. (upapatti)〔瑜伽論T 1579.30.629c12〕 (2) To be born into suffering. (3) The ja^taka--the life stories of the Buddha, which are one of the twelve divisions of the Buddhist canon. (ja^taka)
受用 To experience. (pratyupabhoga, upabhoga) (2) To receive and put to use. Usage. (3) To enjoy what one has. (4) An abbreviation for shouyongshen 受用身, one of the bodies of the Buddha; "enjoyment body."
受用身 As the result of enlightenment, enjoyment of the dharma and causing others to receive this enjoyment. One of the bodies of the Buddha, synonymous with baoshen 報身. This usually refers to the reception of enjoyment of the dharma for oneself. The body that causes others to receive enjoyment is called tashouyongshen 他受用身.
受菩提心戒義 (missing)\n(Bodhicitta-/si^la^da^nakalpa*). (Taking the Precepts of Bodhi-Mind). 1 fasc. (T 915.18.940-941) attr. Amoghavajra 不空 (possibly compiled by Yixing 一行). Outlines the taking of precepts 戒 according to the Vajraya^na. KI (mb) 3; IB327
受蘊 (vedana^-skandha). One of the five aggregates (wuyun 五蘊). 'Feeling.' A mental function that receives sensations from external objects. In Consciousness-only elemental theory, it includes the elements of sensory mental function.
受記 To receive a prediction from the Buddha that one will achieve perfect enlightenment in the future (vya^karan!a). Also commonly written as 授記. 〔法華經 T 262.9.36a8〕One of the twelve divisions of the Buddhist canon 十二部經.
受識 The experiential consciousnesses, more commonly expressed as "changing consciousnesses" 轉識. The other seven consciousnesses besides the causal consciousness 緣識, which is a synonym for container consciousness (藏識). 〔攝大乘論 T 1593.31.115c18〕
叢林 The original meaning of this term is "forest," "thicket" or "grove." In Buddhism, it refers to a gathering of the sangha, or to the place where they gather, such as a monastery or temple.
句 (1) A phrase, a verse, a written line. (2) Bend, curve, turn.
句義 (1) In the Vai/ses!ika 勝宗 system of philosophy, a basic element, or component of reality (pada-artha). (2) A name, term, noun.
句身 (pada-ka^ya). One of the twenty-four elemental constructs not concomitant with mind in Yoga^ca^ra theory. The gathering of two or more phrases.
可 (1) May, can, might, able, --able. Sign of the potential mood (sakya). (2) Good, fine. Will do.
可得 Obtainable, possible, knowable, apprehendable (Skt. upalabhyante; Tib. dmigs pa, yod pa).
可意 (1) Pleasing, attractive, agreeable (Skt. manojn~a^; Tib. yid du h!on% ba). 〔二障義 HPC 1.800a〕 That which is likeable (mana^pa). (3) To bring, or give joy. (4) Joy; joyfullness, bliss.
可知 Is evident; may be seen; knowable; should be known.
合 (1) To unite, or combine two things (samgati, samsarga, samnikarsa). For two things to become one body (saha^). To harmonize. (2) The production of the special function of consciousness by the connection of objects, organs and self. (3) 'Contact' (觸). (4) To agree, to accord with. (5) The union of causes and conditions. (6) In hetu-vidya^ 因明, the fourth of the five-part syllogism--'application.'
合掌 The gesture of joining one's palms and putting them to the breast as an expression of reverence. The open hands are placed side by side and slightly hollowed.
合部金光明經 Hebu Jin guangming jing; (Suvarna-prabhasa-(uttama)-su^tra). 8 fasc, translated by Baogui 寶貴 et. al. of the Sui dynasty T 664.16.359c-402a. Also see T 663, 665.
吉祥 (1) Good, auspicious, promising (dhanya). (2) /sri^ -- an Indian title of respect. (3) The name of a bodhisattva.
吉藏 Jizang (549-623) A Sanlun master, whose parents came from Parthia. He became a novice under Daolang 道朗 at the age of seven, and as he grew up, he became renowned for his extensive learning, especially concerning the Ma^dhyamika 中觀派 school. He lectured on Ma^dhyamika scriptures and wrote commentaries on them, thus consolidating the foundations of the Sanlun sect 三論宗. As he lived for some time at Jiaxiang Temple 嘉祥寺, he was popularly called the 'Great Master Jiaxiang.' His Sanlun xuanyi 三論玄義 ('Essentials of the Three Treatises'), one fascicle, is a useful compendium of the Sanlun doctrine. He also wrote three commentaries on the Lotus Sutra.
同 (1) The same, one, identical. (2) To make the same; to make into one; to put together. (3) To be in between, to gather together. (4) to become part of the same group.
同事 (1) To cooperate, to work together, to help each other. (2) To participate in the affairs of sentient beings in order to help them.
同參 A fellow student under the same teacher or in the same monastery. Fellow trainees.
同性經 Full title is Dasheng tongxing jing 大乘同性經. 2 fasc., trans. Jn~a^naya/sas 闍那耶舍. T 673.16.640-653. Cited by Wonhyo 元曉 for Buddha-body theory in his commentary on the Awakening of Faith.
同教 The connotative aspect of the Single Vehicle. The "shared vehicle" teaching that is related to the teaching of the 'three vehicles.' From this standpoint, all teachings and existences are realized in the Single Vehicle. This is a teaching of the Huayan jing.
同教一乘 The "same teaching" of the single vehicle. In Huayan theory this is the same as the 'Perfect Teaching' The teaching that states that the single vehicle and the three vehicles are the same.
同歸 Concluding in the same intention.
同生 To be born together.
同處相違 Conflicts in the simultaneous presence (of opposites). One of the six kinds of conflicting causes taught in the Yoga^ca^rabhu^mi-/sa^stra. The conflict generated from the simultaneous presence of such opposites as darkness and light, suffering and joy, etc. 〔瑜伽論T 1579.30.501b〕
名 (1) Names, concepts, non-physical phenomena. As contrasted with the dharmas contained in the category of form, refers to those existences categorized under feeling, perception impulse and consciousness. (2) Names, term, words. The name of something. Considered by the Sarva^stiva^dins to be one of the dharmas not comcomintant with mind (心不相應行法). (Skt. na^man; Pali na^ma; Tib. min%)
名字 (1) "Name and form" (na^ma-ru^pa). (2) Name, title (nirukti, na^man). (3) Title and words. (4) Provisional name. (5) The terms and words in Buddhist literature.
名月 Rare Moon--the name of a god in the Lotus Sutra.〔法華經 T 262.9.2a16〕
名相 Name and form, name and appearance; that which is seen with the eyes and that which is heard with the ears (na^ma-sam!stha^na). (2) That which is given a provisional name.
名義 (1) Expression, words, speech. (2) Word and meaning; signifier and signified.
名色 Sanksrit na^ma-ru^pa; name and form. (1) This term was used in the early Upanis!ads to denote all of the physical phenomena in the universe. (2) In Buddhism, this terms refers to mind and body, or psycho-physical existence.
名號 A name, especially an epithet, or a special title of respect, as is regularly applied to the buddhas and great bodhisattvas (na^man).
名言 (1) Those things which are vehicles for expression; verbal expressions. (abhidha^yaka) 〔二障義HPC 1.792b〕(2) Names and words which express concepts. (na^man)
名言種子 'Verbal expression seeds.' The complement of 'works' seeds. Seeds in the a^laya-vijn~a^na 阿賴耶識 that are permeated by linguistic expression. The direct cause of the appearance and action of present mental and material phenomena. 〔二障義 HPC 1.800a22〕
名身 (na^ma-ru^pa; na^ma-ka^ya). (1)'name and form.' (2) 'Gathering of names'; this refers to the existence of more than one name. One of the three essentials for the creating of sentences to establish the dharma. One of the 24 Elements Not Concomitant with Mind in Consciousness-only theory. A provisional element based on the discrimination of sound.
君子 The superior man, noble man, gentleman of the Confucian teachings, who is established in contrast to the 小人, or "petty man."
吠舍 Vaisya 吠舍 the third of the four Indian Castes at the time of Shakyamuni. They were merchant, entrepreneurs, traders, farmers, manufacturers, etc., but not well-educated.
吳 (1) The name of an ancient Chinese kingdom: (a) during the Spring and Autumn period, Wu was a powerful kingdom which was defeated by the Yueh kingdom; (b) the most easterly of the Three Kingdoms (CE 229-280) approximately comprising Chekiang. (2) Clamorous, noisy; to bawl. (3) A common Korean and Chinese surname. (3) The Japanese pronunciation of a Chinese ideograph which is derived from its original Chinese wu pronunciation, rather than Han (漢) pronunciation. Many Buddhist words use this pronunciation.
吼 (1) To roar like a lion; a lion's roar. (2) Yell, scream.
告 (1) To address, to tell, to talk, say, speak; teach, inform, report, enlighten; to announce to. (2) To make an accusation. (3) It is used in the scriptures where the Buddha is teaching his disciples, having the connotation of speaking in a big voice to a large audience.
周 (1) Around, go around, send around, revolve, circle. (2) Round. (3) Universal, all-embracing, pervasive. To function universally. (3) To reach, to extend to; the ultimate. (4) A full year.
周遍 Extensive, universal. Extensively, or universally going and operating.
周陀 (1) The name of a bhiks!u named S/uddhipanthaka. (2) S/a^kyamuni's disciple Cunda. 【參照: 純陀】
味 (1) Taste, flavor. (2) To taste. (3) Inclination, tendency. (4) Feeling, atmosphere. (5) Reason, meaning.
味境 (rasa-visaya): 'taste.' One of the five classes of sense objects. The object of the gustatory faculty that is discriminated by the taste consciousness.
命 (1) Life, life span. (2) One's fate or destiny, especially as ordained by heaven 天命. (3) Rule, principle, order. Law, decree, command. (運, 道, 使)
命根 (ji^vita-indriya). 'life force','life potential.' One of the fourteen elements not concomitant with mind in the Abhidharmako/sa-bha^sya 俱舍論; one of the twenty-four elements not concomitant with mind in Consciousness-only. The potential energy for a lifetime of certain length, where the a^laya-vijn~a^na, as a result of the general effects of karma, has the power to exist for 50, 70 years, etc. This latent energy is contained in the 'verbal expression' seeds of the a^laya-vijn~a^na.
命終 To reach the end of one's life; to die; to pass out of existence. (Pali maran!a; Skt. maran!a, kr!ta-a^yus, mr!tyu, cyuti) 〔長阿含經、 T 1.12b, 俱舍論、 T 1558.29.6c〕
命終心 The state of one's mind as a person approaches death. One arises four kinds of attachment to one's present existence, to one's possessions, family and acquaintances and to one's future existence. (2) 【參照: 三愛】
和 (1) To be soft, flexible, gentle, pliant, obedient, gentle. (2) To harmonize (with), to adapt to, to be in tune with, or keep in tune with (musically, as well as the idiomatic usage). (3) Harmony, peace, conciliation.
和上 A senior monk (a teacher-monk) who has the authority to administer the precepts. (upa^dhya^ya)
和伽羅 A transcription of the Sanskrit vya^karan!a, one of the twelve traditional genre divisions of the Buddhist canon 十二部經, consisting of predictions of enlightenment of his disciples by the Buddha. Translated into Chinese as 授記.
和伽羅那 A transcription of the Sanskrit vya^karan!a, which means the prediction of future buddhahood, given by the Buddha toward one of his disciples; most commonly translated as 授記 and 受記. One of the twelve traditional genre divisions of the Buddhist canon 十二部經.
和修吉 Va^suki. A type of nine-headed dragon king that traverses around Mt. Sumeru and feeds on smaller dragons. 〔法華經 T 262.9.2a21〕
和南 A salutation. To pay one's respects to.
和合 (sam!graha). (1) Unified, harmonized, combined. (samagra) (2) The gathering of causes and conditions. The combination of various elements in the formation of a single entity. (samyoga) (3) In Consciousness-only theory, the action of diverse causes coming together and harmonizing, one of the 24 elements not concomitant with mind.
和合性 (sa^magri^). 'Harmonization.' In the theory of the Consciousness-only school, one of the 24 elements not concomitant with mind. Refers to the necessity for a great number of causes to be gathered and combined in the relationship of cause and effect. For one thing to come into existence, a vast amount of causes are combined.
和合識 The "combining consciousness" explained in the Awakening of Faith 起信論. The a^laya consciousness as the locus of the inconceivable interpenetration of purity and defilement, reality and illusion.
和尚 (1) Chinese translation of the Sanskrit upa^dha^ya, meaning preceptor--a Buddhist teacher who imparts the precepts to the practitioner. Transcribed as 鄔波馱耶. (2) An abbot; a Buddhist priest. In Japanese, these word is pronounced variously: In Zen osho^, in Tendai, kasho^, and in Shingon, washo^.
和羅那 A transcription of the Sanskrit vya^karan!a, which means the prediction of future buddhahood, given by the Buddha toward one of his disciples; most commonly translated as 授記 and 受記. One of the twelve traditional genre divisions of the Buddhist canon 十二部經.
和輪 Transcription of the Sanskrit Varun!a; 【參照: 水天】
和須蜜多 Transcription of the name of Vasumitra, which is translated into Chinese as 世友.
咎 (1) Fault, blame, mistake, error, offense, sin (dosa). (2) To blame, censure, reprimand, find fault with, rebuke; challenge.
咒 Mantra 咒 The Sanskrit word is Dharani, i.e. esoteric incantation. It is a treatise with mystical meaning, and is regarded as every word and deed of a Bodhisattva. It is one of the most popular method of cultivation in Buddhism, especially in Shingon or "True Word" sect.\nCharm, spell, incantation, mantra, dha^rani. Mantras and dha^ran!i^s are often found in Maha^ya^na sutras, and are especially prevalent in the scriptures of the Esoteric school 密教.
咒五首 The Zhouwushou (T 1034.20.17); see Qianzhuan tuoluoni guanshiyin pusa zhou 千轉陀羅尼觀世音菩薩咒
咒五首能滅眾罪千轉陀羅尼經 The Zhouwushou nengmie zhongzui qianzhuan tuoluoni jing (T 1034.20.17); see Qianzhuan tuoluoni guanshiyin pusa zhou 千轉陀羅尼觀世音菩薩咒。
哀 (1) To sympathize with, to pity, to wail, to mourn. Alas! (2) Grief, sorrow, misery, compassion. (3) Beloved, dear.
哀嘆 Sadness, mournfulness.
哀愍 Pity, compassion, sympathy, sorrow (Skt. karn!a^yama^na). 〔法華經 T 262.9.21a3〕
品 (1) That which belongs to a certain type or class of things. (2) Type, class, category, kind, species group. (3) Classification, level. (4) A section of a written work; a chapter, a division (parivarta, patala, varga). Varga is transcribed as 跋渠.
品類 Type, kind, class, category, group. 〔攝大乘論 T 1593.31.〕
哉 (1) Rhetorical question--isn't it so?. (2) An interrogative. (3) A particle expressing surprise, admiration or grief. (4) To begin.
唄 A song praising the virtues of the Buddha; to sing such a song.
唐大薦福寺故寺主翻經大德法藏和尚傳 T'ang Ta-chien-fu-ssu ku-ssu-chu fan-ching ta-te Fazang ho-shang chuan; 1 fasc., by Ch'oe Chiwon 崔致遠. T 2054.50.280-289c.
唯佛與佛 Nobody but the buddhas. The final enlightenment of the Maha^ya^na path is experienced by, and known by only buddhas. Lesser vehicle practitioners and worldings have no knowledge of this state. 〔法華經 T 262.9.5c11〕
唯心訣 Weixin jue; See Yung-ming chih-chiao ch'an-shih wei-hsin chueh 永明智覺禪師唯心訣.
唯識 (citta-ma^tra). "Consciousness-only (vijn~apti-ma^trata^)." The theory that all existence is nothing but consciousness, and therefore there is nothing that lies outside of the mind. Consciousness-only was a major component of the thought of the school of Yoga^ca^ra 瑜伽行派. The Vijn~a^nava^dins explained the regularity and coherence of sense impressions as due to an underlying store of perceptions (a^laya-vijn~a^na) 阿賴耶識 evolving from the accumulation of traces of earlier sense perceptions. These are active, and produce impressions 種子 similar to themselves, according to a regular pattern, as seeds produce plants. Each being possesses a store of perceptions and beings which are generically alike will produce similar perceptions from their stores at the same time. Its doctrine reduces all existence to one hundred elements (法 dharmas) into five divisions, namely, mind, mental function, material, not concomitant with mind and unconditioned, dharmas. According to this school, the external world is created when the a^laya (storehouse) consciousness is influenced ('perfumated') 薰 by "seeds" or effects of good and evil deeds. Another important contribution of the Consciousness-only thinkers was that of the three natures of imaginary, provisional and real. 【參照: 三性】 The major framework of Consciousness-only theory was developed by Maitreya 彌勒 and the two brothers Vasubandhu 世親 and Asan%ga 無著 in such treatises as the Abdhidharma-ko/sa-bha^sya 俱舍論, the Trim!/sika^ Vijn~aptima^trata^siddhih! (Thirty Verses on Consciousness-only) 唯識三十頌, Maha^ya^na-sam!graha 攝大乘論, and the Yoga^ca^rabhu^mi-/sa^stra 瑜伽師地論. Consciousness-only doctrine was also defined in sutras such as the Sam!dhinirmocana-su^tra and S/ri^ma^la^-su^tra 勝鬘經. The Maha^ya^na-sam!graha, for example, says "All conscious objects are only constructs of consciousness because there are no external objects. They are like a dream" (如此眾識唯識 以無塵等故 譬如夢等) 〔攝大乘論 T 1593.31.118b12〕(Keenan 1992: 40).
唯識三十論 The Weishi sanshi lun; Trim!sika^ (Thirty Verses on Vijn~apti-ma^tra Treatise) Vasubandhu 世親1586 Translated by Xuanzang 玄奘 in 648 at Hongfu Monastery. This is the root text on which the Cheng weishi lun 成唯識論 expounds. The Chinese title would literally translate into Sanskrit as Trim!sika^-vijn~apti-ma^tra /sa^stra. This is a basic work for East Asian Yoga^ca^ra, as it articulates the most basic doctrines such as the production of conditioned phenomena 有為法 from the a^layavijn~a^na 阿賴耶識, and teaches how illusion is eliminated in the attainment of enlightenment. Translated in Lusthaus (2000). Other translations, from Sanskrit, found in Anacker (1984) and Kochumuttom (1982).
唯識三十論頌 Wei-shih san-shih lun sung; the Trim!/sika^ Vijn~aptima^trata^siddhih! (Thirty Verses on Consciousness-only; 1 fasc., by Vasubandhu 世親, trans. Xuanzang 玄奘. A representative work by Vasubandhu which is one of the most important texts for the establishment of Yoga^ca^ra doctrine, wherein the most important principles heretofore explained by Maitreya 彌勒 and Asan%ga 無著 are skillfully and economically re-explained from the standpoint of the transformation of consciousness (識轉變, vijn~a^na-parin~a^ma) in a short thirty verses. Since Vasubandhu passed away without having ever written explanatory commentary on these verses, succeeding generations of scholars engaged in extensive debate over their interpretation, to the extent that various schools of Yoga^ca^ra developed. Among these interpretations, it was that by Dharmapa^la 護法 which came to be taken as orthodox. This commentary by Dharmapa^la formed the major content of the Vijn~aptima^trata^siddhi-/sa^stra, which was translated into Chinese by Xuanzang 玄奘 as the Cheng weishi lun 成唯識論, in turn an important text in the formation of the Chinese Faxiang school 法相宗. T 1586.31.60a-61b.
唯識三十頌 【參照: 唯識三十論頌】 T 1586.31.60a-61b.
唯識二十論 The Weishi ershi lun; Vim!/satika^ vijn~apti-ma^trata^-siddhih!, Vimsatika^-vr!tti (Twenty Verses on Consciousness-only). T 1590.31.74-77. By Vasubandhu 世親, translated in 661 by Xuanzang 玄奘. There are also translations by Prajn~a^ruci (唯識論) and Parama^rtha (大乘唯識論). This was one of Vasubandhu's most philosophically important Yoga^ca^ra works, which refutes the realism of the non-Buddhist and pre-Maha^ya^na schools. Hamilton translated Xuanzang's version and Kuiji's commentary (述記). Translations not from Chinese include Anacker (1984) and Kochumuttom (1982).
唯識二十論述記 The Weishi ershilun shuji; 2 fascicles, T 1834.43.978-end, by Kuiji 窺基. A commentary on Xuanzang's 唯識二十論.
唯識五重 【參照: 五重唯識】
唯識宗 (Vijn~a^nava^din). The Consciousness-only (Weishi zong, Yusik chong)sect of Buddhism, which holds to the belief that all things exist as nothing but consciousness. 【參照: 唯識派】
唯識派 The Consciousness-only school of thought, which took as its major tenet the concept that the experienced world is nothing other than the manifestation of our own consciousness. This basic view of the world formed the cornerstone of the doctrines of the Yoga^ca^ra school 瑜伽行派 in India as well as the "Dharma-characteristic" sects 法相宗 of East Asia, and therefore the term "School of Consciousness-only" is regularly used to refer to either one of these sects. The Yoga^ca^ra 瑜伽行派 school of Indian Buddhism, which together with the Middle Way (Ma^dhyamika; 中觀派) school, represented one of the two main branches of Maha^ya^na philosophy. Its great teachers in India were Asan%ga (fourth century CE) 無著?無著 and his brother Vasubandhu 世親. When Asan%ga's works were first translated into Chinese in the sixth century CE, the school was known as Shelun 攝論宗, but eventually it was absorbed into the school of the great Chinese translator-monk Hsuan-tsang 玄奘 (596-664). Hsuan-tsang's school was known as the Fa-hsiang ('dharma-characteristic') school, after this main feature of its teachings.
唯識百法 The one hundred elements (dharmas) outlined by the Consciousness-only school.
唯識論 (1) Prajn~a^ruci's 般若流支 translation of Vasubandhu's Vim!/satika^ vijn~apti-ma^trata^-siddhih!. One fascicle, T 1588.31.63-70. 【參照: 唯識二十論】 (2) A reference to the 成唯識論.
唱 (1) To call out, to shout out. (2) To praise, extol, admire, laud. (pariki^rtayati) (3) To sing. (歌) (4) To guide, instruct. (導) (5) To explain. (說)
啟 To teach, enlighten, open up, clarify, explain.
啟白 A report to the Buddha or a bodhisattva.
善 (1) Good, virtuous, goodness, right, virtue. (2) Apt, familiar with, well-versed, skilled in. (3) To perfect, to make good. (Buddhism) (1) Allowable, justifiable, correct, right, satisfactory (Skt. kusala, ku/sala, kalya^na; Tib. dge ba). (2) Good action, good deeds; morally good action and its rewards (善業/subham karma, /subha). (3) As an adverb, well, skillfully, thoroughly. (4) In the doctrine of the Yoga^ca^ra school, 'goodness' constitutes one of the five groups of elements falling under the category of 'mental function' elements, containing eleven 'good' elements in its group. These are: faith, effort, conscience, shame, not coveting, non-anger, no delusion, pliancy, no laxity, equanimity, and non-injury.
善人 A good person. When the rebirth into a human body is noted as one of the "six (or five) destinies," it is usually meant as indicative of a predominance of good karma, and is thus, relative to the three lower rebirths, a positive reward.
善住秘密經 The Shanzhu mimi jing; see Dabao guangbo louge shanzhu mimi tuoluoni jing 大寶廣博樓閣善住秘密陀羅尼經
善修 Correct practice.
善取 To grasp well.
善夜經 The Shanye jing; Skt. Bhadrakala^tri^; Tib. mtshan mo bzang po (To.313, 617, 974); (Sutra of Fine Night). 1 fasc. (T 1362.21.881-882), trans. Yijing 義淨.
善導 Shandao (613-681). The third of the five Pure Land 淨土 masters and the fifth of the seven patriarchs in the tradition of the True Pure Land sect. He entered the priesthood when young, and practiced meditation on Amita^bha and his Pure Land. When he heard of Daochuo 道綽, Shandao went to see him and received the Pure Land teaching from him. The rest of his life was dedicated to the practice and dissemination of this teaching. He is said to have copied the Amita^bha-su^tra more than 100,000 times and made more than 300 paintings of the Pure Land. Besides chanting sutras and reciting the nianfo 念佛 constantly, he successfully performed meditation in which he visualized Amita^bha and his land. He wrote five works in nine fascicles, including commentaries on different sections of the Guan wuliangshou jing 觀無量壽經 ('The Sutra of Meditation on the Buddha of Infinite Life '). He was popularly known as The 'master of the Kuang ming ssu' 光明寺和尚, The 'Great Master of Zhongnan' 終南大師, etc.
善巧 Skt. (upa^ya-)kau/salya. 'skillful (means).' Skillfully guiding sentient beings according to their capabilities (fangbian 方便). 〔對法論T 1606.31.764a4〕
善性 The quality of (moral) goodness. One of the three qualities 三性 of all activities (karma), the other two being unwholesomeness 不善性, and moral neutrality 無記性. 〔瑜伽論 T 1579.30.308c22〕
善慧地 The stage of excellent wisdom (Skt. sa^dhu-mati^; Tib. legs pah!i blo gros), which is the ninth of the ten stages of the bodhisattva path 十地. In this stage the bodhisattva's wisdom becomes complete in the attainment of the four kinds of unobstructed understanding 四無礙解, and is therefore able to articulate the dharma in all places and all languages without error.
善根 'Good roots,' 'virtuous roots.' Good causal actions that bring good rewards. Good actions, with the roots of a tree used as a metaphor for goodness. In Abhidharma-ko/sa theory, the basis for the entrance into the "Path of Seeing" 見道 by the practitioner, where she/he arises undefiled wisdom (Skt. ku/sala-mu^la; Pali kusala-mu^la). There are generally considered to be three of these: absence of covetousness 貪, absence of antipathy 嗔, and absence of ignorance 痴. 【參照: 三善根】
善業 Kushala 善業 Sanskrit word. It means good Karma.\nGood actions; wholesome activity; good karma. To act in such a way as to bring positive results in the future. To practice the five precepts 五戒, or ten wholesome actions 十善. (Skt. sucarita, /subham!-karma; Tib. dge bah!i las. 〔華嚴經, T 278.9.395a-788b〕
善法方便陀羅尼經 The Shanfa fangbian tuoluonijing; Skt. Sumukha-dha^ran!i^; Tib. sgo bzang po shes bya ba'i gzungs (To.614/915, P.309/540); (Dha^ran!i^ of the Fine Means of Access). Five Chinese translations are extant: (1) 1 fasc. (T 1137.20.580-581), Dha^ran!i^ of the Fine Means 善法方便陀羅尼經, trans. unknown. (2a) 1 fasc. (T 1138a.20.581-583), Dha^ran!i^ of the Adamantine Secret of the Fine Portal 金剛秘密善門陀羅尼經, trans. unknown. (2a) 1 fasc. (T 1138b.20.583-584), Dha^ran!i^ Spell of the Adamantine Secret of the Fine Portal 金剛秘密善門陀羅尼咒經, trans. unknown. (3) 1 fasc. (T 1139.20.584-587), Incantation of the Dharma-Door to Preserving One's Life 護命法門神咒經, trans. Bodhiruci 菩提流志. (4) 1 fasc. (T 1140.20.587-590), Dha^ran!i^ of the Superb Door to an Extended Lifespan 延壽妙門陀羅尼經, trans. Faxian 法賢. BGBT4/107-9.
善法行 'Skillfully teaching the dharma.' The ninth of the 'ten practices' 十行 stages in the path of bodhisattvahood.
善淨 Well-purified (vi/suddha).
善無畏 S/ubha^karasim!ha (637-735). Indian pan!d!it who propagated Buddhist esotericism in China, acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. Born into a royal family of Orissa, he inherited the throne at age thirteen, but renounced it when his brothers began a violent struggle over the succession. He became a Buddhist monk, settling in the Ven!uvanaviha^ra 竹林精舍 at Na^landa monastery 那爛陀寺. At the behest of his master Dharmagupta 達磨掬多, he embarked on a journey to China via Turfan 吐蕃, arriving in 716. He was met by the emperor Xuanzong 玄宗 in 717, and began translating texts at Siming temple. When the emperor relocated in 724, he moved to Tafusien temple at Loyang, working there with Yixing 一行 on the translation of the Vairocana^bhisambodhi 大日經 (T 848). Though best known for translating that work, he translated a number of important esoteric texts such as the Susiddhi 蘇悉地經 (T 894) as well. He also performed rituals for the state and gave lectures; some of these are recorded in 'Master S/ubha's Guide to Meditation' 無畏三藏禪要 (T 917). Another text drafted in China under his guidance, the iconographic 'Essential Meditations on the Five Families' 五部心觀, carries a portrait of S/ubhakara^sim!h!a. Towards the end of his life, he requested permission to return to India, but was refused, and he passed away in Loyang. After his burial in the hils around Longmen 龍門 in 740, devotees continued to worship his corpse.
善珠 Zenju^ (727-797). A Japanese Hosso^ monk, disciple of Genbo^ 玄昉, who was a scholar of Yoga^ca^ra as well as hetu-vidya^ 因明. Afterwards he founded Akishino Temple. He wrote many works on both Hosso^ and hetu-vidya^. He was believed by some to have been a reincarnation of Kuiji.
善現天 The heaven of skillful manifestation (sudr!/sa^h!), which is the sixth of the eight heavens included in the fourth dhya^na of the form realm 四禪天. Also listed as one of the seventeen meditation heavens of the form realm 色界十七天.
善現行 'skillful appearance.' The sixth of the ten practices 十行 stages of bodhisattvahood, according to the Avatam!saka-su^tra.
善生經 Singalovada Sutra 善生經 a short sutra about ethics and morality.
善男子 (1) "Good sons," or "sons of good families;" one of the Buddha's terms of address to his disciples, similar to "gentlemen." One possessing correct faith (kula-putra). (2) Used in addressing bodhisattvas rather than Buddhist priests. (3) You.
善知識 (kalya^na-mitra). 'Good knowledge', or 'a good and virtuous friend'; a good friend or teacher who leads one to the Buddhist way.
善見天 The heaven of good sight (sudar/sana^h!), which is the seventh of the eight heavens included in the fourth dhya^na of the form realm 四禪天. Also listed as one of the seventeen meditation heavens of the form realm 色界十七天.
善趣 Good destiny. A rebirth into a positive situation that comes as the result of the accumulation of good karma from previous lifetimes (sugati-gati). The rebirths as human 人 or god 天 among the six destinies 六道. As contrasted with evil destiny 惡道. Some traditions also consider rebirth as an asura 修羅 to be one of the positive destinies. 〔瑜伽論T 1579.30.367b29〕
善通 To commune well; to communicate with each other without hindrance. 〔二障義HPC 1.793a〕
善逝 (sugata). "Well done;" "well gone;" "well-finished." One of the ten epithets 十號 of the Buddha. A person who has skillfully finished the job; who has completed the work leaving nothing undone. 〔法華經 T 262.9.19b11〕
喚醒 Hwansong; the posthumous title of the Choson Son monk Chian 志安.
喜 (1) To enjoy; enjoyment, satisfaction, happiness. Sometimes synonymous with 樂, but the pleasure that is derived through the discrimination of the five senses is called 樂 while the pleasure that is derived through the discrimination of the mental (sixth) consciousness is called 喜. (Skt. pri^ti; Pali pi^ti) (2) Blind pleasure which serves as a basis of delusion. (Skt. nandi^; Pali nandi)
喜受 The feeling of joy. One of five kinds of feeling 五受, as taught in the Abhidharmako/sa-bha^sya and other texts.
喜樂 (1) Joy, delight, pleasure. (Pali abhinandati) 〔雜阿含經T 99.2.1a-373b〕(2) Joy 喜 and pleasure 樂. The positive feeling that is derived through the discrimination of the five senses is called pleasure 樂 while the positive feeling that is derived through the discrimination of the mental (sixth) consciousness is called joy 喜.
喜滿 To be filled with joy (moda).
喜舍 The joyful giving of one's assets to charity (Skt. vyavasarga-rata; Tib. rnam par gton% ba la dgah! ba). Often interchangeable with the perfection of giving 布施. 〔法華經、T 262.9.34c28〕
喜見 (1) To see joyfully. 〔法華經 T 262.9.36a22〕Often seen as the name of bodhisattvas and kings in the Maha^ya^na scriptures.
喝 (1) To threaten, menace, intimidate. (2) To scold, reprove. (3) (Buddhism) A sudden shout given during a Chan dialog. Used as an expression of wordless reality, or used by teachers to shock, awaken, or scold students. Also written 大喝, 一喝, 喝破.
喝食 The young attendant who announces mealtimes in a Chan/Son/Zen monastery.
喪 (1) Funeral rites; a funeral. Proper rituals of respect for the dead. (2) To die, to disappear, to be destroyed; to lose.
喬達摩‧悉達多 Siddhartha Goutama 喬達摩‧悉達多 the Sanskrit word of Siddhartha, the name of Shakyamuni when he was born to the Prince Suddhodana. The name means "wish fulfilled".
單 (1) One, single, simple, singular; simply, merely, only solely. (2) An assigned seating position. (3) Name card; a name card which indicates where the practitioner's assigned seat is in the monks hall. Also a card which names a sutra or indicates the approach to a monastery.
單拏 Transcription of the Sanskrit and Pali dan!d!a. 【參照: 檀拏】
單馱 Transcription of the Sanskrit and Pali dan!d!a. 【參照: 檀拏】
喻 (1) To realize, to understand, to apprehend, to be aware of. (2) To make others aware; to teach, to enlighten. (3) Awareness, enlightenment. (4) For example...; as compared to (比, 譬). (5) A metaphor, simile, allegory, parable, trope, figurative language. (6) To be joyful.
嗔 Anger, to be angry. Dislike. Variant of 嗔.
嗟 To polish, esp. jewelry. A metaphor for polishing one's character.
嗣 (1) To connect; to inherit. (3) Heirs, posterity, afterwards.
嗣法 To succeed, or inherit the dharma from one's teacher (傳法). The transmission of the dharma from teacher or disciple.
嘉 (1) Good, excellent, beautiful, pleasing, fortunate. (2) To like, love, respect. (3) To enjoy, appreciate, be pleased with. (4) Good fortune, happiness.
嘉祥大師 Jiaxiang Dashi A name for the Sanlun patriarch Jizang 吉藏. This nickname comes from the name of the temple in which he lived the Jiaxiang si 嘉祥寺, in Kuaiji 會稽.
嘗 (1) To taste, to prove, to experience. (2) Indication of the past tense; has, have. (3) Autumnal offering of first fruits to ancestors.
器 (1) A vessel, tool, implement, utensil. (2) Function, ability, capacity, capability, amount. (3) To use as a utensil. To use or employ people according to their capabilities. (4) To respect a person, especially for her/his abilities.
器世間 The natural world (自然世界); the 'unborn' world. The world of the quality of things. The physical realm of one's existence. The non-sentient world.
器界 The natural world; the world of matter, where people live (器世間).
嚴 (alankrta). (1) To adorn. (2) Commanding, strict, awe-inspiring, glorious. (3) Strict, severe. (4) To warn, to admonish.
四不定 【參照: 四不定法】
四不定法 The four indeterminate elemental constructs (in terms not being disposed to good, evil or quality) in the 100 Yoga^ca^ra elemental constructs 百法. They are: drowsiness 睡眠, remorse 惡作, (coarse) investigation 尋 and (fine) analysis 伺. 【參照: 不定法】〔大乘百法明門論 T 1614.31.855b〕
四位 Four stages. 軟, 頂, 忍 and 生第一法.
四住地 Four positions; four kinds of affliction: (1) jianyiqiezhudi 見一切住地 mistaken view in regard to all things in the three realms. (2) yuaizhuchi 欲愛住持 attachment to objects in the desire realm. (3) seaizhuchi 色愛住持 attachment to things in the form realm. (4) youaizhuchi 有愛住持 attachment to objects in the formless realm.
四依 Four Reliance (to learning Buddhist Dharma) 四依 The four standards of Right Dharma which buddhist should rely on or abide by: 1.to abide by the Dharma, not the person 2.to abide by the sutras of ultimate truth, not the sutras of incomplete truth 3.to abide by the meaning, not the word 4.to abide by the wisdom, not the consciousness\nThe "four reliances" (1) Four kinds of bodhisattvas. Four great teachers who instruct sentient beings after the passing away of the Buddha. In the Nirvana Sutra 涅槃經, the messenger of the Tatha^gata, spreading the teaching of the end of the age, established the four kinds of bodhisattvas which people would depend upon, according to the four kinds of people. Depending upon which treatise one reads, the stages of the bodhisattva are divided up among these four in various ways. See the ninth chapter in the Nirvana Sutra entitled 四依品. (2) The four necessities of food, clothing, shelter and medicine.
四儀 The Four Postures: walking, standing, sitting and lying down. Usually written 四威儀 (siweiyi).
四分 'four aspects.' In the theory of the school of Consciousness-only, the mind and the mental function elements have four aspects. They are xiangfen 相分 objective aspect, jianfen 見分 subjective aspect, zizhengfen 自證分 the aspect of the self perceiving the object and zhengzizhengfen 證自證分 the awareness of the function of being aware of the object. ("rewitnessing aspect"). This theory was first elucidated by Dharmapa^la.
四分律 Vinaya of the Four Categories of the Dharmagupta sect. 60 fasc., trans. by Buddhaya/sas 佛陀耶舍 and Zhu Fonian 竺佛念. T 1428.22.567b-1014b.
四分羯磨 An alternative title to the Four Part Vinaya 四分律. Wonhyo wrote a non-extant commentary to this work, entitled Sapun kalma so 四分羯磨疏.
四十二章經 Sishierzhang jing; the Sutra in Forty-two Chapters. One fascicle. Translation attributed to Kasyapamatanga and Mdran Dharmaraks!a. Considered to be the first sutra to be translated into Chinese. In order to introduce Buddhism in to China, basic Buddhist teachings were excerpted from various sutras and compiled as the forty-two entries in this text.
四卷楞伽經 The four fascicle version of the Lanka^vata^ra-su^tra: Sijuan lengqie jing 楞伽阿跋多羅寶經, trans. by Gunabhadra 求那跋陀羅; translated into English by Daisetsu Suzuki T 670.16.480a-514b. cf. T 671, 672; T 1789. This version of the sutra has proven to be the most influential version in East Asia.
四取 Four kinds of clinging, or grasping (Skt. catva^ry upa^da^na^ni; Pali catta^ri upa^da^na^ni): (1) clinging to desire 欲取, (2) clinging to mistaken views 見取, (3) clinging to a mistaken understanding of the precepts and their purpose 戒禁取, and (4) clinging ideas that arise from a notion of self 我語取. 〔成實論 T 1646.32.320b15〕
四句 "Four phrases," meaning ga^tha^ (偈, 伽陀). A ga^tha^ is usually made up of four sets of eight Chinese characters. Also written 四句偈. There are other more specific uses of the term, such as in 四句分別, 四句推撿, etc.
四句偈 A four-line (Chinese) verse (catus!-pa^dika^ ga^tha^).
四句分別 The fourfold negation. A, not-A, both A and not-A, neither A nor not-A (catus!-koti). Or, empty, not empty, both empty and not empty, neither empty nor not empty.
四向 The four accesses in the stages of the /sra^vaka path. 【參照: 四向四果】
四向四果 The four accesses and four accomplishments (lit. "fruits") of the /sra^vaka path (catva^ri-phalani): (1) xutuo 須陀 "stream-enterer" (預流); (2) situojin 斯陀今 "once-returner" (一來); (3) anajin 阿那含 "non-returner" (不還, 不來); (4) aluohan 阿羅漢 "arhat" (無學). Each stage is seen as having two aspects: that of ascent into the stage, indicated by 向, and consummation of the stage, indicated by 果. The stream-enterer succeeds in eradicating conceptual disturbances 見惑 of the three realms (also called the eighty-eight defilements 八十八使), experiences the fifteen minds 十五心 of the Path of Seeing 見道, and finishing this task, enters the Path of Cultivation 修道, thus consummating this stage. Entering into the stage of once-returner, the practitioner removes the first six of the nine qualities 九品 of afflictions removable in the Path of Cultivation 修惑and thus consummates this stage. One then proceeds to enter the level of non-returner, where one eliminates the remaining three afflictions removable in the Path of Cultivation. In the final stage of arhat, all defilements have been permanently eradicated, and one is capable of entry into nirvana. 〔俱舍論、 T 1558.29.17b〕
四善根 The "four good roots" of the Yoga^ca^ra school. These are present at the final stage of the 'ten dedications of merit' (十回向). Just at the point of finishing the tenth "dedication," one cultivates the four views of the fathoming mind, and the four views of absolute reality. In terms of the five stages (五位) this occurs at the second stage (加行位), 'preparation.' The four roots are 'warmth' (暖), The 'pinnacle' (頂), 'forbearance' (忍), and The 'highest worldly wisdom' (世第一法).
四大 Four Great Elements 四大 All matters are formed and are composed by four conditioned causes : (1) earth, which is characterized by solidity and durability (2) water, which is characterized by liquid/fluid and moisture (3) fire, which is characterized by energy and warmth (4) wind, which is characterized by gas/air movement\n(maha^-bhu^ta). The 'four gross elements.' 'Gross' (大) means 'element,' which all substances are composed of. These are: (1) tu 土 the earth element (prthivi^ dha^tu), which has the basic quality of hardness and the function of protection; (2) shui 水 water (ab-dha^tu), which has the function of gathering and storing wetness; (3) 火 fire (teja-dha^tu), which is the nature of heat and has the function of warming; (4) feng 風 wind (va^yu^-dha^tu), which has the function of giving life to all living things. It is thought that when these are gathered, material substance is produced; therefore they are called the 'forms of creatability.' In India, there are other transmissions of ideology whose explanations resemble this one, and even within Buddhism there are other explanations, but in the explanation of Abhidharma Buddhism, the objects of consciousness of earth, wind, fire and water are provisional elements, since the true elements are imperceptible.
四大洲 The four continents make up the world in which humans, animals, etc exist. They are: 1) 南贍部洲 nanshanbuzho^u The Southern Continent of Jambuvi^pa, 2) 東勝身洲 do^ngshengshenzho^u the Eastern Continent of Pu^rva-videha, 3) 西牛貨洲 xi^niuhuozho^u the Western Continent of Avara-goda^ni^ya, and 4) 北俱盧洲 b?ijuluzho^u the Northern Continent of Uttara-kuru. These four continents are arranged around Mount Sumeru, which itself is ringed by a number of seas and mountain ranges. Below this world are the eight hells.
四大王 【參照: 四天王】
四大王眾天 【參照: 四天王】
四大菩薩 Four Great Bodhisattva 四大菩薩 They represent the four major characters of Bodhisattva: 1.Manjusri - Universal Great Wisdom Bodhisattva 2.Samantabhadra - Universal Worthy Great Conduct Bodhisattva 3.Ksitigarbha - Earth Treasury King Great Vow Bodhisattva 4.Avalokitesvara - Guan Shr Yin Great Compassion Bodhisattva
四天 (1) The heavens of the four directions. (2) The kings of the four heavens--四天王.
四天王 Also called 四天王天. The four heavenly kings (Catur-maha^-ra^jaka^yika^h!); four guardian gods who protect the four quarters of the universe. In the east Dhr!tara^s!t!ra 持國天; in the south, Viru^d!haka 增長天; in the west 廣目天 Viru^pa^ks!a, and in the north Vai/sravan!a 多聞天.
四天王天 【參照: 四天王】
四威儀 The "four postures." Walking, standing, sitting and lying down. (2) The maintenance of correct deportment while in any of the four postures.
四家大乘 Four schools of Maha^ya^na: (1) Huayan 華嚴 , Tiantai 天台, Zhenyan 真言 and Chan 禪. (2) Faxiang 法相, Sanlun 三論, Tiantai and Huayan.
四州 The four great continents located in the oceans around Mt. Sumeru. They are Jambu-dvi^pa, Pu^rva-videha, Aparagoda^ni^ya, and Uttara-kuru. Jambu-dvi^pa is the continent that we are said to live on. The term can also mean "all worlds."
四弘誓願 Four Great Vows 四弘誓願 1.Vow to take across the numberless living beings. 2.Vow to cut off the endless afflictions. 3.Vow to study the countless Dharma doors. 4.Vow to realize the supreme Buddha Way.
四德 Four Virtues 四德 The four Nirvana virtues: (1) Eternity or permanence (2) Joy (3) Personality (4) Purity These four important virtues are affirmed by the sutra in the transcendental or nirvana-realm.\n"four virtues." In the Nirva^na-su^tra, four attributes of nirva^na: permanence, bliss, self and purity.
四心 The 'four thoughts' used by Vasubandhu in his commentary to the Diamond Sutra (T 1511.25.781c-782a) to outline Section Two of the Diamond Sutra,dividing it into four distinct passages (T 236.8.753a). The title of each of the Four Thoughts is extracted from a verse of Asan%ga's Ode to the Diamond Sutra (T1514), of which the Vasubandhu commentary is an annotation. This exegetical scheme used by Vasubandhu is usually found summarized in the Chinese exegetical texts. The Four Thoughts, and the passages they refer to are (using Bodhiruci's translation, T236/T1511): 1) The 'Broadly Extensive Thought' (廣大心). Corresponds to: "諸菩薩生如是心。所有一切眾生眾生所攝 ..." to .".. 所有眾生界眾生所攝。" (T236.8.753a1-4) 2) The 'Supreme Thought' (第一心). Corresponds to: "我皆令入無余涅槃而滅度之。" (T236.8.753a4-5) 3) The 'Eternal Thought' (常心). Corresponds to: "如是滅度無量無邊眾生實無眾生得滅度者。何以故。 須菩提。若菩薩有眾生相即非菩薩。" (T236.8.753a1-7) Vasubandhu comments that the living beings are not different from the bodhisattva's own self, and so if a bodhisattva conceives of the living beings as being separate from himself then he is not a bodhisattva. "Thusly apprehending the myriad beings as his own body, the eternal is not abandoned." (T1511.25.782a) 4) The 'Undeluded Thought' (不顛倒). Corresponds to: "何以故非。須菩提。若菩薩起眾生相人相壽者相。 則不名菩薩。" (T236.8.753a7-8) Vasubandhu comments: "This makes plain the distant separation (of the bodhisattva) from, and accordingly the cessation of, a self which views the images of myriad beings, etc." (T 1511.25.782a) It should be noted that one must use a translation of the Diamond Sutra other than Kuma^raji^va's to follow the fourfold division, as Kuma^raji^va does not include the final conclusion to this section of the sutra. The commentary by Vasubandhu was translated into Chinese by Bodhiruci 菩提流支 (T1511-金剛般若波羅蜜經論) and Yijing 義淨 (T1513-能斷金剛般若波羅蜜多經論釋), and those two versions of the Diamond Sutra are used in each respectively. Yijing also extracted Asan%ga's Ode from a separate text (T1514).
四念住 The 'four stations (or bases) of mindfulness'; also; the fourfold contemplation to be practiced after one has completed the exercise of tranquilizing one's mind: (1) shennianzhu 身念住, contemplating one's body as defiled; (2) shounianzhu 受念住, contemplating one's feelings as painful: even though there are agreeable sensations, they are deceptive, and there is no true pleasure in the world; (3) xinnianzhu 心念住, contemplating one's mind as constantly changing and (4) fanianzhu 法念住, contemplating things in general as devoid of inherent existence. The four bases of mindfulness are included in the thirty-seven elements of enlightenment (三十七道品). Also written 四念處.
四念處 'Four Mindfulnesses.' Same as sinianzhu 四念住sinianzhu and 四觀.
四恩 Four kinds of compassion. The compassion of parents; the compassion of sentient beings; the compassion of rulers; the compassion of the Three Treasures.
四悉檀 The four siddha^ntas. Four modes whereby the Buddha preached the originally inexpressible dharma to all sentient beings. They are as follows: (1) shijiexitan 世界悉檀 Worldly siddha^nta. Preaching which accords to the conventional understanding of the world. (2) gegeweirenxitan 各各為人悉檀 Siddha^nta for each individual. Preaching according to the abilities and levels of understanding of the people listening. (3) duizhixitan 對治悉檀 Special application siddha^nta. Preaching aimed at destroying strong defilement or evil karma of certain beings. (4) diyiyixitan 第一義悉檀 Siddha^nta of supreme truth. Preaching of reality as understood by the Buddha himself.
四患 'four afflictions.' In the Nirva^na-su^tra these are: impermanence, suffering, no-self and impurity.
四惑 Four kinds of fundamental afflictions: (1) Self-ignorance 我痴, self-view 我見, self-pride 我慢 and self-love 我愛. These are understood to be originated in the manas consciousness 末那識.
四惡 An abbreviation of 四惡趣.
四惡趣 The four evil destinies (negative forms of rebirth) 惡趣 of hell denizens 地獄, hungry ghosts 餓鬼, animals 畜生, and asuras 阿修羅.
四惡道 The four evil destinies. 【參照: 四惡趣】〔法華經 T 262.9.21b29〕
四慕流 The "four raging currents." Four afflictions which agitate the originally quiescent mind: desire 欲, existence 有, opinion 見 and ignorance 無明.
四攝法 (catuh-sam!graha-vastu); The 'four methods of winning (people) over.' Also written 四攝事. The four methods that bodhisattvas employ to approach and save people. They are: (1) bushi 布施, giving the gift of Dharma or something that people like; (2) aiyu 愛語 using kind words; (3) lixing 利行 acting for the purpose of benefit to them; (4) tongshi 同事 physically working together with them.
四教義 The Sijiaoyi, T 1929.46.721a-769a. A twelve fascicle work by Zhiyi 智顗, the founder of Tiantai Buddhism. This treatise is devoted to the detailed and systematic exposition of the Four Teachings (one of the schemes by which the Buddhist sutras and treatises are arranged in the Tiantai tenet classification system). The four teachings are: (1) sancang 三藏the Tripitaka teaching; (2) tong 通 the Pervasive or 'shared' teaching; (3) bie 別 the Distinct teaching and (4) yuan 圓 the Complete teaching. Originally it formed a part of his commentary on the Vimalaki^rti-nirde/sa-su^tra 維摩經, which he finished in 595 C.E.
四方易處 To be disoriented; to lose one's sense of direction. A simile which appears in Buddhist scriptures to describe the nature of ignorance. See, for example in the Sutra of Perfect Enlightenment 圓覺經 (T 842.17.913b22), in the Awakening of Faith 起信論 (T 1666.38.577a3 ff. and 579c23) and in the S/u^ram!gama-su^tra 首楞嚴經 (T 945.19.120b21-23).
四明尊者教行錄 Siming zunzhe jiaoxing lu; 7 fasc., by Zongxiao 宗曉. T 1937.46.856a-934a.
四智 (1) The 'four wisdoms' of dharma, species, other mind and secular world (catva^ri-jn~a^ni). (2) In Yoga^ca^ra, The four kinds of wisdoms attained upon the full enlightenment of the Buddha. These are "Great Reflecting Wisdom" 大圓鏡智, "Wisdom of the Equality in Nature" 平等性智, "Subtle Observing Wisdom" 妙觀察智, and the "Wisdom of Fulfillment of Deeds" 成所作智. (3) The four kinds of wisdom that cut off delusion. These are: the wisdom that extinguishes the production of selfhood; the wisdom of establishing pure works; the wisdom of doing what should be done; the wisdom that keeps this existence from being reborn.
四暴流 The four raging currents--a synonym for the four kinds of outflow 四漏 (Skt. catva^ra ogha^h!, catur-ogha; Pali catta^ro-ogha^). These are the raging currents of desire 欲暴流, existence 有暴流, ignorance 無明暴流, and false views 見暴流. 〔瑜伽論 T 1579.30.314c18〕
四果 Four Fruition 四果 also known as Four Phala. These are four grades of arhatship, namely 1.Srota-apanna: has entered the stream of holy living; the first stage of the arhat, that of a Sravaka 2.Sakradagamin: comes to be born once more; the second grade of arhatship involving only one birth 3.Anagamin: will not be reborn in this world (i.e. Six Paths), but in the Form Realm or Formless Realm, where he will attain to Nirvana 4.Arhan: enters Nirvana. All Karma of reincarnation is destroyed. He also reaches a state of no longer learning. He is the highest Saint in Hinayana in contrast with the Bodhisattva as the Saint in Mahayana\nFour Phala 四果 【參照: Four Fruition】\nThe Four Fruits (of the /sra^vaka path) (catva^ri-phalani). 【參照: 四向四果】
四梵 The "Four Brahman Heavens": (1) 梵 (2) 小梵無量 (3) 大梵 (4) 梵輔. Since the first is a general term, there are actually only three.
四業 Four types of admixture of good and evil karma, with the logographs for white and black representing good and evil, respectively: (1) evil-evil-differently-matured karma 黑黑異熟業; (2) good-good-differently-matured karma 白白異熟業; (3) evil-good evil-good differently-matured karma 黑白黑白異熟業 and (4) neither-evil-nor-good not-differently-matured karma 非黑非白無異熟業. (Skt. catva^ri-karma^n!i; Pali catta^ri kamma^ni)〔俱舍論、 T 1558.29.83b〕
四欲 The four desires:qing 情 emotional love; se 色 sexual attraction; shi 食 food; yin 淫 lust.
四正勤 The 'four correct endeavors.' (1) getting rid of existing evil; (2) working not to produce evil; (3) To work at nurturing goodness; (4) to destroy pre-existent evil.
四法 Four Aspects (of Buddhist Dharma) 四法 (1) the teaching (2) the principle (3) the practice (4) the fruit/reward/result\nFour Ways (of learning Buddhist Dharma) 四法 (1) Belief/faith (2) Interpretation/discernment (3) Practice/performance (4) Verification/assurance These are the cyclic process in learning a truth.
四法印 Four Seals 四法印 They are: 1.All phenomena are impermanent. 2.All Dharma are not-self. 3.The eternity is Nirvana. 4.All sensations are suffering.
四法界 The four dharmadha^tus, or four realms of reality as explicated by the masters of the Huayan school: (1) shi fajie 事法界 the realm of individual phenomena; (2) li fajie 理法界 the realm of the one principle (/su^nyata^); (3) lishi wuai fajie 理事無礙法界 the realm of non-obstruction between principle and phenomena; (4) shishi wuai fajie 事事無礙法界 the realm of non-obstruction between phenomena.
四波羅夷 The four grave offenses, the commission of which will lead to the expulsion of a monk or nun from the sangha. 【參照: 四重罪】
四流 【參照: 四慕流】 The four kinds of outflow: (1) the three kinds of outflow 三漏, plus the outflow of views 見漏. (2) 【參照: 四暴流】 〔北本大般涅槃經卷二十二, 大毗婆沙論卷四十八〕
四無所畏 The 'four forms of fearlessness' (catva^ri-vaisaradyani). Four types of fearlessness, or utter conviction, in preaching the dharma. I. Those of a buddha are: (1) zhengdengjue wuwei 正等覺無畏, fearlessness in asserting that he has attained perfect enlightenment; (2) louyongjin wuwei 漏永盡無畏, fearlessness in asserting that he has destroyed all defilements; (3) shuozhangfa wuwei 說障法無畏, fearlessness in showing people those elements which hinder the realization of the Dharma, and (4) shuochudao wuwei 說出道無畏, fearlessness in expounding the method of liberation. II. Those of a bodhisattva are: (1) nengchi wuwei 能持無畏, fearlessness in expounding passages and phrases of the dharma which he has heard from the teacher and keeps in memory; (2) zhigenwuwei 知根無畏, fearlessness in expounding appropriate to people with a correct knowledge of their abilities; (3) jueyi Wuwei 決疑無畏, fearlessness in countering an opponent's attack on the Buddhist teaching, and clearing away his doubts, and (4) dabao wuwei 答報無畏, fearlessness in responding to the various questions asked of him.
四無所畏（佛四無所畏，菩薩四無所畏） Four Fearlessness 四無所畏（佛四無所畏，菩薩四無所畏） There are four kinds of fearlessness, of which there are two groups: A.Buddha's fearlessness arises from（佛四無所畏） 1. his omniscience正等覺無所畏 2. perfection of character漏永盡無所畏 3. overcoming opposition說障法無所畏 4.ending of suffering說出道無所畏 B.Bodhisattva's fearlessness arises from（菩薩四無所畏） 1. powers of memory能持無所畏 2. power of moral diagnosis and application of the remedy知根無所畏 3. power of ratiocination決疑無所畏 4.power of solving doubts答報無所畏
四無礙智 【參照: 四無礙辯】
四無礙解 Same as 四無礙辯.
四無礙辯 Four abilities of unhindered understanding and expression: (1) fawuai 法無礙 No mistake in teaching; (2) yiWuai 義無礙, No lack in regard to understanding the internal meaning of the teaching; (3) ciwuai 辭無礙 'unhindered speech,' that is, the understanding of all languages; (4) yueshuowuai 樂說無礙 'unhindered ease in explanation' which is the free use of the above three in the effort of saving all sentient beings.
四無色 The four states (abodes, awarenesses, contemplations) of the formless realm: 1) kongwubianchu 空無邊處 aka^/sa-anantya-a^yatana, the abode of limitless space; 2) shiwubianchu 識無邊處 vijn~a^na-anantya-a^yatana, the abode of limitless consciousness; 3) wusuoyouchu 無所有處 akin~canya-a^yatana, the abode where nothing exists at all; 4) feixiangfeifeixiangchu 非想非非想處 naivasam!jn~a^na-asam!jn~a-a^yatana, the abode of no thought or no non-thought.
四無色天 【參照: 四無色】
四無色定 The 'four formless concentrations.' Four states of concentration which lead to rebirth in the four formless heavenly realms: (1) concentration on infinite space 空無邊處; (2) concentration on infinite consciousness 識無邊處; (3) concentration on nothingness and 無所有處 (4) concentration on neither perception nor non-perception 非想非非想處.〔俱舍論、 T 1558.29.41a〕
四無色蘊 The four skandhas outside of form: Feeling 受, perception 想, impulse 行 and consciousness 識.〔二障義HPC 1.791a〕
四無色處 【參照: 四無色】
四無記 The four kinds of (non-impedimentary) moral neutrality 無覆無記 which therefore cannot act as hindrances to liberation: those of (1) differing result 異熟無記; (2) mode of deportment 威儀無記, referring to the neutral quality of the thoughts that arise in connection with the moving into certain physical positions; (3) the arts and crafts 工巧無記; (4) the transformations, which refers to the neutrality of the occurrences that arise through the action of supernatural powers 變化無記.
四無量 Four Immeasurable Minds 四無量 【參照: Four Unlimited Minds】
四無量心 Four Unlimited Mind 四無量心 The mind of Bodhisattva: 1. Kindness 2. Compassion 3. Delight 4. Renunciation\nThe 'four immeasurable minds.' The immeasurable mind of love (maitri 慈無量), compassion (karuna 悲無量), sympathetic joy (mudita 喜無量) and impartiality (upeks!a 舍無量). They are four kinds of meditation to give bliss to, and to take away the suffering of sentient beings (catva^ri-aprama^na^na). Four minds of immeasurable concern for others.
四相 (1) The Four Marks of existence: Arising 生, abiding 住, changing 異, and ceasing 滅. (2) Birth, old age, sickness and death (生老病死). (3) The four marks of the truth of suffering: duhkha 苦, /su^nyata^ 空, anitya 無常, ana^tman 無我.
四真諦 The Four Noble Truths. 【參照: 四諦】
四眾 Fourfold Assembly 四眾 Or the Four Varga (groups) are bhiksu, bhiksuni, upasaka and upasika, i.e. monks, nuns, male and female devotees.
四神足 The 'four bases of supernatural power.' These are: (1) 'desire power,' (yushenzu 欲神足), the desire to gain excellent meditation; (2) 'effort power' (qinshenzu 勤神足) the effort to gain excellent meditation; (3) 'concentration power' (xinshenzu 心神足) the gaining of control over thoughts and (4) 'wisdom power' (guanshenzu 觀神足), the good function of analytical meditation.
四禪 The 'four meditations.' Four progressively subtle stages of meditation which lead one out from the desire realm into rebirth in the four meditation heavens 四禪天 in the realm of form 色界 (catur-dhya^na). (1) In the first meditation the practitioner experiences the joy and pleasure of abandoning coarse desires 離生喜樂; (2) in the second, one dwells solely in the joy and pleasure produced by meditation 定生喜樂; (3) in the third, one attains sublime pleasure that transcends ordinary joy 離喜妙樂, and (4) in the fourth, one dwells in a state of mental stability free from various sensations of pain and pleasure 非苦非樂.
四禪天 The 'four meditation heavens' in the realm of form. The four spheres one is born into depending upon one's level of meditation practice in the four meditative concentrations 四禪. There are various sources which describe these, but one of the most extensive is the Abhidharmako/sa-bha^sya 俱舍論, where they are discussed in connection with the term 四靜慮; the Zen gaku jiten cites a text called the Jietuodao lun 解脫道論. Those who practice the first meditative concentration in the present lifetime are born in the first meditation heaven into one of three different levels according to their proficiency in practice. Those of the lower level are born into heaven of Brahma followers 梵眾天; those of middling level are born into the heaven of Brahma's ministers 梵輔天 and those of the superior level are born into the great Brahma heaven 大梵天. In similar fashion, those who practice the second meditation in the present life are born into three grades of heavens according to their proficiency in practice: the heaven of limited light 少光天; the heaven of limitless light 無量光天 and the heaven of ultimate light and purity 極光淨天. In the third heaven there are again three: the heaven of limited purity 少淨天, the heaven of limitless purity 無量淨天 and the heaven of pervasive purity 遍淨天. The fourth heaven has eight levels: the first three of these, the cloudless heaven 無雲天 the heaven of blessed birth 福生天 and the heaven of extensive fruition 廣果天 are attainable by unenlightened sentient beings; the final five are attained only by Buddhist saints who have consummated the undefiled concentration of the fourth level: these are the heaven of no affliction 無煩天, the heaven of no heat 無熱天, the heaven of skillful manifestation 善現天, the heaven of skillful vision 善見天, and the heaven of ultimate form 色究竟天. 〔俱舍論、 T 1558.29.41a〕
四禪定 The four meditations of the form realm. 【參照: 四禪】
四種我見 The "four kinds of view of a self:" (1) The view of a self arising from discrimination 有分別我見, which is arisen by those who perceive reality in a non-Buddhist manner; (2) the view of a self arisen in the process of coming to be born 俱生我見, which can be arisen by animals as well as human beings; (3) the view of self arisen by each person based on his understanding of himself 自依止我見 and (4) the view of self which arises in dependence on one's relationship with others 緣他依止我見.〔瑜伽論T 1579.30.779c10-14〕
四種授記 The four kinds of prediction of Buddhahood. In the Shoulengyan sanmei jing 首楞嚴三昧經 these are: (1) The prediction for those who have not yet arisen the mind of enlightenment. (2) The prediction for those who are at the point of arising the mind of enlightenment. (3) The secret prediction. (4) The prediction for those who have attained the level of unarisen tolerance. (See T vol. 15 p. 638c.)
四種法燻習 Four kinds of perfumation of dharmas (from the 大乘起信論): (1) jingfa 淨法 (真如) (2) yiqieranyin 一切染因 (無明) (3) wangxin 妄心 (wangxin) (業識); (4) wangjingjie 妄境界 (六塵).
四種涅槃 'Four kinds of Nirva^na.' In the teachings of the Yoga^ca^ra school, nirva^na is divided into four types. The first is the nirva^na of the originally pure self-nature, the original thusness of all existence. The second refers to the thusness expressed in the extinction of the hindrances due to defilement, and is called "nirva^na with remainder." The third is "nirva^na without remainder"; in this nirva^na the hindrances due to defilement in the mind are cut off, and the body in which the five skandhas was united is extinguished. In the fourth, both the hindrances due to defilement and the hindrances of knowing are cut off, and a deep wisdom is attained wherein sam!sa^ra and nirva^na are not distinguished. Not abiding in nirva^na nor disliking sam!sa^ra, one teaches sentient beings yet does not become attached to the world. This condition of complete separation from delusion is called "nirva^na with no abode."
四種淨智 【參照: 四智】 〔二障義 HPC 1.806a7〕
四種無記 【參照: 四無記】
四種煩惱 The four kinds of afflictions related to the view of self, which are concomitant with the manas (seventh) consciousness 末那識. They are self 我 and its three functions of view of person 薩迦耶見, self-pride 我慢, and self-love 我愛. Same as 任運煩惱. 〔瑜伽論 T 1579.30.651c21〕
四種謗 The four kinds of errors according to Wonhyo 元曉 in his commentary on the Awakening of Faith 起信論. Belief in existence; belief in non-existence; belief in both; belief in neither.
四種障 Four kinds of hindrances taught in the Ratnagotravibha^ga. The hindrance of the marks of conditions 緣相, the hindrance of the marks of causes 因相, the hindrance of the marks of arising 生相, and the hindrance of the marks of destruction 壞相. 〔寶性論T 1611.31.830b2-10〕
四種顛倒 Four kinds of errors; which are four kinds of inverted understandings of reality: perceiving permanence when one should perceive impermanence; perceiving a self when one should perceive no-self; perceiving pleasure when one should be perceiving suffering and perceiving purity when one should be perceiving impurity. 〔寶性論T 1611.31.813a-848a〕
四空 【參照: 四無色】
四空天 【參照: 四無色】
四空處 The 'four locations in the formless realm.' Four spheres of existence within the formless realm. Also written siwushi 四無色. Those who practice the four formless concentrations are born here. 【參照: 四無色】
四紙經 【參照: 阿彌陀經】
四緣 'four conditions', 'four causes.' {I} In the Consciousness-only 唯識 school, a broad division into four types, of the causes that produce all things. In this case, the ideograph yuan 緣 has the meaning of yin 因. This classification is used especially in explaining the "nature of dependent arising 依他起性." The explanation of the relationship of these four causes to the "six causes" 六因 differs between Consciousness-only and Abhidharma-ko/sa. The four are: (1) yinyuan 因緣 (hetu-pratyaya) a direct internal cause that produces a result. Refers to newly producing the fruit of a person--seeds and their manifestation. The production by the seeds in the a^laya Consciousness of the world cognized through the seven consciousnesses. (2) dengwujianyuan 等無間緣 (sam!anantara-pratyaya) Since the prior instant of mind/mental functioning gives rise directly to the succeeding instant of mind, there is no gap in their leading into one another. Also called cidiyuan 次第緣. (3) suoyuanyuan 所緣緣 'Object as condition' (a^lambana-pratyaya). For the mind to arise, its object must be present, so every object becomes a cause for the mind. These objects are discriminated into the two types of 親 and 疏. (4) zengshangyuan 增上緣 (adhipati-pratyaya) 'Causes beyond direct empowerment.' This group includes all indirect causes outside the above three. Not only those things which give power to the production of results, but things which merely do not impede or hinder. {II} In the Sutra of Perfect Enlightenment 圓覺經, the Four Elements (四大). {III} In the Vajrasam!a^dhi-su^tra, the four causes are: (1) 作擇滅力取緣; (2) 本利根淨所集起緣; (3) 本慧大悲力緣; (4) 一覺通智力緣. (T vol. 9, p. 370c)
四聖 The four kinds of sages: /sra^vaka, pratyekabuddha, bodhisattva and buddha.
四聖行 The "four holy actions": (1) To wear the monk's robe; (2) To beg for food; (3) To sit under a tree. (4) To still the mind and body.
四聖諦 Four Noble Truths 四聖諦 It is the primary and fundamental doctrines of Shakyamuni 1.Doctrine of Suffering - suffering is a necessary attribute of sentient existence (Effect of Suffering) 2.Doctrine of Accumulation - accumulation of suffering is caused by passions (Cause of Suffering) 3.Doctrine of Extinction - extinction of passion (Effect of Happiness) 4.Doctrine of Path - Path leading to the extinction of passion (Cause of Happiness); i.e. Eightfold Path. The first two are considered to be related to this life, and the last two to the life outside and beyond this world. The Four Noble Truths were first preached to Shakyamuni's five former ascetic companions.\nThe "four noble truths" (a^rya-satya) which form the main content of the Buddha's first sermon given at Ba^ra^n!asi^. 【參照: 四諦】
四聖道 Four Holy Realms 四聖道 They are Sravaka, Praetyka-Buddha, Bodhisattva, and Buddha.
四苦 The four basic forms of suffering; see next 四苦八苦.
四苦八苦 The four and eight kinds of suffering taught by S/a^kyamuni in his exposition of the Four Noble Truths 四諦. These include the four basic forms of suffering: birth 生, aging 老, sickness 病 and death 死, along with the four derivative forms of suffering: separation from that which we love 愛別離苦, association with that which we hate 怨憎會苦, Ina-Zbility to fulfill our desires 求不得苦 and the suffering from the instability of the five skandhas 五陰盛苦. Since there are eight forms of suffering in total, they are often referred to more simply as such 八苦. 〔瑜伽論T 1579.30.289b〕
四處 (1) The four great locations of S/a^kyamuni's religious career: his birthplace at Lumbini;Magadha, the place of his enlightenment; the Deer Park at Ba^ra^n!asi^, where he preached his first sermon and Hiranyavati in Ku/sinagara, where he entered nirva^na. (2) The four practices of wisdom, truth, detachment and equanimity.
四衢 'Four crossings.' An intersection (Huayan Wu jiao zhang). Another term for the Four Noble Truths.
四見 (1) Four perspectives, four views, four understandings. For example, to a human being, water is something to drink; to a fish, it is the surrounding environment, to the gods it is a jewel, and to a hungry ghost it is bloody pus. (2) Equivalent to "four phrases"--【參照: 四句】 (3) In Yoga^ca^ra, the four kinds of attached views held by non-Buddhists that are associated with the manas consciousness 末那識: the view of existence of the person 有身見; the view of attachment to extremes 邊執見; evil view 邪見, and view of attachment to views 見取見. These are the same as the five views 五見, without the view of attachment to precepts. (4) In the Sanlun 三論 doctrine, four kinds of attachment associated with four kinds of teaching.
四觀 Same as four bases of mindfulness 四念處.
四諦 The "four noble truths" (a^rya-satya) which form the main content of the Buddha's first sermon given at Ba^ra^n!asi^: the truth of suffering (duh!kha) 苦諦, the truth of the arising of suffering (samudaya) 集諦, the truth of the cessation of suffering (nirodha) 滅諦, and the truth of the path to the cessation of suffering (ma^rga) 道諦. Also rendered as 四聖諦.
四諦法 The law of the four truths. 【參照: 四諦】 〔法華經、T 262.9.3c〕
四輩 The four groups of Buddhist disciples: monks 比丘, nuns 比丘尼, laymen 優婆塞 and laywomen 優婆夷 (catur-pars!ad).
四輩弟子 The four groups of Buddhist disciples. 【參照: 四輩】
四辨 (A) The 'four analytical knowledges.' These are the same as the siwuaizhi 四無礙智 and the siwuaibian 四無礙辯. (B) The 'four unobstructed knowledges.' (1) To be unobstructed in the knowledge concerning the meaning of the teachings. (2) To be unobstructed in the knowledge of dharmas. (3) To be unobstructed in the knowledge about various languages. (4) To be unobstructed in preaching.
四辯 【參照: 四無礙辯】
四道 The four paths in Abhidharmako/sa 俱舍論 doctrine. (1) The path of preparation 加行道--the stage at which one gathers the energy for the development of the three stages of worthiness and the four roots of goodness (三賢、 四善根), practicing /si^la, sama^dhi and prajn~a^. (2) The path of non-obstruction 無間道-- the stage where defilements are destroyed by the awakening of correct wisdom. (3) The path of liberation 解脫道--wherein one thought-moment of correct wisdom one awakens to reality. (4) The path of superb advancement 勝進道. Having awakened, one enters anew onto the path of meditation and wisdom.
四部 The four groups of Buddhist disciples. 【參照: 四輩】
四部之會 The four groups of Buddhist disciples. 【參照: 四輩】
四部之眾 The four groups of Buddhist disciples. 【參照: 四輩】
四部弟子 The four groups of Buddhist disciples. 【參照: 四輩】
四部眾 The four groups of Buddhist disciples. 【參照: 四輩】
四部眾會 The four groups of Buddhist disciples. 【參照: 四輩】
四重 Four grave (crimes). 【參照: 四重罪】
四重罪 The four grave crimes (Skt. pa^ra^jika; Pali pa^ra^jika) of sexual intercourse, stealing, killing a human being and lying about one's spiritual attainments; transcribed as 波羅夷. The commission of one of these offenses by a member of the clergy can result in expulsion from the sangha.
四門出游 The "excursions out of the four gates." According to legend, Gautama Siddhartha, becoming frustrated with his lack of experience with the world outside of his father's castle, eventually forced his father to allow him to travel outside. Despite the efforts of his father's retainers to clear the roadways of any problematic scenes, Gautama witnessed on four trips, a sick person, an extremely aged person, a corpse and a religious mendicant (/sraman!a). These experiences catalyzed his determination to renounce his worldly life and seek enlightenment.
四門游觀 Same as 四門出游.
四階成佛 The 'four stages in the attainment of buddhahood': (1) The myriad practices of the three great incalculable eons; (2) The hundred kalpas practice of good marks; (3) The cutting off of doubts in the first eight bhu^mi; (4) Sitting in meditation and arising the 34 mindfulnesses to cut off all non-conceptual doubts and become a Buddha.
四靜慮 A later rendering of the Sanskrit catur-dhya^na, meaning "four meditations." This is a later period translation for what was originally rendered as si chanding 四禪定.
四顛倒 The 'four falls'; four inverted views, which cause one to fall from the true path (viparya^sa-catuksa). They are: (1) the fall of permanence--taking the impermanent to be permanent; (2) Enjoyment--perceiving suffering as enjoyment; (3) Purity-- seeing the impure as pure; (4) Self--perceiving what is not a self to be a self. These can be found in the Vimalaki^rti-nirde/sa-su^tra 維摩經, as well as the Abhidharmako/sa-bha^sya 俱舍論. Other texts list different groups of these four.
四食 The four kinds of food. (1) Sequential food; physical food that enters the mouth piece by piece--fruits, meats, vegetables, etc. (2) Sensory food: the nourishment that one takes through the contacts of the five senses. (3) The nourishment one takes through thought. (4) The nourishment from the six consciousnesses. 〔楞嚴經 〕
回 To turn, revolve. In Buddhism, often associated with the cyclical movement of sam!sa^ra.
回頭換面 "When you turn your head, your face turns." A Chan saying.
因 (1) Depend upon, rely on, need, request. (2) According to, depending upon, if; in that case, then, there. (3) A cause; a condition, relationship. (4) A reason; a basis. (Buddhism) (1) Cause (hetu, ka^rana, bi^jatva). That which produces a result. Cause, seed, origin, element, root. In Sarva^stiva^din teachings cause is divided into six kinds; 【參照: 六因】 (2) As opposed to "condition(s)" 緣, the term refers to the primary, or most intimately related cause of an effect. (3) Again, in relation to "conditions" there are "causes and conditions," but in this case, "cause" refers to a more internal and direct cause, while "condition" refers to external, auxiliary, and indirect causes. (4) An abbreviation of yeyin 業因, 'karma-cause'; a good or evil act as the cause of a good or evil effect. (5) One of the '16 manners of practice' 十六行相. (6) To face or meet. (7) In Indian Logic (因明hetu-vidya^), a cause or a reason in a syllogism (hetu). (8) Religious practice. The practice of the bodhisattva based on his arousal of the mind of compassion. (9) The period of bodhisattva practice (which is the "cause" of buddhahood). (10) One of the ten such-likes taught in the Lotus Sutra. 【參照: 十如是】
因人 A person in the 'causal stage' of practice. One who has not yet attained Buddhahood.
因位 (1) Causal condition. The course followed until realization of a result. (2) Also written yindi 因地. Prior to enlightenment. The period of practice. Being in the stage of not yet having achieved enlightenment. The path one follows until reaching the fruit of buddhahood. The stages of a bodhisattva's practice prior to the attainment of buddhahood.
因分 The causal portion. The practices done for the purpose of becoming a Buddha.
因分可說 The "causal aspect of the Buddha's enlightenment can be explained." The realm of the Buddha's enlightenment cannot be described, but the causal practices leading to enlightenment can be explained.
因地 The causal stage. (1) The time, or point of departure. Not yet reaching completion. (2) The causal stage of the practice of becoming enlightened. Synonymous with 因位 and 因分.
因性 Innate nature as the cause of something (hetu-svabha^va).
因成 That which is established according to cause and condition.
因揭陀 An%gaja, one of the sixteen arhats 十六羅漢 who vowed to stay in this world to ensure the transmission of the correct dharma.
因明入正理論 The Yinming ruzhengli lun, Nya^yaprave/sa (Introduction to Logic); by S/an%karasva^min 商羯羅主1 fasc, T 1630 32.11-13.Translated by Xuanzang 玄奘 in 647 at Hongfu Monastery. The first Indian Logic 因明text ever translated into Chinese. It offers an overview of Digna^ga's 陣那 logic. Ten monks wrote commentaries on this text that were incommensurate. A Court Taoist, Lu Tsai, wrote his own, applying yin-yang and Chinese cosmological principles, which outraged the Buddhists, leading to a crisis in the capitol that only dissipated once Xuanzang, questioned by the Emperor, confirmed that Lu's commentary was erroneous. English translation with Sanskrit text in Musashi.
因明正理門論本 The Yinming zhengli men lun ben Nya^yamukha (Gateway to Logic), by Digna^ga 陳那, translated by Xuanzang 玄奘 in 650 at Dacien Monastery. One fascicle, T 1628.32.1-6. One of Digna^ga's basic texts on Buddhist logic 因明, in which he articulates the basic principles. English translation in Tucci.
因時 (1) The causative period of buddhahood--the time when one is practicing religious cultivation. 〔二障義 HPC 1.813c〕(2) The time of causation of an effect.
因果 (karma, hetu-phala, phala-hetu). (1) Cause and effect. If there is a cause there must be an effect and vice versa. (2) All dharmas arise, change and cease according to the law of cause and effect. (3) The practices of the bodhisattva are the cause, becoming a Buddha is the fruit.
因緣 (hetu-pratyaya). (1) causes and conditions (connections). The character 因 (yin) refers to direct cause, which directly incurs a result, while 緣 (yuan) refers to an indirect cause which helps or participates in producing the result. (2) Direct cause. (3) 'Cause is namely condition;'--a widened meaning of the term, where all active elements are called causes/conditions. In Abhidharma-ko/sa theory, one of the 'four causes' siyuan 四緣. (4) Dependent origination (prati^tya-sam!utpa^da). (5) A Chinese translation of the Sanskrit nida^na 尼陀那, the genre of historical narratives contained in the Buddhist canon--one of the twelve traditional genre divisions of the Buddhist canon 十二部經.
因緣和合 The union of causes and conditions.
因陀羅 Indra. The powerful Indian god who is related in Indo-European mythology to Zeus and Thor. He controls the lightning, thunder, wind and rain. In Buddhism, he is indentified with S/akra 帝釋天, the lord of Tus!ita Heaven 兜率天.
因陀羅網 Indra's Net. A vast net that hangs in Indra's palace in which the strands are joined together by jewels. When light reflects onto one of the jewels, the same light is reflected and re-reflected endlessly throughout the expanse of the net. This is a metaphor used in Huayan 華嚴 Buddhism, taken from the Huayan jing, to express the concept of mutual interpenetration. Also written in Chinese as 帝釋網 and 帝網.
國 A country, a state. To establish a country.
國土身 In Huayan teaching, one of the ten Buddhas of the Realm of Understanding. The land of mountains, rivers, the great earth, grass and trees, just as they are--the body of the Buddha. Seeing the land itself as the body of the Buddha.
圍繞 (1) To circumambulate (the Buddha three times) with one's right shoulder facing in. Also written 圍繞. (2) To encircle, enclose.
圓 (1) Round as the full moon (ma^ndalya). (2) Full, complete, perfect, consummate. (3) The perfect (or complete) teaching, especially as the Tiantai and Huayan schools refer to their own teachings. (4) The third in the division of teachings into "gradual," "sudden," and "perfect" (as in the Huayan jing).
圓光 Won'gwang (c. 570-?) An early Silla monk who traveled to China to study Abhidharma and Vinaya 戒律. Later returned to Silla to work toward the establishment of these two fields of study on the peninsula.
圓寂 Parinirvana 圓寂 Not death, but perfect rest, i.e. the perfection of all virtues and the elimination of all evils.. Also a release from the suffering of transmigration and an entry to a state of fullest joy.
圓悟 Yuanwu (1063-1135); Chinese monk of the Linji transmission 臨濟宗. Famous for his commentarial work on the Blue Cliff Record 碧岩錄.
圓成實性 (parinis!panna-svabha^va) The "perfectly accomplished nature of reality." That which is perfected, consummated, true. The character 性, here means "thing" or "existence." The true original essence of all things--'true thusness' 真如. This is said because all things are expressions of perfectly accomplished reality. It is the third of the three natures 三性 explained in Yoga^ca^ra theory, the other two being existence based on attachment to imagination (false existence), and existence based on external causes (provisional existence). The existence referred to by this term is 'true existence' 實有. Also translated by Parama^rtha as 實實.
圓極 Inclusive to the uttermost; absolute perfection. Perfect and absolute.
圓海 "Round ocean." A metaphor for the perfect realm of the Buddha.
圓測 Wonch'uk (613-696). Also known as Ximing fashi 西明法師 after the name of the temple where he did his most important work. Originally from Korea, he lived at Ximing temple and studied at the beginning of the Tang dynasty with the great translator and exponent of Yoga^ca^ra 瑜伽行派, Xuanzang 玄奘. Under Xuanzang's influence, he specialized in the study of Consciousness-only 唯識 (often differing from the viewpoint of Kuiji 窺基), but also studied and wrote commentaries on a broad spectrum of early Indian and Maha^ya^na texts. He worked until his death in China, passing away in a monastery in Loyang. He is well-known among scholars of Tibetan Buddhism for his Commentary on the Sam!dhinirmocana-su^tra 解深密經疏.
圓滿 (sam!pad, paripu^ri, nispatti, sam!a^pti). (1) To fill (up). To satisfy. To complete, to consummate; especially completion of wisdom. (2) To possess qualifications, to fulfill conditions. (3) To supply what is missing. (4) Complete, lacking nothing. To be in full possession of something. (5) Chinese translation of the Indian name Pu^rn!a 富留那.
圓滿經 The complete, or all-inclusive sutra, a term applied to the Huayan jing.
圓照 To completely illuminate. 〔二障義 HPC 1.807b〕
圓爾 Enni. Another name for Bennen 辨圓, the founder of the To^fuku-ji .
圓相 (1) A drawing of a circle. (2) In the Chan schools, the circle as a symbol of enlightenment, since the original mind of sentient beings is perfectly complete. The drawing of the circle as a teaching tool was particularly popular in the Weiyang 溈仰 school of Ch'an.
圓融 'Perfect and fused together'; said of the reality principle established in Tiantai and Huayan. All existences are of themselves perfect and interfused.
圓融宗 Yuanrong zong; the school of perfect interfusion. Another name for the Huayan school 華嚴宗.
圓融自在 Unifying opposing forces, allowing complete freedom.
圓覺 Perfect Enlightenment; Buddha-wisdom. The name of the eleventh of the twelve interlocutor-bodhisattvas in the Sutra of Perfect Enlightenment (T 842.17).
圓覺大師 【參照: 達摩】
圓覺寺 (1) (China) (2) (Korea) (3) (Japan) The head temple of the Engakuji branch of Japanese Rinzai, located in Kita-Kamakura, founded by Wuxue zuyuan 無學祖元 in 1282. One of the five Zen temples in Kamakura. In the ages of Bun-ei and Koan, Japan was attacked twice by Mongolia. It was the most unprecedented national crisis Japan ever met. Executive Tokimune Hojo, who had long embraced Zen, profoundly carried out his daily study of Zen even during the dangerous period of Koan. Wuxue zuyuan (Bukko^ Kokushi佛光國師) was the Chan master from China whom the executive looked up to. The Japanese nation engaged the formidable enemy as a whole and beat back the Mongolians. After this, Tokimune wished not only to spread the way of Zen that remained his mental support all the while, but to hold a mass for the souls, of both Japanese and Mongolian soldiers who laid down their life in those wars. He also wanted to express his gratitude to his master Bukko^. Thus, the building of a temple was envisioned. The temple was given the name of engaku after Engaku-Kyo (Sutra of Perfect Enlightenment 圓覺經), dug out of the selected building site, in a stone chest. The establishment of Bukko^ sect was succeeded from Ko^ho^ Ken-nichi 高峰顯日 of Nasu Ungen-ji to Muso Soseki 夢窗疏石 of Tenryu^-ji 天龍寺. Especially Muso was respected as 'the master of seven emperors' in the era of Northern and Southern Dynasties (1336-1392). His school formed the major influence of the Zen world of Japan in the Muromachi Era (1338-1573). The temple encountered fire several times. It also experienced temporary decline. However, Priest Seisetsu 誠拙 appeared at the end of the Edo Era (1603-1867) and reconstructed the monastery to consolidate the foundation of the present Engaku-ji. He maintained the austere atmosphere for trainees, carrying out the reform of the sect. In the Meiji Era (1868-1912), itinerant and laity trainees, called koji 居士, learned Zen under the direction of Imakita Kosen and his disciple Shaku So^en 釋宗演. The temple became the center of Zen in the Kanto Area. From the zazen course for students at Kojirin, outstanding men of ability appeared in great numbers in its long proud history. Engaku-ji runs zazen circles of various kinds and summer courses open for the public. Engaku-ji has eighteen branch temples in its site in addition to Jo^chi-ji 淨智寺, To^kei-ｊi 東慶寺, and Zuisen-ji 瑞泉寺 nearby.
圓覺經 Yuanjue jing; the Sutra of Perfect Enlightenment; 1 fasc., (T 842.17.913a-922a). Full title Dafangguang yuanjue xiuduluo liaoyi jing 大方廣圓覺修多羅了義經 (SPE). A Chinese Maha^ya^na sutra which was probably written in the early eighth century C.E. Divided into twelve chapters as a series of discussions on meditation practice, this text deals with issues such as the meaning and origin of ignorance, sudden and gradual enlightenment, original Buddhahood, etc., all themes which were originally elucidated in the Awakening of Faith 起信論. It was intended to resolve questions regarding doctrine and meditation for the earliest practitioners of the Chan school. The original popularization of the SPE in China is in large part due to the efforts of Zongmi (宗密; 780-841), who commented on this scripture extensively. His commentaries on this text include: (1) Yuanjue jing da shou 圓覺經大疏. (Great Commentary on the Sutra of Perfect Enlightenment) 12 fasc. Z 243.9.324a-418b. (2) Yuanjue jing da shou chao 圓覺經大疏鈔 (Subcommentary to the Great commentary on the Sutra of Perfect Enlightenment) 26 fasc. (3) Z 245.9.460-757. Yuanjuejing dashu chaoke 圓覺經大疏鈔科. (Outline to the Subcommentary of the Sutra of Perfect Enlightenment) 3 fasc. (first two fascicles missing). Z 244.9.419-459. (4) Yuanjue jing daochang xiuzheng yi 圓覺經道場修證儀. (Manual of Procedures for the Cultivation of Realization of Ritual Practice According to the Sutra of Perfect Enlightenment) Zongmi. 18 fasc. Z 1475.74.375-512. The sutra became even more popular in the Korean Son tradition where it was a favorite text of Chinul 知訥 and was also explicated by Hamho Tukt'ong (涵虛得通) in his Won'gakkyong sorui 圓覺經說誼. The sutra became a basic text in the Korean monastic educational system. The Sutra of Perfect Enlightenment is closely related in content to other East Asian works such as the Awakening of Faith (大乘起信論), the S/u^rangama-su^tra (首楞嚴經), and the Compilation of Yongjia (永嘉集). Translated into English by Luk (1962) and Muller (1999). Besides the influential commentaries by Zongmi and Kihwa, extent Chinese commentaries include: Yu zhu yuan jue jing 御注圓覺經 (The Emperor's Commentary to the Sutra of Perfect Enlightenment). Z 251.10.151-166. Yuanjue jing chao bian yi Wu 圓覺經鈔辯疑誤 (Treating Doubts and Errors in the Subcommentary to the Sutra of Perfect Enlightenment) 2 fasc. Guanfu (Sung). Z 249.10.1-11. Yuanjue jing zhe yi shou 圓覺經折義疏 (Discerning the Meaning of the Commentary to the Sutra of Perfect Enlightenment) 4 fasc. Tongli (Qing). Z 263.10.694-770. Yuanjue jing ji zhu 圓覺經集注 (Collected Notes on the Sutra of Perfect Enlightenment) 2 fasc. Jujian (Sung), Yuancui (Sung), Zongmi. Z 257.10.437-479. Yuanjue jing zhi jie 圓覺經直解 2 fasc. Deqing (Ming). Z 258.10.480-509. Deqing's commentary has been translated into English by Luk Kuan Yu together with his translation of the sutra. Yuanjue jing jin shi 圓覺經近釋. (A Close Exegesis of the Sutra of Perfect Enlightenment) 6 fasc. Tongrun (Ming). Z 259.10.510-542. Yuanjue jing jin song ji jiangyi 圓覺經夾頌集講義. (Collected Lectures of Jiao on the Sutra of Perfect Enlightenment) 12 fasc. Zhouqi (Sung) Z 253.10.238-377. Yuanjue jing jing jie xu lin 圓覺經精解評林. (Seminal Explanations on the Sutra of Perfect Enlightenment) 2 fasc. (first fascicle only extant) Jiaokuang (Ming) Z 261.10.573-599. Yuanjue jing zhu shi zheng bai 圓覺經句釋正白. (Correct Explanation of the text of the Sutra of Perfect Enlightenment) Hongli (Qing). Z 262.10.599-693. Yuanjue jing xin jing 圓覺經心鏡. (The Mind-mirror of the Sutra of Perfect Enlightenment) 6 fasc. Jicong (Sung). Z 254.10.378-432. Yuanjue jing xu zhu 圓覺經序注. (Notes on the Preface to the Sutra of Perfect Enlightenment) 1 fasc. Rushan (Sung) Z 255.10.433-435. Yuanjue jing lian zhu 圓覺經連珠. (String of Jewels of the Sutra of Perfect Enlightenment) Jingting (Qing). Yuanjue jing lue shou chao 圓覺經略疏鈔. (Abridged Subcommentary to the Sutra of Perfect Enlightenment) Zongmi. Z 248.9.821-959. Yuanjue jing lue shou zhu 圓覺經略疏注. (Abridged commentary to the Sutra of Perfect Enlightenment) 4 fasc., Zongmi. T 1795.39.523b-576b; Z 247.9.789-821 Yuanjue jing lue shou xu zhu 圓覺經略疏序注. (Notes on the Preface to Zongmi's Abridged Commentary to the Sutra of Perfect Enlightenment) 1 fasc. Rushan (Sung). Z 256.10.435-438. Yuanjuejing lueshu ke 圓覺經略疏科. (Outline of the Abridged Commentary) Zongmi. Z 246.9.758-788. Yuanjue jing leijie 圓覺經類解. (Various Understandings of the Sutra of Perfect Enlightenment) 8 fasc. Xingting (Sung). Z 252.10.167-237. Yuanjue jing shou chao sui wen yao jie 圓覺經疏鈔隨文要解. (Explanations of Pivotal Passages of the Text of Zongmi's Subcommentary) 12 fasc. Qingyuan (Yuan). Z 250.10.12-151. Yuanjue jing daochang lue ben xiuzheng i 圓覺經道場略本修證儀. 1 fasc. Jingyuan (Sung). Z 1476.74.512-517. Yuanjue jing yao jie 圓覺經要解. (Understanding the Essentials of the Sutra of Perfect Enlightenment) 2 fasc. Jizheng (Ming). Z 260.10.543-573.
圓覺經慶贊疏 Won'gakkyong kyongch'an so by Hyujong 休靜; HPC 7-714a.
圓陀陀 Round and smooth like a pearl.
圓音 The 'perfect voice.' Synonymous with the term 'single voice.' (一音) The voice of the buddha. Various explanations are: (1) All the teachings (Maha^ya^na, Hi^naya^na, etc.) are all really forms of one teaching; (2) the single perfect teaching is understood differently by listeners of different capacity; (3) the Huayan 華嚴 understanding of the 'single voice' which automatically adapts to the capacity of the listener.
圓頓宗 The perfect and sudden school--another name for the Tiantai school 天台宗.
圓頓成佛論 Wondon song pullon (The Perfect and Sudden Attainment of Buddhahood) by Chinul 知訥. HPC 4.724a-732b. Translated by Robert Buswell in The Korean Approach to Zen.
土 (1) Earth, ground, land, soil. (2) Country, region. (3) A residence. (4) Countryside, hometown. (5) As "earth" one of the five elements (Wuxing 五行) in early Chinese cosmology.
在 (1) To be, to exist. At, in, on. (2) To consist in, to rest with. To be present. (3) With reference to; in the case of.
在前 To be manifest; to be apparent; to appear before one's eyes. Synonymous with 現前. 〔二障義 HPC 1.811b24〕
在實 To reside on the inside, as do certain types of coarse hindrances. 〔瑜伽論 T 1579.30.562b10〕
在握 To be in one's hand; be in the hand; be at hand.
在皮 To lie on the skin, or external part of something, as do some types of coarse hindrances. As contrasted to 在膚 and 在實. 〔瑜伽論 T 1579.30.562b10〕
在纏 Being in a stage of confusion resulting from adhesion to defilements. The ideograph 纏 means "shackled" by defilement.
在膚 To abide on the outer layer etc., as do some types of coarse hindrances. As contrasted with those hindrances that lie on the outside surface 在皮 or those that lie within 在實. 〔瑜伽論 T 1579.30.562b9〕
地 (1) Earth, the earth, the ground (esp. as contrasted to heaven 天). (2) A land, a country, territory. (3) A place, a scene, a location, a situation, a position. A stage in the progression on the path towards enlightenment. (4) A reference to one of the ten stages 十地 (bhu^mis) of the bodhisattva's course of practice. (5) The spirit of the land.
地婆達多 Devadatta; 【參照: 提婆達多】
地持論 Dichi lun 【參照: 菩薩地持經】
地獄 Translated into English as "hell" but literally refers to a prison in the bowels of the earth where it prisoners are subject to all kinds of torture as a result of their extensive evil activities in their prior life (such as violating the precepts 破戒). The original Indic terms of naraka and niraya (Sanskrit and Pali) are transliterated into Chinese as 奈落 (那落) and 泥黎 respectively. It is considered as one of the three evil destinies 三惡道 (三惡趣) five destinies 五趣, six destinies 六道, and ten realms 十界. The scriptures have extensive categories and lists of the hells, among the most well-known are the eight hot hells 八熱地獄 (八大地獄) and eight cold hells 八寒地獄 that extend between the sam!ji^va 等活 and avi^ci 阿鼻 hells, which are all part of the primary hells 根本地獄. These also have secondary, or adjacent hells attached to them. A third class of hells are the "isolated" hells 孤地獄 in the mountains, deserts, below and above the earth. The composition of and relationship between the hells is explained in detail in such scriptures as the Abhidharmako/sa-bha^sya 俱舍論. As one might expect, this extensive theory of hells developed over a long period of time, based on numerous sources and influences in Indian religion. All of the Buddhist dictionaries listed in the references for this entry contain extensive detail regarding the lists and attributes of the hells.
地藏十輪經 The Dizang shilun jing; Da/sa-cakra-ks!itigarbha su^tra (Ten Cakras of Ks!itigarbha, Maha^ya^na Great Collection Sutra). Ten fascicles, T 411 .13.722-776. Translated by Xuanzang 玄奘 in 651-652. According to Nakamura, this sutra was a compiled by priests who spoke Iranian languages. The full title of this text is 大乘大集地藏十輪經. Other translation 大方廣十輪經.
地藏菩薩本願經 Dizang pusa benyuan jing; 2 fasc., trans. S/iksa^nanda 實叉難陀. T 412.13.777c-790a.
地論 Dilun 【參照: 十地經論】
地論宗 The Dilun zong: in English, the Stages Sect, or School of the Treatise on the Bhu^mis. One of the earlier schools of Chinese Buddhism, which was based on the commentary written by Vasubandhu 世親 on the Da/sabhu^mika-/sa^stra (Shidijing lun 十地經論), which also forms the commentary on one chapter of the Huayan jing 華嚴經. Ratnamati 勒那摩提 and Bodhiruci 菩提流支 brought the manuscript of the Da/sabhu^mi-vya^khya^na and translated it into Chinese during the Northern Wei dynasty. The Dilun school was based primarily on Yoga^ca^ra philosophy 瑜伽行派, particularly theories of the a^layavijn~a^na 阿賴耶識. The northern branch of the school, represented by Bodhiruci's student Daochong 道寵, took the position that the storehouse consciousness is not real, and that buddha-nature is first acquired on attaining buddhahood, thus it is not inborn. The southern school, represented by Ratnamati's student Huiguang 慧光, saw the a^layavijn~a^na as real and identical with the inborn buddha-nature 佛性. The Huayan school 華嚴宗 is said to have developed out of the southern branch, while Faxiang 法相宗 absorbed the northern branch.
均如 Kyunyo (923-973), an influential Hwaom 華嚴 scholar of the Koryo period. He commented prolifically on the works of the Chinese Huayan patriarchs, and lay the ground for the future rapprochement of Hwaom and Son by his accommodating attitude stance toward the latter. His works are an important source for modern scholarship in terms of identifying the distinctive nature of Korean Hwaom. One of the documents related to Kyunyo, the Kyunyo-jon 均如傳), has been translated into English by Adrian Buzo and Tony Prince.
坊 (1) A monk or priest's residence. (2) A subdivision of a city; a neighborhood, a ward. (3) A workshop; a store.
坐 (1) To sit. (2) A seat. (3) Preserve, protect, hold to.
坐高廣大床 The usage of a high, wide bed; prohibited for members of the Buddhist clery according to the ten precepts 十戒.
坦文 (900-975) Tanmun; a major Hwaom scholar of the Koryo period.
垂 (1) To suspend, hang down, droop, lower, dangle. (2) Sag, drip, trickle. (3) Leave behind, give, confer. (4) Be on the verge of; be close to. (5) To condescend; be favorable to.
垢 (1) Dirt, filth (mala). (2) A term for defilement. The quality of defilements being impurity, they permeate the mind and taint it. (3) An abbreviation of fannaogou (煩惱垢), the 'six filths' which are produced from original defilement. They are vexation (惱), harming (害), resentment (恨), flattery (諂), deception (誑), and haughtiness (憍).
城 (1) A (walled) city, castle, citadel. (2) In India, a forest where ascetics carry out mendicant practices.
執 'Attachment.' Deluded attachment to things. (abhinive/sa).
執受 (1) To cognize the existence of external objects, and on this basis, arouse sensation. To sense, to grasp (Skt. upa^di; Tib. len pa). 〔瑜伽論 T 1579.30.279a27〕 (2) To maintain mindfulness of the name of Amita^bha Buddha.
執持 (1) The function of the mind to perceive anything as its object. (2) A firm, unscattered mind of faith or concentration. (3) To hold something in the hand. (4) The seventh or eighth consciousness. 【參照: 執持識】
執持識 The maintaining consciousness. See a^da^na-vijn~a^na 阿陀那識. 〔攝大乘論 T 1593.31.114a12〕
執著 (abhinive/sa, nibhandhana); 'attachment.' Holding to things and being unable to let go. Grasping. To think about something and be unable to forget about it.
堂 (1) A hall, a reception room; a meeting place. Temple, shrine. (2) State chamber, a court of justice. (3) Venerable, grave. (4) An open place on the hills. (5) Flourishing, excellent.
堅 (kathina). (1) Hard, strong, solid, firm, rigid. (2) The hardness that can be seen in a rock. The special quality of the element earth. (3) Determined, obstinate. To maintain. (4) To harden, solidify, strengthen. (5) Armor. (6) Heavy.
堅固 (1) Solid, firm. (2) Possessing an inherent tendency towards permanence (anitya-asa^ra-sam!jn~a^). (3) Concretely existent (dhrdha-sa^ra). (4) Unrelenting, non-retreating, non-backsliding. (5) Definitely.
堅執 Rigid attachement; to hold firmly to. 〔瑜伽論T 1579.30.622a〕
堅實心 The real mind which all sentient beings are endowed with. The mind of true thusness; the mind as it is in its true nature. One of the four kinds of mind 四心.
堪能 Skill, mastery, flexibility, adaptability. (karmanya); often seen used together with its near-synonym diaorou 調柔. One is unable to experience this kind of flexibility when bound by the dense afflictions 粗重. 〔瑜伽論T 1579.30.657a〕
報 (1) Reward, result (phala). Retribution, recompense. The events that one brings upon oneself due to previous actions. (2) To announce, to tell, to inform, to report, to declare. (3) Answer, response, reward, reply. (4) Handle, deal with. (5) One of the ten such-likes taught in the Lotus Sutra. 【參照: 十如是】
報化佛 The reward-body buddha (sam!bhoga-ka^ya) and the transformation-body buddha (nirma^na-ka^ya).
報應 Result, response, reaction. The action of the principle of karma. The flawless connection of cause and effect. Similar to 果.
報身 The reward body of the buddha (sam!bhoga-ka^ya). The ideal body of a buddha which is produced upon entering buddhahood as the result of vows undertaken during the practices in the bodhisattva path. Amita^bha 阿彌陀 is regarded as a reward-body buddha. 〔華嚴經 T 278.9.565b17〕Interpreted in Yoga^ca^ra as 受用身.
塔 Stupa 塔 It refers to a place where the Buddha's true body resides.\n(1) A stu^pa, i.e., a mound where the remains of a great sage are buried. (2) A temple.
塔廟 Pagodas and temples.
塵 (1) Object. synonymous with 境 (artha, visaya, gocara). (2) Material object(s). This world. (3) Impurity, pollution (rajas, pa^msu). (4) Defilement, affliction (upakle/sa). (5) Stain, blot, dirt, flow, shortcoming. (6) Atom; minute particle; dust mote.
塵世 (1) The defiled realm; secular world. (2) Objective realm.
塵中格外 Mundane and transmundane.
塵勞 Affliction that fatigues the mind. 'Defilement.' The pollution of the mind that causes it to continue transmigrating through life and death. (2) To be defiled by affliction.
塵垢 Objective filth; defilement (upakle/sa).
塵寰 The defiled realm, or objective realm. Synonymous with 塵境.
塵沙 'Dust and sand,' i.e., 'numberless as atoms.' In Tiantai doctrine this term can refer to the trial of the bodhisattva as he faces the vast amount of detail in knowledge and operation required for his task of saving sentient beings.
塵沙惑 The lack of ability to correctly discern the true nature of the numberless phenomena of the world. A term coined by Zhiyi.
塵芥 Dust, dirt, trash; insignificant rubbish.
境 (1) Object, objective (the external realm's) existence. Phenomena, appearance. Thing(s), affairs. That which is apprehended and discerned by the mind and sense-organs. The term generally refers to the objects that give rise to the cognitive activity of the six organs; thus the six objective realms (六境 (liu jing). Since these are what defile the human mind, the term (塵) or "dust" is also used interchangeably with 境 (visaya, gocara, artha). (2) Object(s) of cognition. The objects of value judgments; synonymous. with suoqu 所取. (3) The objects of the five faculties, thus a reference to the five objective realms. When the mind-objects are added, there are six realms, as mentioned above. (4) The discernment of the Buddha's dharma, the object of excellent wisdom. (5) Mental state or condition; sphere, viewpoint. (6) In Consciousness-only theory the three kinds of objects that are discriminated by their qualities. These are: 'real objects' (xingjing 性境); 'image-only objects' (duyingjing 獨影境); and 'archetypal objects' (daizhi 帶質). (7) World, realm. Objective realm. (8) Boundary, limit, frontier, environment, circumstances (a^lambana).
境上 Within the world.
境地 Condition, state, situation, circumstance; stage, level. 〔二障義HPC 1.795b24〕
境智 "Objective wisdom." The function of the cognition of the objective world.(jn~eya-jn~a^na)
境界 (1) Sphere, state, viewpoint (visaya, gocara). (2) Object(s) perceived by the sensory and perceptive organs. The sphere of cognition. (visaya, jn~eya). (3) Sphere, realm, place. (4) Feeling, sensation, mood. Mental state; condition, state, situation. (5) The resultant condition each being ends up in according to their actions: 'fruit,' 'reward,' '-hood.' (6) One's area of specialization; one's own limits.
境界愛 The attachment to the things around oneself, such as one's family, household and possessions that one experiences especially as one approaches the moment of death. One of three kinds of attachment 三愛. 〔二障義HPC 1.796c15〕
境空識有 The "objective realm is empty, consciousness exists."
境識俱泯 "Object and consciousness are both denied."
壞 To ruin, to spoil, destroy, wipe out. To be changed and destroyed (na^/sa^, ha^ni, bheda, vigayama, na^/sana). (2) The destruction of the universe. (3) Demolition, collapse (vina^/sayati). (4) To theoretically defeat or destroy (hata).
壞苦 The suffering that people experience when they lose things that they are attached to. Literally, the suffering of destruction. 〔瑜伽論T 1579.30.523c〕
夏首 The first day of the summer retreat.
外 (1) Outside, external to, other than. (2) Also, besides, in addition. (3) The external part. External; external world (ba^hya). (4) Heterodox, schismatic, opposing belief.
外六處 The six external loci, which means the six objects of the consciousnesses 六境. 〔二障義 HPC 1.800b〕
外凡 A worldling completely out of the realm of enlightenment, as opposed to the higher ranking 內凡 (neifan). The "outside worldling" in Maha^ya^na is still on the stage of the "ten faiths."
外凡夫 【參照: 外凡】above.
外化 (1) To face outward, teaching and transforming sentient beings. (2) External manifestation.
外向 (1) To face the outside; to pay attention to external things. (2) Affairs and things of the external world, as contrasted to those things pertaining strictly to oneself. 〔二障義HPC 1.795a〕
外經 A work that is classified as non-Buddhist, or as Buddhist but not truly ascribed to the Buddha.
外道 A heretic; non-Buddhist. To miss, mistake or be off the true way. A follower of mistaken theories. (1) In Indian Buddhism, other religious teachings than Buddhism, or their followers. For example: The 'six masters of the outside way' (liushiwaidao 六師外道), and the '95 Kinds of Outside Teaching' (jiushiwuzhongwaidao 九十五種外道), etc. (2) A debater or argumentative person; a dialectician.
外道六師 【參照: 六師外道】
多寶 Abundant treasures.
多摩羅跋 A kind of fragrant plant called tama^la-pattra, which is used for making incense. Translated into Chinese as 藿葉香and 芬香. 〔法華經 T 262.9.21c24〕
多生 Many lifetimes; repeated transmigration throughout the six destinies as a result of the continuous production of good and evil karma (Tib. tse rabs mang po). 〔瑜伽論 T 1579.30.783a10〕
多發 Ke/si^ni^. One of the ten ra^ks!asi^s who protect the dharma in the Lotus Sutra. 【參照: 十羅剎女】 〔法華經 T 262.9.59a24〕
多羅 (1) An abbreviation for the translation of pa^tra (缽多羅), a flat silver bowl placed in front of the Buddha image at ceremonies for incense, etc. (2) A transliteration of ta^la, a kind of tree. 【參照: 多羅樹】(tuoluoshou). (3) A transliteration of ta^ra^, the pupil of the eye. (4) An abbreviation of the transliteration of xiuduoluo 修多羅, Sanskrit su^tra. (5) In the Esoteric sect, a transliteration for ta^rani, a woman bodhisattva.
多羅樹 A transliteration of the Sanskrit ta^la. Also written in Chinese gaosongshou 高竦樹. A tree resembling the palm, which reaches a height of approximately 25 meters. Its flowers are white and its fruit is red, resembling a pomegranate. Its leaves are big enough to use as fans, and were also used for writing on.
多聞 To learn much through listening extensively. Widely learned; broad knowledge.
多聞天 Vai/sravan!a. One of the four heavenly kings 四天王, who protects the northern region, ruling over the yaks!as 夜叉 and ra^ks!asas. Also written 毗沙門.
多聞第一 The most learned (among S/a^kyamuni's ten principal disciples)--a^nanda 阿難.
夜叉 Yaksa 夜叉 The demons in the lower realm, like the Ghost Realm. They are evil, malignant and violent. They live on earth or in air.
夢 (1) To dream (2) A dream; dream images. (3) Dark.
夢想 That which is seen in a dream. Illusion, fantasy.
大乘 Mahayana 大乘 also called Great Vehicle or Bodhisattva Vehicle. It is a school of Buddhism prevalent in China, Korea, Japan, Mongolia, Tibet and other places in the Far East. It is also called Northern Buddhism. Mahayana is described as seeking Buddhahood and transforming beings, thus self-benefiting for the benefits of the others.\n"Great vehicle." A translation of the Sanskrit term maha^ya^na, the name attached to a late Indian sectarian movement which was to become extremely influential later in East Asia. The term was developed together with the disparaging hi^naya^na 小乘, which was used by the former group to distinguish the two. In the polemical sense, the concept of "great vehicle" is intended to refer to the fact that the group considered their doctrines to be more open and universalistic in terms of advocating that enlightenment was something which was attainable by all sentient beings, rather than just by monks and nuns who practiced in the pure environment of the monastery. The Maha^ya^na movement produced a large body of new sutras, in which their new model practitioner, the bodhisattva 菩薩, preached the doctrine of the emptiness 空 of all things. The schools which considered themselves to be Maha^ya^na (Ma^dhyamika 中觀派, Yoga^ca^ra 瑜伽行派, etc.) were to predominate in the transmission to East Asia, and therefore the later schools which were formed in East Asia also considered themselves as heir to the Maha^ya^na teachings.
大乘五蘊論 The Dasheng wuyun lun (Pan~caskandhaka-prakaran!a; Maha^ya^na Treatise on the Five Skandhas); T 1612.31.848-850. By Vasubandhu 世親, translated by Xuanzang 玄奘 in 646 at Hongfu Monastery. A proto-Yoga^ca^ra work; English translation from Tibetan in Anacker (1984).
大乘入楞伽經 Dasheng ru lengqie jing; 7 fasc. S/iksa^nanda's 實叉難陀 translation of the Lanka^vata^ra-su^tra. 【參照: 入楞伽經】
大乘入道次第 Dasheng rudao cidi; 1 fasc., by Zhizhou 智周. T 1864.45.449b-467c.
大乘句義 【參照: 大乘句義菩薩】
大乘句義菩薩 The bodhisattva Maha^ya^na-supravin!t!a, the first interlocutor to appear in the Maha^ya^na-sam!graha 〔攝大乘論 T 1593.31.113b〕.
大乘同性經 Dasheng tongxing jing; 【參照: 同性經】
大乘唯識論 Dasheng weishi lun; 1 fasc., Parama^rtha's 真諦 translation of Vasubandhu's Vimsatika^. 【參照: 唯識二十論】 T 1589.31.70c-74b.
大乘大集地藏十輪經 This text is more commonly known by its shortened title of 地藏十輪經.
大乘廣百論本 The Dasheng guangbailun ben; *Catuh!/sataka (Maha^ya^na-Vaipulya One Hundred Treatise). . One fascicle, T 1570.30.182-187. A major Madhyamaka text by a^ryadeva 聖天, Na^ga^rjuna's first major disciple, translated by Xuanzang 玄奘 at Dacien Monastery in 650. For more information and other versions, 【參照: 廣百論】
大乘廣百論釋論 Dasheng guang bai lun shi lun; 10 fasc., by a^ryadeva 聖天, commentary by Dharmapa^la 護法, trans. Xuanzang 玄奘 in 650. Dharmapa^la's commentary on a^ryadeva's text (the Guangbailun 廣百論), i.e., a Yoga^ca^ra commentary on a Madhyamaka root text. Some passages from this text reappear in the Cheng weishi lun 成唯識論. English translation of the tenth chapter in Keenan (1997).
大乘悲分陀利經 Dasheng bei fentuoli jing; 8 fasc., trans. unknown. T 158.3.233c-289a.
大乘成業論 The Dasheng chengye lun; Karma-siddhi-prakaran!a (Maha^ya^na Treatise Establishing Karma). One fascicle, T 1609.31.781-786. By Vasubandhu 世親, translated by Xuanzang 玄奘 in 651. The focus of this treatise is on articulation of the action of karma 業. It is explained that the karma created by physical action, speech, and thought is superficial compared to the situation when the a^layavijn~a^na 阿賴耶識 stores seeds of affliction. This is an intermediate work of Vasubandhu that shows how his ideas were developing since writing the Ko/sa 俱舍論 but not yet thinking like a Yoga^ca^rin. English translation from Tibetan in Anacker (1984), and an English translation in Pruden (1988a) from Lamotte's (1936) French rendition of Xuanzang's version.
大乘掌珍論 The Dasheng zhangzhen lun (Karatala-ratna); 2 fascicles, by Qingbian 清辯 (Bha^vaviveka, Bhaviveka); trans. by Xuanzang 玄奘 in 649. T 1578.30.268-279. A Ma^dhyamika work from the Sva^trantika 獨立論證派 branch, that deals with the meaning of the emptiness of all elemental constructs. The first Madhyamaka text translated by Xuanzang. The debates between Madhayamaka and Yoga^ca^ra that were in full swing when Xuanzang was at Na^landa^, focused on the teachings of Bha^vaviveka (representing Madhyamaka), on the one hand, and Sthiramati 安慧 and Dharmapa^la 護法 (representing Yoga^ca^ra) on the other hand. More often cited by the abbreviated titles of 掌珍論 and 掌中論. Cf. 2258
大乘方廣曼殊室利菩薩華嚴本教閻曼德迦忿怒王真言大威德儀軌品 The Dasheng fangguang Manshushi^i pusa huayan benjiao Yanmandejia fennuwang zhenyan dawei deyi guipin; Tib. jam dpal gyi rtsa ba'i rgyud (To.543); (Ritual Chapter on Yama^ntaka, Ferocious King of Mantras and Great Intimidating Righteousness, from the a^ryaman~ju/sriyamu^lakalpa-bodhisattvapit!aka^vatam!saka-maha^ya^na-vaipulya-su^tra). 1 fasc. (T 1215.21.76-), abbreviated as Ritual Chapter on the Ferocious King of Great Intimidating Virtue 忿怒王大威德儀軌品, trans. unknown (attributed to Amoghavajra 不空). A chapter from the Man~ju/sri^mu^lakalpa (T 1191).
大乘法界無差別論疏 Dasheng fajie wu chabie lun shou; By Fazang 法藏. T 1838.44.61a-76b.
大乘無量壽經 The Dasheng wuliangshou jing; Skt. Aparamita^yur-na^ma-maha^ya^nasu^tra; Tib. Tshe dang ye shes dpag tu med pa shes bya ba theg pa chen po'i mdo; (Great Vehicle Sutra of Immeasurable Longevity) (To.674/849, 675, P.361/474, 362) A eulogy to the merits of the tatha^gata Aparimata^yus 無量壽. Source for a nine-figure man!d!ala centred on Amita^yus (Ngor.10). Versions exist in Khotanese, Uighur, Mongol, Manchu, and Tangut. Two Chinese translations: (1) 1 fasc. (T 936.19.82-85), Great Vehicle Sutra of the One of Immeasurable Lifespan 大乘無量壽經, tr. Facheng 法成. (2) 1 fasc. (T 937.19.85-86), Dha^ran!i^ of the Holy Tatha^gata of Immeasurable Lifespan, King of Determined Radiance 大乘聖無量壽決定光明王如來陀羅尼經, tr. Fatian 法天. BGBT4/120-1
大乘瑜伽金剛性海曼殊室利千臂千缽大教王經 The Dasheng yujia jingang xinghai manshushi^i qianbi qianbo dajiaowangjing (Maha^yana Yoga of the Adamantine Ocean, Man~jusri^ with a Thousand Arms and Thousand Bowls: Great King of Tantras.). 10 fasc. (T 1177A.20.724-776), abbreviated as Great Tantra of Man~ju/sri^ 文殊大教王經, and as Thousand Bowls Sutra 千缽經, trans. unknown (attributed to Amoghavajra 不空 and Hyecho 慧超 in colophon). According to a study by Gimello (1997), this is an apocryphon based partly on the Avatam!saka 華嚴經. The unique form of Man~ju/sri^ it describes is represented in art dating from the late Tang, Xixia and Northern Song.
大乘百法明門論 Dasheng baifa mingmen lun; Maha^ya^na /satadharma^-praka^/samukha /sa^stra (Lucid Introduction to the One Hundred Dharmas). 1 fasc., by Vasubandhu; 世親 trans., Xuanzang 玄奘 Hongfa Hall 弘法院in 648. A very brief Yoga^ca^ra text that lists the 100 dharmas 百法. T 1614.31.855b-c.
大乘義章 Dasheng yizhang; (Essay on the Meaning of Maha^ya^na). 26 fasc., by Huiyuan 慧遠; T 1851.44.465a-875c.
大乘聖吉祥持世陀羅尼經 The Dasheng shengjixiang chishi tuoluoni jing (T 1164.20.669-672); an alternative transltion of the Chishi tuoluoni jing 持世陀羅尼經.
大乘莊嚴寶王經 (Ka^ran!d!avyu^ha ). ('phags pa) za ma tog bkod bkod pa shes bya ba heg pa chen po'i mdo (To.116, P.784); 4 fasc. (T 1050.20.47-64), trans. Tianxizai 天息災. Source for Avalokite/svara's famous mantra om! man!i padme hu^m!. KI (mb) 5. BGBT4/142-4.
大乘莊嚴經論 Dasheng zhuangyanjing lun (Maha^ya^nasu^tra-lam!ka^ra). "Treatise on the Scripture of Adorning the Great Vehicle." 13 fascicles, attributed to Asan%ga (無著). T 1604.31.589b-661c. According to some traditions, the verses were written by Maitreyan 彌勒, and were expanded into prose form by Asan%ga 無著, or his brother Vasubandhu 世親. Translated in to Chinese by Prabha^karamitra 波羅頗蜜多羅 during 630-633. There is also a Tibetan translation. It is an important text for the Yoga^ca^ra school 瑜伽行派, being one of the eleven treatises on which the Cheng weishi lun 成唯識論 is based. It is comprised of twenty-four chapters, the content of which are almost exactly the same as that of the Chapter of the Bodhisattva Stages in the Yoga^ca^rabhu^mi-/sa^stra 瑜伽論, with the most important discussions being in regard to: the bodhisattvas seeds 種姓, arousal of intention to save sentient beings 發心, faith and understanding 信解, six perfections 六波羅蜜, and the merits of practice 功德. Commonly abbreviated as Zhuangyan lun 莊嚴論.\nThe Ta-sheng chuang-yen-ching lun (Maha^ya^nasu^tra-lanka^ra), T 1604.31.589-663. 13 fasc. in 24 chapters, by Asan%ga 無著, translated by Prabha^karamitra 波羅頗蜜多羅. One of the eleven main treatises of the Yoga^ca^ra school. Discusses the course of bodhisattva practice from a Mahayana perspective, from the arousal of the mind of bodhicitta through the various practices and merits such as the six pa^ramita^s.
大乘觀想曼拏羅淨諸惡趣經 The Dasheng guanxiang mannaluo jing zhuequ jing; Skt. Sarvadurgatipari/sodhana-tantra; Tib. de bzhin gshegs pa dgra bcom pa yang dag par dzogs pa'i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po'i brtag pa phyogs gcig pa shes bya ba; (Tantra of the Maha^ya^na Meditation Man!d!ala which Purifies (Transgressions and Halts) the Evil Transmigrations) (To.483, P.116) 2 fasc. (T 939.19.88-95), tr. Faxian 法賢. Full title: Sarvadurgatipari/sodhana-tejora^jasya-tatha^gata^rhato-samyaksambuddhasya-kalpaikade/sa. Explanatory tantra based on the second and third sections of the Tattvasam!graha (T 882). Chiefly concerned with the salvation of those who have been reborn in hostile realms, it is the primary text for funerary rites in Tibet and Nepal. In the Tibetan canon, there are two types of Sarvadurgatipari/sodhana-tantra; Faxian's translation corresponds to the text also called Tantra of the Nine Buddhos!n!i^s!as (gtsug dgu'i rgyud) (To.483, P.116). This version cites verses from the Suba^huparipr!ccha^ (T 895) and Vairocana-abhisam!bodhi (T 848), and is indebted to yogatantras such as the Vajrodaya. The other version is called the Purification Tantra (sbyong rgyud). Indian commentaries in Tibetan are authored by Buddhaguhya (To.2624; P. 3451), Ka^madhenu (To.2625; P.2452), and a^nandagarbha (To.2626; P.4353). For an Eng. tr., Skt. and Tib. ed., see Skorupski (1983).
大乘起信論 The Awakening of Maha^ya^na Faith, attributed to A/svaghos!a; T 1665.32.575b-583b.One of the most important texts of the emerging indigenous East Asian Maha^ya^na tradition. Written from the perspective of essence and function (tiyong 體用), this text sought to harmonize the two Indian-derived soteriological positions of the tatha^gatagarbha and a^layavijn~a^na systems into a synthetic vision based on the One Mind in Two Aspects. The Awakening of Faith was to become one of the singlemost influential texts in the development of the East Asian style of Buddha-nature theory. It was studied and commented on repeatedly by a long list of East Asian scholars, including such luminaries as Wonhyo 元曉, Fazang 法藏 and Zongmi 宗密. Although its authorship is attributed to the Indian monk A/svaghos!a 馬鳴, modern scholarship is fairly certain that the text was an indigenous East Asian production. In great part due to the commentaries by Wonhyo 元曉, the Awakening of Faith ended up having an unusually powerful influence in Korea, where it may be the most oft-cited text in the entire tradition.
大乘起信論義疏 Dasheng qixin lun yishou; 4 fasc., by Huiyuan 慧遠. T 1843.44.175a-201c.
大乘起信論義記 Fazang's 法藏 commentary on the Awakening of Maha^ya^na Faith 大乘起信論. Considered, along with the commentary by Wonhyo, to be one of the most important commentaries on that text. 3 or 5 fascicles, T 1846.44.240-287
大乘遍照光明藏無字法門經 The Dasheng bianzhao guangming zang wuzi famen jing; Skt. Anaks!arakaran!d!aka-vairocanagarbha-na^ma-maha^ya^na-su^tra; Tib. rdo 'phangs pa'i mdo (To.295, P.925); (Great Vehicle Su^tra of the No-Letter Casket from the Store of Vairocana) (1) 1 fasc. (T 828.17.870-872), Box of No-Letter Su^tra 無字寶篋經, tr. Bodhiruci 菩提流支 during 508-35 CE. (2) 1 fasc. (T 829.19.872-874), Great Vehicle Sutra of the Universally Radiant One's Detachment from Words 大乘離文字普光明藏經, tr. Diva^kara 地婆訶羅 in 683 AD. (3) 1 fasc. (T 830.17.874-876), Great Vehicle Sutra of the No-Letter Entrance to Dharma from the Store of Vairocana 大乘遍照光明藏無字法門經, abbr. 無字法門經, also 遍照光明藏無字法門經, tr. Diva^kara 地婆訶羅 during 676-88 AD. For a comparison of Chn. texts and a Jpn. tr. of Tib., see Sakai (1986).
大乘阿毗達磨集論 Dasheng abitama ji lun (Treatise on the Great Vehicle Abhidharma); 7 fasc., T 1605.31.663-694. By Asan%ga 無著; trans. Xuanzang 玄奘 in 652. A text that treats Yoga^ca^ra doctrine and is closely related in content to the Yoga^ca^rabhu^mi-/sa^stra 瑜伽論. There is a French translation from the Sanskrit by Rahula.
大乘阿毗達磨雜集論 Dasheng apidamo zajilun; (Maha^ya^na^bhidharma-samuccaya-vya^khya^; Exegesis on the Collection of Maha^ya^na Abhidharma). Abbr. as Apidamo zaji lun 阿毗達磨雜集論, Duifa lun 對法論 and Zaji lun 雜集論, by Sthiramati 安慧. It is an explication of Asan%ga's 大乘阿毗達磨集論 (T 1605). 16 fasc., trans. in 646 by Xuanzang 玄奘. T 1606.31.694b-774a. This is the only text by Sthiramati translated by Xuanzang. Kuiji wrote a commentary on it. The Tibetan tradition attributes the Zaji lun to Jinaputra.
大乘離文字普光明藏經 The Dasheng liwenzi puguangmingzang jing; T 829.19.872-874, Great Vehicle Sutra of the Universally Radiant One's Syllable-Detachment. 【參照: 大乘遍照光明藏無字法門經】\nThe Dasheng liwenzi puguangmingzang jing; 【參照: 大乘遍照光明藏無字法門經】
大事 The "great matter." An abbreviation of 一大事因緣. (1) The single great matter (for which the Buddha appears in the world), thus--practice, or awakening. (2) Saving sentient beings. (3) Magnanimity, generosity, tolerance, liberality.
大佛頂大陀羅尼 The Da foding datuoluoni; see Da fo ding ru lai fanggua^ng Xi^da duo^bo^da luo tuo lu ne 大佛頂如來放光悉怛多缽怛陀羅尼.
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 The S/u^ram!gama-su^tra (Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing). 【參照: 首楞嚴經】
大佛頂如來放光悉怛多缽怛陀羅尼 The Da foding rulai fangguang Xidaduobodaluo tuoluoni; Skt. Sarvatatha^gataos!n!i^s!a/sita^tapatra^-na^ma^para^jita^-maha^pratyan%gira^-maha^vidya^ra^jn~i^-na^ma-dha^ran!i^; Tib. ('phags pa) De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs; (Dha^ran!i^ of S/ita^tapatra, Great Corona of All Tatha^gatas, Radiating Light (The Great Queen of Vidya^ called Apara^jita^)). A dha^ran!i^ for avoiding disasters, evil spirits, etc. There are five Chinese translations: (1) 1 fasc. (T 944b.19.102-105) Great Dha^ran!i of the Great Buddha-Corona 大佛頂大陀羅尼, tr. unknown. (2) In the esoteric Su^ran%gama Su^tra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 (T 945), tr. Pramiti 般刺蜜帝. (3) 1 fasc. (T 944a.19.100-102) Dha^ran!i^ of the Light-Emitting S/ita^tapatra, Great Corona of All Tatha^gatas 大佛頂如來放光悉怛多缽怛陀羅尼, tr. Amoghavajra 不空. (4) 1 fasc. (T 976.19.401-404) Dha^ran!i^ of the Great White Parasol Buddha-Corona 佛頂大白傘蓋陀羅尼經, translated from a separate Tibetan version (To.590/985, P.202/610) (('phags pa) De bshin gshegs pa thams cad kyi gtsug tor nas byung ba gdugs dkar po can shes bya ba gshan gyis mi thub ma phyir zlog pa'i rig sngags kyi rgyal mo chen mo) by Zhwa lu pa 沙羅巴. (5) 1 fasc. (T 977.19.404-407) Dha^ran!i^ of the Great White Parasol 大白傘蓋總持陀羅尼經, tr. Zhenzhi 真智. For an Eng. translation from Khotanese, see Hoernle (1911). (To.591, P.203; To.592/986, P.204/611; To.593, P.205) BGBT4/96-100.
大佛頂首楞嚴經 The S/u^ram!gama-su^tra (Da foding shoulengyan jing). 【參照: 首楞嚴經】
大力 (1) Great power or energy. Excellent abilities. (2) A term for a type of sam!a^dhi. (3) The name of a bodhisattva. 〔法華經 T 262.9.02a11〕
大劫 A great length of time; an aeon, a kalpa (asam!khya, maha^-kalpa, uttama-kalpa) kalpa. Transliterated as 阿僧祇.
大千 An abbreviation of 三千大千世界 sanqiandaqianshijie (trisa^hasra-maha^sa^hasra-loka-dha^tu).
大叫地獄 Maha^raurava-narakah!, the hell of great screaming; the fifth of the eight burning hells 八熱地獄. Liars and murderers are reborn here, where one day of life is equal to 640,000 years.
大吉祥天女十二名號經 The Dajixiang tiannu shierminghao jing; Skt. Maha^laks!mi^; Tib. dpal chen mo'i mdo (To.740/1005, P.399); (Twelve Names of the Great Auspicious Goddess) 1 fasc. (T 1252.21.252), trans. Amoghavajra 不空.
大吉祥天女十二契一百八名無垢大乘經 The Da jixiangtiannu shierxie yibaiba ming wugou dasheng jing; Skt. (a^rya-/sri^-)Maha^devi^-vya^karan!a; Tib. ('phags pa) lha mo chen mo dpal lung bstan pa (To.739, P.398); (Sutra of the Exalted Goddess (and Her Twelve Mudras and One Hundred and Eight Names) in the Immaculate Maha^ya^na). 1 fasc. (T 1253.21.253-255), trans. Amoghavajra 不空. BGBT4/141-2.
大周刊定眾經目錄 Dazhou kanding zhongjing mulu; (Catalogue of Scriptures, Authorized by the Great Zhou). Abbreviated as Dazhou lu 大周錄. 20 fasc., by Mingquan 明佺. T 2153.55.373b-467a.
大周錄 The Dazhou lu. Short title of the 大周刊定眾經目錄.
大品 The Tapin; 【參照: 大品般若經】
大品般若經 Dapin bore jing; the Maha^prajn~a^paramita^-su^tra in 27 fascicles, as contrasted to the 10 fascicle edition. Taisho^ volume 8. Officially titled 摩訶般若波羅蜜經, it is an explication of the 25,000 verse Prajn~a^paramita^-su^tra. Extant commentaries on it are only those two by Jizang 吉藏: a one fascicle work entitled Dapinjing youyi 大品經游意, and a ten fascicle work entitled Dapinjing shou 大品經疏.
大唐內典錄 Datang neidian lu; T 2149.55.219a-342a. 10 fasc.; completed in 664 by the vinaya master Daoxuan 道宣. The 'Catalogue of Buddhist Works in the Great T'ang.'
大唐西域記 The Datang xiyu ji T 2087.51.867-947; A travel record by Xuanzang 玄奘, of his seventeen-year long trip to India, where he went to study and gather Buddhist scriptures. Written in 646 at the behest of the Emperor, Xuanzang's his journey through over 138 states in Central Asia and India, remains one of our most valuable records of those regions in the seventh century. Includes abundant material on customs, Buddhist legends, population, etc. 'Great T'ang' signifies the T'ang Dynasty, and in a broader sense China. English translation by Beal.
大善地法 (kusala-maha^-bhu^mika). One of the six groups of mental functions outlined in the Abhidharmako/sa-bha^sya 俱舍論. The ten mental conditions for cultivation of goodness, which are faith, zeal, renunciation, conscience, shame, no desire, no dislike, no harm, calmness and self control. A general term for the mental function that necessarily arises together with all virtues. The characters 'great-good-ground' (dashandi 大善地) mean 'virtue' (shanxin 善心), therefore the term means 'virtuous elements.'
大圓鏡智 'Great Perfect Mirror Wisdom.' As a great round mirror reflects all forms exactly as they are, so does the wisdom of the Buddha. A clear, undefiled mind. (1) In Consciousness-only theory, one of the undefiled four wisdoms (四智) that one transforms the defiled mind into upon becoming a Buddha. It is the pure wisdom gained at Buddhahood by a qualitative transformation of the eighth consciousness. In this wisdom, the workings of mind and mental functions are acting in concordance with this wisdom.
大地 (1) Great bhu^mi. The level of the bodhisattvas who are in dar/sana-ma^rga 見道 or above. (2) The basis upon which Buddhist practice is established. (3) The Great Earth; the whole earth; everywhere, all the land, etc.
大地法 The various mental function elements that operate everywhere as taught in the Abhidharmako/sa-bha^sya. Operating everywhere, means that they are functioning in mental activities that are morally good, evil, as well as neutral. There are ten of this type listed: sensation 受, perception 想, thought 思, touch 觸, desire 欲, wisdom 慧, recollection 念, intention 作意, verification 勝解, and sama^dhi 三摩地 (maha^-bhu^mika-dharma^h!) 〔俱舍論, T 1558.29.19a26〕
大天 maha^deva.
大妙金剛大甘露軍拏利焰鬘熾盛佛頂經 The Damiao jingang da ganlu Junnali yanman chicheng foding jing (Sutra of the Excellent Vajra^mbrosia Kun!d!ali, Yama and the Blazing Buddha-Corona). 1 fasc. (T 965.19.339-342), tr. Dharmasena 達磨棲那.
大威力烏樞瑟摩明王經 The Daweili Wushusemo mingwang jing; (Maha^balavajrakrodha-su^tra*). 3 fasc. (T 1227.21.142-158) trans. Ajitasena* 阿質達霰.
大威德 Great authority; to possess the great power to crush evil. (2) The name of a garud!a king. 〔法華經 T 262.9.2b03〕
大威德陀羅尼經 The Dawei de tuoluonijing; Skt. Maha^bala-dha^ran!i^-su^tra; (Dha^ran!i^ of the Greatly Powerful One). 20 fasc. (T 1341.21.755-839), trans. Jn~a^nagupta 闍那崛多.
大安 Tae-an; a Silla monk (5-6c) who was known for his active propagation of Buddhism among the common people.
大宋僧史略 Da Song sengshi lue; 3 fasc., by Zanning 贊寧. T 2126.54.234-257.
大寒林聖難拏陀羅尼經 The Da hanlin shengnan na tuoluonijing; Skt. Maha^/si^tapati^-vidya^ra^jn~i^; Tib. ('phags pa) be con chen po zhes bya ba'i gzungs (To.606/958, P.308/583); (Dha^ran!i^ of the Holy Dan!d!a (for the Great Cold Forest)). 1 fasc. (T 1392.21.908-911), trans. Fatian 法天. Spoken by the Bhagavan to Rahula, who is wandering lost in the great cold forest at Ingika^yatana; he is taught the "bludgeon" (dan!d!a 難拏) spell of Maha^/si^tapati^ (nee' Maha^/si^tavani^), who grants protection from wild beasts, venomous insects, criminals and demons. Partly conforms to the fourth text of the Pan~caraks!a^ corpus. BGBT4/90.
大寶廣博樓閣善住秘密陀羅尼經 The Dabao guangbo louge shanzhu mimi tuoluoni jing; Skt. (a^rya-)Maha^man!ivipulavima^na(vi/sva)supratis!t!hita-guhyaparamarahasyakalpara^ja-(na^ma)dha^ran!i^; Tib. ('phags pa) nor chen po rgyas pa'i gshal med khang shin tu rab tu gnas pa (To.506/885, P.138/510); (Most Secret, Well-Established Dha^ran!i of the Vast, Gem-Encrusted Tower). The earliest Buddhist text to outline a developed form of esoteric practice, containing explicit descriptions of mudra^ 印契, sa^dhana 成就法, divinities with multiple faces and arms, and protocols for conducting fire ceremonies (homa^vidhi 護摩法) and constructing man!d!alas 曼陀羅建立法. Three Chinese translations are extant: (1) 1 fasc. (T 1007.19.657-668), Sutra of the Mu^rti? Man!d!ala and its Incantations 牟梨曼陀羅咒經 (abbr. Mu^rti-su^tra 牟梨經), tr. during the Liang 梁 dynasty by an unknown translator. (2) 3 fasc. (T 1006.19.636-657), Most Secret, Well-Established Dha^ran!i of the Vast Gem-Encrusted Tower 廣大寶樓閣善住秘密陀羅尼經 (abbr. 善住秘密經), tr. Bodhiruci II 菩提流志. Corresponds to chapter 2, Fundamental Mantra 根本咒品, in the 1st fasc. of Amoghavajra's version. (3) 3 fasc. (T 1005.19.619-634), Most Secret, Well-Established Dha^ran!i of the Vast, Widely Renowned, Gem-Encrusted Tower 大寶廣博樓閣善住秘密陀羅尼經 (abbr. 寶樓閣經), tr. Amoghavajra 不空. Source for the Man!d!ala of the Gem-encrusted Pagoda Sutra 寶樓閣經曼荼羅. BGBT4/68-69. Tr. from Gilgit MS: Matsumura ko^? 松村 恆, Mikkyo^ Zuzo^ 密教圖像 2, 1984.
大寶積經 The Da baoji jing; Skt. Ratnaku^t!a-su^tra; 120 fasc. (T 310.11.1-687), abbr. 寶積經, tr. Bodhiruci and others during 706-13 CE. A collection of Maha^ya^na sutras which were based on sermons given by the Buddha at 49 assemblies. Fascicles 1-46 are all separate texts in the Tib. sDe dge canon (To.45-89; fasc.34 = To.272; fasc.38 = To.261; fasc.42 = To.149; fasc.48 = To.92; fasc.49 = To.93).\nDa baoji jing; 120 fasc., trans., Bodhiruci 菩提流支. T 310.11.1a-658a.
大小 (1) Large and small (alpa-maha^). (2) A reference to greater vehicle Buddhism and lesser vehicle Buddhism 大小乘.
大小乘 Greater vehicle Buddhism 大乘 and lesser vehicle Buddhism 小乘.
大小二惑 The two categories of affliction of greater and lesser, or primary 根本煩惱 and secondary 隨煩惱. 〔攝大乘論 T 1593.31.116a〕
大心 Great, expansive mind. Great bodhi-mind; the mind of enlightenment. Unbiased, non-partisan mind. The mind of great faith.
大忍力 The power of great tolerance.
大恩 The great mercy, or great grace, of the Buddha. 〔法華經 T 262.9.18c23〕
大悟 Great enlightenment. The destruction of all duality-based illusions.
大悲 (1) Great compassion; great pity (maha^-karun!a^). 〔法華經 T 262.9.23b26〕(2) The great compassion differs from ordinary compassion in eight ways, which are explained in the Maha^vibha^s!a^-/sa^stra. (1) With respect to its nature (自性異) , ordinary compassion is absence of hatred, whereas the great compassion is absence of ignorance. (2) With respect to its aspect (行相異), ordinary compassion takes on the form of one suffering, the ordinary suffering, whereas the great compassion takes on the form of threefold suffering. (3) With respect to its object (所緣異), ordinary compassion is concerned with the beings of one ka^ma-dha^tu 欲界 only, whereas the great compassion is concerned with the three dha^tus 三界. (4) With respect to its sphere (bhu^mi) (依地異) , ordinary compassion is of the sphere of the ten dhya^nas: the four dhya^nas, the four stages cross to the four dhya^nas, middle and the ka^ma-bhu^mi, whereas the great compassion is of the sphere of the fourth dhya^na only. (5) With respect to its support (依身異) , ordinary compassion arises in /sra^vakas, pratyekabuddhas, buddhas as well as sentient beings (pr!thagjanas), whereas the great compassion arises only in the Buddha. (6) With respect to its acquisition (證得異), ordinary compassion is obtained through detachment from ka^ma-dha^tu and the third dhya^na, whereas the great compassion is obtained through detachment from bhavagra only. (7) With respect to its saving (others) (救濟異), ordinary compassion only gives rise to the sympathy for the act of saving (others), whereas the great compassion gives rise to the sympathy and accomplishes the act of saving. (8) With respect to compassion (哀愍異), ordinary compassion is an unequal compassion, for it sympathizes only with beings who are suffering, whereas the great compassion is an equal compassion, turned towards beings equally. 〔大毗婆沙論卷三十一、卷八十三、俱舍論卷二十七〕
大惑 Great afflictions--the primary afflictions 根本煩惱. 【參照: 大小二惑】
大意 The drift of, the scope of, outline.
大愛道比丘尼經 Daaidao biqiuni jing; 2 fasc., translator unknown. T 1478.24.945b-955a.
大慈 Great kindness; great compassion; great mercy (maha^-maitri^). 〔法華經 T 262.9.23b21〕
大慧 Great wisdom; supreme wisdom. A direct translation of the Sanskrit maha^-prajn~a^, which is transcribed as 摩訶般若. 〔法華經, T 262.9.32c1〕
大慧宗杲 (1089-1163); DahuiZonggao, disciple of Yuanwu xijin (1063-1135) and the seventeenth generation successor of the Yangqi 楊岐 branch of the Linji school of Ch'an. A popularizer of the huatou 話頭 method of Chan practice. Strongly influenced Korean Son through the works of Chinul 知訥 and Japanese Zen through Do^gen 道元. His works include the Zheng fayan cang 正法眼藏, the Dahui yulu 大慧語錄 and Dahui wuku 大慧武庫.
大慧普覺禪師宗門武庫 Dahui Pujue Chanshi zongmen wuku; (Chan Master Dahui Pu jue's Arsenal for the Chan Lineage), 1 fasc. Compiled by Daojian (d.u.); completed in 1186. T 1998b.47.943b-957c.
大慧普覺禪師語錄 Dahui pujue chanshi yulu; T 1998a.47.811b-943a. The teaching record of Dahui. Abbreviated as Dahui yulu 大慧語錄.
大慧語錄 【參照: 大慧普覺禪師語錄】
大戒 (1) "All of the precepts" as opposed to the five, or ten precepts, which are called 小戒. (2) The complete and sudden precepts of the Maha^ya^na. (3) A section in part one of the Brahmaja^lasutta (梵網經).
大摩里支菩薩經 The Da molizhi pusa jing; Skt. (a^rya-)Ma^ri^ci^-dha^ran!i^; Tib. ('phags pa) 'od zer can shes bya ba'i gzungs (To.566, P.184); (Sutra of Great Ma^ri^ci^, the Bodhisattva). 7 fasc. (T 1257), trans. Tianxizai 天息災. Describes procedures for evoking the goddess Ma^ri^ci 摩里支 through recitation, offerings, and so on. See (T 1255-1256). For an English translation see Hall (1990). BGBT4/93-4.
大方廣 (vaipulya, maha^-vaipulya). 'Great and broad.' (1) A term for the true principle awakened to by the Buddha. In some Huayan interpretations, 大 means essence, 方 means aspects, and 廣 refers to function. (2) The great vaipulyas or sutras of Maha^ya^na. Vaipulya is extension, spaciousness, widespread. This term suggests the broadening of the basis of Buddhism, as found in Maha^ya^na. The vaipulya works are styled sutras, as the broad doctrine of universalism, differing from the traditional account of his discourses, is put into the mouth of the Buddha in a more universal aspect. (3) In the introduction to his commentary to the Sutra of Perfect Enlightenment 圓覺經, Kihwa 己和 devotes much energy to the explanation of this word, explaining da 大 to mean initial enlightenment, fang 方 to mean corrective practices with which one's enlightenment is enhanced and guang 廣 as the compassionate extension of one's enlightenment to others.
大方廣佛如來不思議境界經 Dafangguang fo rulai busiyi jingjie jing; 1 fasc., trans. S/iksa^nanda 實叉難陀. T 301.10.909a-912a.
大方廣佛花嚴經入法界品頓證毗盧遮那法身字輪瑜伽儀軌 The Dafangguang fo Huayanjing Rufajiepin dunzheng Piluzhena fashen zilun yujia yigui; (Ritual Procedure for the Syllable-Wheel Yoga of Suddenly Realizing the Dharma-Body of Vairocana, from the Gan!d!avyu^ha Chapter of the Buddha^vatam!saka-na^ma-maha^vaipu^lyasu^tra). 1 fasc. (T 1020.19.709), abbr. Ritual Procedure of the Avatam!saka-su^tra 花嚴經儀軌, attr. Amoghavajra 不空.
大方廣佛華嚴經 Dafangguangfo huayan jing is the full title of the Hua-yen ching 華嚴經
大方廣佛華嚴經中卷卷大意略敘 Dafangguang fo huayan jingzhong juanjuan dayi lueshou; 1 fasc., by Li Tongxuan 李通玄. T 1740.36.1008c-1011b.
大方廣佛華嚴經搜玄分齊通智方軌 Dafangguang fo huayan jing suxuan fenqi tongzhi fanggui; 10 fasc., by Zhiyan 智儼. T 1732.35.13-107.
大方廣佛華嚴經疏 Dafangguang fo huayan jing shou; 60 fasc., by Chengguan 澄觀. T 1735.35.503a-963a.
大方廣佛華嚴經隨疏演義鈔 Dafangguang fo huayan jing suishou yanyi chao; 90 fasc., by Chengguan 澄觀. T 1736.36.1a-701a.
大方廣圓覺修多羅了義經 Dafangguang yuanjue xiuduoluo liaoyijing; The full title of the Yuanjue jing 圓覺經.
大方廣圓覺修多羅了義經略疏注 Dafangguang yuanjue xiuduoluo liaoyijing lueshuzhu; 4 fasc., by Zongmi 宗密. T 1795.39.523b-576b; Z 247.9.789-821.
大方廣圓覺修多羅了義經說誼 Taebanggwang wongak sudara youigyong sorui. Kihwa's 己和 commentary on the Sutra of Perfect Enlightenment, which is the most important Korean commentary on this sutra. This commentary is distinctive in that Kihwa (in departure from his Chinese predecessors) judged significant portions of the text to be corrupt, and accordingly, rewrote these sections.HPC 7.122-169. Commonly known by the short title of 圓覺經說誼.
大方廣大集經 【參照: 大集經】
大方廣如來藏經 Dafangguang rulaizang jing; (Tatha^gatagarbha-su^tra) 1 fasc. trans. Bukong 不空; T 667.16.460b-468a; See T 666.16.457a-460b.
大方廣曼殊室利童真菩薩華嚴本教贊閻曼德迦忿怒王真言阿毗遮迦嚕儀軌品 The Dafangguang Manshushi^itong zhenpusa huayan benjiao zan yanmandejia fennuwang zhenyan Apizhelujia yigui pin; Tib. jam dpal gyi rtsa ba'i rgyud (To.543); (Ritual Chapter on Yama^ntaka, Ferocious King of Mantras and Abhica^raka, from the Bodhisattvapit!aka^visara-man~jusr'i^kuma^rabhu^ta-mu^lakalpa). 1 fasc. (T 1216.21.77-81), abbreviated as Ritual Chapter on Abhica^raka 阿毗遮迦嚕儀軌品, trans. unknown (attributed to Amoghavajra 不空). A chapter from the Man~ju/sri^mu^lakalpa (T 1191). Corresponds to part of the Tibetan version.
大方廣總持寶光明經 The Dafangguang zongchi baoguangming jing Skt. Ratnolka^-na^ma-dha^ran!i^; Tib. dkon mchog ta la la'i gzungs; (Dha^ran!i^ of Jewel Light) 5 fasc. (T 299.10.884-905), abbr. 總持寶光明經, tr. Fatian 法天 in 983 CE. (To.145/847, P.472)
大方廣菩薩藏經中文殊室利根本一字陀羅尼經 The Dafangguang Pusazangjing zhong Wenshushi^i genben yizi tuoluonijing; (Man~ju/sri^'s Fundamental One-Syllable Dha^ran!i^ from the Maha^vaipulya-bodhisattvapit!aka). 1 fasc. (T 1181.20.780-781), trans. Man!icintana 寶思惟 in 702 CE. Corresponds to chapter 9 of the Man~ju/sri^mu^lakalpa.
大方等大集經 Dafangdeng daji jing; (Maha^samnipata-su^tra). 'The Great Collection Scripture.' 60 fasc., trans. by Dharmaks!ema 曇無懺 et. al. T 397.13.1a-407a.
大方等如來藏經 Dafangdeng rulaizang jing; (Tatha^gatagarbha-su^tra) 1 fasc., trans. Buddhabhadra 佛陀跋陀羅T 666.16.457a-460b; See T 667.16.460b-468a.
大方等陀羅尼經 Dafangdeng tuoluoni jing; 4 fasc., trans. by Fazhong 法眾. T 1339.21.641a-661a.
大日 Maha^vairocana, the Buddha who is the center of Esoteric Buddhism, who represents the reality of the universe, or the embodiment of light. Transcribed as 摩訶毗盧遮那. 【參照: 大日如來】
大日三部經 The three principal texts of the cult of Maha^vairocana, or Esoteric Buddhism: the Dari jing 大日經, the Jingangding jing 金剛頂經, and the Suxidi jing 蘇悉地經.
大日如來 Maha^vairocana, the Buddha who is the central teacher and object of veneration in Vajraya^na Buddhism 密宗. "The Great Sun Buddha, is the transcendent and cosmocratic apotheosis of the historical Buddha, Sakyamuni. Under the earlier designation Vairocana ("the luminous one"), he represents Buddhism's most profound speculation on the emptiness and interpenetration of all elements in the universe (dharmadha^tu). As Maha^vairocana he is concretely envisaged as the all-encompassing lord of the cosmos and is the object of worship for a form of Tantric Buddhism that spread from India to Sumatra, China, Japan, and Tibet." (Encyclopedia of Religion, Orzech). Originally the name referred to the light of the sun, but later on took on connotations of the buddha as fundamental principle of the universe. He is one of the five buddhas 五佛 depicted in the man!d!alas of the vajradha^tu and garbhadha^tu. The name is transcribed into Chinese as 摩訶毗盧遮那 and 毗盧遮那佛, and is translated variously as 最高顯廣眼藏, 遍照王如來, 光明遍照, 大日遍照, 遍一切處, 遍照尊.
大日經 The abbreviated title for Maha^vairocana^bhisam!bodhi-vikurvita^dhis!t!ha^na-vaipulyasu^tra, the Chinese translation of the Da piluzhena chengfo shenbian jiachi jing 大毗盧遮那成佛神變加持經 (T 848.18.1-55), which became the most important text for the East Asian Vajraya^na/Tantraya^na school. This scripture presents the world as a stage on which Vairocana reveals the three mysteries of the Esoteric school by which one may discover one's innate pure mind of enlightenment. See entry on the full name of the text for further details.
大日經疏 The Darijing shu; abbr. title of the Commentary on the Vairocana-abhisam!bodhi-tantra 大毗盧遮那成佛經疏 (T 1796).
大日經義釋 The Darijing yishi; (Explanation of the Meanings of the Vairocana-abhisam!bodhi-tantra). 14 fasc. (Z.36.507ff), revised and abridged by Zhiyan 智儼 and Wengu 溫古 from Yixing's 一行 complete Commentary on the Vairocana-abhisam!bodhi-tantra 大日經疏 (T 1796). It was taken by Ennin 圓仁 to Japan, where subcommentaries were composed by Enchin 圓珍 and Ninku^ 仁空. It was used mainly in Tendai esotericism 台密, in contrast to the Shingon schools, which generally preferred Yixing's full commentary. (msj162)
大日經義釋演密鈔 The Darijing yishi yanmi chao (Esoteric Extracts from the Presentations in the Abridged Commentary to the Vairocana-abhisam!bodhi-tantra) ; 10 fasc. (Z.37.1-275), composed in 1070 CE by Jueyuan 覺苑 on the orders of Liao 遼 emperor Daozong 道宗 (r.1055-1101). In this work, Jueyuan endeavours to amalgamate the imagery and philosophy of the Avatam!saka 華嚴經 with the esotericism of the Vairocana-abhisam!bodhi-tantra (according to its abridged Chn. comm., the Explanation of the Meanings of the Vairocana-abhisam!bodhi-tantra 大日經義釋). (msj162)
大日遍照 An alternative Chinese translation of the name of Maha^vairocana. 【參照: 大日如來】
大智 (1) Great wisdom; vast wisdom; the wisdom of the Buddha 佛智. (2) Wisdom above the level of the eighth bhu^mi. (3) Wisdom of the great vehicle 大乘.
大智度論 Dazhi du lun; the Maha^prajn~a^pa^ramita^-/sa^stra; a commentary on the Maha^prajn~a^paramita^-su^tra, attributed to Na^ga^rjuna 龍樹; 100 fascicles, translated by Kuma^raji^va 鳩摩羅什. T 1509.25.57c-756b.
大梵天 Also written simply as 梵天. Maha^brahman, which is the third of the three heavens contained in the first dhya^na heaven 初禪天 in the form realm. Listed as one of the seventeen meditation heavens of the form realm 色界十七天.
大梵天王 The king of the great Brahman-heaven. A supernatural being who protects the dharma. The great Brahma heaven is one of the three heavens contained in the first meditation heaven of the form realm. He is also called 尸棄 (S/ikhin). Also called simply 大梵王 (Dafanwang) or 梵王.
大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋 The Dale jingang bukong zhenshi sanmeiye jing banruoboluomiduo liqushi; 2 fasc. (T 1003.18.607-617), tr. Amoghavajra 不空, abbr. Rishushaku 理趣釋. Foremost East Asian commentary on the symbolism and significance of the Rishukyo^ 理趣經. Japanese commentaries: T 2240, T 2241. See Gelfman (1979) for a study and English translation.
大樂金剛薩埵修行成就儀軌 The Dale jingangsaduo xiuxing chengjiu yigui (Ritual Procedure for the Successful Cultivation of the Vajrasattva of Great Bliss). 1 fasc. (T 1119.20.509), trans. Amoghavajra 不空. See the study in Astley (1990).
大機 "great capacity." (1) A person who has received the supreme teaching of the great vehicle and embodies its resultant excellent abilities. A person who has accepted the great vehicle teaching and possesses the spiritual qualities resultant of bodhisattva practices. (2) Great functioning. The great functioning of an impeccable Chan teacher; the methods s/he uses to guide practitioners.
大毗婆沙論 Da piposha lun; An abbreviation of Api damo da piposha lun 阿毗達磨大毗婆沙論 (Abhidharma-maha^vibha^sa^-/sa^stra).
大毗盧遮那 Maha^vairocana. 【參照: 大日如來】
大毗盧遮那佛說要略念誦經 The Da piluzhena foshuo yaolue niansong jing; Skt. Maha^vairocana-abhisam!bodhi-sambaddha-pu^ja^vidhi; Tib. rnam par snang mdzad mngon par byang chub par gtogs pa'i mchod pa'i cho ga; (Sutra Abridged for Recitation Explained by the Buddha Maha^vairocana) (To.2664, P.3488); 1 fasc. (T 850.18.55-65), tr. Vajrabodhi 菩提金剛, abbr. Sutra abridged for Recitation 要略念誦經. Translation of the ritual supplement to the Vairocana-abhisam!bodhi-tantra 大日經 (T 848). An alternate translation is appended as the seventh fascicle in S/ubhakarasi?ha's rendition of the Vairocana-abhisam!bodhi-tantra. Though no Sanskrit version is extant, a transliteration of some verses is included in a Chinese ritual text, Faquan's 法全 Gembo^ki 玄法軌 (T 852.18.114a2-23), and other verses are transliterated in the Tibetan version. Quotations appear in the Trisamayara^jasa^dhana (To.3400, P.4221), and one verse appears in the Guhyasama^ja 秘密集會 (T 885). BGBT4/181 (SKIK mb 7)
大毗盧遮那成佛神變加持經 The Maha^vairocana^bhisam!bodhi-vikurvita^dhis!t!ha^na-vaipulyasu^tra-indrara^jana^madharmaparya^ya, in Tibetan rNam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sd'i dbang po rgyal po zhes bya ba'i chos gyi rnam grangs, and in English, Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Su^tras; commonly abbreviated as 大日經. T.848.18.1-55, 7 fasc., translated by Subha^karasim!ha 善無畏 with the assistance of Yixing 一行 in 724; commonly abbreviated as Vairocana^bhisam!bodhi 大日經. The primary theme of this work, which is of utmost importance in East Asian esotericism, is the realization of the mind seeking enlightenment 菩提心. This theme is addressed in the opening dialogue between Maha^vairocana 大日如來 and an assembly led by Vajrapa^n!i 執金剛秘密主, who inquires about omniscient knowledge (sarvajn~a^jn~a^na 一切智智). The Bhagavan responds that "it is caused by the mind which seeks enlightenment, is founded on sympathy for others, and culminates in skilful methods" (karun!a^mu^lam! bodhicittahetukam upa^yaparyavasa^nam 悲為根本。菩提心為因。方便為究竟). Enlightenment is defined as "knowing one's mind for what it really is" 謂如實知自心, and subsequent chapters are devoted to describing the skilful methods 方便 for its accomplishment. Foremost among these methods is entrance into the man!d!ala born from great compassion (maha^karun!a^garbhodbhava-man!d!ala 大悲胎藏生曼荼羅), described at length in chapter two, The Relevant Equipment 具緣品.' Later chapters deal with the entire gamut of esoteric techniques: the practice of mantras 真言, the fire ceremony (homa 護摩), the wheel of syllables (aks!a^racakra 字輪), meditation on the stu^pa of five cakras 五輪塔, and so on. However, unlike many previous esoteric works, in this text such techniques are almost exclusively oriented towards the accomplishment (siddhi 成就) of enlightenment rather than worldly goals. Many early sources for these esoteric practices have been established: for example, the three-family (kula 部) system can be found in the Dha^ran!i^samuccaya 陀羅尼集經, and its man!d!ala is indebted to the Vajrapa^n!yabhis!eka-tantra 金剛手灌頂續 (To.496). It is likely that the original text was composed in the mid-seventh century CE, when esotericism gained the status of legitimate "hot topic" among Buddhist monastics in India. while a Sanskrit version has never been found, fragments have been located in diverse sources: the Kriya^sam!graha (To.2531), the Indonesian Sang Hyang Kamaha^ya^nan Mantranaya, the Bha^vana^krama, and the Pradi^poddyotana. The Chinese text is based on a manuscript recovered from the belongings of the pilgrim Wuxing 無行 (d.674), which, as with many tantras, is said to have been a condensed version (laghutantra 略本) abridged from a lengthy original (mu^latantra 廣本) of 100,000 verses 迦陀. An ambitious attempt at reconstructing the Sanskrit was made by Jiun 慈雲 (1718-1804), who made use of citations in the principal Chinese commentary, the Darijingshu 大日經疏 (T.1796). This exhaustive and accessible commentary, along with a well-maintained ritual tradition, have contributed greatly to the text's continuing importance in the Japanese esoteric schools. By contrast, it seems to have attracted little attention in Tibet, where it was translated no later than the early ninth century by S/i^lendrabodhi and dPal-brtegs. Lucid and generous commentaries by the eighth-century pandit Buddhaguhya 佛密 (Sangs-rgyas-gsang-ba), such as the Vairocana-abhisambodhitantrapin!d!artha (To.2662, P.3486), were also translated into Tibetan. For scholastics such as mKhas-grub-rje 智法祖師 (1385-1438) the text's most noteworthy feature is its advocacy of a yoga without semiosis (animittayoga 無相三昧, mtshan ma med pa'i rnal byor), a practice which qualifies its preeminent rank among the ca^rya 行 tantras in the Tibetan classification. The sequence of chapters in the Chinese and Tibetan editions differs slightly, suggesting that in later times chapters were reordered in accordance with exegetical tradition. Correspondences between chapter numbers are as follows: 1-5:1-5, 6+7:6, 8-12:10-14, 13:16, 14:15, 15-26:17-28, 27+31:29, 28-30:7-9. The seventh fascicle of the Chinese version is a ritualisation of the entire text, apparently composed later than the preceding chapters and circulated as a separate work in India. This short ritual text, the Maha^vairocana-abhisam!bodhisambaddhapu^ja^vidhi, was also translated by Vajrabodhi 金剛智 as the Abridged Recitation Su^tra 要略念誦經 (T.849). For a preliminary English translation of the whole text, see Chikyo Yamamoto, Maha^vairocanasu^tra, Satapit!aka series 359, 1990.
大毗盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽 The Dapiluzhena chengfo shenbian jiachi jing lianhua taizang puti chuangbiaozhi putong zhenyanzang guangda chengjiu yuqie (text indlevel="1" loc=""lang="eng">Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisam!bodhi-tantra). 3 fasc. (T 853.18.143-164), composed by Faquan 法全. Authoritative outline of rituals relating to the Vairocana-abhisam!bodhi 大日經 (T 848). Jpn. subcomm.: Explanation of the Lotus-Matrix Realm Ritual Procedures 蓮華胎藏界儀軌解釋 (T 2231) by Shinko^ 真興.
大毗盧遮那成佛經疏 The Da piluzhena chengfo jing shu (Commentary on the Vairocana-abhisam!bodhi-tantra). 20 fasc. (T 1796.39.579a-649c), abbr. Dainichikyo^sho 大日經疏 or Daisho 大疏, composed by Yixing 一行 in 725 CE. Commentary on the first 31 chapters (6 fasc.) of the Vairocana-abhisam!bodhi-tantra 大日經 (T 848). The fascicle numbers of the original and the commentary correspond as follows: 1:1-8, 2:9-10, 3:19:13, 4:12-13, 5:14-17, 6:18-20. Partially based on lectures given by S/ubha^karasi?ha 善無畏 at the time of its translation. A great many Sanskrit terms and their Chinese equivalents are described in detail, and Yixing supports doctrinal points with citations from a plethora of Chinese Maha^ya^na texts -- occasionally adding insights from his experience with the Tattvasam!graha system (T 866). These informed references to existing traditions, together with the natural authority of S/ubha^karasi?ha's comments, contributed greatly to the successful adoption of the Vairocana-abhisam!bodhi-tantra in East Asia. (An abridged version, the Dainichikyo^ gishaku 大日經義釋 (Z.36.507ff), was circulated by Yixing's associates after his death.) Ku^kai 空海 frequently quotes Yixing's full commentary in his writings; he was the first to bring it to Japan, where sub-commentaries were written by Saisen 濟暹 (T 2215), Raiyu 賴瑜 (T 2217), Yu^han 宥範 (T 2213), Sho^ken 聖憲 (T 2539), Yu^kai 宥快 (T 2218) and Donjaku 曇寂 (T 2219); of these, the latter two are perhaps the most helpful. For an exhaustively annotated Eng. tr. of the commentary covering the first chapter of the Vairocana-abhisam!bodhi-tantra, see Muller (1976).
大河 Great river, often used as a metaphor for the extensive power of the afflictions. 〔涅槃經 T 374.12〕
大法 (1) The great dharma; great teaching; the teaching of the Buddha (maha^-dharma). (2) The teachings of the Maha^ya^na. (3) Great virtue. (4) The great practice dharma 大修法 of the esoteric sect.
大法炬陀羅尼經 The Dafa ju tuoluonijing; Skt. Dharmolkadha^ran!i^-su^tra; (Dha^ran!i^ of the Lamp of Dharma). 52 chapters in 20 fasc. (T 1340.21.661-755), trans. Jn~a^nagupta 闍那崛多.
大涅槃 【參照: 大般涅槃】wg) ta-p'an-nieh p'an Da banniepan jing jijie; 71 fasc., by Pao-liang 寶亮 et. al., T 1763.37.377a-611a.
大準提陀羅尼經 The Da zhunti tuoluoni jing; see Qi juzhi fomusuoshuo zhunti tuoluoni jing 七俱胝佛母所說準提陀羅尼經; (T 1077.20.185-186).
大滿 (1) Great completion; great fullness. (2) The name of a monk. 【參照: 弘忍】 (3) The name of a garud!a-king.〔法華經 T 262.9.2b4〕
大熱地獄 Prata^pana-narakah!, the extremely scorching hot hell, which is the seventh of the eight burning hells 八熱地獄.
大疏 (1) A 'large commentary.' (2) A reference to the Commentary on the Vairocana-abhisam!bodhi-tantra 大毗盧遮那成佛經疏.
大目犍連 Maha^-Maudgalya^yana; 【參照: 目連】
大相 A reference to the four great marks. 【參照: 四本相】
大眾 (1) A great crowd; large gathering, or group. (2) The sam!gha--monks and nuns. (3) Those stuck in sam!sa^ra. (4) In T'ien-t'ai, one of the original members of the group. (5) Buddhist practitioners, or followers.
大眾部 The Maha^sa^n%ghika sect, one of the early branches of Indian Nika^ya Buddhism 部派佛教. Their name means "great assembly" and they are thought to have been a relatively liberal sect, who ran into conflict with such schools as the Therava^da 上座部 when they proposed to make adjustments in the rules of conduct to allow for exigencies of time, local customs, and geography. They are also known to be associated with lay practice movements, and therefore considered to be a forerunner of the Maha^ya^na movement.
大神通 The great supernatural powers of the Buddha. 【參照: 神通】
大羅漢 【參照: 大阿羅漢】
大聖 A great sage. The Buddha 佛, a great bodhisattva 菩薩, or arhat 阿羅漢. (maha^-muni, ta^yin).
大胸腹行 A Chinese translation of mohuoluojia 摩[目*候]羅迦 (mahoraga).
大腹 【參照: 摩[目*候]羅迦】
大臣 A high minister (Skt. maha^ma^tra; Pali maha^matta). 〔法華經 T 262.9.17b10〕
大自在 Great freedom; great unhinderedness. (2) A reference to Mahe/svara 大自在天. 〔法華經 T 262.9.9c10〕
大自在天 The god who creates and controls the world--also known as S/iva. 〔法華經 T 262.9.9c10〕Transcribed as 摩醯首羅.
大般涅槃 (maha^-parinirva^na). 'Great Nirva^na', great extinction; supreme, perfect awakening. The great death of the Buddha.
大般涅槃經 Da banniepan jing; The Maha^parinirva^na-su^tra: (1) T 374.12.365c-603c. 40 fasc., translated by Dharmaks!ema 曇無讖. (2) 36 fasc., translated by Huiyan 慧嚴 . 【參照: 涅槃經】for summary of all translations.
大般若波羅蜜多經 Maha^-prajn~a^-pa^ramita^-su^tra. 600 fascicles, T 220.5-7. A collection of sixteen sutras, short and long, which articulate the doctrine of prajn~a^pa^ramita^. Translated by Xuanzang from 660-663. This massive work, filling three entire Taisho^ volumes, includes such well known works as the Heart Sutra 心經 and Diamond Sutra 金剛經, and is one of the most complete collections of Prajn~a^pa^ramita^ sutras available. Xuanzang 玄奘 considered abridging his translation to avoid repetition, but was dissuaded by a dream, and thus translated the Prajn~a^pa^ramita^ corpus in toto. Edward Conze has translated many different portions of this corpus, in Conze (1973), Conze (1975) and Conze (1993). Though taken from the Sanskrit, not Chinese versions of these texts, provides a sampling of their style and content.
大般若波羅蜜經 Da bore po luo mi jing The Maha^prajn~a^paramita^-su^tra. 600 fascicles, translated by Xuanzang 玄奘 in 659. T vol. 5-7, 220. Usually referred to by the short title of 大般若經.
大般若經 Maha-prajna-paramita-sutra 大般若經 the Sutra was delivered by Shakyamuni in four places at sixteen assemblies. It consists of 600 volumes as translated by Hsuan-tsang. It is the fundamental philosophical work of the Mahayana Buddhism, the formulation of wisdom, which is the sixth paramita.\nThe short title for 大般若波羅蜜經.
大莊嚴經 The Da zhuangyan jing; abbreviation of 方廣大莊嚴經.
大菩提 The enlightenment of the Buddha. The Buddha's enlightenment as contrasted to the enlightenment of /sra^vakas and pratyekabuddhas. 'Great Awakening.'
大菩薩 Great bodhisattvas, who are at the level of the seventh bhu^mi 七地 or above, and who therefore cannot backslide.
大菩薩藏經 The Da pusa zang jing; Bodhisattva pit!aka-su^tra (Sutra of the Scriptural-Basket of the Great Bodhisattva). Included in T.11.310 (su^tra 12) secs. 35-54) . Trans by Xuanzang in 645 at Hongfu Monastery 弘福寺. Part of the Ratnaku^t!a su^tra. The brunt of the Ratnaku^t!a was translated by Bodhiruci (706) and Dharmaraks!a (313), though many other translators contributed selections. According to Xuanzang's biography, the last text he was asked to translate was the complete Ratnaku^ta. He began, but sickness and old age prevented him from getting very far. Since the Ta p'u-sa tsang ching was the first text he translated upon returning to China, that brought his work full circle.
大華嚴經略策 Da huayan jing luece; by Chengguan 澄觀. T 1737.36.701b-709c.
大薩遮尼干子 Maha^satyanirgrantha. An ascetic (Jain) who became a prominent disciple of the Buddha.
大薩遮尼干子所說經 Dasazhe niganzi suoshuo jing; the Maha^satya-nirgrantha-su^tra. 10 fasc., T vol. 9, 272. Translated by Bodhiruci 菩提流支 during the Northern Wei (early 6th c.). Other translations include that by Gunabhadra 求那跋陀羅 during the Liu Song (early 5th c.) as the 菩薩行方便境界神通變化經, as well as a Tibetan translation. The Buddha teaches the awakening of bodhicitta and the practice of the six pa^ramita^s 六波羅蜜 to Man~ju/sri^ 彌勒, as well as the teaching of the Single Vehicle 一乘. The Maha^sattva Nirgrantha teaches meritorious practices such as the Ten Good Karmic Paths. Here Nirgrantha is understood to be a Response-body Buddha.
大覺國師墓詰銘 The T'aegak kuksa myohi^myong. The earliest extant scholarly historical review of the Korean schools and sects, done by Uich'on 義天
大覺國師文集 The Taegak kuksa munjip. "The Collected Writings of the National Teacher Taegak." Taegak is the posthumous title of Uich'on 義天. HPC 4.528-567.
大覺尊 Most honored enlightened one. An epithet of the Buddha. 〔金剛三昧經 273.9.369a23〕
大護明大陀羅尼經 The Dahu ming da tuoluoni jing; (Maha^mantra^nusa^rin!i^). Dha^ran!i^ of the Great Mantra Protector; 1 fasc. (T 1048.20.44-46), abbr. 大護明經, trans. Fatian 法天. Evocation of the disease-dispelling powers of Maha^mantra^nusa^rin!i^. Corresponds in part to the fifth text of the Pan~cara^ks!a corpus. BGBT4/92.
大護明經 The Dahuming jing 1 fasc. (T 1048.20.44-46); see Dahu ming da tuoluoni jing 大護明大陀羅尼經.
大身 (1) The great body of the buddha, which pervades all of space; as distinguished from the limited bodies of the buddha, such as the sixteen foot body 丈六. 〔法華經 T 262.9.60a8〕 (2) A synonym for the dharma-ka^ya 法身.
大道 The great way; great enlightenment; the great principle; the great teaching. 〔法華經 T 262.9.21b4〕
大醫禪師 A popular name for the famous Chan master Daoxin 道信.
大金剛妙高山樓閣陀羅尼 The Dajingang miaogaoshan louge tuoluoni; Skt. Maha^vajrameru/sikharaku^t!a^ga^ra-dha^ran!i^; Tib. rdo rje'i ri rab chen po'i rtse mo'i khang pa brtsegs pa'i gzungs (To.751/946, P.407); (Dha^rani of the Pavilion Crowning Meru, the Great Adamantine Mountain). 1 fasc. (T 1415.21.928-931), trans. Da^napa^la 施護.
大阿羅漢 The greatest among the arhats 阿羅漢 in terms of age and virtue. Those who have completed the four stages of the arhat's path 四果, such as the sixteen arhats 十六羅漢, and five hundred arhats 五百羅漢.
大阿羅漢難提蜜多羅所說法住記 The Da aluohan nantimiduoluo suoshuo fazhuji, Xuanzang's translation of the Nandimitra^vada^na (T 2030.49.12-15); 【參照: 法住記】
大陀羅尼末法中一字心咒經 The Da tuoluoni mofa zhong yizi xinzho^ jing (Great Dha^ran!i^ Incantation of One Syllable for the Age of Terminal Dharma). 1 fasc. (T 956.19.315-320), abbr. 一字心咒經, tr. Man!icintana 寶思惟. KI (mb) 5
大隨求陀羅尼經 The Da suiqiu tuoluoni jing; an abbreviated title for the Pubian guangming qingjing chicheng ruyibao yinxin wunengsheng damingwang dasuiqiu tuoluoni jing 普遍光明清淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經.
大集月藏經 Daji yuezang jing; the Candragarbha-su^tra; ten fascicles. A section of the Maha^samnipata-su^tra (大集經), fasc. 45-56; T 397.13.233-380. tr. by Narendraya/sas 那連提耶舍. Discusses in detail the theory of three periods of the dharma (true dharma, semblance dharma and degenerate dharma).
大集法門經 Daji famen jing; 2 fasc., trans. Danapala 施護. T 12.1.226c-232b.
大集經 Daji jing; Maha^samnipata-su^tra. The 'Great Collection Scripture.' 60 fasc., tr. by Dharmaks!ema 曇無懺 et. al. T 397.13.1-408. The full title of this text is 大方廣大集經; in this sutra the Buddha explains to other buddhas and bodhisattvas the Maha^ya^na principles, such as the theory of emptiness. The sutra is also strongly characterized by esotericism.
天 (1) Heaven (divya). Also expressed as 天上, 天有, 天界, 天上界. (2) A heavenly being--a god (deva); the highest of the six kinds of rebirth天趣, 天道. (3) The eight kinds of spirit beings . (4) A being who possesses superhuman powers.
天上 (1) The 'heavenly realm' also expressed with the single character 天. The "heavens above," i.e., the six devalokas: 六欲天 of the region of the desire and the form and formless realms. dyaus, svarga (2) Where the gods live; above the sky. (3) The rebirth as a god in the five (or six) destinies 五趣, or as one of the ten realms 十界.
天上界 The heavenly realm, which is one of the ten realms 十界. Same as 天, 天上, 天界, etc.
天主 A transcription of Sakra Devanam-indra. 【參照: 帝釋天】
天人師 Teacher of gods and men; one the the ten epithets 十號 of the Buddha.
天台 【參照: 天台宗】
天台八教大意 Tiantai bajiao dayi; 1 fasc., by Guanding 灌頂. T 1930.46.769a-773b.
天台四教義 Tiantai sijiao yi; 1 fasc., by Chegwan 諦觀; T 1931.46.774c-780c.
天台宗 Tien Tai Sect 天台宗 One of the Ten Great Sect in Chinese Buddhism. It was initiated by Hui Man in the dynasty of Bei-Chai, and was promoted by Chi-Hai in Tsui Dynasty. Mainly based on Lotus Sutra, Tien Tai Sect explains all universal phenomena with Three Dogmas. For the practices, it emphasizes cutting off Three Delusions, thus establishes the method of Three Meditations of One Mind.\nTiantai zong; one of the thirteen schools of Buddhism in China 十三宗, and Japan. Also called the "Lotus Sutra School" 法華宗. (1) China: A Maha^ya^na school established by Zhiyi 智顗 of Tiantai mountain. Zhiyi, taking the Lotus Sutra 法華經 as his basis, classified the other Buddhist sutras into five periods 五時 and eight types of teachings; he discussed the theory of perfect interpenetration of the triple truth 三諦 and taught the rapid attainment of Buddhahood through the practice of observing the mind. The Chinese line of transmission starts with Huiwen 慧文 of the Northern Chi and follows with Huisi 慧思. Next Zhiyi explained the three great scriptures of the school 法華三部 emphasizing both scriptural study and practice. The sixth patriarch, Jingqi 荊溪 also popularized the sect through his commentaries on these three scriptures. (2) Korea: Tiantai was introduced to Korea as Ch'ont'ae a couple of times during earlier periods, but was not firmly established until the time of Uich'on 義天 (1055-1101) who established Ch'ont'ae in the Koryo as an independent sect. Due to Uich'on's influence, it came to be a major force in the world of Koryo Buddhism. After he returned from Song China in 1086, Uich'on sought to ease conflict between the doctrinal 教 schools and Son 禪 schools, believing that the Ch'ont'ae doctrine would be effective to this end. Ch'ont'ae would eventually die out in Korea, its teachings being absorbed into the Chogye Son 曹溪tradition. (3) Japan: The Tiantai teaching was brought to Japan by Jianshen 鑒真 in the middle of the 8th century, but it was not widely accepted. In 805, Saicho^ 最澄 brought back the Tendai teachings from China and made the temple that he had built on Mt. Hiei 比睿山, the Enryakuji, a center for the study and practice of Tendai. However, what he had transmitted from China was not exclusively Tendai, but also included Zen 禪, Esoteric 密教 and Monastic Discipline 戒律 teachings. This tendency became more marked in the doctrines of his successors, such as Ennin 圓仁 and Enchin 圓珍. The Tendai sect flourished under the patronage of the imperial family and nobility in Japan.
天堂 Literally, "celestial palace." The heavenly realm 天上界, where one may be reborn as a result of good actions. One of the six destinies 六道, the various heavens of the form 色界 and formless realms 無色界.
天子 (1) In classical literature, the emperor or "son of heaven." (2) In Buddhist sutras, the lowest level of gods (devata^). (3) Chi^dren of gods (deva-pa^tra).
天寂 The Indian monk Devaks!ema. 【參照: 提婆設摩】
天帝釋 A transcription of S/akra Deva^na^m-indra. 【參照: 帝釋天】
天授 Chinese translation of the name of Devadatta; 【參照: 提婆達多】
天有 Heavenly existence. Life in a heavenly realm as the result of one's good practices. 【參照: 天】 天上, etc.
天熱 Chinese translation of the name Devadatta; 【參照: 提婆達多】
天王 (1) A king of heaven; a king of a spiritual realm. (2) A reference to the four heavenly kings of the six heavens of the desire realm 四天王.
天界 Heavenly realm; the realm of spiritual, godly existence, experienced as the result of good practices. Same as 天上 and 天上界.
天真 Something as it originally is, without artificiality.
天眼 Divine Eye 天眼 One of the Six Psychic Power and one of the Five Eyes. Unlimited vision, large and small, distant and near, the destiny of all beings in future rebirth. It may be obtained by human eyes through the practice of meditation/Samadhi.\nHeavenly Eye 天眼 【參照: Devine Eye】\n"Heavenly vision." or "spiritual eyes." Visual power that is unobstructed by physical matter. The second of the five levels of vision 五眼 (wuyuan) (divya-caks!us).
天眼第一 Most eminent in terms of possession of the divine eye. A name given to S/a^kyamuni's disciple Aniruddha 阿那律.
天眼通 The supernatural power of divine vision (divyam!-caks!us), with which the buddhas are able to hear all the words of suffering and joy experienced by living beings in the six destinies. 【參照: 六神通】
天竺 A translation for sindhu, an ancient name for India.
天竺寺 "India Temple." Located in the present-day Chekiang province in Hangzhou 杭州. Originally established in 595.
天虛 (1) The Great Void; the universe; unlimited (realm). (2) Completely empty and void.
天親 An alternative Chinese rendering for Vasubandhu 世親, which is also transcribed as Transliterated as Popandou 婆槃豆.
天請問經 The Tian qingwen jing; Devata^ su^tra (Questioning Devas Sutra); one fascicle, T 593.15.125-127. Translated by Xuanzang 玄奘 in 647 at Hongfu Monastery.
天趣 Heavenly destiny; rebirth as a god as a result of good practices in a previous lifetime. Same as 天道, one of the six destinies 六趣.
天道 (1) The path of the gods. (2) One of the six destinies 六道 (also written 天趣); one of the three good destinies. The gods who dwell in the realms of desire, form and formlessness. Divine existence. Also a reference to the heavenly bodies such as the sun, moon and stars. 【參照: 天上】 (3) As one of the six destinies, rebirth as a god is generally considered to be the result of the karma of positive acts in a previous lifetime (svarga). Thus it is, relatively speaking, a fortuitous rebirth. But it is nonetheless a karma-based rebirth, and falls far short of the existence of arhats, pratyekabuddhas and bodhisattvas. Some explanations also point out that while rebirth in a heavenly state is the result of a predominance of good karma, there is still a degree of causation by subtle evil. (4) The sun.
天鼓 (1) A drum in the Hall of Good Dharma of Tra^yastrim/sa Heaven, which emits sublime sounds by itself without being struck. (2) An epithet of the Buddha.
天鼓雷音 【參照: 天鼓雷音佛】
天鼓雷音佛 Divyadundubhimeganirghos!a. One of the five buddhas五佛 depicted in the man!d!ala of the garbhadha^tu. He takes his place in the region to the north of the eight-petaled dais. He energizes the people in the world to awaken to the wisdom of nirvana, thus his name is Thundrous Sound of the Heavenly Drum.
天龍八部 Eight Divisions of Gods and Dragons 天龍八部 Devas (gods), Nagas (Dragons) and others of eight divisions (classes): deva, nagas, yakas, ganharvas, asuras, gaudas, kinaras, mahoragas.
太古 Taego; 【參照: 普愚】
太子 (kumararaja) (1) "Crown prince"--an epithet of buddhas and Man~ju/sri^. (2) The founder of a school.
太能 T'aenung (1562-1649); later Choson Son master, one of the four leading disciples of Hyujong 休靜. Posthumously named Soyo 逍遙. Originally from Cholla Namdo. Ordained into the Buddhist order as a novice at age thirteen at 白羊山, and later on studied at Haein-sa 海印寺. He would eventually come under the tutelage of Hyujong; attaining such a deep grasp on the Buddhist teachings, that a separate "school" called the Soyop'a 逍遙派 would form around him. He authored the Soyodangjip 逍遙堂集.
妙法蓮華經 Lotus Sutra 妙法蓮華經 One of the most important sutra in Buddhism. Lotus flower is used to describe the brightness and pureness of the One Buddha Dharma.
娑婆世界 Saha Land 娑婆世界 It refers to the land on Earth. Saha interprets as bearing and enduring. Saha Land is contrary to Pure Land.
婆羅門 Brahmin 婆羅門 The highest of the four Indian Castes at the time of Shakyamuni. They served Brahma, his offering, the keepers of the Vedas, i.e. priestly.
小乘 Hinayana 小乘 also called Small Vehicle or Liberated Vehicle, which refers to Sravaka and Praetyka-Buddha. It is a school of Buddhism, popular in Sri Lanka, Burma, Thailand, hence also known as Southern Buddhism, in contrast with Northern Buddhism or Mahayana, the form mainly prevalent from Nepal to Japan. Hinayana is sometimes described as self-benefiting, and Mahayana as self-benefiting for the benefit of others. Another difference is that Pali is the general literary language in Hinayana while Sanskrit of Mahayana. Hinayana is nearer to the original teaching of the Buddha. For further details, please refer to Section 3-A A Glimpse in the Scope of Buddhism in Vol. 1 No. 4 of Buddhist Door.
布施 Almsgiving 布施 【參照: charity】\nCharity 布施 Or almsgiving, the first Paramita. There are three kinds of charity in terms of goods, doctrines (Dharma) and courage (fearlessness). Out of the three, the merits and virtues of doctrines charity is the most surpassing. Charity done for no reward here and hereafter is called pure or unsullied, while the sullied charity is done for the purpose of personal benefits. In Buddhism, the merits and virtues of pure charity is the best.\nGiving 布施 【參照: charity】
廣長舌相 Vast and Long Tongue 廣長舌相 one of the thirty-two monks of Buddha, big enough to cover his face; it is also one of the "marvels" in the Lotus Sutra.
彌勒菩薩 Maitreya 彌勒菩薩 Sanskrit word, literally means friendly and benevolent. He will be the next Buddha in our world. He is now preaching in Tusita Heaven. He is usually represented as the fat laughing Buddha.
忍辱 Endurance 忍辱 See Patience.\nPatience 忍辱 endurance, the third Paramita. There are groups of two, three, four, five, six, ten and fourteen, indicating various forms of patience, equanimity, repression, forbearance, both in mundane and spiritual things. Patience refers to bearing insult and distress without resentment.
惠能 Hui Neng 惠能 The Sixth Patriarch of Zen (Ch'an) Sect in China.
惡業 Akushala 惡業 Sanskrit word. It means bad Karma.
想 Recognition 想 or Conception or Thinking. The Sanskirt word is Sanjna. It is the function of mind. It may lead to desire. One of the Five Skandhas.\nSanjna 想 【參照: Recognition】or【參照: Five Skandhas】
成實論 Satyasiddhi Shastra 成實論 written by Harivarman and translated by Kumarajiva, on which the Satyasiddhi Sect bases its doctrine. It was a Hinayana variation of the Sunya (emptiness) doctrine. The term is defined as perfectly establishing the real meaning of the Sutras.
持戒 Morality 持戒 the second Paramita, to take precepts and to keep the moral laws.\nTaking Precepts 持戒 【參照: Morality】
摩訶摩耶夫人 Mahamaya 摩訶摩耶夫人 the mother of Shakyamuni. She was the Koliyan Princess and married to Suddhodana.
摩訶薩 Mahasattva 摩訶薩 These are great Bodhisattvas, who attain higher stages of fruition and enlightenment. 【參照: Ten Stages of Bodhisattva】
文殊菩薩 Manjusri Bodhisattva 文殊菩薩 As one of the Four Great Bodhisattva, he is the one with the greatest wisdom. Manjusri is said to have: wonderful head, universal head, glossy head, revered head, wonderful virtue and wonderfully auspicious. Manjusri, the guardian of wisdom, is often placed on the left of Shakyamuni, while Visvabhadra, the guardian of law, is on the right. Manjusri always rides on a lion. He is also described as the ninth predecessor or Buddha-ancestor of Shakyamuni. He is the Chief of the Bodhisattva, and the chief disciple of the Buddha. He is the object for the pilgrimages visiting the Wu Tai Shan of Shansi Province in China.
斯陀含 Sakradagamin 斯陀含 【參照: Four Fruition】
普賢菩薩 Samantabhadra Bodhisattva 普賢菩薩 Also called Visvabhadra Bodhisattva, Universally Worthy Bodhisattva. Being one of the Four Great Bodhisattvas, he is the Bodhisattva of Great Conduct, representing the Law. He has Ten Great King Vows, which are the guidelines in practising Buddhism, and cultivating the Buddhist Way.\nVisvabhadra Bodhisattva 普賢菩薩 As one of the Four Great Bodhisattva, he is the one with the highest conduct. Visvabhadra, also known as Samantabhadra, means universal worthy. He is the lord of the fundamental law, the dhyana ( taking precepts) and the practice of all Buddhas. Visvabhadra, the guardian of law, is often placed on the right of Shakyamuni, while Manjusri, the guardian of wisdom, is the left. He always rides on a white elephant, is the patron of the Lotus Sutra, and its devotees, and has close connection with Hua-yen Sutra. He has Ten Great King Vows, which give an excellent guideline to all Buddhists to practice and cultivate the Buddha Way.
智慧 Wisdom 智慧 the highest of Paramita; the virtue of wisdom as the principal means of attaining Nirvana. It connotes a knowledge of the illusory character of everything earthly, and destroys error, ignorance, prejudice and heresy.
有余涅槃 Nirvana with residue 有余涅槃 The cause, but not all the effect (Karma) of reincarnation is cut off and removal of the obstacle of affliction, but not that of what is known (Dharma), thus the body which remains is subject to birth and death. Those beings are Arhats.
本生經 Jataka 本生經 the sutra to narrate the birth stories of Shakyamuni in present life, past lives, and effects related to the past lives and the present lives.
業 Karma 業 Sanskrit word meaning action, deed, moral duty, effect. Karma is moral action which causes future retribution, and either good or evil transmigration. It is also moral kernal in each being which survive death for further rebirth.
極樂世界/淨土 Pure Land of Ultimate Bliss 極樂世界/淨土 This is the Buddha Land of Amitabha Buddha. In Amitabha Sutra, there is full description about this Pure Land. This is the world of utmost joy without suffering. With the spiritual power of Amitabha Buddha, all beings in this world will understand Buddhism easily and practise diligently, and attain enlightenment eventually. Therefore by reciting Amitabha Buddha's name, Buddhist followers hope that they will be born in this Pure Land after their lives on earth. 【參照: Nine Stages of Lotus Flowers】
欲界 Realm of Sensuous Desire 欲界 【參照: Three Realms】
正命 Right Livelihood 正命 the fifth of the Eightfold Path; right life, abstaining from any of the forbidden modes of living. Five kinds of livelihood are discouraged : trading in animals for slaughter, dealing in weapons, dealing in slaves, dealing in poison and dealing in intoxicants.
正定 Right Concentration 正定 right abstraction, the eighth of the Eightfold Path; meditation, focusing the mind without distraction, preparing the mind to attain wisdom.
正念 Right Remembrance 正念 right memory, right mindfulness; the seventh of the Eightfold Path, avoiding distracted and clouded state of mind, awareness and self-possessed.
正思維 Right Thought 正思維 right thought and intent; avoiding desire and ill-will; the second of the Eightfold Path.
正精進 Right Effort 正精進 right zeal or progress, unintermitting perseverance, suppressing the rising of evil states and stimulating good states, and to perfect those which have come to beings.
正行 Right Action 正行 the fourth of the Eightfold Path; respect for life (do not kill), property (do not steal) and personal relationship (no sexual misconduct) so as to purify one's mind and body.
正見 Right Understanding 正見 【參照: Right View】\nRight View 正見 understanding the Four Noble Truths; the first of the Eightfold Path.
正語 Right Speech 正語 the third of Eightfold Path, abstaining from lying, slander/back biting, abuse/harsh words and idle talk.
比丘 Bhiksu 比丘 A monk, who has left home, been fully ordained, and depends on alms for a living.
比丘尼 Bhiksuni 比丘尼 A nun, 【參照: Bhiksu】
沖 (1) Harmonious, complaisant, agreeable. (2) Deep, profound. (3) Nothingness, emptiness, void (空, 虛). (4) To dash against, to clash with. (5) To pour out; to infuse. (6) To soar, to wander from.
況 Still more, still (even) less. Not to mention, to say nothing of (kah vadah). Often used interchangeably with 況.
法 Dharma 法 Sanskrit word, means law, truth, anything Buddhist. It is used in the sense of all things, visible or invisible.
法句經 Dhammapada 法句經 It is a compilation of 423 short verses of the Buddha, teachings given at various times and places. It is regarded as the "original" teaching of the Buddha, which can be used for reference, moral instruction and inspiration.
法輪 Dharma-wheel 法輪 【參照: Wheel of Law】\nWheel of Law 法輪 The Buddha-truth which is able to crush all evil, and which rolls on from man to man, place to place and age to age. To turn the wheel means to preach Buddha-truth.
波羅蜜多 Paramita 波羅蜜多 It means to cross over from this shore of births and deaths to the other shore which is the Nirvana. The Six Paramita or means of so doings are (1) dana - charity/giving (2) sila - moral/conduct/taking precepts (3) ksanti - patience (4) virya - vigor/devotion/energy (5) dhyana - contemplation/meditation (6) prajna - wisdom. The Ten Paramita are the above plus (7) upaya - use of expedient or proper means (8) pranidhana - vow of bodhi and helpfulness (9) bala - strength (10) intelligence Childers gives the list of ten as the perfect exercise of charity/almsgiving, morality, renunciation, wisdom, energy/effort, patience, truth, resolution/determination, kindness/universal love and resignation/equanimity. Each of the ten is divided into ordinary, superior and unlimited perfection, making up to thirty in total.
涅槃 Nirvana 涅槃 Nirvana is a Sanskrit word which is originally translated as "perfect stillness". It has many other meanings, such as liberation, eternal bliss, tranquil extinction, extinction of individual existence, unconditioned, no rebirth, calm joy, etc. It is usually described as transmigration to "extinction", but the meaning given to "extinction" varies. There are four kinds of Nirvana: 1.Nirvana of pure, clear self-nature 2.Nirvana with residue 3.Nirvana without residue 4.Nirvana of no dwelling
淨土 Pure Land 淨土 generally refers to the Paradise of the West, presided over by Amitabha. Also known as the Land of Ultimate Bliss. Other Buddhas have their own Pure Lands. The Pure-Land Sect whose chief tenet is salvation by faith in Amitabha; it is the popular cult in China and Japan.
淨飯王 Suddhodana 淨飯王 Pure Rice Prince, the father of Shakyamuni, ruled over the Sakyans at Kapilaratthu on the Nepalese border.
滅度 Extinction 滅度 It means having put the Two Obstacles, i.e. the obstacle of afflictions and the obstacle of what is known, to an end. It also means that the beings have transcended the Two Deaths, i.e. glare-sectioned birth and death and changed birth and death.
無住涅槃 Nirvana of no dwelling 無住涅槃 With the aid of interactive wisdom and compassion, those who do not dwell in birth and death, nor in Nirvana, but continue to cross living beings over forever.
無余涅槃 Nirvana without residue 無余涅槃 Both the cause and effect of reincarnation are extinguished, both afflictions and what is known (Dharma) are extinguished. All kinds of suffering are externally in stillness. There is no further residue. Those beings are Bodhisattva.
無明 Ignorance 無明 Sanskrit word is Avidya. Literally, it means darkness without illumination. Actually it refers to illusion without englightenment, i.e., the illusory phenomena for realities. Avidya is the first or the last of the Twelve Nidanas. Ignorance, karma and desire are the three forces that cause reincarnation.
無為法 Unconditioned dharma 無為法 Also known as Asamskrta dharma, which is anything not subject to the principle of cause and effect, nor law of dependent origination, i.e. conditions. It is the dharma beyond the worldly ones.
無色天 Sphere of no-thing 無色天 the heavens without form, immaterial, consisting only of the mind in contemplation, being four in number of which the "sphere of neither-perception-nor-nonperception" is the highest.
無色界 Realm of Formlessness 無色界 【參照: Three Realms】
無諍三昧 No Strife Samadhi 無諍三昧 Strife means debating and fighting. It is a kind of Samadhi, i.e. right concentration/meditation. To cultivate and attain this Samadhi, one will not argue or angry with others as one has no differentiation between self and others.
無量壽經 Sukhavativyuha Sutra 無量壽經 It is one of the main Sutras for Pure Land Sect. It stipulates the Forty-eight Vows of Amitabha Buddha, which give rise to the characteristic of the Pure Land of Ultimate Bliss in the West.
燃燈佛 Burning Lamp Buddha 燃燈佛 He was the Buddha that bestowed a prediction of Buddhahood on Shakyamuni Buddha. He was the one who gave Shakyamuni a name, saying "In the future, you will become a Buddha named Shakyamuni."
牛貨洲 【參照: 西牛貨洲】
理 Law 理 Ruling principle, universal basis, essential element, i.e. fundamental law.
百論 Shatika Shastra 百論 one of the Three Shastra of Madhyamika School, so called because of its 100 verses, each of 32 words. It was written in Sanskrit by Vasubandhu and translated by Kumarajiva, but the versions differ.
睿智 Wise, farsighted, intelligent.
禪 Chan 禪 Also called Zen; 【參照: Contemplation】 and 【參照: Meditation】\nZen 禪 also called Chan; 【參照: Contemplation】 and 【參照: Meditation】
空 Emptiness 空 The Sanskrit word is Sunya. One of the key concepts in Buddhism. Emptiness is an abstract idea representing impermanence, unreality, instability, transience and relativity in the nature of all existence. The doctrine states that all phenomena and the ego have no reality, but are composed of a certain number of Skandhas or elements, which disintegrate. The doctrine also states that everything is unstable, possessing no self-essence or self-nature, i.e., its own existence dependent or caused by the conditions of others' existence. Emptiness is not nothing, but it is the condition of existence of everything. It permeates all phenomena making possible their evolution.
第一波羅蜜 Foremost Paramita 第一波羅蜜 It refers to the perfect principle of Middle Way. It is neither birth nor death, without dwelling in Nirvana. It is the substance of everything beyond words and conceptual thinking.
精進 Devotion 精進 See Vigor.\nEffort 精進 See Vigor.\nEnergy 精進 See Vigor.\nVigor 精進 the fourth Paramita, pure and unadulterated progress, i.e. zealous and courageous progressing in the good, and eliminating the evil.\nZeal 精進 【參照: Vigor】
經 Sutra 經 It is a "path" necessarily passed through in the cultivation of the Way.
維摩詰經 Vimalakirti-Nivdesa Sutra 維摩詰經 Vimalakirti, a Sanskrit word, means undefiled and pure reputation. Vimalakirti was said to be a native of Vaisali, and an upasaka (not a monk) to assist Shakyamuni to preach and cross over the human beings. The Sutra is the record of interesting conversation between Vimalakirti and Manjusri Bodhisattva regarding the understanding of One Buddha Vehicle.
緣 Condition 緣 There is no existing phenomena that is not the effect of dependent origination. All phenomena arise dependent upon a number of casual factors called conditions.
緣起法 Law of Dependent Origination 緣起法 It states that all phenomenon arise depending upon a number of casual factors. In other word, it exists in condition that the other exist; it has in condition that others have; it extinguishes in condition that others extinguish; it has not in condition that others have not. For existence, there are twelve links in the chain: Ignorance is the condition for karmic activity; karmic activity is the condition for consciousness; consciousness is the condition for the name and form; name and form is the condition for the six sense organs; six sense organs are the condition for contact; contact is the condition for feeling; feeling is the condition for emotional love/craving; emotional love/craving is the condition for grasping; grasping is the condition for existing; existing is the condition for birth; birth is the condition for old age and death; old age and death is the condition for ignorance; and so on.
羅[目*候]羅 Rahula 羅[目*候]羅 He was one of the Ten Great Disciples of Shakyamuni. He was the first in esoteric practices and in desire for instruction in the Law. He was also the son of Shakyamuni.
羅剎 Raksa 羅剎 living in the Ghost Path. Like Yaksa, they are evil and violent, but inferior to Yaksa.
耶蘇陀羅 Yasodhara 耶蘇陀羅 the wife of Siddhartha Goutama.
聲聞 Sravaka 聲聞 the first or initial stage in Hinayana, the second being that of Praetyka-Buddha. Sravaka, a Sanskrit word, means a hearer. It generally relates to Hinayana disciple who understands the Four Noble Truth in entering Nirvana.
自性涅槃 Nirvana of pure, clear self-nature 自性涅槃 It is commonly possessed by all individual sentient beings. It is not subject to birth and death, nor increase and decrease.
舍 Renunciation 舍 One of the Four Unlimited Mind. As one of the chief Buddhist virtues, renunciation leads to a state of "undifferent without pleasure or pain". It is also an equality in mind with no distinction of self and others.
舍利弗 Sariputra 舍利弗 One of the Ten Great Disciples of Shakyamuni, noted for his wisdom and learning. He was also the right-hand attendant on Shakyamuni. He figures prominently in certain sutras. He is represented as standing with Maudgalyayana by the Buddha when entering Nirvana. He is to reappear as Padmaprabha Buddha.
般若 Prajna 般若 There are three kinds of Prajna: (1) Prajna of languages (2) Prajna of contemplative illumination (3) prajna of the characteristics of actuality The last one is the ultimate wisdom, which is the wisdom of Buddha. 【參照: wisdom】
色 Matter 色 Or Form or Thing. The Sanskrit word is Rupa. It is defined as that which has resistence, or which changes and disappear, i.e., the phenomenal. There are inner and outer forms representing the organs and objects of sense respectively. Rupa is one of the Six Bahya-ayatanna or Six Gunas and also one of the Five Skandhas.\nRupa 色 【參照: Matter】or【參照: Five Skandhas】
色界 Realm of Form 色界 【參照: Three Realms】
菩薩 Bodhisattva 菩薩 A Future Buddha who is a being destined to Buddhahood. Bodhi means Enlightenment and Sattva means Sentient and Conscious. Therefore Bodhisattva refers to the sentient being of or for the great wisdom and enlightenment. Bodhisattva's vow/aim is the pursuit of Buddhahood and the salvation of others and of all. He seeks enlightenment to enlighten others. He will sacrifice himself to save the others. He is devoid of egoism and devoted to help the others. The way and discipline of Bodhisattva is to benefit the self and the others, leading to Buddhahood.
華嚴經 Avatamsaka Sutra 華嚴經 One of the great sutras in Buddhism. It was sermoned in heaven by Buddha Shakyamuni soon after his attainment of Buddhahood. The sutra reveals different causes and ways of cultivation of many great Bodhisattvas, such as Ten Grades of Faith, Ten Stages of Wisdom, Ten Activities, Ten Transference of Merits, Ten Stages of Bodhisattva, Absolute Universal Enlightenment, Wonderful Enlightenment, etc. It also reveals how to enter Avatamsaka World (Buddha's world) from Saha World (our world).\nFlower Adornment Sutra 華嚴經 One of the most important sutra in Buddhism, particularly Mahayana Buddhism. There are many volumes in the Sutra. It describes the entire Buddha Realm which is, of course, not easy to visualize.
藥師佛 Bhaisajyaguru 藥師佛 Sanskrit word, the Buddha of Medicine, who quells all diseases and lengthens life. His is the Buddha in the Pure Land of the Paradise of the East.
虛雲 Hsu Yun 虛雲 a great Ch'an master in China. He died in 1959 at the age of 120.
行 Samskara 行 【參照: Volition】or【參照: Five Skandhas】\nVolition 行 or mental formation, or action, or conduct, or deed, usually done through the body, mouth or mind. The Sanskrit word is Samskara.
覺悟 Enlightenment 覺悟 "Enlightenment" sometimes refers to the attainment of Buddhahood, as the "Enlightened One" means Buddha. If one is enlightened, one has a complete and perfect understanding of the reality character of everything.
觀世音菩薩 Avalokitesvara 觀世音菩薩 Sanskrit word for the Bodhisattva who Hears the Sounds of the World. He rescues all beings by hearing their voices of suffering and cries for help. In Chinese, he is called Guan Shr Yin or Guan Yin Bodhisattva. As one of the Four Great Bodhisattva, he is the one with the greatest compassion and mercy. Guan Yin is one of the triad of Amitabha Buddha, represented on his left, and being the future Buddha in the Land of Ultimate Bliss (Pure Land) after Amitabha Buddha. Guan Yin can transform into many different forms in order to cross over to the beings. Guan Yin is one of the most popular Bodhisattva in China.
觀想 Contemplation 觀想 Abstract contemplation. There are four levels through which the mind frees itself from all subjects and objective hindrances and reaches a state of absolute indifference and annihilation of thought, perception, and will. 【參照: Meditation】
觀無量壽經 Vipasyana Sukhavativyuha Sutra 觀無量壽經 It is one of the main sutra for Pure Land Sect. The Sutra indicates that the Pure Land of Amitabha Buddha is one of the Buddha Lands. It also describes how to be born in the Pure Land through the Sixteen Contemplations. Therefore, the Sutra is also called "Sixteen Contemplations Sutra".
話頭 Hua Tou 話頭 Intense concentration on a question-word which defies any answer and allows no answer at all. Literally, it refers to the source of word before it is uttered. It is a method used in Ch'an Sect to arouse the doubt. The practitioner meditates on questions as who is reciting the Buddha's name?. He does not rely on experience or reasoning. Sometimes, it is also known as Kung-an.
輪回轉世 Samsara 輪回轉世 Sanskrit word meaning turning of the wheel or revolving. It refers to the transmigration in the Six Directions of Reincarnation.
道 Way 道 Generally, it refers to the Way of Bodhi or enlightenment leading to Nirvana through spiritual stages, and even to Buddhahood through Bodhisattva's practices. Sometimes, it is also called the Path, the Road, the Truth, the Reason, the Logos, Cosmic Energy, etc., depending on different circumstances.
釋迦牟尼 Shakyamuni 釋迦牟尼 the founder of Buddhism. He was born as the Prince of Sakyans, and was called Siddhartha Goutama. At the age of 35, he attained the supreme Enlightenment and became the Buddha and was the called Shakyamuni. The word means "capability and kindness".
闢支佛 Pratyeka-Buddha 闢支佛 the second stage in Hinayana, the first or initial being that of Sravaka. He is enlightened to the conditions, i.e. the Law of Dependent Origination. He seeks enlightenment for himself and understands deeply Nidanas. He attains his enlightenment alone, independently, or a teacher, and with the object of attaining Nirvana and his own salvation rather than that of others.
阿修羅 Asura 阿修羅 It is a peculiar path in the Six Paths. In terms of material enjoyment and psychic power, it is similar to Deva. However, in some aspects, it is even worse than Human Path. The male Asura is extremely ugly and furious, and always fight with each other. The female Asura is as beautiful as an angel. They are proud of themselves, thus reluctant to learn and practice Buddhism.
阿彌陀佛 Amitabha 阿彌陀佛 Sanskrit word, literally means boundless light and boundless life. He is the Buddha in the Land of Ultimate Bliss (Pure Land), in which all beings enjoy unbounded happiness. Amitabha has forty-eight great vows to establish and adorn his Pure Land. People also recite or call upon his name by the time of dying will be born in the Land of Ultimate Bliss with the reception by Amitabha. Amitabha is one of the most popular and well-known Buddha in China.
阿彌陀經 Amitabha Sutra 阿彌陀經 One of the main sutra in Pure Land Sect. It is said to be the only sutra that Shakyamuni preached without being asked. For the sake of facilitating the living beings to practice and cultivate the Buddha way. Shakyamuni revealed and taught us of he simplest ways for liberation and enlightenment -- reciting Amitabha Buddha's name. By reciting the name, one can opt to be born in the Pure Land of Ultimate Bliss. It is one of the most popular sutra recited by the Buddhists in China.
阿羅漢 Arhan 阿羅漢 【參照: Arhat】 and 【參照: Four Fruition】\nArhat 阿羅漢 There are two kinds of arhats, namely, the Sound-hearing arhat (Sravaka) and the Enlightened-to-condition arhat (Praetyka-Buddha). The former attains the wisdom to understand the Four Noble Truth, while the latter attains the wisdom to understand the Law of Dependent Origination or the Twelve Links of Dependent Origination. They represent two vehicles, who "comprehend for their own sake". As they pay attention to themselves and not to others, they are incapable of genuine and equal enlightenment. There are four noble stages of fruition in the Arhat Path.
阿耨多羅三藐三菩提 Annutara-samyak-sambodhi 阿耨多羅三藐三菩提 Sanskrit word meaning unexcelled complete enlightenment, which is an attribute of every Buddha. It is the highest, correct and complete or universal knowledge or awareness, the perfect wisdom of a Buddha.
阿蘭那 Arana 阿蘭那 It means a place of stillness, which is to practice pure conduct and to cultivate without the attachment of self and the Four Marks.
阿賴耶 Alaya 阿賴耶 An abbreviation of Alaya-vijanana. Alaya is a sort of eternal substance or matter, creative and containing all forms; when considered as a whole, it is non-existent, or contains nothing; when considered phenomenal, it fills the universe. It seems to be of the nature of materialism. It is the store or totality of consciousness both absolute and relative. It is described as the fundamental mind-consciousness of conscious beings, which lays hold of all the experience of the individual life, and which stores and holds the germs of all affairs. It is the last of Eighth Consciousness from which them Wisdom of Great Round Mirror is derived.
阿那含 Anagamin 阿那含 【參照: Four Fruition】
雲何 Why is it? Why (what) do you think? (katham-krtva^). This form is usually used by a person of higher status directing a question at a person of lower status.
雲雲 (1) And so forth... (2) Marks the end of a citation.
靜慮 Meditation 靜慮 the fifth Paramita. There are numerous methods and subjects of meditation. 【參照: Contemplation】
非想非非想天 Sphere of neither-perception-nor-non-perception 非想非非想天 the highest heaven of the four "sphere of no-thing".
須彌山 Sumeru 須彌山 Sanskrit words. It means wonderful high mountain. It is composed of gold. silver, lapis lazuli and crystal, therefore it is so wonderful. It is eighty four thousand Yugamdhara high and eighty found thousand Yugamdhara wide, which is the greatest mountain amongst all.
須陀洹 Srota-apanna 須陀洹 【參照: Four Fruition】
頓悟 Sudden Enlightenment 頓悟 Enlightened all of a sudden by hearing or studying Dharma, usually for those who practices Ch'an.
首陀羅 Sudra 首陀羅 the lowest of the four Indian Castes at the time of Shakyamuni. They were peasants, slaves and serfs.
鬼神 Spiritual Ghost 鬼神 living in the Ghost Path. They are kind dwelling in the nature, e.g. trees, mountain and sea protecting the creatures.
龍樹菩薩 Nagarjuna 龍樹菩薩 a Bodhisattva in South India, born about 800 years after the Nirvana of Shakyamuni. He was the founder of Madhyamika (Middle Way) and Sunya (emptiness). He had plenty of writings in Buddhism.
댓글 없음:
댓글 쓰기
What do you think is the most important?
Do you know why this is the most important?